THE FIRST SERMON.

THis Booke of Ec­clesiastes was writ­ten by Salomon af­ter hee was fallen from the good way of vertue to the high way of sinne and prophanenesse, forgetting his God and forsaken of Wisedom, whereof hee had great gifts when he was young, and when hee fol­lowed [Page 2]the wisedome which is of God. And, he calleth it the Booke of the Preacher, as if he should haue called it the Booke of his Retracta­tions. His end of writing it was, That it might remaine in the Libra­rie of the holie Ghost, as a testimo­nie vnder his owne hand, of his turning from God by errour of life, and of his returning to him by re­pentance: where hee sheweth (ha­uing seene all things in his wise­dome) that men can neuer bee hap­pie in, or for these things, wherein the men of the earth repose chiefe happinesse. And this hee teacheth by his owne deere-bought experi­ence: for hauing tried all things, as mirth, and wiues, & buildings, and beautie, and riches, and honour, and the like; he confesseth, that as a Horse in a mill, after he had gone in his long circuit or blind maze of twentie yeares, prouing conclusi­ons, and trying nouelties, hee found himselfe to be where he was at first, and further from God and good­nesse [Page 3]at the end of his wearie course, than at the beginning; wherein he had proceeded to destruction, if God by his mercifull arrest had not stayed him. Therefore, returning in­to the fauour of God, and wearied with the errours of his foolish way, he concludeth in this Book, that all is vanitie vnder the Sun. More spe­cially in this Chapter, hauing in the former disswaded his young man from that follie that had almost vn­done him, and raigneth in young yeares, wishing him not onely to flee the concupiscences of youth, and all habit of mind in them, but to giue no way to his corruptsenses, lest they proue baits to catch him, and hookes to choke him (being ta­ken) with present destruction and certaine death: he here sheweth him the meane by which this young man and all men may escape so great daunger, and that is, a carefull wal­king in the sight of God, and obedi­ence to God in the sight of men, fur­thered by remembrance. For as the [Page 4]forgetfulnesse of God is a great at­tractiue to sinne, so they sinne not so commonly, nor greedily, that re­member their Maker. So much in general for the occasion and author of this worthie Booke, and subiect of this Chapter. So I come to the words now read.

And they containe an exhortati­on, and the reasons by which it is amplified: The exhortation is to re­member: wherein two things may be considered, the person to bee re­membred, and the time of remem­bring him The reasons are (like­wise) two: the first is taken from the impediments that old age giueth to Gods seruice: the other from the incommodities of mans last sicke­nesse.

The exhortation standeth thus, If thou wilt constantly doe the works of holinesse to God, neuer let it slip out of the meditation of thy heart that God doth require of thee by right of creation that thou godlily serue Him all the daies of thy life. [Page 5]And the doctrine from hence is: Doctr. 1 The remembrance of God, that is the ha­uing of Him alway before vs, in His infinite holines, wisdome, goodnes, power, truth, is a speciall meane for religion, and His true feare in our waies. Thus Dauid reasoned: I haue set the Lord alwaies before me, that is, God was euer in my mind to serue Him and feare Him; therefore I shall not slide, that is, God hath set my feet vpon a rocke, and in the slipperie waies of such as forget God, I shall not be moued. He considereth that, at all times and in all places, God was present with Him; both (as a Lord) to surnay His waies, left he should slip grosely, and (as a Father) to com­fort Him, when He slipt of infirmi­tie; therefore Hee kept his heart in continuall awe, preparing it for the Lords presence. The Lord all suffici­ent requireth of Abraham that He would walke before Him, Gen. 17.1. that is, that He would make Him the Arbiter of His thoughts, the Interpreter of His words, the [Page 6] Lord of His waies, and commit all His doings to Him; and then will Abraham, without all question, make the Lord His feare, and doe all His workes in His name. In Micah this is the Question; wherewith shall I come before the Lord, and bowe my selfe before the high God? Mic. 6.6. that is, how shall I please God in my waies, and rest on His will? and the answere is made by Micah, or rather the Lord by Him: Hee hath shewed thee O man what is good, and that is, to humble thy selfe to walke with thy God. verse 8, the meaning is, that thou shouldst alway set Him in thy sight, beleeuing that He doth guide and gouerne thee. And sure­ly when wee behold the Lord in His promises of reconciliation, that He is at peace with vs; of sanctification, that He will renew vs; and of proui­dence and safetie, that (for our good) He will watch ouer vs, being at our right hand by His Angels, and at our left, by His creatures, we cannot chuse but reuerence and [Page 7]loue Him, at least feare to sinne a­gainst Him because of His infinite goodnes and power. In the 116. Psalm, the Prophet Dauid, after some notable cause of thankfulnes for His deliuerance from death so neere by Sauls pursuit, because He would remember, by obedience, what God did for Him in that wo­full houre; doth promise to walke before the Lord, that is, diligently to attend & do His cōmandemēts, in the Land of the Liuing: that is, alwaies on Earth, & specially in His temple. It is euident (therefore) that this hauing of God in our sight, and be­fore vs by remembrance, is a nota­ble spurre to vertue and godlines, and strong bit from vice and pro­phanenes. The reasons. As the wic­ked are said not to serue God be­cause they forget Him; Ps. 9.17. & 106.21. so the godly are said, purely to worship Him, because they re­member His name. Also, the remem­brance of the end maketh wise, as the forgetting of it causeth sollie. [Page 8]Secondly, the Masters eye keepeth the Seruant in awe: so, while God is remembred, wee liue in feare, as (on the other side) when He is out of our mindes, wee runne into sinne.

By this it appeareth that memory (holily emploied) is a most excel­lent facultie, Ʋse 1 a facultie wherein wee excell the Beasts, and imitate the Angels; for the beasts haue an in­stinct, which some call memorie, but (properly) no remembrance. And, for the Angels that stand in Gods presence continually, they haue their excellent knowledge of God by that which is alwaies be­fore them in the mirrour of the Deitie; we by calling backe some prints and formes of things pertei­ning to God and religion, gotten from vs by forgetfulnes, but reco­uered by meditation and reaso­ning, doe get and increase the knowledge of Him, that is, of His mercie, iustice, goodnesse, loue, truth, power, &c. where we doe no [...] [Page 9]behold Him neare, as the Angels, who see Him in the glasse of His presēce; but further off, in his word, and the large Table of His workes. And yet, by this blessed facultie of remembrance, He is, after a sort, pre­sent to vs, as to the Angels, in His great workes and properties: which is the cause that, in the reckoning vp of those scruices which are taken vp and commanded for God in the scriptures, remembrance is the first, and the first commanded. Deut. 8.2. & 9.7. & 11.2. & 25.17.19. Hebr. 10.32. Iude 17.

A reproofe to those who quell memorie vnder the burthen of worldly cares, Vse 2 or oucrcharge it with the remembrance of those things which they should forget: for they who stall memorie in these vnprofitable matters, cannot but find want of memorie to remember better things. Men would haue God to remember them in trouble, who (but in trouble) neuer remem­ber Him. But, if thou wouldst [Page 10]haue God to remember thee in the euill day; forget Him not in thy good daies, nor what He did for thee in the day of thy affliction. The godly, in the captiuitie, wished that their tongue might cleaue to the roofe of their mouth if they forget Ie­rusalem. Psal. 137.6. what punish­ment (then) doe they deserue who forget God, the King of Ierusalem? And what are they worthy, who striue to forget Him, lest the re­membrance of His great power should awake them in their sinnes, and hinder them in their pleasures; being like vnto sleepers who would heare no noise, lest they should take no rest? Men would sinne without feare, which they cannot do so long as God is remembred: therefore God must be forgotten, that they may securely offend.

More particularly, Doctr. 2 the word re­member (here) signifieth a premedi­tation of death, or, wise numbring of our dayes, that we may remem­ber our end. From whence we learn [Page 11]to spend well our short time, and to remember wisely our certain death. Moses, the man of God, in that this excellent petition, Teach mee so to number my dayes that I may applie my heart vnto wisedome, Psal. 90.12. What meaning can hee haue, but to beg grace of God, so to consider the shortnes of his time, and transi­torinesse of his short time, that hee may take all occasions, and omit no meanes for the bending of his heart to the true knowledge of God and of himselfe, wisely to lead it in the wayes and true feare of the Lord, which is the beginning of wise­dome? For, shall we thinke that by the numbring of his daies, he meant the numbring of them after the ac­count of the Church-booke, and not a holy and fruitfull considerati­on and premeditation of the short­nesse, frailtie, and vncertaintic of them, that so he might cast how and which way he might best passe them to Gods glorie, and the good and profit of the Church and Common­wealth [Page 12]wherein he lined? The want of this husbandrie of pretious time, Christ doth mournfully pitie in the inhabitants of Ierusalem, saying, O if thou hadst euen knowne, at the least in this thy day, those things that be­long to thy peace, Luc. 19.42. as if he should haue said, Though thou hast bi [...] a great vnthrift of time & a great waster of good houres heretofore, yet if thou hadst held precious this last parcell and commoditie of time offered to thee for repentance, and turning to GOD, thou mightest haue auoided these miserable cala­mities and deathes that will most surely come, and seuerely execute vengeance in thy streetes; or thou mightest haue had peace, but now thou shalt haue warres Neither did Ierusalem onely, in the dayes of Christ, thus let time goe, which she should haue redeemed, but long be­fore, in the daies of Ieremie the Pro­phet, it was obiected, that shee re­membred not her last end, and forgat her account, and that (therefore) she [Page 13]came downe wonderfully. Lamen. 1.9. that is, because shee grewe worse and worse, therefore was she puni­shed more & more. The reasons. 1. We liue no longer thē we liue well; and wise men regard, not how long they haue liued, but how well and profitably. Dauid desired to liue, that hee might so liue: Psal. 71.18. and Hezekiah is bold, because hee had so liued. Esay 38.3. Secondly, we must not onely die in the world (for so doe naturall men, and beasts without reason:) but wee must die vnto it; by our dying to the world, Christ liueth in vs, Gal 2.20. and by our dying in the world, wee goe to liue with Christ. We must die to the world, that we may die Chri­stians; and we shall die in the world, whether we forget death as Natu­rall men, or remember our end, that we may die in Christ. It is therefore necessarie, soberly to apply our mindes to the numbring of our dayes; which is the wisedome that teacheth vs to liue here and hereaf­ter. [Page 14]Thirdly, that which foolish Men doe in the end, wise men doe in the beginning: and therfore with Noah they prepare the Arke of repentance while the season is calme: Gen. 6.12: but fooles neglect it till the waters enter, and storme come (and that of despaire) that carieth them from first death to second death. It was a good saying (being the speech of one that was forth of Christ) who drawing to his end, Sen [...]. Epist 62 said: when I was yong, my care was how to liue well; now that I am old, my care is how to dee well.

A reproofe to those, Vse. who neither old nor young, number their dayes, till their dayes bee numbred, as his were, who faw the fingers of a mans hand-writing (thus) vpon the plai­ster of the wall; God hath numbred thy kingdome, and hath finished it. Dan. 5.5.26. Now to number our dayes, or, by numbring of them, wisely to prepare for our end, is to feare the Lord, and in his feare and word, to serue him, Iob 28.28. to loue the good and hate the euill that our­soules [Page 15]may liue. Am. 5.15. wee can encourage one another in wicked­nesse and say; let vs eate and drinke, for to worrow we shal die: Esay 22.13 that is, we remember our end, but we remember it not wisely, but as beasts to eate and drinke; or we put off, and make our end long: but who prepareth for it? and who is wise and of an vnderstanding heart, Deut. 32.29.to consider it? The rich man maketh his small barnes big, as if he would make his short life endlesse. Luk 12.18. The euill seruant saith, my master deferreth his comming, as if that, which is put off, would neuer come. Math. 24.48. Nabal (he that yet li­ueth in the carnall churles of this age) applieth all his mind to riches, and forgetteth his sudden end. 1. Sam. 25.10.11.38. Absalons whol studie is to mount, neuer thinking of his destruction so neare, whose bodie, though it stand at the lower end of the presence, yet heart sit­teth vnder the cloth of estate, pra­ctising for the kingdome. 2. Sam. 15.1.2.3.4.5. [Page 16]&c. In the daies of Noah, they eate, they dranke, they builded, and remembred not the flood. Luk. 17.27. In our daies, men feede them­selues without feare, and forget their end. Let vs therefore be war­ned, better to remember our few and euil daies, Gen. 47.9. & to do the workes of God while it is day, Ioh. 9.4. before the long night of sleepe come, out of which there is no awa­king till the last great trumpe call vs vp to iudgement. Behold, now is the accepted time, behold now the day of saluation. 2. Cor. 6.2. the rich man in hell once might and would not heare Moses and the Prophets, afterward, that is, too late, hee would, and could not. Luke 16.25.29. The enemie that is prepared for, hurteth lesse: and hee that ma­keth himselfe readie for the last e­nemie, which is death, neede not feare, to such it bodeth no danger; for such it hath no sting nor breath that can doe hurt. If we first see this Basiliske death (armed with repen­tance [Page 17]and with the shield and target of faith in our last houre by prepa­ring for our end,) there is nothing in it that shall not be for our prefer­ment, and the full conquest of our troublesome life: for, then we may take it by the hand as a most wel­come guest, and as that last seruant whom the Master will send to bring vs to his great Supper, and that at supper time, when all things are readie. Luke 14.17. when our warre­fare is accomplished, and our ini­quities are pardoned: when our weary course is finished, and ioy commeth after the night of life, which life was not properly nor can be truely called life, but the shadow of death. The person to be re­membred, followeth.

Thy Greatour, &c.] The person, in whose eye, Salomon exhorteth his young Man to walke reuerent­ly, is God his Maker. By which name or title hee doth secretly im­ply the great power of the Maker of all things, and of mans Creatorr [Page 18]and sheweth that the end of Mans creation is to glorifie (continually) God, his Creator: as if hee should haue said: Hee that gaue vs breath is Mightie, and if he take away his breath, by stopping our mouth and nosthrils, we are gone: and where­fore did he put his spirit of life into vs? Was it to giue vs some large li­bertie to liue as wee list? or was it not rather to prouoke vs to seeke his glorie that made vs? This is Sa­lomons meaning, where we first are taught, that the Al-mightinesse of the Creator, and the worke of our strange and fearfull creation should make vs feare to liue in any forget­fulnesse of God, by an impenitent and obdurate heart. By such an argument the Prophet Amos stir­reth vp a carelesse people to turne to God by repentance, saying: He that formeth the Mountaines, and createth the winde; which maketh the morning darknesse, and walketh vpon the high places of the earth, the Lord God of hosts is his name. Ames 4.13. [Page 19]as if hee should haue said, if God, who is your mightie Lord and shall be your righteous Iudge, bee able to create the windes, to forme the Mountaines, and to turne the mor­ning into darknesse; then is he able to persecute you with his storme, to tumble the Mountaines vpon you, and to couer you with the darknesse and shadow of death, and to prepare an eternall iudgement of confusion for you to the destru­ction of soule and bodie. For hee that made hell, can cast into hell, and he that causeth darknesse, pu­nish with vtter darknesse. Dauid, by a like argument, inureth him­selfe to the feare and reuerence of his wonderfull Maker, saying, I will praise thee: that is, I wil acknow­ledge thy goodnesse in all my life; for, I am feare fully and wonderfully made. Psal. 199.14. the meaning is; if he should goe on in sinne, the God who is fearefull, can open hell to deuoure him, and can shew him­selfe as mighty in his iudgement, [Page 20]to his destruction, as hee was great in his loue to giue him being, when before he was not. So in Psal. 119. ver. 37. the Prophet hath these words, thine hands haue made mee and fashioned me, giue me vnderstan­ding (therfore) that I may learue thy commandements: and he reasoneth thus: Lord thou hast made mee in thy image: therefore new-make me by thy word: and, as thou hast gi­uen me the shape of man, so, by tea­ching, make me a new-man in the shape and soundnesse of a true wor­shipper. Our Creation (therefore) should teach vs the life, not of li­bertie, but of repentance and ho­linesse in the feare of God: The reasons. Our life is nothing but a little breath; and how easie is it for God to take away our weake life, when weake man, by stopping our breath, is able (suddenly and most certainely) to send vs to our dust? Gal. 2.22. Psal. 104.29. And should not this weake and poore life, fed with a little breath, breath [Page 21]forth continually the praises of that God that so feedeth it from the shop of his prouidence? Se­condly; God hauing greater power ouer vs, then the Potter hath of the clay which he fashioneth, who yet hath power to put it to some ser­uice, or (if it content him not) to breake it to fitters. Rom 9.21. Esa. 45.9. should not this Clay & Dust, (Man) striue to please him in new­nesse of life, who hath power to bring him to glorie in his presence, or (if he be in no conformitie with his righteous will) hath like power to breake him in peeces, like a Por­ters vessell?

This condemneth those who set out no time for the dutie of medita­ting on their fearefull creation that the strange worke thereof may warne them to feare alwaies to doe euill. Vse One cause why the people of Israel did so often and presumptu­ously prouoke God was, because they forgate his wonderfull workes. Psal. 78.10.11. And it is said that [Page 22] the workes of God are sought out of all that loue them. Psal. 111.2.5. the meaning is, that this diligent search of Gods power in the register of his noble workes, is one excellent meane of godlinesse, and signe of one that is godly. But what shall we say of those who take liberty to doe euill, because they are made great, as if he that made them, were not greater? Psal. 76.12. and, who walke stubbornely in their sinnes, because they may walke quietly in them without any mans checke, not caring for, nor dreading his iudgement of rebuke, who hath power, & is strong to bring sinners to destruction? To such I say: Doe yee prouoke the Lord: and are yee stronger then hee? 1. Cor. 10.22. if hee touch the Mountaines, they smoke, and if he strike hard shall they not burne? The Sorcerers who ascri­bed so much to the finger of God, Exod. 8.19. what would they haue said of his whole hand? what is stubble to fire? and what are wee [Page 23]to God? Our God is a consuming fire. Heb. 12.19.

But God is our Creator; Doct. 2 there­fore (againe) we are taught to shew our selues in knowledge and obe­dience, yea, by all meanes and waies, such as are readie alwaies to glorifie this our Creator. This mo­ued the Apostle of the Gentils, wri­ting to the Romans, to exhort them to offer vp to God as in a sacrifice by obedience: First, their bodies mortifying them, that is, sinne in them. Rom. 12.1. And secondly, their minde, by renuing of it; that is, by seeking to make it, of old, new; of fleshly, spirituall; of prophane; no­ly; and of euill, good and accepta­ble to God in Christ. ver. 2. But was this written to them, or for them onely? or doth it not also concerne vs, seeing that he who made them, made vs? and who saued them, must be our Sauiour? The same Apostle, writing to the Collossians, chargeth them, and vs in them, whatsoeuer they doe in word or deede, whether [Page 24]they vse their tongues, or labour with their hands; to doe all in the name of the Lord Iesus, that is, thankefully to ascribe all to God the father of Christ, and our father in Christ. Col. 3.17. And wherefore so? but because the Father hath made vs, and the Sonne hath re­deemed vs? as hee also saith in an­other place: glorifie God in your bo­die, and in your Spirit: for they are Gods, as all are his. 1. Cor. 6.20. The reasons. No tradesman but would haue all, that hee deuiseth or ma­keth, to haue some vse: and that vse to his minde and liking: and what Man of occupation can abide that the tooles, and instruments by which he worketh should by one comming into his shop, be vsed to a wrong end? and will not hee who hath created all things for his glo­rie and seruice, haue Man (his prin­cipall worke) more principally ser­uiceable to his will and glorie? or, can he abide that one of his chiefe tooles, that which was made to be [Page 25]to his praise, should turne to his dishonour, becomming an instru­ment of vnrighteousnesse to sinne, which was made a weapon of ho­linesse to God? Secondly; Mans body is called the Temple of God, or House made by God. 1. Cor. 6.15.19. and shall we not keepe Gods House cleane? If a man, hauing a faire dwel­ling-House whereinto he meaneth to receaue his Prince, should con­uert the same into a stie or stable; would not men say that hee did greatly abuse both his House and Soueraigne? So, if we make that, which should be a Palace to God, by swearing, lying, drunkennesse, adulterie, and such vnclean pranks, a stie of Hell, and stable for the go­uernour of this world, would not good men say, that we reproch our Creator, and dishonest the House of Him that made vs?

An instruction to make consci­ence of euerie sinfull way, Ʋse as wee would bee afraid to pollute and di­shonest the Princes Court or House, and, if we would be ashamed to be [Page 26]fit for nothing, let euerie thought and purpose make vs blush, which doth manifest that we can be of no vse to God, when we goe on in sin, let vs reason against such procee­dings and say; Surely God made vs to another end: and this is no good vse of our creation. This is not to make our bodie a vessell for God, but a stie for Diuels, or heard or droue of swine for vncleane Spirits to enter into. Math. 8.31. And surely the more filthie a mans bodie is, the more fit it is to become a lodge & hold for Diuels & sinne. Wee haue eyes to see the Heauens, and the soule in Gods image, hath other eyes to looke into heauen. Al other creatures goe with their eyes and bodies depressed to the ground; and where other creatures haue but foure muscles to turne their eies about, Man hath a fifth to pull His, vp to Heauen. And what is this but to teach vs, that (howsoeuer we necessarily seeke other things) yet wee should first and chiefly respect, and respecting, seeke the things of [Page 27]God in our saluation. But at this day, though Men goe vpright, out­wardly in face, & hypocritically in shewes; yet looke into their liues and worke, and they may as well goe on all foure. Is this to remem­ber thy Creator, and remembring Him as thou oughtest in feare and with obedience, to set thy heart to His commandements, and to adorn thy creation with good works, ser­uing God? So much for the person to be remembred: the tyme of re­membring him followeth.

In the daies of thy youth &c. As god is to bee remembred, so wee must begin betimes to remember him; For many make a shew and wil seem to walke with God, who walke in no awe nor reuerence of His word; and many also forgetting with the common Parents of the world, that they who transgresse, shall die, be it in youth or age, eate the for­hidden tree of putting off from day to day, to turne vnto the Lord: Gen. 3.2.3.6. and so (thinking it too soone to [Page 28]beginne in the flight age of youth, or, at Mans estate, carefully to serue God) turne all their termes into vacations, and like bad borrowers, when one day or terme of life is past, craue a longer, and alonger till they be staied by the arrest of death, and sent to the prison of hell, and their lie bound in fetters of long night and death eternall. Therefore Salomon giueth his yong Man counsell, earely to begin re­pentance, that is, in the prime and bud of his life while hee is fresh and gallant, and not to tarrie till the dead winter of age cause his buds to fade, and lease to fall: or till the brawne of his strong armes fall a­way: or till the keepers of the house the hands which defend the bodie, tremble; or till euery thing be a burthen, seeing euen the grasse-hopper shall then be a burthen: or till they waxe darke, the eies, that looke out at the windowes: or till the grinders cease, that is, teeth fall out of his head: or till the dore of [Page 29]his lips bee shut, and [...]awes fallen: or till the daughters of singing, the eares, be abased, being vnable any longer to heare the sounds of voice or instrument: or till it be too late to knocke, when the Lords doore is made fast, and their shall bee no more opening. Eccles. 12.3.4. Math. 25.10.12. And, lest this young man should thinke the terme of his age (which Salomon here calleth the euill day or time) to be the most conuenient time and terme of be­ginning remembrance; in the verses that follow, he brings in the old man, deafe, and blind, and lame, and short winded, and full of aches, and sundrie diseases in his bodie, trem­bling vpon his staffe, his lips and hands shaking, without memorie and almost robbed of sense: as if He should say; looke my Sonne, Is this man fit to learne, who can neither heare, nor see, nor speake, nor goe, nor remember. Thus Salomon schooleth his young Man. From whence this Doctrine may be ga­thered; [Page 30]that it is good to beare the yoke, young, and (betimes) to ar­quaint our selues with the way and trade of godlinesse. To this pur­pose, the wisdome of God in one of the wise sayings, which were Sa­lomons, (speaking to Parents and Ouerseers of youth) saith: Teach [...] child in the trade of his way, and when he is old, hee shall not depart from it. Prou 22.6. where He spea­keth of teaching, not a Man, but a Child; and of a teaching fit for Children: which is a teaching by little and little, as it were by some few small droppes; and not a pow­ring in of hard doctrine, as by showers. So it is said to bee good for Man, that is, a happie thing for that Man that beareth the yoke, or acquainteth himselfe with the nur­ture of the Law, young. Lam. 3.27. And Ephraim maketh this vnbrid­lednesse of coltish youth, a great impediment of conuersion in him­selfe and others: for hee seemeth to say, that because, as an vnbroken [Page 31]Colt not handled of men, He was suf­fered to goe at large, so long, and was not brought yong to the Lords furrow; therefore he could do him no seruice at more yeares, and when the Lord began to yoke him by his word, he flung off all. This standeth to be read vnder his owne confessi­on, the report whereof is taken and published by the Lord himselfe in these words, I haue heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an vntamed calfe, &c. Ierem. 31.18. As if it had beene said, I haue heard him atten­tiuely, as it were with both eares. Further, God requiring the first borne for his offering, and the first fruits for his seruice, doth (no doubt) require the prime and mai­denhead of euerie mans worke, and that wee should serue him with our first and best meanes. Exod. 13.2. & Leuit. 23.10. It is for young men to beleeue; and therefore the ordinary Creede which is both for young and old saith, I doe beleeue. In the [Page 32]Leuiticall temple there was a mor­ning-offering, as well as an euening sacrifice; and when the Angell of the Couenant stirreth the poole; that is, offereth saluation, not hee that is oldest, but hee that steppeth in first, (yong or old) is healed. Ioh. 5.2. Some say, youth must haue a time, but Christians must redeeme the whole, both of youth & yeares. Ephes. 5.16. Col. 4.5. For here, God will not bee satisfied with the first fruits, as in the legall Priest-hood, but must haue the whole croppe of time offered to him in his seruice, and the performance of his com­mandements: The reasons. As men learne their trades young: so in youth, as in the fittest time, wee should learne the science of all sci­ences, the trade of our way: for, bo­dily exercise profiteth little; but god­linesse is profitable vnto all things. 1. Tim. 4.8. Secondly, early instru­ction perfecteth memory, and that doth long continue that is taught in youth. As (therefore) if Parents [Page 33]teach good things to their children whiles they be yong, they will tast of them in their age: so (contrarily) if they Nurse them vp in vice and wantonnesse, the euill sent of the same will continue to gray haires. For as their caskes are at first seaso­ned, so they wil preserue lōg, or cor­rupt soone the instructions that are put into them. Thirdly, yong yeares are as yong trees, more pliable and sooner bended then the old are. Fourthly, long custome becom­meth another Nature in matters: and as wee see it to be a very hard matter to reclaime an old Sinner, and inueterate Papist, and as there is small hope that they who are de­formed young, will proue wel fa­uoured old: So when the minde is planted in sinne, and becommeth old in wickednesse, there is small hope that with little adoe, it should become vertuous, or forget nature, which with cordes of custome is thus tied vnto that which is vtterly naught, and sinfull. For, if being to [Page 34]trie our strength but with one sinne that we are accustomed vnto, wee finde our selues too weake for it: and therefore vse to say, It hath bin our vse, and wee cannot leaue it: how much lesse able shall we be to ouercome our selues in many, and then specially when all our vices are become customes? Fiftly, the day of youth is as the day that was commended to yong Rehoboam, 1. King. 12.7. by his wifest counsell: a day wherein to get fauour or to loose it: and so, a time wherein to bee euer good, if it be taken; or hardly euer good, if it bee neglected. For, as the tree that buddeth not in the spring is dead all the yeare: so (commonly) he that proueth not in youth, doth with much ado, beare the blossome of grace in the autumne of ripe af­fections and winter of age. Wee haue a prouerbe. That a ragged colt makes a good horse; but we ill ap­ply it, when by it, we goe about to proue that a curst boy will make a good Man. For though it some­times [Page 35]so fall out, yet it is but some­times, and seldome, and it oftner proueth otherwaies, then so. And therefore it is an euill speech that men haue so much and commonly in their mouthes, while they say; Yong Saints, old Diuels. For, the contrary is rather true; either yong Saint, or old Diuell, either good betimes, or when good, and at what time?

An instruction to Parents and o­ther Ouerseers of youth, Ʋse 1 to grast in the tender stocke of those yeares, the beginning of wisedome, the feare of the Lord. And here, as A­braham rose earely to sacrifice his sonne. Gen. 22.3. So for their sonnes, and daughters, and yong frie, they should giue them to God in a sacri­fice of earely instruction. They should whet the commandements vpon them, and write the Lawe in them, euen in their hearts, as in ta­bles of long continuance. Deut. 6.7. they should dedicate them, from their tender age, to God; as Samuel [...] [Page 34] [...] [Page 35] [Page 36]was. 1. Sa. 1.28. and sanctifie them, that is, by their prayers for them & teaching of them, see that they be sanctified from the wombe, as Iere­mie was, Ier. 1.5. that they may serue God from their first breath, to their last gasp. For, to say the truth, who should offer this morning sacrifice but Parents, who are bound to set their Children in the good way young, that they may sucke the milke of the Gospel, with the milk of their Mother? But to moue such to doe this dutie with more thank­fulnesse, let it be considered (first) that such instruction so giuen by Parents, is more naturall and kind­ly, then that which is giuen by strangers. For as a tender plant will sooner take nourishment & thriue better in the soile, wherein it first grew and sprung vp then in any o­ther ground, because it liketh it owne soile best: so tender children will sooner take instruction and good teaching from the Parents, with whom they best agree, as [Page 37]with their best and most naturall soile, in whose loines they seeded and tooke their first roote, then they can or are like to doe from strange Teachers, when they shall be transplanted (as it were) into an other stocke and family, or be ex­posed to grow vp in another soile of people then that, in the which they had their first nature and sap of being. Secondly, who but Pa­rents haue such as bee very young and tender vnder their charge and direction? Now while they are yong, one may work in their youth as in the day, Ioh. 9.4. but when the night of their stubborne yeares commeth, that season for good things is commonly lost. Thirdly, as Plants set in the Spring, grow and prosper better then they which are set in Winter, or Autumne: so the instruction that is giuen in the spring of youth better prospereth and doth more edifie, then that which is giuen in the Autumne of manhood, or winter of gray haires. [Page 38]Fourthly, as Parents haue brought forth their children, the children of wrath by nature: So it concerneth them, by the doctrine of Regenera­tion, as by a second better nature, in all good conscience to help to make them the sonnes and daugh­ters of God by faith. Fiftly, Pa­rents will (betimes) put their chil­dren forth to good trades; And is there any trade of their life, for ho­nour, delight, or riches compara­ble to the trade and way of godli­nesse? Is the trade of wisdedome as other common trades, which is a tree of Life to all that lay hold of it? Prou. 2.18. The meaning is, it in­creaseth & strengthneth life, where worldly trades if they be wel follo­wed) spend and diminish it: and where other trades are vncertaine, it hath the promises of this life, and of that which is to come: and where other trades are subiect to the course of this world, being some­times better, and sometimes worse, this is not so, but alwaies good: [Page 39]for God hath sealed vp his pro­mise to it that it shall neuer faile: which being so, how carefull should Christian Parents be not to put off to put out their children carely, and (as it were) at breake of day to such a profitable, certaine, and happie trade of life, by which they shall be sure to liue euer with the Lord? But if Parents will not (betimes) bind their youth by precept vpon pre­cept, Esay 28.10. as by Indenture, and by Christian discipline, as by Indenture sealed to so good a trade; I beseech their Christian youth to offer themselues vnto it. Sixtly, Pa­rents should remember that they help to build or pull downe the Christian world: for in their chil­dren, they beget and beare Parents to posteritie. And if they learne no good while they be children, how shall they teach it when they be fa­thers? Seuenthly, Parents are Gods Husbandmen, and their children his seed and husbandrie. 1. Cor. 3.9. as therefore in the husbandrie of [Page 40]this world, the good Husband be­fore he reape or inne one crop, will plow and prepare for another; yea and get the best and purest seede, that at the time of haruest, he may receiue some good increase. So God hauing made religious Parents his husbandmen, and their children his seede and husbandrie, they should see that the haruest of Gods church be in some good proofe, and well comming forward in their seede and posterity, before their owne croppe be inned in their owne bles­sed death. For Gods husban­drie must not die, nor be giuen ouer till death bee vanquished, which is the last enemy they must deale with. Hee that hath, or meaneth to haue and preserue a good Orchard, will haue a nurserie also of young trees to feede it with, and of these ten­der trees hee will be more carefull then of those elder in his Orchard of fruits. The reason is, they may sooner be bitten or nipped, or the canker may sooner take them then [Page 41]the other trees. God loueth and maketh much of the Orchard of his Church in the old store, but hee is tender of it in the nurserie and new store, that consisteth of babes in Christ, growing to holinesse, be­cause the canker of euill things may soonest breed in them; heards, not of Beasts, but of Diuels, may soo­nest bite and nip them, and so the Vineyard, that God loueth so well, may for want of supplies from the seminarie of young men and chil­dren begotten to the Gospell, be­come desolate and wast for euer. Now, is God thus tender of his spi­rituall Nurserie, and shall Christian Parents, his husbandmen, neglect it? Doe they not know that the old trees cannot stand alwaies, and that, sooner or later, they must be cut downe with the axe of death? should they not (then) looke well to the nurserie of the younger impes in their charge, by hedging with good nurture and discipline the young men, and young women [Page 42]whom they meane to set, as trees of righteousnesse, in the Orchard of the Lords Church? should they not water them with good teaching; dresse them, in good and due man­ner, paring away their riot and su­perfluities of apparell, of pleasures, of play; and prouide that no dange­rous worme eat into them by any carely habit in euill vnmet with? or, if they shall despise or post of this so important a dutie, what can we call them but prophane, and such as leaue Gods Church in worse case then they found it? The hope of the Church is in the youth that now haue being; for, if they be well brought vp, they will be care­full that such as proceed from them shall haue good bringing vp also, that age will commend this good education to another, the next to them that follow, and they to o­thers by an inuiolable tradition till there be an end of all generations on Earth. And, as this is a lesson for all Parents; so specially for Pa­rents [Page 43]of great Families; for, the grea­ter the ship is, and the better mer­chandise it carrieth, the more neede it hath of an expert and carefull Pilot. And so the greater a childe is by blood & possessions, the more need he shall haue of some speciall Ouerseer, and one that greatly fea­reth God to be guide to his youth. The contrarie, carelesse nursing vp of such in vice and idlenesse, is cause of these great wasts that wee find to be made so ordinarily in the best patrimonie of the common wealth; for, as the fattest soile bring­eth forth the rankest weedes, when it is not plowed: so great houses, not well ordered, bring forth the greatest Masters of vice and Guides to wickednesse; and, as a weede, if it grow in a ranke soile, will grow out of measure noisome: so the ten­der youth of great families, brought vp in ease, and pampered with the delights of gentry, if they prooue weeds, must needs riot most vnmea­surably, and prooue most hurtfull [Page 44]members in the Commonwealth; and not members, but diseases in the Church. Lastly, to excite our gentry to traine vp their yong Gen­tlemen to the feare of God, and to good sciences, let them remember, that a gentleman without vertue & learning, is like a darke heauen in the night, without moone or starres: and let them not forget, that if they would haue the blessing of being blessed fathers of a blessed seed, they must bring them within the coue­nant, endeuouring to make their sonnes by nature, the sons of God by grace. The like for their daugh­ters, if they would haue their daughters by birth, to become the daughters of Abraham by new birth and godlinesse.

An admonition to yong persons, Vse 2 to striue against all impediments of godlinesse in yong yeeres. For, are parents bound to teach youth? then are youth bound to learne of their parents: or must al feare God yong? then young and all must learne (be­times) [Page 45]to feare him: and can none feare him, but such as arme against the impediments of his feare? then where are most, as in youth, and where most are hindered as tender youth, there must this armor chiefly be put on. The first impediment of early godlines in yong men, is a rec­koning, but without their host, that they shall liue to be old; which cau­seth thē to say, peace peace. I [...]r. 8.11. til with Sisera, they fal into their last sleep of destruction. Iudg. 4.21. & go from their house to graue. Psal. 49.14. But who can be ignorant that, on the stage of this world, some haue longer, and some shorter parts? and who knoweth not, though some fruits fall from the tree by a full and naturall ripenes, that all doe not so? nay that more are pulled from it and wither vpon it in the tender bud or young fruit, then are suffered to tarrie till they come to their per­fect ripenes and mellowing? so, do not mo (without comparison) fall from the tree of time, young; either [Page 46]violently plucked from it by a hasty death, or miserably withering vpon it by a long death, perishing in the bud of childhood, or beaten downe in the greene fruit of youth, then come to their full age of ripenesse by a mellow and kindly death? Fur­ther, doth not God call home from his worke, some in the morning, some at noone, and some at night? For as his labourers enter into his vineyard, so they goe out; that is, in such manner, and at such houres, Math. 20.1.2.3 &c. Some dye in the dawning of their life, who passe but from one graue to another. Some dye in youth, as in the third houre, some at thirtie, and some at fiftie, as in the sixt and ninth: and some very old, as in the last houre of the day. Yet more dye young then old, and more before tenne then after three­score. Besides all this, the fresh life which the youngest haue here, is cut off or continued by the same decree and finger of God that the oldest and most blasted life is prolonged, [Page 47]or finished: For, say that a man had in his keeping sundrie brittle vessels as of glasse or stone, some made for­tie, fiftie, yea threescore yeares age, and some but yesterday; we will a­gree, that, that vessell wil soonest be broken, not that is made first, but which is first striken, or first recei­ueth a knocke: So for these brittle vessels of our earthly bodies, they that soonest receiue the blow of death, though but made yesterday, first perish, not that were first made, and haue longest liued. What then is our life, and how vaine and false is our hope of long life, seeing no man can tel who hee is that shall receiue the first stroke or knocke, to the de­stroying of this his mortal taberna­cle? In a prison where are many con­demned, should some riot and for­get death, because they, first, are not drawne out to die? or, because one goes before another to execution; shall he that comes last, come forth pleasantly with Agag and say; Surely the bitternes of death is past? [Page 48]1. Sam. 15.32. because we die not so soone as others (and we shall not all die at once) shall we therefore count our selues immortall? If we be old wee may bee sure our turne is neere; and if we be young, it may be as neere: for, they that be old may trauell longer; but we that are yong may haue a shorter way home. Seeing then this hope of liuing till we be old, is so vaine and deceitfull; wee should make as great haste to God at twenty, as at fourescore. When we heare a solemne knell we say some bodie is departed; and why should we not thinke that the feet of them who carried out that bodie, is at the doore readie to cary vs out also? Act. 5.9. He was not an old man, and he had much peace in his dayes, to whom it was said, O foole, this night they will fetch a­way thy soule, Luc. 12.20. So death worketh in vs whether we prepare for it or no. M^r. Perk. in his right way of dying well. A certaine writer v­seth this comparison: A man pur­sued by an Vnicorne, in his flight [Page 49]fals into a dungeon, and in his fall hangs by the arme of a tree; as he thus hangeth, looking downeward he sees two wormes gnawing at the root of the tree; and looking vp­ward, he sees an hiue of sweet hony, which makes him to climbe vp vn­to it, to sit by it, and to feed vpon it. While he thus feedeth himselfe and becommeth secure, or carelesse of what may come, the two wormes gnaw in sunder the root of the tree; which done, both man and tree fall into the bottome of that deepe pit. This Vnicorne is swift Death, the Man that flieth is euerie sonne of Adam, the pit ouer which he han­geth is hell, the arme of the tree is his short life, the two wormes are day and night, which, without stay, consume the same, the hiue of honie is the pleasures of this world, to which while men wholly deuote themselues, not remembring their last end, the root of the tree, that is, temporall life is spent, and they fall, without redemption, into the pit [Page 50]and gulfe of hell.

Another impediment of godli­nesse in a young man is his strong constitution, which perswades him that he shall liue long, & that (there­fore) he may at leasure inough turne to God hereafter: but no constitu­tion in man can enlarge his Char­ter of life one poore houre. Indeed, the good complexion of a man may be a signe of long life, but he that prolongeth our daies on Earth, he onely can make vs to liue long. Exod. 20.12.

A third impediment of godli­nesse is parentage abused. For, some thinke that God neuer required nor looketh for precisenesse, and exactnesse in matters of religion at the hands of Gentlemen and No­blemen; and that such drudgeries are to be imposed vpon vile and ab­iect persons, for so they speake of the poore that receaue the Gospell; but what say such men to Dauid, who set himselfe with his whole heart to seeke the Lord? and what [Page 51]will they thinke of Salomon, who in this booke of his repentance, cal­leth himselfe Ecclesias [...]es, or Prea­cher? Are they better then Dauid? and wiser then Salomon? or, doe they thinke, because they liue bet­ter, that is, in better estate, then poore men, that therefore they shal liue longer? and what difference, concerning death, betweene a No­bleman and a Beggar, Eccles. 3.20 when both goe to one place? when in these Acts and Scenes of seeming life, as at a game at chesse, the highest (now) vpon boord may (presently) be the lowest vnder boord? & when the breath in the nostrels of the Rich, may assoone be stopped, and they, assoone, turne to their dust as other Men?

A fourth impediment is taken from the pleasures or lusts of youth; things that bring repentance and sorrow, like sweet meates of hard digestion, for, what are they when they come to the shot and recko­ning? are they not deare penni­worths [Page 52]to all such guests as will needes be Merchants of them? Sa­lomon in this booke tels vs, that though they be pleasant to the eie, eare, mouth, and senses of a young man, yet in the mind they leaue be­hind them an vnsauorie after-taste, or loathsome disdaine. For, like an vncleane spirit in him, they cast him, now into the water, and now in­to the fire. Mark. 9.22. And these are the lusts of youth, by children so earnestly desired, and by old folkes so much lamented.

A fift impediment of godlinesse, is that beautie in youth which is too delicate and tender to weare the rough garment of repentance and a strict life, but, how soone is it blighted and strucken, as the faire flower of glasse blasted with an eastwind? for beauty is but a flow­er, which, if some sicknesse strike not suddenly, yet the autumne of ripe yeeres impaireth, and the winter of old age killeth; and what careth death (which is indifferent to all) [Page 53]for a faire and goodly complexion? And is not a beautifull face as mor­tall as a foule hue? The like may be spoken of health, strength, and sta­ture of body, for, what are they? and of what time? In their owne nature, they are fickle things, and without good vse, crosses; for, concerning health, the deuowring vulture of sicknesse doth, after some short time, waste it to nothing: strength is common to vs with Beasts, and there are many beasts stronger then we, and for our comely stature, it may as soone be brought downe to death, and as deepely be buried in the coffin of the Earth, as a meaner cize shall. Further, if men haue not vsed these to Gods glory, but to pride and vaine glorie, nor haue made them helpes to godlinesse, but haue giuen them their head at sinne, it will be said after death of such, that a beautifull person, a strong young man, a goodly tall fellow, and one that neuer knew what sicknesse meant, is gone to [Page 54]Hell. Therefore of beauty and h [...] attendants, as health, and strength, and a goodly stature, that may be spoken which is spoken vsually of fire and water; that they are good seruants, but ill Masters, where they are ruled they doe good seruice, where they ouer-rule they make foule worke.

A sixt impediment of godlinesse is the bad fellowship and example of those, who (being themselues drunken with the pleasures of youth) seeke to drowne others in the same perdition and destruction; and therefore offer to them the full cup, that they (likewise) may stagger and fall from God by the like error and disobedience. But Christian young men must turne away their eyes from very seeing the inchanted cuppe, of such carnall Counselours. And though they beate their eares euery day with such foolish sounds as these are; that it is too soone and vnkindly, in youth to be religious, that such yeeres are for the lap of [Page 55]the world, not for Ezras Pulpit, that youth must haue a time, &c. yet euery day they should set Iosephs locke vpon them of not hearkning vnto them, nor of being in their company, Gen. 39.10. for it is a true saying: he that toucheth pitch, shall be defiled with it: So, hee that will touch the pitch of such, must looke to be defiled with the companie. If a man that had wallowed in the mire, & tumbled in the filthy chanel, should offer to companie with vs, would we not loat [...] and shun him? and why would wee so auoid him, but because quickly he would make his filth to cleaue vnto vs? And doe not bad & wicked persons set their markes and sinnes vpon those with whom they company? Doe they not, where they come, leaue of their filth, that is some print or badge of their prophanenesse behinde them? And shall wee sit so close to them, who haue so plunged themselues in the mire of sin: who should either labour to drawe them out of filthi­nesse, [Page 56]or withdraw our selues, that we proue not as loathsome & filthy as they are? Should we not rather say; if any will bee filthy, let him be filthy by himselfe, and if any will be beastly, let him be beastly alone: the filthy person, and beastly man shall not haue me for a companion, my soule shall haue no pleasure in him? Heb. 10.38. Pro. 1.10.15. & 4.14.15. Now, where these corrupt perswa­ders wil tell a yong man that makes conscience of his waies, That other yong men doe not so: that young man (if he will be Christs yong man in the Gospell) must answere him & say, That yong men should con­sider, not what the most doe, but what the best doe, that shall bee sa­ued, whose way is narrow, and wal­kers in it, not many, Math. 7.14. Also, that it is to be regarded, not what the world doth, to which we must not bee fashioned, Rom. 12.2. but what Christ did and the Saints, whom wee haue for leaders, & who (yong) kept the path of vertue, and [Page 57]walked not in the common rode of sinners. These and such like impe­diments of sanctification in young men, and they who meane to giue their yong time to God, must striue to ouercome yong, by fighting that fight of faith and a good conscience to which their Baptisme hath sealed them. 1. Tim. 1.18.19.

Then, Vse 3 they are here reproued who suffer sinne to grow in them by custome and vse, till it bee help­lesse; and who suffer it so long to breede in the bone, that it will not out of the flesh. For, we should deale with sinne as with a thorne, which we will plucke vp yong, and in the tender spray, and not tarry till it be growne and haue daggers prickes; but some suffer it, till it be as an old man, so deafe and froward, that ei­ther it will not heare, or it cannot. In all their life they finde no leasure to liue well, but flit from sinne to sinne, as the flye skippeth from dish to dish, till they be taken with the sweet meate of sin in their mouth, [Page 58]and there bee no place to repentan [...]. Let such consider that the custome of sinne, causeth a hardning in sin: For so the Apostle speaketh; thou after thine hardnesse, and heart that cannot repent, heapest vnto thy self [...] wrath against the day of wrath. Rom. 2.5. and let them remember that custome will adde to nature, and turne it vnto it selfe. Which is the cause, that a Preacher shall as soone take Nature from a man by his words, as sinne to which hee is ac­customed. Besides, Sathan is not ea­sily cast our, where hee hath long dwelt, and if Sathan be in, sinne will not be out: if Sathan haue possessi­on, sinne that attends vpon him, will not loose possession: if one dwell in vs, both as well as one, wil and must dwell in vs. So much for the Wisemans exhortation, his rea­sons follow.

Whiles the euill dayes come not, &c.] These are the reasons, for which, Salomon would haue his young man not to put of, in the age [Page 59]of youth, (which is most prime and teachable) the remembrance spo­ken of. And they are taken from the many infirmities and with­drawings that are to bee found in old age, when youth is abused: as much as if Salomon should haue said: Well, my sonne, thou art now yong, lustie, and actiue, of good apprehension, and sharpe conceite, indued with fresh and strong facul­ties of wit and remembrance, thy feete are nimble, thy sight is good, and thy hearing perfect: now (ther­fore) serue God whiles thou maist, the time may come when thou wilt be old, weake, and sickely, dull in apprehending, and of bad capaci­tie and remembrance; without a good legge to bring thee to church, without a good eare to heare at Church, and either without all eies, or darke sighted, and so not able to reade, or not able to reade long, nor a good letter, but through specta­cles: then it will be too late to doe any good seruice to God thy Crea­tor. [Page 60]This I take to be the Wise- [...] meaning in these words: and the doctrine from hence is: Doctr. Old age is no fit time wherein to begin god­linesse, when the gay and fresh age of youth hath beene consumed in vanities. The Israelites are com­plained of by the Lord in Malachy, That they offered the blind for sacri­fice, and the lame and sicke for a [...] hallowed thing. Mal. 1.8. He that would not haue a beast that had no eyes in his seruice, would haue the [...] whiles thou hast eyes to serue him. The sicke and the lame were no good offerings then; and bee they good ware now in the sicke and lame bodie of a man that hath des­perately put off his turning to God, till he can neither draw winde nor legge? Moses knew this, and there­fore bore this burthen yong, and while his legges were able to beare him. For, the Text saith; That, when he was come to age, hee refused to be called the sonne of Pharaohs daugh­ter, that is, would not liue in deli­cacies, [Page 61]while he had strength to liue vnto God. Heb. 11.24.25.26. Ioseph (also) in his beautie and faire per­son, turned his back to his temp­ting Mistresse, and his face to the Lord. Gen. 39.10.12. He would not put off to serue God till old age had made choppes to his beautifull face, and till his skin was withered. Iosiah a good King, in the eight yeare of his raigne, and sixteene of his age, (when he was yet a Child) began to seeke after the God of Da­uid his Father: and in the twelfth yeare of his raigne, and twentieth of his age, made a famous reformati­on. 2. Chro. 34.3.4.5.6. What? so soone, and so young? So saith the Scripture, and so it was without controuersie. For Gods Children take the good daies of youth, for good duties, and not the euill of sickly, and saplesse old age for them, as (commonly) the worlds children doe. Samuel serued God in his mi­noritie, and grew in spirit as hee shotte vp in yeares. Samuel was a [Page 62]good man, and (the better) be [...] a good yong man. The reasons, Repentance; as it can neuer come too soone, where sinne is gone be­fore; so it must needes, with much adoe, and not without some speci­all worke of God, ouertake so ma­ny sinnes of youth, and manhood: so farre, and much before it. Se­condly, old age is full of wearinesse and trouble: and where wee haue elbow-roome in youth, we cannot turne vs in old age. Perhaps wee shall neither heare, nor see, nor go, nor sit without paine and torment in all parts: and is this a fit condi­tion of life, and age of time to serue God in? Or doe we thinke, seeing wee will not know God in youth, that he wil know vs at these yeares, and in this case, and state?

A reproofe (therefore) to those who bestow on Sathan the beauty, Vse 1 strength, and freshnesse of youth, and offer to God the wrinckles, weakenesse, and foule hue of old age. Or, when they haue giuen a­way [Page 63]the flower of their yong yeeres to Gods enemie, offer to God, (who will haue the first and de­serues the best) the dregges and leauings? To such I say: if thou wilt not know God in thy youth, hee will neuer know thee (for ought thou knowest) when thou art gray­headed. If (as hath been said) thou wilt not giue him the yong, and sound, and that which is without blemish, he will neuer take in good part the old, and sicke, and euill fa­uoured, which no man will giue to his friend, nor dare offer to his Prince. If thou wilt not when thou art quick-witted; when thou art come to yeares of dotage, hee will not. If thou wilt not beare him in his day, thou shalt cry in thy day (that is in the euill day) and not be heard. Prou. 1.28. It is too late to sowe, when thy fruit should be in, and no time to leaue sinne, when sinne must leaue thee.

An instruction, Ʋse 2 not to trust to the broken staffe of old age, for [Page 64]being holy as wee are called to holi­nesse: 1. Thess. 4.7. but in the daies of our youth, as the yeares of plen­tie, to prouide with Ioseph in Egypt, for a famine of hearing, a famine that may come by infirmitie of yeares. Gen. 41.49. For holinesse is a gift, and the grace of holinesse is the gift of God. Psal. 51.10. Now a gift must bee taken when it is offe­red. It is offered to day, to day if you will heare his voice. Psal. 95.7. And therefore we may not come for it many yeares hence, being promi­sed to day. What folly is it to chal­lenge it, thirty or forty yeares here­after; But, if men haue neglected in their youth, (thus) to remember God, it is high time in their age to remember him. Which would bee considered of those who haue (already) put foot within the dores of that age, in the which the Almond tree flourisheth, & the haires are tur­ned white to the haruest of death. Eccl. 12.5. For, is it not time for such to bee renued in their mindes, [Page 65]& reformed in their liues? Eph. 4.14. And though they haue beene chil­dren long, hauing so long and much forgotten God in the igno­rance of childhood and vanitie of youth, should they alwaies be so? or, should they not grow to be men in Christ, and strong men in the sal­uation of God, wisdome being their gray haires, and an vndefiled life their old age? 1. Cor. 16.13. The Israelites gathered twice as much Manna the day before the Sabbath as they did any day before, because on the sabath they might gather none. Exod. 16.22. and should not the hoare head that looketh euery day, for the last sabbath of mortalitie and long sabbath of glorie, in an age and day so neare vnto it, heare twice as much? pray twice as much? do twice as much good? & be more fruitfull then in all his life before, v­sing, not legs as youth, but wings of repentance? yet, as young men think they haue a long time, & so put off remembrance: so old men doe hard­ly [Page 66]beleeue that their time is so sho [...] or end so neere, but that they [...] take leasure, and doe that hereafter which they should doe presentlie. And who is there almost (though hauing liued verie long alreadie) that thinketh not hee may liue one yeer longer? we read, that threescore and ten is a great age: Psa. 90.10. but when we our selues are past it, we forget what we haue read, and look not to that which is gone, but, as couetous persons, who onely liue vpon that which they expect, not which they haue, doe onely num­ber the yeeres to come, and build vpon seuen yeeres, when (perhaps) there are not seuen months behind, peraduenture not seuen daies, not houres. Little thought hee to die before the morrow, who promising many yeeres of ease to himselfe, said, hee would pull downe his old barnes, and build new. Luc. 12.18.19. The like condition in sudden death, may steale vpon the like foolish numberers of their daies. For, hee [Page 67] [...]as a young man that so reckoned [...]misse; and shall they that be old, so [...]ckoning, thinke to reckon well? We say, commonly, Yong men may [...]e; and when we turne it to old [...]en, we say with good warrant, Old [...]en must die. And yet, as men by [...]a thinkes anothers ship goes fast, [...]nd their owne stands still, where [...]eirs maketh as great hast to the [...]ort as the others doth: so old men [...]inke that other old men weare a­ [...]ace, and goe a maine to death, as if [...]eir owne yeeres did neuer a whit [...]reake, nor moue to the waine of [...]se; where the truth is, that they [...]aue as swift a gale and flight to the [...]ort of all the liuing, as the other [...]aue, who seeme in their eyes, not [...]o moue softly, but to flie to their [...]nd. So much for the first reason, [...]he second followeth.

Nor the yeares approach, wherein [...]hou shalt &c.] This secōd reason, gi­ [...]en for remembrance, is drawne frō [...]n age in a neerer degree to death by [...]ōmon course, then the age that was [Page 68]spoken of, though it may wel be called old age, cōpared to the times [...] yong men & childrē: For these yee [...] take all pleasure from our life, whe [...] in affliction followeth affliction, [...] the clouds returne after the raine, E [...] ­cles. 12.2. The reason may be draw [...] from the lesse to the more, thus; [...] if Salomon had said, It is an v [...] time in old age to begin repētance much more at these stooping yere [...] where euerie step is in death: a [...] they may say with Barzillat, wh [...] are come vnto them, How long h [...] I to liue? Doctr. 2. Sam. 19.34. The Do­ctrine is, If in old age, then muc [...] more in that age it is verie late [...] consecrate our time to God, whe [...] our houses are turned into our pri­sons, and we haue no taste in that [...] eat, or in that we drinke, 2. Sam 19.35. Of Ephraim it was said, Th [...] gray hayres were here and there vp [...] him, yet he knew it not, Hos. 7.9. tha [...] is, hee had the markes of age in [...] face, and vpon his head, and yet ( [...] one that would still be young) he [...] considered not that hee drew nee [...] [Page 69] [...]o the graue, and had tokens vpon [...]im of a blasted life. What would [...]t haue beene said, if being readie to [...]ye downe in the graue, he had fared [...]s one that had come into the world but yesterday? And that he thought not of putting off sinne, and put­ting on holinesse, in an age when he could neither put off nor put on his owne clothes? The reasons: This [...]s the last time, or rather houre, and how shall we hope to be good, if we begin but now? And, if it be some­what late where memory is stron­ger, how can it bee but verie late where memorie is quite gone? Se­condly, repentance should bee vo­luntarie, & not extorted, as at these yeares, by bitter griefe and the feare of hell. Thirdly, our repentance then, will be late repentance, and late repentance is seldom, or neuer, true repentance. Also those re­pentances that men frame to them­selues at the last houre, are but false conceptions that come not to bea­ring: For in such repentances men [Page 70]forsake not their sinnes, but their sinnes forsake them.

A reproofe to those desperat sin­ners, Ʋse who put off all care of turning to God by repentance till the graue be readie for them, and till they be readie to make vp their bed in the darke. But many deceiued with this charme & sorcery of the last hours repentance, haue knocked when there was no opening: Luc. 13.25.28. The foolish Virgins that came not for mercy whiles the Lords doore was open, that is, whiles hee was before the doore to giue it, and they in the way to receiue it, did stand without, & had none to open vnto them: Matth. 25.10.12. So he was taken away to damnation, that prepared not his wedding garment before his comming to the wed­ding feast: Matth 22.11.13. Let these examples of reprobate putters off, mooue vs to preuent the diuels houre of turning to God, which is the last houre of life, an houre when Gods doore of mercy is made fast, [Page 71]and all hope is cut off for entring. It is an eu [...]ll seruant that putteth off all his worke to the last houre. Eccles. 12 And who knoweth not (that hath vnder­standing) that when those yeeres approach, and that gastly houre is come, there is businesse and worke enough in the mind and externall man, of deaths condemned priso­ner to resist and prepare against the extremitie of that combat, which (because it is the last of the day) is like to be the sharpest. Besides, the last sicknes bringeth trouble inough with it, when death, the diuell, mans vnremitted sinnes, Gods intolera­ble wrath, and the gaping pit and deepe lake of hell doe (altogether) with greatest terror & astonishmēt, present themselues to mans sor­rowfull and sore incumbred soule. Obiect. You will say, that a theefe was saued at the very last cast of life, or some short time before hee de­parted, from the Crosse, to Paradise: Luke 23.43. Answ. I confesse that the Scripture speaketh of such an [Page 72]one, crucified at the right hand of the Sonne of God, who crauing with faith, mercy to saluation, re­ceiued this answer; To day shalt thou be with me in Paradise. But, it spea­keth but of one that was so saued. And it speaketh of another in that very place, and at that very time, that was damned. And here a Father saith: Wee reade of one, that no man should despaire; and but of one, that no man should presume. This example (therefore) is a medicine against desperation, & no cloake for sinne. Let vs therefore passe the time of our dwelling here in feare, seeing wee are redeemed from our vaine conuersation, not with corruptible things, as with gold and siluer, but with the precious bloud of Christ, as of a Lambe vndefiled and with­out spot: 1. Pet. 1.17. To whom, with the Father, and Holy­ghost, be all glory for euer. Amen.

THE SECOND SERMON.

THese words were spoken by Iob, of whose patience and prouocations to impatiencie, this whole booke and the testimonie of Saint Iames are liuely proofes. Iam. 5.11. In the thirteene verse of this chapter, Iob hauing (as it seemed to him) beheld Gods anger in the chastisements that his soule felt, wherein (as hee said) the Lord wrote bitter things [Page 74]against him, desiring to bee hid in some secret place of the earth, till the Lords face were changed to­ward him, and till hee might see those frownes to goe out of his countenance, that had cast such knots vpon his soule. In this verse, he professeth, that if he could per­perswade himselfe of any hope yet behinde (God shewing himselfe to be an enemie, and setting him vp as a marke for all his arrowes) he would wait for it euen till death. And this I take to bee the occasion of these words of Iob in this Scripture. Where it may be thought a strange thing, that a man commended for such patience, should so distempe­rately plead the cause of his afflicti­on with God. But no man (meere­ly man, and clothed with the gar­ment of mortalitie) could euer so wait vpon God, as not to be led a­side from his attendance for a sea­son, when he saw the Lord to fasten in him his sharpe arrowes, and to let him vp as a Butt to shoote at. [Page 75]And in this respect it is that this glorious patterne of patience could not beare his griefe in a minde so battered with sorrowes. For, the bodie of sinne (which in our wea­kest times and estate, thrusteth into the motions of our minde diuers carnall distrusts and fleshly feares) will neuer cease to molest & keep vs downe, so long as we liue here; and, a wounded spirit who can beare? Pro. 18.14 Neuerthelesse, Iob stil waited on God for a good end in these matters, and lost not his hope as appeareth by the last chapter of this booke, where hee receaueth the crowne of his patience, and is ex­ceedingly blessed in his person and children. And therefore, though in the storme he spake with some distemper, yet his meaning was that he did, and would wait for Gods help and deliuerance, though it should bee deferred till hee must put off this tabernacle, and change mortalitie for immortall. Where let vs consider the attendance spoken [Page 76]of, and the terme or continuance. The terme is expressed by the mid­times, or extremitie of naturall life. The mid times are called (largely) daies, and with limitation, the ap­pointed daies. The extreame point of this is called a change. The atten­dance is in respect of the season, wherein hee attended, or of the at­tendance it selfe.

The attendance was in a time of trouble and much anguish which he quietly endured: Doctr. Which doth teach vs in euery hard estate, pati­ently to beare what commeth, re­lying on God and waiting for his word. The Prophet was in great miserie, who, praying to God, said; My soule fainteth for thy saluation. Psal. 119.81. His affliction was great, and, through the infirmitie of the flesh, he fainted: yet he wai­ted on Gods promise for deliue­rance, and beleeued his word, by which he was deliuered. Dauid o­pened not his mouth in great trou­bles to any impatience, because God [Page 77]had sent them. Ps. 39.9. The same Prophet, Psal. 37.5.7. exhorteth o­thers to a like silence and yeelding in trouble, because God hath done it, and therefore saith; Commit thy way to God and trust in him: And a­gaine, Wayt patiently on the Lord and hope in him; His meaning is, reason not in your affliction with God, but in patience possesse them vnder his mighty hand, seeing you haue sinned against him: then shall you see your hope, and God will surely bring your soule out of ad­uersitie. Also, the speech of Moses to the Israelites at the red sea, and when they had the sea before them, the Egyptians (their enemies) be­hind them, and steepe mountaines and high hils on euery hand & side of them, was: Stand still and you shall see the saluation of God. Exod. 14.13. As if he had said; Go not backe by despaire, nor forward by presump­tion; and though you see nothing but death in men, and destruction in creatures, you shall see life in [Page 78]God, and the saluation of God (for life) to euery one of you in your present helpe and deliuerance, if you faint not. The reasons further prouing this doctrine are; first, we haue deserued the paines of Hell by our sinnes, much more the shar­pest paine temporall. Now, if God inflict a light chastisement, and we deserue the chaines of hell, if he pu­nish for a short time, & we deserue for euer to be afflicted; haue we cause to complaine, though the ar­rowes of the Almighty sticke in our flesh, and his hand lie heauy vpon vs? Psal. 38.1.2. &c. Secondly, it is the Lord, and we must patiently attend his worke. He doth not deuise, and leaue the execution to another, but whatsoeuer is done, he doth it him­selfe in the point of correction and sense of paine; his head and hand goe together. Act. 4.28.2. Sam. 16.10. Thirdly, we must be followers of Christ in affection to Gods will. Now Christ (seeing his father had so appointed) desirously entred into [Page 79]his bath and passions for our sakes, yea, thought the time long, and was greeued till he fell into his last ago­nie and cold sweat, in the which he was couered (after a sort) with clodded blood that ran abundantly from his face downe to the ground: Luc. 12.50. & 22.44. and shall a lit­tle so trouble vs, who (as the theefe said to his fellow) receaue things worthie of that we haue done, where Christ suffered innocently and so much for vs? Luc. 23 41. or, shall we see the sonne of God all in goare blood, and all in a sweat, though no man touched him, though no man came neere him, and in a cold night when he lay out in the open aire, and vpon the cold earth, to sweat so plentifully; not a thin faint sweat, but a sweat of great droppes, and those of blood and water so strong and forcible, that they ranne down his cloathes, and streamed to the ground; and yet to say, Father, not my wil, but thine be done. And shall we liue at ease in Zion, and [Page 80]feed vpon the mountaines of Sama­ria; that is, desire an easie and plea­sant life when his was so bitter to him, and full of deadly troubles? or thinke it much to feele a little of the sharpe aire, when the whole storme was vpon him, a storme so fierce and percing that it rent the vaile of his body from the top to the bottom? and be vnquiet in a small shoure who are commanded to possesse our soules in the middes of our troubles, when whole floods of his bitter passion could not carry him to the least vnquietnes in all his agonies & bloody sweats? Fourth­ly, it is the triall of our faith tried, or tried at all; but where is gold better tried then in the furnace? and faith (which is more precious then gold) where is it tried so as in aduersity, or in the furnace of trobles? The corage of a Souldier is more seene in warre then in peace, and the skill of a skil­full Pilot better discerned in a storm then in a calme: So the courage of a Christian is better knowne in the [Page 81]warre of the crosse, and when the calme of the soule is turned into a storme of tentations, then when the bodie is in health, and the soule in no great aduersitie, or when all things goe well with a man, and he hath euen what heart can wish. And as his courage, so his wisdome may better be perceiued in a rough Sea, then in a calme Riuer, that is, in a troublesome, then in a quiet estate.

A reproofe to those, Vse 1 who because they purge not themselues from an euill and faithlesse feare, doe (in the day of their trouble) forsake their hope, and say with the messenger who came from the King of Israel: Behold this euil commeth of the Lord, wherefore should I attend on the Lord any longer? 2. King. 6.33. as if there were any crown without a conquest, or conquering but by that which is the victorie that ouercommeth the world, the grace of patience, and worke of faith in those who say with Iob, in another place; though the Lord kill vs, we will trust in him: [Page 82]Iob 13.15. as if they should say: whatsoeuer comes, we wil stil praise him; and howsoeuer he doe, we wil yet wait vpon him. Psal. 43.4. If God will haue Daniel to bee the ruler vnder King Darius, Daniel must for a time, be in the Lions den, and the Kings seale must bee vpon it. Dan. 6.16. So Gods children shall see their hope, but first they must be committed to close prison, and haue the seale of sicknesse set vpon the doore of their chambers out of which they cannot passe: their soule shall be among Lions: and, the word of the Lord shall trie them before they goe out: before Lazarus bee carried by the Angels to Abrahams bosome, blessed Lazarus must bee laid at the Rich mans gate, full of sores and diseases. Luk. 16.20.22. So Gods children shal be freed from miserie, in the kingdome where is no sorrow nor woe, and passe from their bodie of death, to the bosome of Abraham: but they must first taste of the cup of miserie at the doore [Page 83]of death, and bee filled with sores, and prepared by sicknesse be­fore they can put on this change. All teares shall bee wiped from their eyes, Apoc. 21.4. but then they must shed them here. Also, except the wheate corne fall into the ground and there die, it bringeth forth no fruit. Ioh. 12.24. So Gods children shall flourish for euer: the seede of their bodies, shall grow before the Lord in the garden of his presence, but both it & they must receiue this in­crease and preferment by the help of corruption: It, and they must be kept in the coffin of the earth and there putrifie (as doth the seede of corne) before there can be any put­ting on of the greene garment of the resurrection to eternall life. For, since the fall of Adam, no man pas­seth to Paradise but by the burning Seraphins, Gen. 3.24. nor to the holy Citie, but by the Riuers of Ba­bel, which must enter into his soule. And thus God will trie the patience of his children, before hee worke [Page 84]their full deliuerance. Much (there­fore) are they to bee condemned, who if they may not haue their hea­uen presently and in this life, will rake into a hell of sinnes, and world of lusts, to haue those de­lights which they loue better then heauen, the pleasures of sinne for a season; and so forsake God, to in­herit desperation.

An admonition to store our hearts with faith, Vse 2 hope, patience, and the promises of God in his word: so shall we be in better case, and likelihood to beare what com­meth. Also to look for trouble, and when it is come to possesse it in pa­tience, not to breake the Lords bonds, nor to cast the cords of his chastisements from vs, by a muti­nous and distempered soule. For the tenure whereby wee hold hea­uen is the crosse: and the great In­denture that is made betweene Christ and his Father runneth in this forme, and stile of words: All that will liue godly in Christ Iesu, must [Page 85]suffer persecution. 2. Tim. 3.12. In the drowning of the old world, as the waters rose, so did the Arke: and in the deluge of this world, the Arke of the faithfull soule should bee lift vp to confidence, and arise to God, as afflictions lift vp their waues. That is, as sicknesses, and troubles, and afflictions, and the whole traine of hell fight against vs: so we should fight against them by that victorie that ouercommeth the world. 1. Ioh. 5.4. Christ vpon the Crosse, as a Doctor in his Church, did by his owne example and in his great pa­tience (then) commend his truth vnto vs, who relyed vpon his fa­thers deliuerance, when the snares of death compassed him, and the paines of hell caught hold of him, and when hee found trouble and sorrow. Psal. 116 3. Luke 23.46. Esay saith, Peace shall come. Esay 57.2. but to whom? to euery one (saith he) who wal­keth before the Lord. That is, it shall surely goe well with him at the last who keepeth his vprightnesse, and [Page 86]continueth to doe well, who per­sisteth in his good course, meeting the Lord in a readie heart, and pre­pared soule, Psal. 108.1. and who (when Christ saith I come quickly) doth reply and make answer, with all Saints saying; euen so come Lord Iesus, Apoc. 22.20. that is, doe as thou hast said, whatsoeuer pleaseth thee, contenteth me. Some tainted with hypocrisie, can abide some short and small troubles, but if they continue long, and receiue encrease, they forsake their patience and fur­ther their paine, by beating the aire and themselues with their ra­ging and vnquiet sounds, till they cause the Lord to lay heauier pe­nalties vpon them, and to chaine them faster with linkes of lon­ger and more perplexed troubles. And so, as the Bird that is caught with the Lime-rodde, and the Fish that is taken in the Net, the more they striue, the more they entangle themselues. So the more impatient men are of Gods corrections, the [Page 87]more stripes they purchase to them­selues in the snare, and vnder the net of that their humiliation: the more intolerable also they make the tie of their crosse, and the more improbable their issue and going out. Hee that carrieth a weightie burthen, the more he stirres and moues it, the more it oppresseth him: and so the more vnquiet and vnruly we are vnder the heauy bur­then of the Lords chastisements for sinne, the more we gall our soules and bruse our flesh in vaine, where, by our patience, wee may auoide such needelesse vexation and ti­rings out, it being truly said (which is commonly spoken) that of suffe­rance commeth ease. Some haue no faith more then sense teacheth them, who beleeue as farre as they can see, and further then their sight leadeth them, they will not set one foote downe toward faith. Some know not the word, neither what God hath promised in it to those that feare him: and therefore when [Page 88]they come into trouble, they des­paire of help themselues, with shifts and fetches of their owne head, not attending the Lords help, because they know not his power by his word, nor what mercie hee will shew to those who put trust in his saluation as the word doth teach. Iob knew his mercie and power, and therefore did not fume against the Caldeans, nor murmure against the Lord, but bore his losse quietly and thankefully, trusting in God. Iob 1.21.22. Dauid meditated much often in the Lawe, and there­fore fretted not against Shimei, who railed against him, but searched his conscience, and went vnto his sin, making the Lord his hope. 2. Sam. 16.10.12. And He, who was like a bottle in the smoke, forgate not Gods statutes, that is, knew Gods promi­ses in his word, and truth in his righteous testimonies, and therfore receiued comfort, that is, that word, or rather the truth of God in that word, sustained him in all trou­bles. [Page 89] Psal. 119.147. So much for the season of his attendance. The attendance it selfe followeth.

I would wait, &c.] The action of Iobs attendance, is deliuered by a word that signifieth to wait; or to wait by hope, for a thing, or to tarie and abide the deferring of it till it come; and to looke as seruants for their Master, when hee will returne in the euening. His meaning (there­fore) is, that he will wait and be rea­dy alwaies for his happy death till it come, how long soeuer it bee in comming. Doctr. The point here taught is, Christians must bee alwaies in a readinesse to receiue their change: or to speake plainly; Christians must euer bee prepared for their death. Something hath been spoken of this already in the first Sermon and second doctrine: but it is a mat­ter worthy our further search. Our Sauiour Christ (therefore) to shew that this should be the expectation and mind of Christians, exhorteth them to bee as men that wait for [Page 90]their Master when hee will returne from the wedding: which was in the night, as is euident by their re­ceiuing of him with lights: and by the custome that was obserued in mariages then, which was, to bring the Bride from her fathers house, to the mans house in the night: Luke 12.35.36. And so, mode­stie was the mufler of the maids of those daies. Now, they that wait for their Master, that is, that wait dili­gently for his comming home in the night; will set vp lights in the house, & haue some in their hands. These lights are the Word, which as a light shineth in a darke place. This world is a wildernesse, and we (naturally) blind, that is without vn­derstanding: and therefore we must haue the light which is put in the lanthorne of the Law to guide and direct vs stil in the dangerous waies of it, Psal. 119.105. and this light must be burning in vs, that is, wee must adde zeale to our knowledge; for it is of no vse if it want fire and [Page 91]burning: And it must bee in our hands, our hands must handle the word of life, 1. Ioh. 1.1. and we must not bee hearers onely, but doers, Iam. 1.22. Secondly, they that wait for their Master stand at the gate, or before the doore, looking for his returne: So they that wait for the day of their redemption, must stand with Abraham in their tent doore, and with Eliah in the mouth of the caue, waiting for it: Gen. 18.1. & 1. King. 19.9. that is, they must dwell in the world as in tents, and as stran­gers in these caues of the earth, wait for their house aboue. Thirdly, they that looke with attendance for their Masters comming, will haue his house in a readinesse against his comming to it; and what­soeuer may offend shall be taken out of the way: so they, that looke for Christ, and wait by hope, for the day of his comming, will purge, by repentance, all the roomes of his spirituall house, put away sinne and bring in righteousnesse into e­uerie [Page 92]power and member of soule and bodie. Fourthly, they that wait for their Master, with a louing and chearefull desire of his comming, will take vp the time with talking and thinking of him: so they that looke for Christ, will reuerently talke of Christ and as Christians, thinke thoughts of Christ and haue Christian musings; or thinke (much) of death, and (often) that they shall die: which must needes keepe them in a continuall loue and expectation of Christ and of death. In the booke of Esay one of the exercises of the godly is said to be their waiting for God, or (which may haue this mea­ning) their waiting for his saluati­on, by death, that they may goe to God. Esa. 25.9. where it is entended that they did not onely reioice in his saluation, but so liue, that death might bring them, in the Charet of their godly life, to the God of their saluation. Thus did Simeon that embraced Christ, and thus did Io­seph that embalmed Christ, waite for [Page 93]the kingdome of God,Luc. 2.25. & 23.51.and their salua­tion by death. Luc. 2.25. & 23.51. They liued not contented with their present estate, but waited for a better; and as Elijah came out of the caue when the Lord came to him, so they were ready alwaies to come out of the caue of their bo­dies to meet the Lord. 1. King. 19.11. And thus they stood in their dore, who waited for the appearing of the Lord Iesus Christ. 1. Cor. 1.7. that is, thus they waited, who waited for the day of their death wherein they might goe to the Lord, and for the day of the Lords appearing, where­in he would come to them. Lastly; this is the propertie of the sonnes that they waite for the adoption, that is, looke for the fulfilling of it, in death, by their owne full redempti­on. Rom. 8.23. The reasons. And that the faithfull ought thus to waite and bee prepared for death at all houres, may further be proued. First, they know not when they shall die, and, if they cease from attendance, [Page 94]the Master will come in a day when they thinke not. Math. 24.50. Therefore they should alway looke for that, which whether looked for or vnexpected, will most certainly, (though stealingly) come. Second­ly; Christ appeareth vnto saluation onely to those that looke for him. Hebr. 9.28. that is, that so liue, as, whether hee come in the second watch, or in the third, he shall find them waiting in their doore for Him, by continuance in well doing. But, doe they looke for him, who continually serue sin in their mor­tall bodies, and continually and or­dinarily are holden in those cursed lusts of the world and flesh, where­in is nothing but death and hell? I speake of fornicators, couetous, drunkards, daily swearers, and o­ther monstrous sinners, doe they looke for him? or, would they curse and sweare, and riot on the Sab­bath, and steale, and whore as they doe, and drinke so many healths till they haue left no foundnesse in [Page 95]them, if they thought presenttly to die, and presently to come to their terrible account, & they may pre­sently come vnto it? Thirdly, wee serue a prentiship of attendance for our worldly freedome, and (to rea­son from the lesse to the greater) will we not attend seuen yeres (per­haps we shall not wait seuen dayes) to be free for euer? For by the por­tall of death the godlie passe from bondage to libertie, from the land of Aegypt to the land of righteous­nesse, from the vale of tears to man­sions of glorie.

An instruction to keepe alwayes in mind the day of our death, Ʋse 1 that it preuent vs not by carnall forget­fulnesse, or come vpon vs vnlooked for, as Iehu furiously came vpon Ie­horam, 2. King. 9.23.24. bee made with al speed to his charet, thinking to flie, but the arrow that Iehu shot, preuented him: So some thinking to flie from the flying arrow of death, by running to their accustomed re­fuges, as it were Charets of vaine [Page 96]delayes and hopes further to auoide it, haue presently receaued into their bodies the fatall dart of death, and haue presently died. That we may thus remember death, we must not be carelesse to spend our short time well, as they are whose com­fort standeth rather in an vncertain delay of death then in anie certaine­ty of life eternall after death. Our care must be to liue well, so shall we without our care, haue good assu­rance to die wel. If we continue and increase in goodnesse, we are well prouided for death, and need not to feare the bitter effects of second death. Blessed is that Seruant, whom the Master, when hee commeth shall find so doing. Mat. 24.46. The Apo­stle Paul might well say, he was rea­dy to be offered, to wit by that end of all the liuing, death, seeing he had fought a good fight in the bat­tell of his life, finished a good course in the race of his pilgrimage, and kept faith in a good conscience. 2. Tim. 4 6. Hee considered his life, [Page 97]as a woman with child reckons her time as neere as shee can, because then shee hopes for deliuerance, the nerer the day of his last Iubilee or last breath drew, the more his ioy increased, being sure that (then) he should goe out of prison. Leuit. 25.41.54. Thus had he ioy in death who had so well and long prepared him­selfe to die.

A charge (therefore) vpon care­lesse persons who, Vse 2 as if they should say with the euill Seruant, spoken of Math. 24.48. My Master doth differre his comming, fall into a deep sleepe of false peace without all re­gard of awaking to righteousnesse. 1. Cor. 15.34. till death come to cut them off with sinners. Christ, spea­king of the dayes of Noah, doth not say that the Men (then) were vnmercifull, extortioners or idola­tours, but that they are, they drank, they married till the flood came; that is, were first drowned in secu­ritie, and (after) in water Luc. 17.26.27. Further, speaking in like manner [Page 98]of the daies of Lot, he saith of the men of that time, that they ate, they dranke, they bought, they sould, they planted, they built. verse 28. but were these things vnlawfull? No not in themselues, but in their manner of vsing them: for, they en­tended nothing else till God rained fire and brimstone from Heauen vpon them, and destroied them: verse 29. That is, nothing could warne them till death came that giues no war­ning. And here our Sauiour set­teth downe three sorts of men, the first followed their pleasures, onely they ate, they dranke. The se­cond followed their profit onely, they bought, they sould. The third (and worst of all) followed both their pleasure and profit: for, they builded for their pleasure, and plan­ted for their profit. And doe not some of these, or all of these lusts of the world hold carelesse Christi­ans (if we may call such Christians) so in the loue of earthly things at this day, that there is no remem­brance [Page 99]of death in their waies. Doe not worldlings, entring into a dreame of an Heauen vpon Earth, dote so vpō things that perish with the vse, that they neuer thinke of things eternall, whether life or death euerlasting, till they must (no remedie) passe from this world to another? The foolish Virgines thought not of their oile till the Bride-groome came and there was no opening. Mat. 25.8.11.12. And foo­lish sinners so flatter themselues with a slumbering opinion of pre­paring (time [...]inough) for death when they goe on their last houre, that they will know nothing till the flood come. Mat. 24.39. nor looke toward heauen till they bee in hell. Luc. 16.23. nor haue oile in their vessels and repentance in their hearts, with it to meete the bride-groome, Christ, till the gate of mer­cie and of all hope be shut. Math. 25.10. Meane while, what doe they but follow the pride, couetous­nesse, whoredome, drunkennesse, [Page 100]and lusts of their owne heart, not remembring Ioseph? But pray we (beloued) for a waking conscience, and let not this keeper of the house, in a heart past feeling, so drowse and sleepe in vs, that our house be broken, digged through and rifled before we haue time, or will, to say Lord haue mercie on vs. So much for the attendance spoken of, the term or continuance follow­eth.

Al the daies of mine appointed time, &c.] The time of Iobs attendance or waiting on God for his helpe, is the whole terme or act of his life, which he calleth, not yeeres, but daies. So hee measureth his short time by the inch of daies, rather then by the span of moneths, or long ell of yeeres. Doctr. Which is to teach vs, that the daies of man are few, & his life short vpon earth. And that it is so, experience, and that which we see in daily vse doth shew besides the word, which (for this) speaking of mans short time, vseth to take [Page 101]the shortest diuision in nature to ex­presse it by; as that it is the life of ye­sterday; Ps. 90.4. A life which is gone as soone as it comes, vers 9. a life of few houres, as a watch in the night, vers. 4. the life of a thought, where­of there may bee a thousand in an houre, vers. 9. a life of nothing, Psal. 39.5. that is, of no time, or of vani­tie, which is next to nothing. Iacob in his time brought it to a short ac­count, that is, from diuers hundreds to an hundred and thirtie; Gen. 47.9. But Moses, comming after him, gathereth it into a shorter summe or account, euen to an account or count or totall of threescore and ten, or of fourescore at the most, with labour and sorrow. Psal. 90.10. Dauid measureth it with his short span: Psal. 39.5. and this ex­cellent Saint compareth man, borne of a woman, [...]o a flower that is soone cut downe, and to a shadow that con­tinueth not. Iob 14.2. Finally, our vncertaine short life is in Scripture compared to a thought that is pre­sently [Page 102]gone, Psal. 90.9. to a dreame in the night that is forgotten in the morning, to a bubble vpon the wa­ter, to a ship vnder saile, and to a wea­uers shuttle. So soone passeth our life and it is gone. The reasons. First, Iniquity now aboundeth, and more in these latter times, then in forme [...] ages: Math. 24.22.2. Tim. 3.1.2. which must needs prouoke God to cut shorter these our dayes, then those better daies wherein our fa­thers liued, who liued more simply and in fewer sinnes then wee their children doe at this day. Secondly, our time is short, that our short time might moue vs not to deferre to doe good as the manner is, see­ing euen the Diuel himselfe is busie because his time is short. Ap [...]. 12.12 17. Thirdly, our life is as nothing, that Gods Children might sooner be deliuered from their burthens, and from those that burthen them in this life, and that the wicked (the children of this world) might haue a shorter time to keepe in bondage [Page 103]and vnder the whip of malice those poore ones, who desire to sacrifice their life to God in a conscience of his seruice, and to walke in faith, be­fore him. For if mans life might now extend to the yeares which were be­fore the floud; when men liued six, seuen, eight & nine hundred yeares; This cruell age, in which wee liue would too long torment, and too vilely deale with Gods faithfull ones, there being no hooke of short time in the iawes of the wicked to keepe them in feare; as now, when death is such a tyrant, and short life such a curbe vnto them, that they dare not, or cannot doe as they would. And indeede, how can they doe that in their fortie and vnder their fourescore, which they might doe and would be hold to doe, be­ing men of might, in their hun­dreds? Also, how could the poore Church, hold vp the head and con­tinue in good case, that should haue so strong and long-liued enemies to encounter with?

An admonition to run the way of Gods commandements, Ʋse 1 while he enlargeth our hearts, and not to put off our conuersion in so short a life. Hee that hath a long iourney to goe in a short time, will make hast: and he, who remembreth that euery day runneth away with his life, cannot sit still. But where men promise to themselues long life and much time, there they wax wanton and become secure: as Amos 6.3. & 2. Pet. 3.4. Therefore the Lord doth commend our life to vs in this Scripture, and in other Scriptures, in a short abstract of daies, and not in a volume of yeares, as in the booke at large. So Christ saith to Ierusalem, in this thy day. Luke 19.42. not granting a longer terme then the terme of one poore day vnto her. Which was to teach her, and vs in her, to thinke euery day to bee our last day. And therefore to doe that this day, as in our time, which wee are not sure to doe the next day, as in a time that God hath [Page 105]taken to himselfe and from vs, as being more properly his, then our day. A worthy Souldiour warring long vnder Adrian the Emperour, after that long time returned to his house, and liued Christs souldiour. Where, and in which manner, after he had liued seuen yeeres, he yeel­ded to death: and beeing readie to die, commanded that it should bee written on his tombe: Here lieth Si­milis (for, that was his name) a man who was many yeares and liued but seuen: counting that hee liued no longer then hee liued a Chri­stian. How many warre after the flesh vnder the Emperor of the aire (not vnder Adrian,) who yet (I cannot say seuen yeeres) I would I could say that seuen dayes or houres before their death, they did cast away these weapons of sinne that it might bee engrauen vpon their graue stone for their Epitaph, that seuen daies before their last day, or seuen houres before their dying houre, they not onely had a [Page 106]being, but a life in the world, and not onely were, but liued? Such de­sire, not to remember but to forget their short time: nor to heare of their end, but to suppresse it, be­cause the remembrance of it will make them sparingly to offend, and the feare of it alter affections. And from hence it is, that hee who hath peace in his dayes, and is besotted with the flumber of long life, being loath to leaue his possession for an vncertaintie, or to liue & be where hee cannot assure himselfe that hee shall or can, either liue or be as here he may, and doth; saith to death, as Ahab, to Eliah; Art thou here mine enemie? 1. King. 21.20. When (the preferment of it considered in the sweet peace of the righteous, and happie death of the Saints) hee should rather say; Welcome my friend, or the welcom day of death, come neere. Vse 2

A reproofe (therefore) to those who put off the time of amendment to some long time hereafter not re­membring [Page 107]their short time and few dayes here. Though here they be but Tenants at will in their Clay­forme, whose foundation is in the dust, whose strength is a few bones tyed together with sinewes, as with small strings, whose life is in a little breath quickly stopt, and which (howsoeuer we patch and peece it, with helpes of Art, and supplies of Nature for a time) will, they know not how soone, fall into the place of darknesse, when the winde of death hath passed ouer it. Yet they thinke not of their enduring house, and house from heauen, or they so much delight in the mo­mentanie gourd of their short life (which yet hath her worme of spee­die corruption) that they forget the dayes euerlasting, and change that is to come. Ion. 4.6. Of such wee reade: Chapter 21. of this booke: Who, because thei [...] houses were peaceable to them without feare, their wealth came in vnto them without faile, and they were great [Page 108]in their posteritie: Therefore their hearts were all set in pleasure, and they reioyced in their dayes and substance that was so great, not re­membring their time, how short it was, till they suddenly went down to the graue. When the Disciples were in the Ship, and the Ship was in the middes of the Sea, tossed with windes, and couered with waues; they came to Christ & awoke him, saying; Master, saue v [...], wee parish. Mat. 8.24.25. But they had Christ with them in the Ship. But some thinke not of Christ to awake him to their saluation (being strangers to God through the ignorance that is in them) til the ship of their body, tossed with the tempests of their last sicknesse, bee readie to sinke into death, and by many leakes and wearings, beginne to receiue into their soules that dead sea that must needs drown them in perditiō & de­struction, before the Lord for euer. For, how many (thus) think of him, till they can thinke no longer? how [Page 109]many begin to liue, that is, truely to liue, till they be readie to die? and how many call to minde that Time of Times, till there be no more time, at least to them, & till that last time and houre of the day come vnto them in the which they must come to the barre, to receiue their doome and iudgement? The reason of all this backwardnesse to a new life in the feare of God, is mens ouer-hun­grie desire to follow those pleasures of sinne, into which Satan putteth himselfe as he did into the Serpent, to beguile Heue. The subtile ene­mie knoweth with what bait to take a worldling to all forgetfulnes of God, and of the iudgement to come. And therefore as the hunter minding to take the Tygres young one, is said to set vp certaine loo­king glasses in the Tygres way, that is, in the way that she passeth to seek her straying brood, that finding in such glasses a perfect resemblance of her selfe, the same may cause her to leaue the pursuit, and to loose her whelpe: So this old huntsman [Page 110]Satan, obseruing what care man ought to haue (which care but few men haue) to saue from hell and de­struction his stray soule, doth set many goodly shewes, or false glasses of pleasures (which seeme, but are not) in the way of his Christian walke, that by holding his sight in these deere-prized delights, he may more willingly leaue the care of that one thing which is necessarie, the saluation of his soule. There­fore, that wee may not bee taken in this Hunters snare, our short life should be often thought of: When we goe to bed we should remember our graue, and when wee rise in the morning, consider that we shall rise out of the graue of the earth at the last day. With this key of meditati­on we should open the day, and shut in the night: And what befalleth o­thers in the dust of their bodies, we should thinke must come to vs (we cannot tell how soone in our owne dust & mortality. Here (therefore) as the third Captaine sent from the [Page 111]King of Israel to Eliah, to bring him, and perceiuing that the other two Captains with their fifties were deuoured with fire from heauen, at the request of Eliah, grew wife by their experience, and therefore fell downe and besought fauour for himselfe and his fiftie, 2. King. 1.13. So we, seeing or hearing of so many fifties, young and old, that in these late yeares of mortalitie haue ended their liues in a fire of pestilence sent from the Lord, should make suppli­cation day and night, not as that Captaine to the man of God, but as true Christians to the man and God Christ Iesu, that our liues & deathes may be precious in his eyes; and that we may not forget, that what is done to others may come to vs. And if God haue knocked by many infirmities, as by so many messen­gers, at the doore of our fraile bo­dies, wee should not def [...]re (then chiefly) to open to him by present repentance, lest he breake in by in­curable plagues, and make his way [Page 112]by our certain destruction, & death remedilesse.

An apologie or defence of those good Christians, Vse 3 who considering the vncertaintie and shortnesse of Mans time, redeeme as much as may be of it into the band and to the glorie of Him that made and is ow­ner of all their daies, in a care of his seruice. They know that Satan is a great gainer by the waste of time, and that (contrarily) they shall gaine, and Satan be looser by a wise redeeming of their few daies for good duties; and therefore they care not to buie time with any re­demption temporall, so they may haue store of it for the markets of godlinesse and thefeare of the Lord. This would be well obserued: for, it sheweth the reason why the god­ly haue so great comfort in their short time, and the wicked no true comfort in their few euill daies, and so much horror at the end of them, when they goe from their house to graue. The godly haue much plea­sure [Page 113]in their short (though trouble­som) life because they haue bestow­ed it well, and because they are become, by such redemption of time, citizens, in title, of a citie that cannot be shaken. And therefore though their time bee short, their short time here is very comfortable vnto them, seeing, as Noahs dou [...] vpon the waters, they waite daily till God open the window of his heauenly Arke, to take them to rest from their labors. The wicked, who haue spent their short time e­uil, must needs greatly feare at the end of their short time, seeing when they see death, they may doubt if it be peace, hauing neuer yet loued the God of peace: 2. King. 9.22. The righteous are in the world as the Is­raelites in Babylon, who beeing captiues in this prison of life, care not how soone they bee deliuered, that they may sing the songs of the Lord in their owne Land; Psal. 137.4. The wicked, like spirituall Baby­lonians, and as men at home in their [Page 114]owne naturall soile, desire no other life, and know no better, and there­fore it exceedingly grieueth them so soone to depart from this, and so much against their wils. To the godly, by reason of good houres well employed, 1. Cor. 15. death is the last e­nemie: and to the wicked, by their prophane life, the first: Gods Chil­dren count nothing their own here, euerie day they gather Manna, and haue but from hand to mouth, till the long Sabbath come, when they shall eate the fruites of the land of heauen. Therefore their losse is no­thing when they haue lost all here: onely they loose miserie and finde saluation, and what losse is that? Surely such as they are glad of, and the sooner they make the change, the better for them. The worlds children are here at home in their Mothers lappe, here they haue their pleasure. Luk. 16.25. and receiue their portion, hauing great things for themselues, and to leaue to their Babes when they are gone. [Page 115]Here they wasted time, the fairest and best part of it, vpon their pro­fits, and lusts, and little of it they be­stowed, if any of it, well: and what maruel then if they cry out to come to their account for time so preci­ous, so much abused? The godly, be­cause their affection is to do good, and God doth so mercifully blesse them that they constantly and hear­tily doe it: therefore they are, and are reputed seruants in Egypt, and strangers in the wildernesse, being vnhappy, to wit in the opinion of worldly men, till they come into their happy land, and receiue those mansions which are prepared for them. The wicked, because they serue sinne in their members and short time, are happie till they die, being (for that) Lords in Egypt and Citizens here. Here in pleasures, after death, in torments. Here Lords of the earth, & hereafter brands of hell. No maruell (then) if short life trouble the wicked, as it comfor­teth the godly. That which is ad­ded [Page 116]by Iob, to his time of atten­dance, followeth.

All] Iob saith that hee would waite all his daies, because he knew not the day nor houre when God would command his apparence by death, and send him to his dust. As if he should haue said: Of my depar­ture hence, I know not the day nor houre, or I know not when I shall die, 1. Pet. 1.17. and therefore euery day shal be as my dying day, and I will liue in continuall expectation of that which will come, I know not how soone. Doctr. This is the meaning. And the point taught is: though there bee nothing more certaine then death, yet nothing is more vncertaine to vs then the houre in which we shall die. For this cause, the day of the generall, as likewise the day of our particular iudgement, in death, is said to come suddenly vpon world­lings, as the snare vpon the bird, which commeth when it is not loo­ked for. Luke 21.35. And Mathew, to shew how little wee know the [Page 117]comming of it till it come, compa­reth it to a Master from home, who returneth to his house in a day that the seruants looke not for him, and in an houre that they are not ware of: Mat. 24.50. And in the 43. verse of the same Chapter, he compareth it to a thiefe in the night. For, as a thiefe giueth no warning, so no more doth stealing death. He that keepeth the house, knoweth not when the thiefe will come; and hee that looketh for death knoweth not when he shall die 1. Thes. 5.2. The reasons. If we knew the day of our death, we would put off all till the comming of that day. Secondly, as it is the glorie of a King to know some things that no man else can know: so it is a part of Gods glorie to hide from men and Angels, the particular houres of mans death, and this worlds doome, which hee hath closed vp with the seale of se­crecie, and put in his owne power. Now, God will giue no part of his glo­rie to [...]. Thirdly, if we knew [Page 118]the houre or certaine time of our death, it would giue vs too great boldnesse to wallow in sinne, till that time or houre came. The who­rish woman, because she knew the rust time when her husband would returne, who went into a far coun­trie, did by such a certaine know­ledge of the appointed time of his comming backe, the more liberal­ly poure out her soule to vice & wan­tonnesse. Prou. 7.20. Therefore it is counsell to vs, when wee shall die, that all the dayes of our appointed time we may wait for this day, and in all our time, looke for this last time.

To make good vse of this point; Vse we must account of euery presēt day as the day of our death; so liue now as if we were now dying, & doe those good duties euery day that wee would bee found doing at our last houre of the day. Death doth come suddenly to many, so it may to vs; and some, who haue promi­sed to themselues many yeeres, and [Page 119]long life, haue not had a minute of warning giuen them to cal for mer­cie. The houses of their bodies were presently digged thorow, when they iudged their time endlesse: and when they thought to haue runne a long race of scores, Iob. 21.23.24.25 their graues haue met them in their set­ting out, and they haue ended their act before they had plaide one full part on their stage. The considerati­on hereof should make vs carefull to doe good while we haue time, seeing we are so vnsure of it. Gal. 6.10. The time of making peace with our Aduersarie is while wee are in the way. Math. 5.25. And because we know not the day, we should watch by doing good, eue­rie day, sitting with Abraham in our Tent doore. Gen. 18.1. And watch­ing death, that watcheth vs. One light before doth more good then many carried after: So one fore­thought, is better then twentie af­ter wits. Death looketh for vs e­uerie where: therfore (as one saith) [Page 120]wee should euery where looke for him: Luke 12.35.36. But further, to incite vs to this Christian watch, let vs remember that where the tree fal­leth there it lieth, in the East of life, or West of second death, where the Sunne of peace setteth vpon re­probates for euer: Eccles. 11.3. As the last day of our life leaueth vs, so shall that last day, the day of Christs comming, August. finde vs. How good were it (therefore) before we runne into desperate arrierages, to cast our billes of account: the ra­ther, because wee shall bee warned out of our office we know not how soone: Luke 16.2 Some Emperors among the Heathen were woont (as bookes say) to bee crowned o­uer the sepulchers and graues of dead men, to teach them by the certaine, but vnknowne end of their short life, to vse their great roomes, as men that must one day be as they then were, whose graues they trode vpon. The old Saints, who liued in a continuall medita­tion [Page 121]of their short and vncertaine time, were wont alway (like wise Merchants) to thinke of their re­turne homeward: And therefore tooke vp their treasure by billes of paiment, not where they were, but where they would bee, and meant to make their long aboad, that is, meant to be for euer. And the Phi­losophers (who saw not beyond the clouds of humane reason) when they perceiued how much men did decline by course of yeares and wastes of time, were woont to say: that the life of a wise man, was no­thing but a continuall meditation of death. And were it no more but that it is enacted as by an euerlast­ing Parliament, that all must once die: Heb. 9.27. This were inough to cast a cloud, yea a whol dark sky, ouer the fairest day we see here and passe in our fairest pleasures. But when we shall consider that after death commeth the iudgement, it must needes moue vs to turne our laughter into mourning, and to [Page 122]thinke how to liue and die well in so short and certaine, but vncertain time of our expectation of such a day, a day of such dread and ter­tour to carelesse liuers, a black, hi­deous, and dismall day. But care­lesse persons, like those officers in the Kings house who (hauing their allowance of lights) consume them in wantonnesse, and goe to bed in the dark, doe consume on their lusts those good graces (as it were lights, which they haue receiued for sal­uation, from the father of lights: Iam. 4.3. which is cause, that when their bodies must goe to their bed of death, they go to it in vtter dark­nesse, where is weeping and gnashing of teeth. So farre for the time which is called (largely) dayes, that which is limitted, called the appointed time, followeth.

Of mine appointed time, &c.] By appointed time, Iob here meaneth, his bounded life, which can no more be extended beyond the ap­pointed time, then the Sea can passe [Page 123]her bounds. Ps. 104.9. Doctr. From whence this doctrine may be gathered, that we liue by Gods decree, not at our owne pleasure. So Paul told the men of Athens; for, hauing taxed their superstition, who wold bound the boundlesse presence of God to a temple made with hands, and to Idols the worke of mens hands: he she wecht, hat the Almighty Maker of this Worlds-masse, is not to be straitned, who hath shut in with the straites of time, fore-se [...] by himselfe, all men and creatures, hauing assigned their times, and the bounds of their habitation. Act. 17.26. And in this Booke of Iob, it is moued by a que­stion, but taken for granted, that there is an appointed time to man vpon Earth. Iob 7.1. or a set time of mans warrefare here: that is, he is a Souldier, and his life militant: but how long and for how short a time, he shall be, and continue in this field of his bodie vnder corruption, fighting against the strangelusts that are in the world, it is ordered by [Page 124]him who hath summed vp all the number of his daies, and measured his short time with a decree or Law which he cannot passe: after, it is said that God hath set Mans daies, and numbred his moneths, and limi­ted his time: that is, that he hath set bounds to all the moments of his life here. Iob 14.5. By which it is plaine that the maker of man hath in his hand the whole number of mans time, such as it hath pleased himselfe to adde to the Moneths and yeeres that he hath giuen him in this vale of miserie. The reasons. First, if God had not numbred the daies of man vpon earth, they who loue the world would neuer leaue it, nor they who suffer in it (with­out speciall grace) waite till God should worke their deliuerance from it. They who liue in pleasure would neuer resolue to die, and they would presently seeke their owne death, and find it who liue in paine. Secondly, as wee are not borne at our owne pleasure, so it is [Page 125]reason we should liue and die at his pleasure, who hath formed vs in the wombe. Thirdly, God taketh small matters into his hands to order them: Mat. 29.30. and shal we think that he hath not taken to himselfe the great matter of life and death to dispose of it?

A confutation of those who think that man can either shorten his owne life, Ʋse 1 or draw it beyond the Lords score, to make it longer. In­deed, man may, by offering vio­lence to himselfe, become an vnna­turall instrument of the Lords iu­stice to cut of those daies that God hath finished: but no man can later, or sooner die then the Lord of death and time hath set his end. Quest. But hath not the Magistrate power ouer the life of a Malefactor? and is it not in his hand to giue him his life, or to take it from him when his sinne hath giuen him into the power of the Law and of the Magi­strate vnto death? Answ. In this case, the Magistrate hath no power, but [Page 126]what is giuen him: as when either the spite of time, or sinne of Man, shall accomplish what God hath purposed. Ioh. 19.11. So Christ told Pilate; who because he had the so­ueraignty of iudgement, thought he had (also) the soueraigntie of life: verse 10. But he had no power, but what the decree of God and deter­mined moment of mans saluation had then giuen vnto him. If then the Magistrate saue a man who is iudged to die, it is secretly to fulfill Gods time concerning him which is not yet come; or if he cut him of, it is because the time appointed to him by God is first come, and he is Gods Minister to doe what God hath purposed to be done.

An instruction, Vse teaching vs pati­ence and contentment when any of our friends shall be taken from vs: for, God hath taken them from vs, their time was come, which, as we cannot preuent, so we may not en­uie: 2. Sam. 12.20.21. &c. So for our own death, we must willingly beare [Page 127]it, seeing that God hath appointed that we shall once die, and that once must once come. Hebr. 9.27. It is (I confesse) naturall to all to be loth to lay downe this tabernacle: but our obedience to the will of God must correct nature in so direct an opposition to his decree that hath made vs we must call to our remem­brance, not what we could wish, but God hath purposed, reasoning, euerie man apart, and priuately in his heart thus: I must needes die be­cause it is Gods ordinance, and I will willingly die that I may shew my obedience to his will. I must needes die to put of corruption, and I will willingly die that I may see God. Or, I must needs die, Looke Dee­rings 11. Le­cture on the Epistle to the Hebrues. that sinne may haue his pay (the wages of sinne is death. Rom. 6.23.) and I will willingly die that sinne may be no longer, and death may loose his sting and power. So much for the mid-times of that naturall life in which Iob became attendant, and did waite for a better life, the pe­riod [Page 128]of time which he expected, fol­loweth.

Till my change were come.] Here Iob sheweth how long hee would waite, by hope, in his afflicted estate [...] euen till that period of time should come (which he calleth the time of change) when hee should finish the daies of his warre-fare on Earth, and receaue the Crowne of his suf­ferings in glorie. And here, by the day of change, he meaneth the day of death, which is (therefore) called a change: because it is the remoue of the faithfull from labour to rest in their bodies, and from an Earthly to an Heauenly life in their soules, which are taken vp to God. Some­where it is called the losing (as of a Prisoner) from the Prison and fet­ters of the flesh, that hee may be with Christ: Philip. 1.23. Also, the god­ly in their blessed death are (for this) said to be taken away. Esa. 57.1. In their bodies from their house to graue, from feare to security, from sense of paine to ease, and from their [Page 129]bodies of labour to their beds of rest: in their soules, from an house of clay to an house not made with hands, from Men to Angels, from Earth to Heauen, from prison to libertie, from mortalitie to immortall, and from death to liue. And we reade of the gathering of the righteous (as of things scattered and straying from home) to their people & fathers. Gen. 25 8. Iudg. 2.10. Thus we haue heard why Iob and other scriptures call the death of the godly a change.

From whence the doctrine is, Doctr. That there is nothing in the good mans death, but what is profitable and excellent. In the third to the Philippians, vers. 21. the Apostle cal­leth this alteration by death, not the losse of our body, but the change of our vile body, that it may bee facio­ned like to the glorious body of Christ. And is there any thing in this but what is excellent, and worthy (if any thing be worthy) our trauell & best paines here? Iohn, speaking of the [Page 130]Saints glorified, saith; All teares shall be wiped from their eyes: Apoc. 21.4. His meaning is, that as soone as death shall let them out of the world, they shall haue no more sor­row: that is, sorrow that causeth teares. And the same Iohn saith: Bles­sed are the dead that die in the Lord: Apo. 14.13. that is, they who hauing liued righteously, die wel in him, are in the hand, & by the helpe of death, leade presently to blessednesse. The Saints militant, did alwaies with the eyes of faith, in the Gospell, behold this great honour and preferment by death, in the happy ends of the righteous, and therefore sighed, de­siring their house from Heauen. 2. Cor. 5.2. for, they knew, that, if it were an honour to be remoued from a base cote to a Princes court; it could not but be a double, that is, singular honour to bee translated from the Cotes of the Earth to the Court of Heauen. Therefore they sighed, that is, could not be merrie, till that change should come. Paul saith [Page 131]that to be losed, to wit, from the bonds of his corruptible bodie, was best of all. Philip. 1, 23. which hee would not haue said, if any pre­ferment had beene better then that by death, which is from basenes into the glorious libertie of the sonnes of God The reasons. And (further) that there is so much good in the godlie mans death (which is his change) may be and is euident. First by the things to which that their happie and blessed change by death is compared, as, to a hauen that (af­ter they haue passed the trouble­some waues of the sea of this world) carrieth them to their owne key or backe in the which they ride safely to their iourneys end, after which they come home to their owne house, being strangers here. 1. Pet. 2.11. to the medicine that cureth most per­fectly the sicknesse of life, to the messenger that biddeth them to the marriage dinner of their great King. Mat. 22.2.3. to their returne from banishment, into their owne coun­trey [Page 132]and naturall land; to their deli­uerance from the gaole of sorrow, where, they are taken (with Ioseph) out of prison to be set with Princes, to the laying downe of their taberna­cle, and to the putting on of their house from Heauen; to a deliuerance, like that out of Egypt, from the bondage of corruption to the libertie of saints; from a land of darknesse to a land where the sunne neuer goeth downe: and from a land of destruction to the land of the liuing. Now, what is there in all these, that is not perfit­ly good and desirable? Secondly, death abolisheth in the faithfull de­parted, all power of sinning and sting of sinne. Thirdly, the bodie feeleth no more paine, nor shal euer againe be sensible, but of that which is excellently good: desireable, and comfortable: and for the soule, it shall presently be glorified. Luc. 16.22. Fourthly, death is but the dore of the soule out of an earthly dun­geon (such as the bodie is, that must be destroied before the wormes) into [Page 133]an heauenly kingdome, or passage from death to life, from a short death to a long life. Lastly, God executeth his iudgements vpon the damned, and purgeth his Church by death.

An instruction to correct all vn­reasonable and faithlesse weeping for our godly friends and brethren departed in the faith of Christ. Ʋse 1 The Apostle to the Thessalonians exhor­teth Christians, if they sorrow for such, not to sorrow for them as men that haue no hope. 1. Thes. 4.13. When Hester was taken from Mar­dochay (who had brought her vp as his owne daughter) to be married to King Assuerus, and to receaue the crowne of Queene in the king­dome, did he either bewaile or en­uie that her great preferment? the faithfull are taken from sorrowfull­men to be espoused to Christ, and to receaue the crowne of glorie: and shall they, that liue, by such vn­measurable sorrow and taking on, as is too commonly vsed at the [Page 134]graues of their friends, vnwish to them, in a sort so great happinesse? Will a father be sorrie or can he without imputation of enuie re­pine, that his sonne or daughter is (with Ioseph) taken out of prison to be set with Princes? when thou giuest forth thy child to nurse, and shee hath kept it long inough; should shee, because thou takest it home a­gaine; complaine? thou wilt say, she hath no reason for it; Then what reason hath any father to murmure against the owner of the child hee taketh, for taking of his owne? Pa­rents that so lose their children (if they may be called lost that are so found) are but nurses to them, in their absence from their owne fa­thers house, to nurse them with the milke of the Gospel, and religiously to nurture them for the Lord, who by death sends for them home to himselfe, when he seeth time: and when he so doth, haue they cause to complaine of wrong? father, mo­ther, sonne, wife, husband, brother, [Page 135]are but lent goods, which we must restore when the creditor, and hee that owneth them, calleth for them. And shall we count our selues spoi­led or vndone, because they are re­quired? If one should lend vs a thing of price or thing that is cost­ly, would wee (for a recompence of the vse of it) vpbraid the owner because he sendeth for it? or, if we should, might not he, who was the lender, iustly say: is this my thanks? and shall I be recompenced with so great impatiencie for my so great good will? So if God should lend vs tenne deare children, as he did to Iob, and we should be made to part with them all in one day, would it become vs with rough words to re­ceaue that supposed losse? or would we complaine of wrong, where none is offered? and where our good is sought and our childrens gaine, be vnthankfull? if we should, may not the Lord of them and of vs, iustly taxe our vnthankfulnesse and complaine of wrong? May he [Page 136]not say: did Iob, my seruant so, from whom I tooke ten children in one day, and, in a few daies, all the ho­nour and substance that he had? did he not rather confesse my vnquesti­onable right in such moueables, and say; the Lord giueth, the Lord taketh away, blessed be the name of the Lord. Iob 1.21. If a great Lord should call vs and our child, promising to both much honour and great wealth, would we weepe and take on, be­cause our child is gone before, and we, our selues, must shortly follow after? would we not rather, with much ioy, so order our iourney and affaires, that we (also) might (with as great dispatch as might be) re­ceaue such preferment as (wee know) our child hath entred on al­readie? And why are we vnquiet, seeing the Lord of Heauen and earth hath called our child from a base condition to noblenesse, to bestow honours vpon him and ritches that shall not faile, promising the like to vs by the way of death? should we [Page 137]not rather so dispose our occasions and life, that we may ioifully follow him whom wee haue not lost but sent before? But you will say, my child was young and died in his flowers? well, be it so, yet they who die young, so they die well, are old inough to goe to God: besides, did not Ieroboams childe in whom were found good things, die young. 1. King. 14.13. And did not Iosiah die old, whom the Lord, in a battle at Me­giddo, tooke from the filthy will of Iudah to plant him, before himselfe in the garden of his owne presence, in glorie. 2. King. 24.29. Neither can they be said to die yong, whose perfection is growne to a blessed ripenesse before the Lord. But young, or old, if you haue reioiced in your child, as in the Lords inte­rest, you will not think it much, and why should you, that the Lord should haue his owne? or, will you (with Phurao) offer to hold in the prison of life (as in Egypt) any ser­uant of his, whom hee shall send for by [Page 138]death, his last messenger, and that a [...] supper time when all things are ready? Luc. 14.17. While he liued, God gane him to you, as a pledge of his fauor; now that he is taken away, you must freely resigne him as a pledge of your obedience. But you wil say, He was my onely child. Indeed the death of an onely childe is very greeuous to the Parents. Zechar. 12.10. Am. 8.10. yet Abraham was readie to haue sacrificed his onely sonne Isaac at Gods commandement: Gen. 22.3.10. and God gaue his onely sonne (Christ) to death for our sal­ [...]ation. Ioh. 3.16. wherefore, as El­kanah said to Annah, so, and much more may the Lord say to vs: am not I better to you then ten sonnes? 1. Sam. 1.8. or, are not our ten sonnes, and all the children of the wombe, his gift? Ps. 127.3. Then, though he be your onely child and all you haue, whom God thus, by death, taketh from you, there is no cause of griefe or of complaint, seeing the Lord hath but his owne when he hath ta­ken [Page 139]him, and seeing (also) that he taketh him, and you giue him, but as your pledge and earnest to binde vnto you the right of that in­heritance that you looke for; or as your Feof-fee of trust, gone be­fore, to take the possession for you.

A reproofe to those, Vse 2 who can see nothing in the death of their friends or in their owne deathes, but what is dreadfull beyond measure, and (simply) the end of man. Such con­ceiue death, not as he is to the righ­teous, and as Christ hath made him to bee by his glorious death, but as fooles iudge of him, who behold him, through false spectacles, as he is in his owne vncorrected nature, considered out of Christ, that is, vgly, terrible, and hideous. So did they behold him in Amos, who put the euill day of his comming (that which they iudged to bee euill, and the godly iudge to bee happie, no day happier) as far from them, as they could by carnall de­licacie [Page 140]and wantonnesse. Amos 6.3. So did Belshazzar looke vpon him, whose heart would not serue him to reade the hand-writing of his owne end so neare. Dan. 5.5.6.30. And Nabal had no heart to die: who, when he must needes die, died as a stone: that is, died blockishly, and so faintly, that he was as good as slaine, before death slew him. 1. Sam. 25.37.38. He had no comfort in death, which hee could not see one that was as righteous, but as churlish and prophane. And no mar­uell: for, this Aduersarie, death ar­med as Goliah, and vaunting as that proud Gyant of Gath, com­meth stalking toward such in feare­full manner, infulting ouer weake dust, and daring the world to giue him a man to fight with. Therefore, at the sight of him, the whole hoast of worldlings bewray great feare, turning their backes, and going backward as men readie to sinke into the earth, with abated coura­ges and lookes cast downe, stained [Page 141]with the colours of feare & death, trembling like leaues in a storme, and striken with the palsie of a sud­den and violent shaking through all the bodie. 1, Sam. 17.10.11. But the true Christian armed (as Dauid) with trust in God, and expectati­on of victory by the death of Christ, who by death, ouercame death, as Dauid cut off the head of Goliah, with his owne sword: dares and doth boldly encounter with this huge Philistian, death (supposed in­uincible and seeming great) but nei­ther with sword nor speare, but in the name of the God of the hoast of Israel, by whose might onely hee woundeth, and striketh him to the earth, trampling vpon him in the re­turne of his soule to the place out of which it first came, and singing ouer him this ioiful and triumphant song of victorie: O death, where is thy sting? 1. Cor. 15.55. Hee hath Steuens eyes to looke into heauen: and therefore cannot but haue the tongue of the Saints who say: Come [Page 142]Lord Iesu, come quickly. Apo [...] 22.2 [...] For the ioy that is set before him, he (with his good Sauiour,) endureth the crosse of death, and despiseth the shame of corruption, to which the dust of his bodie must bee turned. Heb. 12.2.

Ob. Quest. But you will say, Is not death to be feared, that worketh so fearefully, beeing (also) enemie to nature, and the wages of sinne? Rom. 6.23.

Ans. Answ. Indeede, death is dreadfull out of Christ, and in it selfe; and wee haue reason to feare it, as it is an effect of sinne: for so, God set­teth his angrie countenance in it, and so, Aristotle. it is simply fearefull and euill. Which made an heathen man to say, that of all terrible things, death was most terrible. Hee saw in the darke, that death had much euill in it, and that it was properly euill, and but accidentally good; but he could not see through the dark cloud that which made it so euill. Therefore euill it is (I confesse) and fearefull. [Page 143]And to this we haue a greater wit­nesse then the witnesse of man. For, the Apostle saith, the sting of death is sinne. 1. Cor. 15.56. Now, so farre as it hath a sting, and is in it strength, it is to be feared. The reason is: so it is properly death, and death in kinde: But we speake not of death, considered out of Christ, or consi­dered in it selfe, but of death altered by the death of Christ, and which by such a change, is made our pas­sage from death to life; for so, it is no dreadful thing, but a thing de­sireable: and so the sting is taken from it, which is of force, and cari­eth an edge of second death against all the workers of iniquitie, who dying out of Christ, die miserably, hellishly, and with horrible feare. By Christ the doore, death is made a doore out of spirituall death into spirituall life, out of vnhappinesse and paines mortall, into all happi­nesse, and ioyes eternall. Further, they who are set in Christ (in whom they liue, to whose glorie, they de­sire [Page 144]to liue and die) seeing they be­hold death, not with carnall eyes, but with the eyes of faith in the Gospell, doe (as hath beene said) get heart and reioyce against death, in their good consciences, and all the terrour of it: and so to them it is a disarmed enemie, or enemie of no power and hurt. For how can that Scorpion hurt, that hath no sting? Or why should that enemie be feared, that hath neither hand to strike, nor weapon to kill? Such a Scorpion is death, when we take sinne from it: and death is such an enemie, when once wee haue set it downe by reformation of life. Contrarily, naturall men feare death exceedingly, death that bringeth so much good to the righ­teous, and taketh so much euil from the Saints, because death in them, is not ioined with a godly and well reformed life. They haue not done the good for which they came into the world: and therefore they feare to di [...]. They apprehend death as a [Page 145]strong enemy, finding in it (through their continuall wickednesse) no likelihood of saluation, nor signe of peace, and therefore desire not to be dissolued, but feare to bee dis­solued, nor thinke death to bee a change, but a plague. Or, they haue all their pleasure and peace in their dayes here, nor caring for the dayes of heauen, nor fearing the long night of hell. Here, they are well, and they know not where is better. Therefore, not hoping for a better life, no maruell if they leaue this against their will. Death to such is the beginning of eternall death, and no port-way to Christ, but a portall-doore to destruction. Let vs therfore so liue, that we may not feare death, and so learne to die, that wee may liue euer, not with Diuels in torments, but with God in his kingdome. That wee may so doe: wee must remember how it was said, that death (as it is an effect of the fall) hath a sting, which sting of death is sinne. This [Page 146]sting we must pull from it, by ta­king sinne from it in our daily re­pentance, and daily turning to God by newnesse of life. Hee that hath an enemie will doe what he can to weaken him, and if he be fearefull, because he is well armed, hee will doe what lieth in him, to disarme him, that he may not feare him. This enemie is death, the last that shall be destroyed. Let vs therefore doe all we can, by putting off sinne, and putting on righteousnesse, to bring downe his strength; and by taking away from our hearts, and the con­uersation of our liues, the sinne and sting of drunkennesse, whoredome, blasphemie, pride, lying, and other abominable lustes; let vs put no weapon of malice or edge into deaths hands to feare vs with, when wee should leaue this world with comfort, and goe to God in peace. So shall we neither feare death, nor feele the gripes of second death.

Obiect. But the godly haue fea­red death: else, why did Eliah flye [Page 147]from it in the persecution of Ieza­bel? 1. Kin. 19.3. and Christ teach his, to decline it in the persecutions of men? Math. 10.23. and Christ himselfe pray against the bitter cup of it in in his agonie, and before his apprehension? Mat. 26.39.

Ans. I answere briefely. These Saints did not, nor were to fly from death, as it is the end of life, and blessed end of a good life, but vsed the meants of flight (onely) to pre­uent violent and hastie death, till the houre appointed should come that they were to giue their spirit in peace, into the hands of him that made it. And because such vn­timely death was enemie to the good they had to doe, and course they were to finish; therefore they went aside by flying, for some time, and till the time of their departure came, that they might do the good, to which they were appointed, and finish the course for which they were sent. But where it is alledged that Christ himselfe prayed against [Page 148]the cup of death. I answere, two waies. And first that hee prayed, without sinne, and without hauing sinne, against it: seeing that in that his supplication of teares, and much feare, he submitted alway to his fa­thers will: and seeing also death was not to him, as it is to vs. For, to vs the sting of it is conquered, and the force broken; but to him it was in full power: He felt the sting of it, and wrastled with the force of it in soule and bodie. Second­ly, I say that it was not meere­ly a bodily death (though vnsubdu­ed, saue where himselfe subdued it) that he trembled at, but by the bur­den of our sinnes, which hee was to vndergoe, in which he beheld the whole. There hee saw his fathers countenance turned against him, and there knew that he must beare his wrath, because hee bore our sinnes. Besides, Christ feared death, beeing clothed with our flesh, to shew that hee tooke our infirmi­ties, and bore our sorrowes, and [Page 149]was perfect man. And so death in some case may bee feared, and at some time prayed against, but euer vnder the correction of Gods will. Esay 38.2.3. For the rodde of death turned into a Serpent, made Moses to feare, Exo. 4.3. and the best haue moderately declined, and shrunke at the stroke of death when it came in some tempest. And who doth not dread all Gods terrours, wher­of death is one? And feare that which is the punishment of sin and curse of sinners? And decline that which is the destruction of humane Nature? and shrinke at that which hath made the strongest, the wi­sest, the richest, the greatest to fall downe flatte before it? Therefore the feare of death, thus reproued, is not the naturall feare of it, which is in all, but the seruile feare of it, proper to euill doers, and common to those who can haue no hope in death, because they neuer cared to liue, till they were compelled to die. And now that wee haue heard [Page 150]what feare of death it is, that Gods children must not bee stained with; as namely, that which is seruile and cowardly, wee will shew (and that briefely) why such feare of death should fall vpon none of Gods ser­uants, who in so great peace, leaue this world, and for so precious a crowne of glorie. For, if wee haue no better resemblance of death, then when we sleepe, nor better rest, then at that time: why should it be counted so hydeous a thing, when the bodie is toiled and much spent with labour, to send it to the sweet and deepe sleepe of death, or to lay it in the quiet bed of the earth, where no sounds or feare can dis­ease it? And if to Gods Children, death bee not onely a departing from paine and euril, but an ac­cesse to all good, nor the end of life, but the end of death, and be­ginning of life eternall: can Gods children thinke it any disaduantage to exchange the sense of paine, for the fruition of that which is per­fectly [Page 151]pleasing and good? Or, to change death for life? Or, to passe from a wearie pilgrimage to their desired homes, where they shall not onely neuer feele miserie, but bee euer happie and blessed, with the full sight of that, the glimpse wher­of shining vpon the face of our Sa­uiour, in his transfiguration, made Peter to say: Master, it is good to be here? Math. 17.4. Salomon saith: Better is the day of death, then the day in which wee were borne. Eccles. 7.3. And why better? except be­cause when we are borne, we come into misery, & when we die, we goe out, our death, beeing changed by the death of Christ, and made vn­to vs, not a death as the Law ma­keth it, but our path and mid-way betweene this life and the other which is eternall; or our doore and little wicket out of this world into that world and kingdome, which is prepared for the Saints, inhabited of the Angels, and receiueth ho­nour from God, who is the light [Page 152]and temple of that Cirie? Lastly, death hath lost his sting, his hell, his victorie (I speake in regard of the righteous) that which remai­neth (if wee liue in the spirit, and die in the Lord) is profitable for vs. For, it shall bring an end of all our labours, and giue vs vp into the hands of Iesus Christ. Now what feare is in all this? Let them feare (therefore) who haue (giuen vnto them) a spirit of bondage and of feare, in which they tremble at their owne estate, and which maketh them to carrie in their breast tor­menting furies that hold them day and night, in the feare of endlesse death: Let them feare who rest in sinne, liue in errour and ignorance, follow the lustes of the world, and walke in all the waies of death; but let not them feare, who are at a co­uenant with themselues, to haue no pleasure in such fond courses, and direct waies of death, but to haue their pleasure, (onely) in the word of God, to vnderstand it, and in the [Page 153]mysterie of Christ to bee lightened with it; who hate sinne, that they may haue hope, and walke in righ­teousnesse, that they may walke with Christ. Let not such feare: for the power of death & Satan is bro­ken before such, and such may haue boldnesse, when they goe out of the world, that they shall goe to God.

A comfort (therefore) to the faithfull, Vse 3 who haue born the brunt of life: for such may be comforted in death, as a Souldiour, who hath endured the skirmishes and scarres of warre, is glad and may haue ioy, that the enemie is spent, and the warre ended; where others, because they haue spent no time, or so little in the Lords seruice, and gi­uen so few strokes (if any) in the cause of his truth and glorie, may feare at the approach of death, and iustly complaine of that day, as of a day of death indeede, and that e­ternall. In the eleuenth Chapter to the Hebrewes, the Apostle sheweth what great troubles the seruants of [Page 154]God endured, and how ioyfull they were, as at a royall feast, in all those troubles and sufferings for Christ, that they might enter vpon the comfortable death of the righte­ous. They were so farre from fea­ring death, as worldlings feare it, that they ranne gladly to it, in their hope of the resurrection, and reioi­ced in the welcome day of death, as in a day of the greatest good that could befall them. The reasons were; they knew with Sampson, that they should slay moe at their death, then they slew in their life: Iudg. 16.30. As first, that they should slay their last enemie by death, which is not slain but by dying. And secondly, that they should kill the spawne of all enmitie, sinne's sinne, which bred death, [...] 4.7. and the miseries of eternall death. Which death in the Saints, bred by sinne, as the worme in the flower, killeth the corrupt flower that bred it, that is, that sinne that caused death. And this made I doubt not but the Pro­phet here sin­ned by impa­tiencie: but his hope was in death. Eliah to desire death, [Page 155]not life, and rather to die, then to liue, saying; It is enough: 1. King. 19.4 It made Dauid to lay vp his flesh in hope: Psal. 16.9. It made Paul to say, I am readie not to bee bound onely, but to die at Ierusalem for the name of the Lord Iesus: Act. 21.13. And as Simeon said, Lord, now lettest thou thy seruant depart in peace: Luke 2.29. So the godly haue such comfort in death, that they say with old Simeon, and all Saintes: Come, Lord Iesu, come quickly: Apo. 22.20. apprehending death, as their onely way to Christ, and guide to happinesse, and applauding death as Iacob applauded the Chariots that Ioseph his sonne sent for the bringing of him out of a land of mi­serie, into a land of plentie and ful­nesse, where hee should haue foode inough, the best in the land: Gen. 45.27.48. The hope of Iob, and ex­pectation of the Saints is, that they shall see God, and come to Christ by death presently in their soules, and in their bodies at the last day, [Page 156]when all the bones in Golgotha shall rise at that voice that shall say, returne yee sonnes of Adam. Psal. 90.3. For though death shall swallow them vp, as the Whale did Ionah, and shall binde them as the Phili­stims did Sampson, and the shroude did Lazarus, hand and foote; Ioh. 11.44. yet the Whale of the earth shall not hold them, nor the snares of death and shroude of darknesse preuaile against them, when God shall speake, by his last trumpet, to the graues of the earth, and they shall cast out all the Lords Ionahs. Ion. 2.10. The bands of death shall fall asunder, as corruption and rot­tennesse in that day, in which Christ shall command the holds of darke­nesse to deliuer his Saints, saying, loose them and let them goe. Ioh. 11.44. This (then) beeing all that the righteous shall loose by their gain­full death: For they shall loose a short miserable life, and receiue a long euer blessed life in glorie; what losse can there be in death, [Page 157]and what greater aduantage then by dying? This the godly know, and therefore reioyce in death, as they that finde great spoiles. They finde that their bodie, such as it is now in the estate of cor­ruption, is an image of golde, which is disfigured, that it can be brought to no shape, till the owner melt and refound it to a new similitude: Euen so, the bo­die that at first, was beautifull, hauing such a grace and maie­stie set in the face of it, that (af­ter a sort and outwardly) it re­sembled the Creators image, fai­rer then any of Gold, they finde so to bee troden in the mire, and so mishapen by sinne, that it can neuer receiue the beautie and con­dition of the first worke, till it bee dissolued and new-moulded, by the hand of GOD at the re­surrection of all bodies: and therefore they desire death, as the first necessary and blessed work­house of this their repaire from [Page 158]deformitie to fashion, and from corruptible to eternall. So death was Saint Pauls aduantage: and how can it bee our losse, if wee make Saint Pauls end? If we had no hope after death, wee might feare indeed. But GOD hauing made their first Adam a liuing soule, not a dying soule, and all the sonnes of the second, glori­ous soules, not reprobate spi­rits: Why should wee dread or feare to receiue our crown and glo­rie? Or, why should we be vnwil­ling, with a ioyfull shout, to salute our port and hauen, after so many tiring stormes as wee haue endured vpon the raging sea of this world? And why be sorie that we are go­ing to our house of peace, and home of long life, which is at the right hand of God, where is fulnesse of ioy, and pleasures for euermore? Psal. 16.11. Doth any man feare to fall a sleepe at night, that hath laboured hard all day? What is the death of the faithfull, but their [Page 159]sleepe of refreshing after the toiles of their life, when the night is come in which no man can worke? Ioh. 9.4 To this blessed sleepe of peace, the Lord for his mercies sake, lay euerie one of vs, whom hee hath purposed to take to rest from labour, in his time appointed.

Amen.

THE THIRD SERMON.

THis scripture is a scripture of much comfort bringing Gen. 8.11. an oliue leafe of peace in the mouth of it to the righte­ous that perish, and to mercifull men that are shut vp with the flood of death in the Arke of their graues, that they might not see the euill, the great euill to come, when they should see their enemies in the habi­tation [Page 161]of the Lord, and Iuda, with her King and inhabitants, lead in Chaines of bondage to Babylon. The words (particularly) and those of the fiue verses immediately be­fore (foure of them in the former Chapter, the fift and sixt at the be­ginning of this) containe two things: as a complaint and comfort. The complaint, which is ioined with a threatning, concerneth the vngodly that liued in their sinnes, the comfort pertaineth, to those that should be taken away in peace, walking before the Lord, that is, in pathes of righteousnesse before him. In the complaint, the Prophet spea­keth of a lamentable and very vni­uersall destruction or plague that the Lord was preparing to send shortly vpon that wicked Rebell Iudah, which was come to such a brimme of sinne and senslesse wic­kednesse; and that is, he would call for the wild beasts of the field and forrest of Babel, (meaning those Gentils and Nebuchadnezar, their King) to [Page 162] deuoure them, and to execute the Lords iudgements vpon them, ea­ting their flesh and inuading their land. Therefore, where, in a figura­tiue speech, at the 9. verse of the for­mer chapter, he calleth the beasts to­gether, as to some royall feast: hee meaneth to forwarne the people of some grieuous iudgement, prepared for them, and comming toward them, euen a iudgement of desolati­on and slauerie entended against them by the King of Babel and his great hoast. The like we reade, Ier. 9.22. & Ezech 39.18.19. And be­cause it might appeare that the Lords iudgements are euer righte­ous, (as he himselfe is most righte­ous and holy) in the three verses that follow, he speaketh of one maine cause that moued the iust God to send so great a storme of af­fliction and death, in the captiuitie then threatned: and that was, their watchmen who should haue told them of their sinnes, and giuen them warning, with the Lords trumpet at [Page 163]their mouth, of a plague so neere, neither kept watch nor gaue war­ning: but liued delicately and fed without feare, being also couetous and greedie dogges that could neuer haue inough. And indeed, when a kingdome is ouer-runne by such, in the forme and calling of Tea­chers, it is a blazing-starre to that people and kingdome of some alte­ration at hand. For, if the Sun be set vpon the Mountains, what shew can it make in the valleys? or, if the blind lead the blind, must not both of them by the darknes that is in them of sinne and ignorance, fall into the ditch of the condemnation of the Lord. Mat. 15.14. But, all the fault (though the greatest) was not in those dumme and greedie Dogs, the not teaching and ill ruling Mi­nisters of that time; the people them selues had their sinne also (spoken of in the first verse of this Chapter) and that was a carelesse regard of the deaths of the righteous, beside their festrednesse, and more then [Page 164]stand, in sinne and wickednesse wherein they continued and went on carnally, not feeling any stroke of Gods hand in that iudgement, which he begunne at his owne house, by taking away, suddenly his best men. And now, if this complaint may bee vrged against vs and our coldnesse in a like case, at this day, as it was against them, and if it shall make vs no wiser to God, nor more carefull of our last end, then it could them; let vs prepare our selues to a like iustly deserued miserie, and to pledge these in the cup in which they haue drunke before vs, or be­gun vnto vs, to destruction. Thus farre the complaint. The comfort entended only to those who should walke before God in their goodnesse, fidelitie, and truth, (for such should be sure vpon the remoue of their soules, in soule to enter possession of an euerlasting and present peace, and in bodie to rest most sweetly in the common bed and house of the earth till the last great day) hath two [Page 165]things to be considered in it: as a promise made, and the persons to whom the promise is made. The promise is in two things: peace to the soule, and rest to the bodie, so soone as the soule goeth out of the bodie. The persons to whom this promise is made, are iust men and mercifull men that walke before the Lord, that is, that doe his com­mandements that they may liue. Luc. 10.28. and keep his sayings that their part may bee in the tree of life. Apoc. 22.14. The text may be resolued thus: (as a learned man resolueth it:) He, that is, the righteous, shal enter into peace, or vpon peace; and they, namely the godly: shall rest in their beddes: to wit, immediately and presently vpon their deaths: for, as their bodies goe to rest, so their soules shall enter into peace: as Apoc. 14.13. & Luc. 16.22. Euerie one, that is euery godly one: God is no accepter of persons, and there is a generalitie of giuing in him, as their must be a particularitie of receauing [Page 166]in vs, that walketh before the Lord, that is, that hath his conuersation in the Lord, walking in no way but by him, nor in any course but after him. This being (as I take it) the true, both resolution and sense of this verse, the first thing, in it, pro­mised to the righteous, is peace: by which (as was said) is meant the peace of their soules, as by rest is vnderstood the resting of their bo­dies in their chambers of peace, and this peace, as by the knitting of this sentence to the former, with the tie of reference, may appeare, doth come presently vnto them vpon their going hence. The meaning is: righteous persons so soone as they die, and mercifull men vpon the instant of their change, enter in­to a more excellent state both of peace and rest, then euer they had here. Doctr. The Doctrine gathered from hence is: Vpon our going hence by death we are presently happie, not before. So saith the spirit: blessed are the dead from that time, that is, [Page 167]they are immediately and presently vpon their death, blessed; not some time after, nor at any time before, but, so soone as they die, who die in the Lord, or for the Lord. Apoc. 14, 13. And this we haue confirmed by that which we reade of Lazarus, Luc. 16.22. who was carried imme diately vpon his death into Abrahams bo­som: before his end no man regar­ded him, at it, the Angels came from Heauen to fetch him. Iob cal­leth the daies of man, that is, his daies on earth, the daies of an hire­ling; Iob 7.1. as if hee should call them, daies of labour and wearines: and, speaking of the life of man, his life here; he cals it a life of short con­tinuance and much trouble. Iob 14.1. Months of vanitie, and nights of sor­row. Iob 7.3. Salomon saith, all things are full of labour, Eccles. 1.8. that is, all things here. And he that is grea­ter then Salomon hath said, speaking of the righteous; in the world, that is, so long as yee walke in it as men, and soiourne in it as Pilgrimes, ye shal [Page 168]haue affliction. Ioh. 16.33. The words are plaine, and the meaning is, there is nothing in it to, or for Gods children but sorrow and mi­sery. The reasons of this doctrine are. First, the spirit saith so: Apoc. 14.13. the spirit of truth, and the spirit which is truth. Secondly, there is continuall enmitie, as it were dag­gers drawing betweene vs and Sa­tan, and betweene Gods children and his cursed children. Gen. 3.1 [...]. Apoc. 12.13. Now, what may be looked for in the field of a life full of deadly braules, skirmishes and battels? Surely, as it is said, there is no peace to the wicked. Esa 57.21. So we may say truly, nor peace to be had with the wicked. Thirdly, ex­perience in all the ages of mans life teacheth this truth. For, from the first scene of our comming vp vpon the stage of this world, to the last act of our going downe, what part of our life is not full of vanitie and vexation of spirit? Eccles. 1.14. The first scene is of our infancie when [Page 169]we are in our nurses armes, and doth not that beginne with teares? and is not all that vnhappy, saue that we want reason, that is, the vse thereof to apprehend that happi­nesse? when we come out of our nurses armes, to goe in our nurses hands, or to goe by our selues in our next age, doe we not weep long vnder the rod, and presently fall in­to the subiection of a Teacher? when we come out of the prison of boyes and girles, and are set at some more libertie in a young mans life, are we not tossed, as vpon a sea of vnquietnesse, sailing betweene rea­son and passion, as betweene two contrarie waters and crosse winds? then commeth perfect age, or mans age, and what haue wee here but blasts, and stormes of greater vnrest then in any age before? from one trauell we passe to another, neuer ending, but changing our miseries. And, when we come to old age, or, haue liued so long that we are come to dotage, is there any thing in [Page 170]these ages exempt from miserie, and the trauell that is vnder the Sun? Surely our infirmities do now, if in any age before, come vpon vs in multitudes, yea, so load vs with their weight and number, that they make vs to bend and goe double vnder them to the earth. And can there be any comfort in these disea­ses (as I may call them) and daies of euill, wherein doe meete and flocke together so many vultures of life, the weakenesse of infancie, the seruitude of childhood, the sick­nesse of youth, the carkes of mans age, all which come againe, and come all together, as so many stormes vpon one poore old house that is sore shaken already, violent­ly in death, to ouerthrow it for e­uer? Here the excesse and riot of youth is recompenced wi [...] goutes, palsies, and sundry fearefull aches, the watchings and carkes of man­hood are punished with losse of sight, losse of hearing, and losse of all senses, except the sense of paine. [Page 171]There is no part in man which death (in that age of yeeres) doth not take, in hope to be assured of him, as of a bad pay-master, which greatly feareth, and would put of his daies of payment, and therefore it bringeth him lowe in all parts, that he may haue power in none to auoid his creditor, & end so neere. Quest. But is there no peace in this life? Answ. Yes, a kind of peace there is in this life: but it wanteth two things which should make it sound and happy, to wit, perpetuity and wholenesse. For it is not long not entire, but by fits, and with mixture of crosses: and so may be called a kind of truce, rather then true peace. And good it is for vs, that wee haue these outward good things thu [...] scanted, and (as it were) weighed out vnto vs. For the mind, cloyed with them, would lothe euen the honi [...] combs of peace. Besides, all earthly things are full of variable­nesse and change: which hauing no peace in themselues, how can they [Page 172]giue any to vs? I speake of outward peace, or peace in these outward thinges. For, the peace which the children of god haue, is in inward matters, and euery way sound, though imperfect, many waies. This is that peace of their consciences, whereby they receaue content­ment, and practise patience in all their troubles; by it, they are all one with God and with themselues: at one with the good Angels, and with good men, and haue peace with all the creatures. The reason is: In the flotes of this life, they cast their anchor as deepe as heauen, finding no fastning for it vpon the earth. The peace they haue or seek to haue, is in God, and from him, in the comfortable testimonie and peace of their consciences, which they desire to lay vp, as a treasure, in all the worlds frownes. 2. Cor. 1.12. Therefore, whatsoeuer com­meth, their heart is not moued. And, hereby they take sieson below, of which they shall not fully be pos­sessed [Page 173]of till they receiue their in­heritance.

An instruction to the faithfull, Vse 1 to looke for no peace here other then that they haue with God in the peace of their consciences, & with Gods people in the peace of his Church. And here, let it be noted, that the drunken peace of hypo­crites is a dreame of peace, and no peace indeede. For it can neither pacifie conscience, nor reconcile God. A kinde of lumbring peace worldly men haue in their accur­sed fraternitie, and riches: and they that wallow in pleasures haue a kinde of pleasure in that loathsome filth. But the couetous person, when the crosse lighteth vpon that which he conceiued to bee his hea­uen and peace here, his wealth; hath nothing within, but pettish­nesse and hellish melancholy: The carnal Epicure & natural man, when hee is crossed, in his health, with disabilitie to follow that life of ex­cesse which (before) he most intem­perately [Page 174]followed, is presently al­tered from happie to miserable. He that rose vpon the wheele of ho­nour, when it turneth, it turneth him out of his heauen of peace into a hell of shamefull and raging vn­quietnesse. And the fellowship that the world maketh so much of, and calleth good, when it is euill, what is it, and what strength hath it of sound continuance in the whole band of it, when death hath vnloo­sed it? When it is sicke and dying; the pleasures of it, are they not ei­ther forgotten as vaine, or remem­bred as grieuous? Loe (therefore) the peace of worldlings, and what is that they leane vnto, who make not God their stay, and therefore are they chaffe which euery winde of change scattereth: Psal. 1.4. where the peace of Gods children is not in these crakling blazes of corrupt happinesse, but in Angeli­call ioies, and ioyes of the palace; nor earthly, but such as the Saints haue, & which passeth vnderstand­ing. [Page 175]And if that peace (which stan­deth vpon stronger proppes and likelihoods then any, which is car­nall and (meerely) of the world, doth) be many times broken off by the vnquiet blasts that come from this earthly skie: how shall that peace, that is set but vpon rotten posts of casualtie and brittlenesse, bee able to stand in so continuall a tempest of trouble and alteration, as (day and night) beates vpon it? Therefore our rest is placed in the things which are aboue the sphere of changeable mortalitie, and not in transitorie matters. All is va­nitie and vexation vnder the Sunne. Eccle. 2.11. And there is no perfect peace, till we dwell before the God of peace. Honours haue galles in them, and riches prickes. In la­bour there is no profit: and ease slayeth fooles. Prou. 1.32. After mirth, commeth heauinesse, as a cloud after a faire sunne-shine. In laughter the heart is sad: and there is much errour in laughing. [Page 476]Eccles. 2.2. The difference (then) be­tweene this life which wee haue, and that which we looke for, stan­deth in this; that this life is our sea, and the other our hauen, and that here we ride vpon tempestuous wa­ters, and there at anchor in our roade and port of peace. For, here we sowe in teares, there wee reape in ioy Here we are burthened, there we lay downe our burthens. Here we are abroad in our Inne, there at home in our fathers house. Luk. 15. Here are our yeares of bon­dage, there our yeares of Iubilee and perpetuall redemption. Here is our leading into captiuitie, there our going out. Here is the battell, there the Crowne: Here the Church trauelleth, there shee is deliuered. Here shee crieth out, there shee re­membreth her paine no more. Hee that here begun, saying to his Church I haue afflicted thee, will there make an end, and say vnto her, but I will afflict thee no more. Naum. 1.12. And how is the day of death, [Page]better to vs then the day in which we are borne, Eccles. 7.3. and why doth the voice that came from hea­uen, say; they that die in the Lord rest from their labours; and why doth the spirit in the hearts of Gods children, say as much; for euen so saith the spirit; that is, it is iust of the same mind, Apoc. 14.13. if they, who goe hence, come not out of labor, but exchange it? Nor better their estate, but alter it? Nor end their miserie, but to remoue onely from such miseries?

A confutation of that Legend of Popish purgatorie, Vse 2 which (as a painted sepulcher) is more builded for the liuing, then for the dead. A lie and fancie, the gainefullest in all Poperie. For from this suppo­sed lake, and imaginate hell of the temporarie chastisement of soules, in the fire of purgatorie, came all their markets of Masse, Dirges, and other trentals for the dead. But how doe the godly rest from their labours immediately vpon [Page]their death, or saith the spirit, if they must continue for some yeares after their blessed death in burning fire, as terrible as the fire of hell, saue in respect that the one is eter­nall, the other but for a time? And not end their miseries, but prolong them? Or, is there any rest in the fire, or peace in the fire and water? Or remission of punishment, in a place of punishment? Or ease in labour? Or blessednesse in miserie? Hath Christ said, It is finished? Ioh. 19.30. and shall men say nay, but we shall feele more of it in Purgatorie? He hath done it: and shall any vndoe it? Or thinke to doe it better? The blood of Christ is our purgatorie 1. Ioh. 1.7. It, and nothing but it purgeth our sinne, and prepareth places for vs in heauen. We neede no other sacrifice but it, nor aduo­cate but him. A pitifull digression (therfore) from the bloud of Christ to the bloud of Hales: From the fire vpon the mount, to the painted fire of purgatorie: from the liuing [Page]to the dead. Esay 8.19. Purgatorie (then) what is it but an impudent checke to the merit of Christ, and quiet of the Saints? And for these who stand for the Kitchin, in which it burneth, and chimney whereout it smoketh, or rather Kitchin for which it burneth, and chimney that it makes to smoke, let them tell vs where the place is, when it began, how long it must continue, who are there punished, what is there punishment, and who the tormen­tor, that wee may beleeue them. In these points they are at oddes with themselues, and how (then) can they be at euen with vs, or with the truth. But this is more largely discouered by a worthy preachor, vpon this very place, in print. And so for this lie of Purgatorie, let vs leaue it to the inuentors; to the Mowles, and to the Buckes, Esay 2.20. that is, to the Egyptians from whom it came, and the old Greeke Poets, of whom Plato first receiued it, and Ʋirgil after him, and diuers [Page]heathen Philosophers and Poets, after them: and let vs come to the first of these comforts, that are ex­pressed here.

Peace, &c.] By peace the Pro­phet meaneth the peace of the righ­teous, in the full ioy of their soules after death. As if hee should haue said, they shall (then) in their soules receiue (immediately) perfect pro­speritie, and consummation of blisse. So much the word, translated peace, Doctr. will beare From whence the doctrine is. In heauen there is not onely true happinesse, but perfecti­on of happinesse, nor sound ioy onely, but fulnesse of ioy. The ioies, prepared for the Elect, are so abso­lute and strange, that neither eye hath seene, to wit, eye mortall, nor care, that is, care of man, hath heard the like: neither can they enter into our heart (which yet hath a large mouth of capacitie) to conceiue and vnderstand them, if they were told vs: which are reuealed by the spirit, and but lisped of by Iohn, in [Page 181]those earthly similitudes of gates of Pearle, of walles of Iasper, and of a streete whose pauement is gold. Apoc. 21.18.19.20.21. & 1. Cor. 2.9. Dauid calleth them ioyes, and ful­nesse [...]; also, pleasures, and pleasures eternall: Psal. 16.11. that is, blessednesse without end, and the same without want. Paul calleth them, an eternall waight of glorie: 2. Cor. 4.17. as if he should call them, glorie endlesse, and the glorie that waigheth downe; there is such ful­nesse in it. And they are called the well and riuer of life, Apoc. 22.1. as beeing alway full, and hauing springs, that come from God, to feede them. Or, an inherit [...]nce im­mortall. 1. Pet. 1.4. An inheritance, and therefore, a possession in the best tenure; and an inheritance im­mortal, & therefore, not for yeares, but for euer. Life, in it selfe, is good, good life is better, but eternitie ma­keth it excellent.

Obiect. But in heauen, some shall shine as the firmament, some as the [Page 182]starres for euer. Dan. 12.3. Now the firmament, hath not so much light as the starres haue, that lighten it, and the starres haue lesse light then the Sun hath, that lighteneth them. It seemeth therefore, that in heauen there should be to some rather some want, then such fulnesse of heauen­ly glorie.

Ans. I answere; though in this condition of our heauenly life there may be degrees of glorie, yet there shall be no want. Some may bee like the skie, some like the starres of the skie, yet all shall shine. Some vessels may hold more, some lesse; & yet all bee full. One may haue more ioy then another: and there are sun­dry measures of more or lesse glo­rie in heauen; but no measure shall lacke his fulnesse of life, or glorie there. He that hath least shall haue inough. The reasons are; Hell is contrarie to Heauen. In hell there is a fulnesse of torment: In he [...] therefore there must be a perfection of glorie. Secondly, earthly king­domes [Page 183]and the Kings thereof haue as great an absolutenesse, as earth can giue them; and shall we thinke that heauen, which can giue an en­tire, will giue an imperfect crowne of righteousnesse? Will not the Kings of the earth dwel in base cot­tages, but in royall courts? And shal these Kings of a better kingdome want glorie, where mortall Kings haue so great glorie and power? Princes on earth dwell in royall palaces, and sometimes in Ce­dar and Iuorie. Apoc. 1.6. But they whom Christ hath made Kings & Priests to God his Father (who dwell in ta­bernacles not made with hands) shall raigne in a citie whose twelue gates are twelue Pearles, whose wall is of Iasper, and building of Gold, and whose streetes shine as cleare glasse. Apoc. 21.18.19.21. So said he who saw all this glorie but darkely; or as Moses saw the land of Canaan, in a very short Map or Card, a farre off. Deu. 34.1.2.3.4. We see but the outward wall of this heauenly citie, [Page 184]new Ierusalem; & yet how glorious is it, and how decked with starres, as with sparkling Diamonds? What would we say if wee could see into it, and behold, (though with Peter, Iames and Iohn at a glance & blush superficially,) the goodly pauement of heauen within, whose floore is of gold, and wall about, is garnished with precious stones? Apoc. 21.19. Thirdly; if Adams paradise and garden was so pleasant and delight­some; how pleasant and glorious is Gods owne garden, and seat of his owne residence? Hee spake of it with a wondering tongue, whose finite heart could not comprehend so infinite an excellencie: very glo­rious things are spoken of thee, thou Citie of God. Psal 87.3. For, though in the letter, this worthy Prophet spake of that earthly heauen, which he confessed to bee in the materiall tabernacle, because of Gods pre­sence, and the godly exercises of Gods people performed there, yet his meaning was, vnder the cloud [Page 185]of the phrase, to direct Gods chil­dren to a higher tabernacle, and house of greater glorie, then that which was earthly, and vnder the doome of time.

An instruction aboue all things, Ʋse 1 to affect the things aboue, and to draw our mindes with strong cordes of desire vnto them. Col. 32. For what place haue we here, but of trouble? There wee shall haue our place of peace. The joyes of our earthly life do much affect vs, some­times too much, which yet haue their gall of bitternesse in them, and crosse of short time. For, no sooner doe they begin, but their end bor­ders vpon their beginning, and ma­ny times, they rather seeme to be­gin, then begin indeed, being like to a false conception that comes not to bearing. Many are vnwil­ling to leaue this world, because of the acquaintance they haue in it, and which, (when they die) they must leaue behinde them in it. And yet in this worldly fellowship, there [Page 186]is much sowre ioined with sweet. But if there be so great a portion of content, in this worldly fellowship, what pleasure is there, and how per­fect in the societie of glorified soules, the ancient worthies of the old world, and the flower of this: when wee shall see but with other eyes, and in a spirituall manner, A­braham, of whom we haue heard so much, Isaac, Iacob, Iob, Samuel, and the Prophets, whose names we haue loued: When with Eliab, we shall see Christ clothed with our flesh, who hath immortalitie at his right hand, and shall make vs raigne for euer? Wee admire the building of Kings, and hee was a Disciple, who said to Christ, speaking of the temple; see what stones & what buildings are here. Mar. 13.1. But as Christ to him: so let me say to all that wonder at these things; are those the things ye looke upon? Luk. 21.6. The sumptuous buildings of Kings and stately Nobilitie, though all the rich entrals of the earth had [Page 187]conspired to giue them varnish and glories, what are they but base Cotes, compared to this frame, not made with hands? And doe we so much wonder at mortall, lime and stone, and so little care for our eter­nall house? The three Disciples, who in the transfiguration, saw but a glimpse of this heauenly glo­rie shining vpon the face of their Sauiour, would needs build taber­bernacles in it: what, if we saw the whole Sunne of it, and not some glimpses onely? Math. 17.2.4. Mo­ses saw God but a little in the mount and with mortall eyes, and his face so show that the people were afraid to come neere him. Exod. 34.30. How (then) shall they shine in roabes of perpetuall glorie, who do behold (not with these, but with other cies) the face of God for euer? Lastly, to draw our affections to the place where our life is, and directly to God in whom we liue; let vs con­sider the honour and pleasures of this Citie. Where [...] greater honour [Page 188]then in soueraignty? and where are more pleasures then at feasts? this e­state of heauenly life is both a king­dome, and a feast. A kingdome, for they that are in it, haue ouercome and shall sit on thrones. Apoc. 2.7. A feast, yea, the marriage feast of the sonne of God, in which he shall euer be espoused to the Church his wife. The contract is made below, the marriage shall be consummate a­boue with solemnities vnspeakea­ble. But, if these excellent things, spoken of the citie of God, cannot winne our loue thither, remember we the rich man in torments, Luc. 16.23. and by this burnt child learne to dread the fire of hell. The places are contra­rie, and all things contrarie that be in them. As therefore Heauen is a place of ioyes, and honour eternall; so hell is a kingdome of shame and perpetuall contempt. Dan. 12.2. And now, if so great glorie and plea­sures, so many and so endlesse, can­not please you, doe but a litte cast downe your eyes into that deepe [Page 189]lake, where are nothing but flaming fire, palpable darknesse, and perpe­tuall burning: and nothing but teares, shrikes, and outcries, of hopelesse and reprobate conscien­ces: and nothing but torments, and places of torment prepared for damnable sinners, where is no in­termission of complaints, nor end of paine: as farre from ease, millions of yeeres to come, as at their begin­ning. The rich man in torments, craued but one drop of water, when whole riuers of water would not quench those riuers of brim­stone that fed that fire; and could not haue it. Luc. 16.24.25. And, if the rods wherewith God chastneth his children in this life, be so smart and galling, that they haue brought them downe to the brimme of de­spaire, and so low in affliction, that they haue wished for death: what smart and galling plagues doe the damned suffer in the torments of hell, who are beaten, not with rods of chastisement, but with an [Page 190]iron rod of destruction: in whose confusions remedilesse, the Lord will say, euen he whom here they despised; I will ease me of mine ad [...]er­saries, and auenge me of my fees. Esa 1.24. And thus the feare of hell may be reason inough to draw our af­fections from these things below, if the loue of heauen cannot. But neither the loue of heauen, nor feare of hell, can worke in some any lit­tle distast of this worldly Egypt, that they may eat of this Manna that is hidden. Apoc. 2.17. That is, of the bread of heauen, in the kingdome of heauen.

A reproofe (therefore) to those who altogether mind the earth and earthly things, Vse 2 not caring for that kingdome that cannot bee shaken. Some haue an eye still in Sodome, and hoofe in Egypt, and so sticke to the place of their banishment, in which they take case, & purpose cō ­tinuance, that they neuer mind their countrey, nor affect their remoue vnto it. They cloy their stomacks [Page 191]with the grose dinners of this pre­sent world, and so haue no appetite to the Lambs dinner, where, Christ being gouernour, keepeth his best things last. Ioh. 2.10. When we speake to them of peace, they prepare them­selues to battell. Ps. 120.7. In heauen is peace, and here on earth is no­thing but warre, within and with­out; within, in our selues, without in the world: and yet men had ra­ther liue in a field thus swimming in blood, then, by walking before God, dwell in tabernacles of peace. A signe that heauen is not there ci­tie, nor Christ their head. For, they that belong to the citie of peace, will seeke heauens peace; and they that belong to Christ, desire to bee with him. Colos. 3.1. Where the head is, there would the body be. If (then) we doe not ascend to heauen by a spirituall life, but digge downe to the hels by a carnall: if couetous­nesse hold vs in the world, and the loue of God cannot draw vs out: if, to be thus absent from Christ, be [Page 192]our happinesse, and we count it our greatest vnhappinesse to come vnto him by going hence; Christ is not our head, but he that hath the Dra­gons head; the world is our citie, and heauen our strange citie, to which, either we meane not to come, or would not willingly but by the violence of death, when we can liue no longer. For, can Christ bee our head whom wee care no more for? and heauen our countrey which we seeke no sooner after? Therefore, while we are on the earth in our bodies (if we will be the members of Christ and the citizens of heauen) let vs dwell before God in our soules, framed in the forme and manner of a ship, which is close downeward and shut to the world, but open aboue, & enlarged to heauen where our treasure is, and expectation ought to be. So did our fathers, who walked with God, to whose righteous soules this peace is come: and who now are most safe vnder the shadow of [Page 193]their Altar, Christ vpon whom (whiles they liued) they offered all their spirituall sacrifices, and now being taken vp to heauen in their soules, praise him with ioifull lips continually, and follow him in white whether soeuer he goeth.

A comfort to those, Vse 3 who for this peace-sake, fight lawfully in all the warre of the world against it. They who in such a presse of worldly af­faires, beeing with Zacheus vpon too low a ground to see Christ, doe therefore climbe vp in their affecti­ons, aboue earthly matters, and worldly desires (treading the Moon vnder their feete) shall heare one day, perhaps this present day, their sweet Sauiours voice, saying: Come to mee at once, for this day is salua­tion come to your houses. Luk. 19.5.9. And then as God said to Abra­ham; Arise and walke about this Land, this is the countrey that I will giue thee. Gen. 13.17. So he will one day say to euery child of Abraham; Behold thy heauenly land, that is, [Page 194]the place of thy perpetuall aboad, come to it, walke about it, and liue in it for euer. Then wee shall haue that blessing, that all our prayers, hearing, readings in the word, and other godly striuings (like that of Iacob with the Angell before hee blessed him) laboured vnto. Gen. 32.26. Herod promised much when he promised halfe his kingdome. Mark. 6.23. But Christ both promiseth, & will giue a whole kingdome. Math. 25.34. And where among men, the elder onely doth inherit; here, all sons are heires; and all receiue, not some few Manors, and small Lord­ships, but crownes of righteousnesse. Rom. 8.17. O (then) what should let our desires, with the tribes of Ren­ben & Gad, to passe ouer this Iordan of death, by the parting (not of wa­ters) but of soule & body, to come to our Land of promise. Num. 32.3.4.5.6. Iacobs 7. yeeres seemed light vnto him, in regard of Rahel for whom he serued. Ge. 29.20. And why should the labour & trauel not of 7. [Page 195]yeares, for it may be (as was said) we shall not serue 7. dayes;) & we serue not a churlish Laban, but a most bountiful redeemer: I say, why shold this short labor of ours, & trauell of so short time, seeme any thing, in re­spect of that faire Rahel and life to come. So much for the first of those comforts that are promised, namely peace, that properly concerneth our soules; The second, which is rest and belongeth to our bodies, followeth,

And they shal rest in their beds &c.] By beds, the Prophet vnderstandeth the places, into which the Lord be­stoweth the bodies of his seruants in or after their death, whether water, or fire, or the panches of wilde beasts, or the chambers of the earth, or sea, or aire. And these he calleth beds: because they shall rest quietly in them, as men in their beds, till the morning bell, or loud trumpet of the last great day, war­ning all flesh to rise, shal raise them. Therefore it is an vsuall thing in the scriptures, so soone as men die, to [Page 196]say they fall a sleepe. Whereby is meant, that they are laid in their beds of peace, whether Churchyard or Church, and that (before their bodies are carried forth for buriall thither) the places in which God ta­keth their soules to his presence, are their beds: and so the beds of their death, are the beds of their peace: Beds made for them by God him­self, in the which after their last long sleep of death, they presently enter into their last sweet sleepe of peace. The Papists say otherwise, who hold that the righteous take no pos­session of their beds of rest, till the Priest haue put them into their beds of earth. Indeed men giue them bu­rials then; but God doth, prouide for them their bed of burial lat their death. And they are called beds of rest, to put difference betweene these beds of our nights-sleepe, and those of our sleepe in death. For here, bee our beds neuer so soft or well made, we often take no rest, by reason of some disorder in our [Page 197]bodies, or fancies in our head; but in these sleeping places which the Prophet calleth beds of rest, wee may lay vs downe and sleepe in peace. Psal. 4.8. the Lord of life being our keeper, who will make vs dwell in safetie. Indeed, in it own nature, the graue is an house of perdition, ra­ther then bed of rest; but being al­tered to the Iewes in promise, to vs, in performance by Christs graue, who was buried in the earth to change the nature of it, it is made to vs a chamber of rest, and bed of Downe. The point here taught is: Doctr. The graues of the righteous, which by nature, are houses of destruction and chambers of feare, are by Christ, and the graue of Christ made to them, chambers of safetie, and beds of rest. Christ by his buriall hath consecrated and perfumed our graues, making them which were prisons to hell, gates to heauen. Which made the Apostle, speaking of the dead in Christ, to say, they sleepe, not, they die; As if hee should [Page 198]haue said: they goe to their beds, and not to destruction. 1. Thes. 4.15. And the same Apostle, speaking of the death of the righteous, cal­leth it, not a death, but a sleepe: 1. Cor. 15.51. as if hee had called it, not rottennesse, but rest. For this cause also is our death, in hea­then Authors, called a sleepe, as the Scriptures call it, and our graue our bed. At night wee take our chambers, and lie downe in our beds: so when death comes, which is the end of life, as the night is of the day, we goe to the chambers of the earth, and there make our beds or lie downe in bed, till the day of refreshing (which is the day of ri­sing) come, that commeth from the Lord. The reasons are; This was figured in the embalmings which the Iewes vsed. And this figure (as al other figures of the old Testa­ment) must bee performed in one, which one is Christ. As therefore their embalmings did perfume the graues, in which they laid their [Page 199]dead, for a season: so the most pre­cious blame of Christs buriall did for euer sweeten to the Saints their graues of corruption. Secondly, as the end of Christs death was, that he might vanquish death; so it was one end why hee was buried, that he might (after the manner of con­querours) subdue death at his own home, and (as it were) pluck him out of his owne den and cabbin: Thirdly, the bodies of the godly are parts of Christs mysticall bodie. while they are in the graue, and when they are turned to corrupti­on, and therefore cannot but bee precious in his eyes, and grauen vpon the palme of his hand, till they be restored. For, as the Hus­bandman doth make no lesse recko­ning of that corne, which he hath sowne in his field, and lies vnder the clod of the earth, then he doth of that which he hath brought in­to his barnes: So Christ doth as highly esteeme of those bodies, as it were graines of corne, that are [Page 200]sowne in corruption, as of those that yet neuer saw corruption, nor came to the graue. Therefore, wee shall not rest in death, though we rest in our graues: For that God, who raiseth the Sunne daily out of his den, will one day, raise vs out of our graues, to stand before him for euer.

A confutation of that fancie that hath so long deluded the simple world, Vse 1 which is, that dead bo­dies walke after their death, and appeare to men. For how can that be, when the bodies of Gods chil­dren rest in their beds, so soone as their breath departeth, and the bo­dies of the wicked are in their pri­sons, till the day of assise? Whereof, if any make question, let him o­pen their graue and see. And seeing the soule returneth not after it hath left the bodie: how can the body walke that wanteth a soule, or soule be seene (if it should walke) that hath no bodie? Or, if death bee a loosing of our soules from our bo­dies: [Page 201] Phil. 1.23. How can there be any death, when soule and bodie are not parted, and when the man is not dead, but liueth? But this fan­cie came from Pithagoras a Philo­sopher, and is but a Philosophers dreame. Pithagoras told his dreame to the world, which was, that the soules of men departed, did enter into the bodies of other men: good soules into good mens bodies, bad, into bad mens. The world (then) beleeued him: And, since that time, Satan, who can turne himselfe into all formes, did, in the darke night of Poperie, (to deceiue that igno­rant age) change himselfe into the similitude and forme of some per­son that was lately or had beene long dead, and was beleeued, by such a transformation, to bee the partie, man or woman, that hee made resemblance off? So en­tred the errour that Spirits did walke: and that dead bodies, came out of their graues and haunted sundry houses in the night, which [Page 202]were not the bodies of the dead, but the Diuell in those bodies; or shapes, as is to be seene in Samu­els counterfet shape, raised by the Witch at Endor. 1. Sam. 28.8.14.15. And this errour, as it deceiued the blind world, and somewhat trou­bled the seeing; Math. 14.26. Act. 12.15. So it is still in the mouth and faith of credulous superstition at this day. But God hauing giuen eyes to vs to see his truth, and the light of iudgement to see it by, let vs not walke in so great darknesse as they who know not the truth, nor whether they goe.

Here (also) we learne to put dif­ference betweene the condition of the righteous, Ʋse 2 and the state of the vngodly in their graues and buri­all: the godly hauing their graues for their beddes of rest, the wicked (contrarily) for their prisons, out of which they shall come to the resur­rection of death. Ioh. 5.29. as male­factors to their execution. And where the godly, (as honest men of [Page 203]the countrey) shall stand before the Iudge without feare: they shal stand (as the guilty Prisoner) at the barre of shame, to receaue the sentence of their iust condemnation in soule and bodie. And what comfort can this be to shamelesse sinners, in the night of the putting off of their ta­bernacle, seeing they goe not to their beddes (as doe the righteous) but to their dungeons of darknesse and horrible feare? For, as, if a man should be bidden to goe to his rest, that after he had slept and was risen, the punishment of some terrible death might be inflicted vpon him: So is the state and condition of all impenitent sinners in their death. For, they must lie downe, for some time, in their beddes of dust, and rise againe, that a second fearefull death may be inflicted vpon their soules and bodies. Now, could any poore man goe comfortably to his bed, that is bidden so (as we haue heard) to goe vnto it? with what comfort (then) can desperate sin­ners [Page 204]remember their graues of earth from which they must passe to their graues of fire for euer? Indeed as a man, that is out-lawed, may take his pleasure and walke at large for a time, but whensoeuer or wheresoeuer he is taken, he must yeeld to the punishment that law hath awarded: so the wicked, vpon whom sentence of damnation is past alreadie by an out-lawrie and iudgement that cannot be reuoked, may (for a season) goe vntaken, ta­king their libertie, and fetching their friskes, as if it would neuer be other­wise, or as if that iust God (who is their creditour and must be their Iudge) would neuer serue an exe­cution vpon them by death his Mi­nister; but the time will come, when they shal be arrested, and, after some short repriuie of their bodies in the gaole of the graue, be violently ha­led to the prison and pit of hell, from which there is no redemption. It were well for such, if they had beene cast into their graues, as a [Page 205]dogge into a ditch: for, though his buriall be homely, yet his case is much better then theirs, who are buried gorgeously and goe to hell. The dogge endeth his misserie with his death; but when such die, they beginne their miserie, and end their [...]oyfull daies for euer. For, man shall not die like a beast, though he liue like a beast; nor be senslesse of paine hereafter, though here he was sensles [...]e of sinne, & free from paines and smart that others felt.

As before in respect of their soules that presently enter into peace; Vse 3 so here in regard of their bodies, which sleepe in their beddes of rest, the godly may be comforted, for their godly friends departures, at least it may stay all sorrowing without hope. For, who would be sorrie for his friend, be­cause, after his hard labour, he go­eth to his rest in a bedde of much ease prepared for him? or, to vse an other comparison. A man locketh vp his best apparrell in a chest, mea­ning [Page 206]hereafter to weare it, will he mourne and be sorrie, that it is so kept till there come a high daie to weare it? So the faithfull, concer­ning their bodies, which are the ve­sture of their soules, are shut vp, by death, in the coffers of the Earth. And shall their friends take on, be­cause their friend hath his best clo­thing so preciously laid vp, that e­uerie soule, vpon the highest day of the daies of the yeere, may haue the seuerall robe and vesture of it owne body to be put vpon it? or, will any man thinke much, that his friend hath put off his old rags, to put on robes of glorie? This is the very case of the righteous when they lay downe their bodies. They put off vile bodies, to put on glori­ous: and their bodies are but che­sted in the earth when they returne to their dust, that in the solemne and high day of resurrection, they may be brought forth againe and restored, but with farre greater beautie and shining, to the soules [Page 207]that were owners of them? So much for the comforts promised, The per­sons follow, to whom such com­forts are promised.

Euerie one that walketh, &c.] The persons whose soules shall enter into peace, and bodies be put in their sepulchers, no otherwaies then if they should be laid in their beds of rest, so soone as they goe hence, are, they who walke before the Lord, or walke, that is liue, as in his sight. And here the Prophet setteth downe two things: the generality of the promise, euerie one; and con­dition vnder which it is made, that walketh before Him, that is, the Lord. For the generalitie, and where the Prophet saith, euerie one; his mea­ning is, that neither countrey nor parentage, nor diuersitie of sexe and calling, nor any outward thing shall make his end vnhappy, whose life, by reason of his godly life, is hap­pie; where learn, That, Doctr. God is no ac­cepter of persons: that is, respecteth not the person of man, but his grace [Page 208]in man. Whosoeuer beleeueth in him, or hath receaued the grace of faith to put faith in him, and to liue vnto him; let him be borne, where­soeuer, and let his degree be, what­soeuer: such an one, saith Amen, shall not perish. But so it may be, that is, one may not perish, and yet misse of peace; therefore it is added, and haue euerlasting life: as if it had beene said: he shall not be misera­ble, and he shall be happie euer; he shall not die, and he shall liue (e­ternally) in glorie. Ioh. 3.16. Pe­ter perceiued this, and in a vision, comming from heauen, saw this: and therefore, as God opened the visi­on; Act. 10.15. so hee opened his mouth and said; Of a truth I per­ceiue, or to say the truth, I now know, that God is no accepter of per­sons, or God doth giue his grace indifferently to one and other, whe­ther born in Iewrie, or fearing God in Caesarea: and therefore in euerie nation, he that feareth him and wor­keth righteousnesse; no matter what [Page 209]countrey-man, so he be a good man: he that reuerenceth him shall haue his part in him. Act. 10.34.35. whe­ther Iew or Gentil, circumcised, or vncircumcised, rich or poore, bond or free, he shall haue life, if he walke before the God of life: Blessed is e­uerie one that feareth the Lord, and walketh in his waies. Psal. 128.1. All that walke in the sunne-shine of Christ, shall receaue the die of his fauour, as all that walke in the Su [...] are tanned. They shall gaine peace and find rest, where others meete with shadowes, and shall liue in mi­ferie that liue in vnrighteousnesse. The reasons. The things that cause errour in iudgement and accepting of persons, are, imperfect know­ledge, and respects in the world, of good to our selues, or of our bond to others. But these are not in God, whose knowledge is wonderfull, who needeth no mans good, and is no Mans debter. Ps. 139.3.4.5.6. & 16.2. Math. 20.15. Secondly, God forbiddeth his Seruants, who are [Page 210]the Iudges of the Earth, to accept the persons of men, and comman­deth them to iudge indifferently not accepting faces. 1. Sam. 16.7. 2. Chr. 19.7. It was Iehosaphats charge to his Iudges, or rather the Lords by him. And so, being Gods law to o­thers, and a law of great iustice; will he (himselfe) breake it? and will not the Iudge of the world doe iudgement? Gen. 18.25. Thirdly, God hath made many promises to those that walke before him and (vprightly) in his commandements. The scriptures plentifully speake of this. And, will an honest man keepe his word? and shall God falsifie his truth. Ps. 51.4. shall he say it and shall he not doe it? God forbid wee should so thinke.

As Gods promises are generall to all that walke before him: Ʋse 1 so they that endeuour so to please God and to walke in his truth, must haue bands of particular faith to receaue them. God is generall in his gifts, and we must be particular in our re­ceit: [Page 211]and euerie man liue by his owne faith. Habac 2.4. Anothers good life will not bee imputed to vs, nor anothers faith saue vs. Therefore all that thine hand shall find to doe, doe it (saith Salomon) with all thy power. Eccles. 9.10. He saith, thine hand, not, anothers hand. For, he that will not doe good but by a de­putie; shall goe to heauen by a de­putie, and to hell in his owne per­son. Some say let Ministers liue pre­cisely, and let Diuines walke be­fore God; but for themselues, be­cause they are not in that calling, they take liberty and giue them­selues leaue by a dispensation sea­led by themselues to walke other wise; as much as if they should say; let Ministers be saued, and diuines goe to God; but for vs, let vs perish, if we must perish, and because God will not haue vs let the diuell haue vs. This is fearefull: and their case no lesse fearefull who post off good­nesse to others. Let this confute su­perstitious poperie, and carelesse [Page 212]Atheisme. One saith well: why art thou proud of another mans gift, and thou giue nothing? Euerie one that will haue peace, must walke vpon his owne feete, and worke with his owne hands. Ephes. 4.28. And Papists who, with the foolish Virgins, trust vnto the store of the wise, shall re­ceaue answere; we haue not inough for our selues and for you. Math. 25.9. But some feare too much, as o­thers feare too little: who, though they haue liued orderly, and are sor­rie (with the sorrow of true repen­tance) where they haue not, yet are short-handed in receauing what God hath promised to those who walke before him. But will a con­demned malefactor, at the barre, not faile to apply the Kings generall pardon to himselfe for life: and shall a iustified sinner feare to make the generall promise to all beleeuers, particular to himselfe, who is a be­leeuer, that be may liue? Paul saith, Christ came to saue sinners of whom I am chiefe. 1. Tim. 1.15. He pleaded [Page 213]the Lords generall pardon, though a sinner and the chiefe of sinners. So the father of Iohn the Baptist, Zacha­rias, in his canticle, putteth in for the horne of saluation, Christ, draw­ing that great redemption, in him, to himselfe, as he applied it to o­thers, saying; for vs, that is, for o­thers in Israel and for Mee, an Israe­lite. Though in other cases, a man cannot, with good manners, be im­portunate in matters, and for things which concerne himselfe, in com­moditie or preserment: yet here a godly man can neuer be too earnest, nor lay too much vpon such a foun­dation. Somtimes we wil applie ha­stily & catch where we should not, but if we wold be prouidently cap­tious & without offence, let it bee here. And as it is written of the ser­uants of Benhadad who were sent to the King of Israel, that they tooke diligent heed, if they cold catch any thing from him, towit, for his aduan­tage who sent them: which made them, when the King of Israel had [Page 214]said, Is Ben-hadad yet aliue? hee is my brother. Presently to reply, say­ing; Thy brother Ben-hadad: so let faith and hope (our seruants,) con­fessing guilty with humbled necks, and ropes about them, watch what the King of the Kings of Israel hath spoken and set downe vnder his hand, in his word, concerning re­pentant sinners, and we shall finde it written in the volume of the book concerning them. Is he yet aliue? he is my brother; That is, Doth the hungry soule pant for my saluation, and the thirstie for my righteous­nesse? Doth it yet trust in God? Doth it still beleeue? Behold (saith the mercifull King of Christendom, Christ Iesus, and hee that saueth vs from our sinnes) I haue brought ma­ny brethren to my father, and many sonnes to glorie: and this is one. Let vs now well obserue, and dili­gently marke what hee saith. Ben­hadad is the Kings brother. There­fore say we, thy brother Benhadad, and catch him in his words; that is, [Page 215]God my father, and Christ my elder brother. The father will not cast a­way his penitent child, nor one most kinde brother betray another to death. 1. King. 20.33. Indeed, the deiected soule of man cannot alwaies, being laden with troubles, thus raise vp it self into confidence: and some, in the brunt, haue com­plained, that they haue been cut off from God, whose voices in their feare, haue been these, or such as these. Christ (indeed) came into the world to saue sinners, but not such as we are; and was appointed a Sa­uiour, but not for vs, singling out themselues. Some in their hast, haue said: Here is the fire and wood, but where is the Lamb for sacrifice? Ge. 22.8. But let such remember, that peace shall come to euery one that walketh before God, or that would, (that is vnfainedly would) walke before him. We see not the Lambe for sacrifice, but God will prouide, nay God hath prouided it; and o­pen wee the eyes that blind distrust [Page 216]hath shut vp, and wee shall see it. Christ spake as one forsaken; and a man would thinke that he had des­paired when he twice said; My God, my God, why hast thou forsaken me? Math. 27.46. But if we dig through the bitter barke of the letter, dee­per into the words, we shall finde an hony combe in them of perfect consolation. Iudg. 14.8. For he cal­leth him (yet) his God, and as if he wold adde another cord of faith to his first, and make it a two-fold cord that cannot be broken, he calleth him againe, the second time, his God; that is, the God, in whom he trusted, in whom hee will trust. If God shall fashion any of vs to our head in the similitude of such a sor­row, euer let our eyes bee vpon Christ, and vpon those whom God hath scaled to be faithfull, and we shall not be confounded in the pe­rilous day. Let vs but say with I­saac, my father. Gen. 22.7. And (though we can say no more) God will presently answere: Here I am [Page 217]my sonne. For, this is a trne saying, and worthy of all men to be receiued, that Iesus Christ came into the world to saue sinners. The Apostle saith, it is worthy the marking, and let us marke it well: 1. Tim. 1, 15. For, it is as true, as worthy to bee receiued; and teacheth, that though we be sin­ners, and great sinners, or chiefe of sinners; yet if, as repentant sin­ners, we can beleeue the remission of sins by Christ, & not too popish­ly, harpe vpon a satisfaction for sin by our owne doings, our part is in his great saluation. For, Christ came to saue sinners, and the chiefest sin­ner. There wanteth not a hand to giue, but wee want hands, who should receiue his gift. The bloud of Christ is able to cure (as most so­ueraigne physick) all infirmities, and sinnes repented off. If we be neuer so great sinners, and haue a hand of faith in our harts, to receiue that grace of God that hath brought sal­uation. Tit. 2.11; neither wee nor our sinnes can disanull the promise [Page 218]of God, which is, that he will be mercifull to our sinnes. Then, let our sinnes be neuer so many, and those many sinnes neuer so great, being truely repented off, God is greater, who hath forgiuen vs all our sinnes. The voice that saith to all, come; Apoc. 22.17. excludeth none; and shall wee, being bidden to the great Kings wedding, by turning the point of crueltie vpon our selues, strike our owne names out of the roule of the guests that are bidden to the Lambes feast? Math. 22.4.5. Therefore, sinne doth not simply hurt vs, but impeni­tencie in sinne, hurteth the wicked. For, Herod had rather loose Iohn, then his brothers wife. Mat. 14.3.5. And some had rather part with their preachers, then with their sinnes. So, they hinder the effect of the physick, which in mercie by good application, is appointed to heale them. Saluation is come to their houses, and into their houses, but they iudge themselues vnwor­thy [Page 219]of euerlasting life. Act. 13.46. Thus the godly in temptation dare not apply Christ, and the wicked in sinne, cannot.

But, Ʋse 2 doth not God accept mens persons? Then his Magistrates on earth, which are called Gods. Psal. 82.6. should not in causes be par­tiall betwixt man and man. For, they execute not the iudgements of man, but of the Lord, who is with them in the matter of iudgement. 2. Chro. 19.6. The Magistrates seat must bee the throne that iudgeth right, and when he giueth sentence in a matter, he must lay iudgement to the rule, and righteousnesse to the ballance. Esay 28.17. as if hee would waigh out an equall & euen proportion of iustice to rich and poore. Deut. 1.17 And this measure must bee scaled at the Lords standard, with testimonie of an vpright consci­ence. Therefore, one setteth forth a good Iudge, with a sword in the one hand, and a paire of scales in other. The meaning is, that hee [Page 220]must not strike by iudgement til the cause to bee iudged, haue receiued an indifferent ballance in hearing. Though a Noble man speake by a letter, and a rich man intreat by a gift, hee must not heare, to peruert the straight steps of iustice. To be short; as God is no respecter of persons; so these Gods should know no difference of person, wher right is one: nor bend their cares to credit a tale that first is Prou. 18.7. told them: nor corrupt their iudgement with their censure before they hear the cause: nor seperate betweene their verdit, and the truch of their knowledge, which should goe to­gether: nor vse sudden resolutions: nor be hastie in iudgement. So shall iustice be free: not partial nor hired, which God detesteth.

A reproofe of those proud chri­stians who grace religion in a vel­uet hood, Vse 3 but scorne it in vile rai­ment, hauing the faith of the Lord Iesus Christ in respect of persons. Iam. 2.1.2.3. or, who bid rich religion [Page 221]home vnto them, but will not take poore religion by the hand: for ei­ther they turne from it as strangers, or against it as enemies: So, the poore is seperated from his neighbour, Pro. 19.4. that is, his carnall friends will not helpe him; the godlie, that are poore, cannot. And hence it is, that they who want wealth and counte­nance, though neuer so religious, are despised as abiects: They who haue riches and fauour, though ne­uer so prophane, are admired as An­gels. But it is a marke of the heire of life, to respect the vertue, not the riches or person of a man. Ps. 15.4. And he who is such an one will bee affected towards men, as he percei­ueth men to bee affected towards God: if they contemne God, hee will not regard them, though neuer so honourable; and if they feare God, he will make much of them, though neuer so vile. This is to iudge righteous iudgement, and not according to the appearance; which iudgement Christ the Iudge [Page 222]hath forbidden, Ioh. 7.24. So S. Paul chargeth Timothie in his ministrie, to do his duetie without preferring one to another, to wit, for outward matters, and to do nothing partial­ly, 1. Tim 5.21. that is, not to spare to reproue for affection, nor to re­buke bitterly for displeasure and e­uill will. A good item for the par­tiall in the ministrie among our selues at this day, who will scarce giue counsel but such as shal please, where they loue, and yet drawe out reproofs as salt as brine, & the same (many times) causelesse, where they spleenishly hate. Which, what is it, but to make God himselfe their of­ficer to reuenge their quarel, and to scrue their malicious humor? To spare some for great faults, and bit­terly to inuey against others for no fault, because they bee our carnall friends, whom we spare, and suspe­cted foes whom we so fiercely pro­secute, and falsly reproue: Is it not to make the word it selfe, and the author of it, God himselfe, partiall, [Page 223]and to prophane that which is holy? Which may bee spoken of priuate persons as well as of publike mini­sters, who in their enemy can see the mote of a small fault, and haue no eyes to see the beame of a great one in their friend and louer, Math. 7.3. If he offend, whom we malice or like not, it is horrible; but if hee greatly offend, whom for kindred, or wealth, or acquaintance, wee e­steeme of, it is nothing. What is this but to affect for respects, not of ver­tue or vice, but of kindred or per­son?

A comfort to the poore that bee godly: Vse 4 For pouertie doth not make a man lesse accepted of God, or of good men. The Prophet Dauid saith, That God hath chosen to him­selfe a godly man; Psal. 4 3. he saith, not a rich man, if he be not godly. And he further saith, be sure of this: as if hee should say, beleeue it, or make full account of it that it is so. The same Prophet speaking (as we heard Psal. 15. ver. 4.) of a citi­zen [Page 224]of heauen in one of his proper­ties, saith; that hee honoureth the godly, that is, loueth and reueren­ceth Christ, whom they loue and honour. Then, howsoeuer they be despised in the world as the scum of the earth, and of-scouring of all things, yet because they honour God, good men will reuerence them, and take them out of con­tempt, as gold out of the mire, to make them their treasure. They are fellow-heires with the righteous at the inheritance of heauen. And therefore doe the righteous per­forme all good offices of loue and fellowship toward them in this vale of want and scorne. Though euill men make them their mocke, they make them their fellowes; & where bad men take away their right, good men inrich them. Great (ther­fore) is the consolation of the righ­ous, who though contemned in the world, yet are precious to God, and to all the sonnes of God. So much for the generalitie of the promise, [Page 225]the condition vnder which it runneth, followes.

That walketh before him.] We haue heard of the promise what it is, tho per­sons to whom it is made, and to how many: The condition vnder which it runneth, is, that such persons must be, and continue godly; which is expres­sed by a phrase of walking before God. Where wee may consider two things: as the act of walking, and the obiect before whom. By walking, the Pro­phet meaneth according to an vsuall Metaphor in Scripture, a common v­suall course of mens behauiour, or their ordinarie trade of life. And by walking before God, a scruing of him without hypocrisie, or doing of all our matters, as in his sight. The word which is here translated, walketh, is rendred in a tense or time, which in the owne tongue, noteth a continuance of walking, or walking forward vnto the time when God should take them hence. And the meaning is, that peace shall come to all those who continue to serue God in their outward behaui­our [Page 226]and in their hearts, or who, liuing and dying, are found so doing, Not that begin well, and goe one for some time, but that continue and encrease in well doing, from the time of their enlightening to the time of their last breath.

From whence the doctrine is, Doctr. 1 That Christians must not begin onely or stand still, but goe forward with en­crease, and not goe out of the walke of godlinesse. For therefore is our course of new life compared to a way: be­cause, as men goe in their way, and goe forward in it; so, new men keepe godlinesse and increase in it. All that came into the Vineyard were labou­rers till the euening: and to these the househoulder gaue the hire of the day. Math. 20.2.8. So in the vineyard of the new-birth, none must be idle from the first houre of their entring in, to the last day of their going out by death: and to these God giueth the pennie of his endlesse peace in glorie. For this, the Spirit is called winde, Ioh. 3.8. & they spiritual whom that winde [Page 227]driueth forward to saluation, with a diuine gale; who wax not worse, nor keep at a stand in godlinesse, but striue to be better and better, by going on in the good way of eternall life. So did the Apostle S. Paul, who (therfore) forgate that which was behinde, and ende­uoured himselfe to that which was be­fore, and followed hard toward the marke, to the prize of the high calling of God in Christ Iesus. Phil. 3.13.14. He was not as a vain foolish man, who running in a race, will bee euer and a­none looking backe to see how much ground hee hath rid: but his eye was alway vpon the marke or goal to con­sider how much he had to runne: how farre off hee was to perfection: and what was further to be done to an ab­solutenesse in his Christian course, that hee might finish the same with ioy. And as the Apostle himselfe did, so he would haue the Philippians to do, and all Christians in them: that is, hee would haue them to proceed in that grace to which they were come. Phil. 3.16. as if he should haue exhorted them [Page 228] to abound more and more, in all wise­dome and godlinesse. Rom. 15.14. And to goe forward therein, not to fit downe or goe backe. If wee haue prayed once a day in priuate and cold­ly, we must (after) pray twice, or oft­ner, and more feruently. If wee haue read and meditated in the word sel­dome, and with great weakenesse, we must mend that seldome, and vse those exercises more frequently, and with more spirit. If we giue something to the poore this yeare, we must giue more the next, as God shall blesse our increase. If wee doe some good now vnwillingly, wee must hereafter doe much good and with great pleasure. So then, wee must continue to walke before God as we ought to walke, and to please him that hath called vs, grow­ing in grace, and increasing in goodnesse. 2. Pet. 3.18. 1. Thes. 4.1. The end makes all: and, hee that endureth to the end shall be saued. Math. 24. So saith hee who saueth vs, whose words are true and faithfull. He saith not, he that en­dureth for a season, or for some daies, [Page 229]but that continueth to the end: and not, he that runneth (for all runne) but who so runneth that he may obtaine: 1. Cor. 9.24 Apoc. 2.7. and not he who fighteth (for wee may fight and be foiled) but hee that ouer­commeth shall bee saued, and receiue this prize of peace, and crown of life. The reasons; He is not crowned, that proueth masteries; but hee receiueth the crowne who doth Master. 1. Cor. 9.25. Not hee that commeth into the field, but he that ouercommeth in the field, is praised: And who will giue him the garland of a good runner, who sitteth downe, or giueth ouer before he come to the Goale? Now, will not men, and will God praise those, or giue saluation to those who shall begin onely to doe well, and not con­tinue in well doing? Will he crowne those that giue ouer? or saue those that fall away? It is certaine, & these com­parisons, vsed in scripture, shew plain­ly and conclude soundly, that he will not. Secondly; The way of the righ­teous, is compared to the way of the Sunne that shineth more and more vn­to [Page 230]the perfect day. Prou. 4.18. Now the Sun is not in full glorie till full noone; Neither perfect, till he haue runne his course like a Gyant: So, Christians re­ceiue not their glorie at their mor­ning, and nine of the clock, but when their Sunne is come to his full point; nor when they begin to beleeue, Rom. 13.11. but when they come to the end of faith, 1. Pet. 1.9. Apoc. 2.10. nor when they are baptized, but when they die in the faith of their baptism. Third­ly, that we must continue, and not be­gin onely to walke before the Lord, is plaine by the word, which in the tense wherein the Prophet vseth it, signifieth to continue walking, not giuing ouer till we come to our waies end: or to walke as they who walke to a Citie, and therefore goe on till they come thither. So must Christians doe, and not faint by the way, else their labour of setting forth is vaine and fruitlesse. For as in our way to a place, hee that goeth not forward nor to his waies end, is neuer the neare, though he haue gone halfe the way, or [Page 231](almost) the whole way: so in the course and way of godlinesse, he that walketh not forward with encrease, or continually to the end, looseth his labour, and findeth nothing. Lastly, if we eate daily that we may liue, wee must doe good alway, if wee will liue for euer. If a man should giue ouer eating, and thinke to liue, his hope were vaine: and as vaine is their hope, who giue ouer to doe well, and thinke to be saued.

A reproofe of their follie, who, Ʋse 1 ha­ning kept the path of righteousnesse for a while, doe (afterward) walke in no good way, or, being in noe good way, thinke to keepe the path to hea­uen: but he that will keepe the path of life, must walke in it by meanes, and not, without meanes, thinke to flie to heauen besides it. Now, to walke in the way (as the scripture speaketh of wal­king) is to vse all good meanes for goodnesse, and to auoid all induce­ments to euill. For example. Doth any desire grace? he must vse by himselfe and with others all holy and religious [Page 232]exercises, as prayer, hearing, reading, receauing of the sacraments, and the like, that may set him forward in the way and to the power of godlinesse. Doth any hate wickednesse? he must auoid all temptations to it. More par­ticularly: doth any man hate swea­ring? he must auoid swearing, by auoi­ding the company of swearers. Doth he hate Popery? he must hate to be a­mong Papists. Doth he hate whoore­dome? he must not keepe company with suspected persons, nor haunt sus­pected places. Doth he hate drunken­nesse? he must shun, as hell, the roomes, nay sties, where drunkards be If (then) the exercises of religion doe not affect vs so much as vaine exercises: if we had rather be in an Ale-house then in Gods-house; and at our wake-dinners then at Christs supper; and at the hea­ring of an enterlude then at hearing of the word; and abroad in pleasures, then at Church in praier: or, if we be wearie of an houres preaching, and not weary of a dayes play: and sleepe at praiers, but watch in vanities: and [Page 233]refuse to sup with Christ, to take a sup­per with worldlings: how shall wee keep the path of grace, or, not walking in it, assure our selues that we walke before God, & that peace shall come? So if we striue not against sinne, to master it, but onely wish we could: if we find onely an vnwillingnesse in vs to commit sinne, and no care to resist it: or if there be a strife, and it be but naturall, like that of the twinnes in Re­bekahs womb, a strife and fight, that we rather wonder at, then know how to deale in: Gen. 25.22. that is, if shame, or feare, or both, rather then consci­ence of sinne, make vs bashfull to com­mit that sinne openly, which we bold­ly doe in corners, waiting for the twi­light, and if this be all our strife and resistance, not striuing till we ouer­come, how shall we be crowned? and what difference between vs and those Souldiers, who are loth to be ouer­come, and yet will not striue to con­quer? He (therefore) is a Christian con­querour, and he onely, who striueth a­gainst sinne till it be subdued, and lo­ueth [Page 234]righteousnesse, in a godly life, be­ginning well, and daily going for­ward, till he receaue the crowne of righteousnesse. But he that keepeth no constancie in the worke of morti­fication, and is good but by fits, being hote at hand onelie, and humble for a day, Esa. 58.5, is no conquerour, that is, man of spirituall valour, but a slaue, and that to the diuell, the basest slaue. He that masters not anger, but some­time holds it in: nor subdueth his lusts, but restraines them onely: nor loueth chastity, but will not be an adulterer for feare, is a weake warriour against sinne, and in goodnesse an hypocrite. Which may be spoken of those profes­sors that are off and on, and who, be­cause they neuer had foundation well laid, stand in no weather, nor change. Math. 7.27. Such houses are blowne downe with euerie wind. And if such perish, how shall they thinke to be sa­ued who loue sinne, and hate godli­nesse? if they that goe to meete the bride­groome be shut out, because they are not in the way at his comming: how [Page 235]shall they thinke to enter, who can­not abide those that but seem to meet him, and are neuer in the way, nay that wickedly deride the way of his com­ming? Math. 25.1.12. If those hearers withered away in destruction, whose blade continued not, Math. 13.6. how shall they prosper, vpon whom neuer plough came, and who neuer were til­lable, but a wild waste? If painted tombs, hauing rotten bones, be odi­ous to God; how shall sinkes please him, that are foule without, and foule within? Math. 23.27. And if they be farre from saluation, who, hauing wal­ked in the good way, goe out of it be­fore their death: how farre are they, who neuer were in any such way, nei­ther before their death, nor in all their life, that they might haue some hope to be saued? A doubt resolued. But where it hath beene said, that they who continue not in goodnesse, shall perish and be dam­ned, I would not be mistaken, as if I had said, that they cannot be saued, who haue left their good beginnings for a season, or, being in this way of [Page 236]life, haue gone out of it by humane slips, and after (vpon better aduise­ment and further grace) haue come a­gaine vnto it by righteousnesse, and to the Lord by repentance. For when­soeuer a sinner shall so turne to God, and by such a course, God, who em­braceth penitent sinners, will receaue him. Neither would I be conceaued to say, that they who, a long time, haue run a large race of sinne, if they find mercy in their life time at the Lords hands to be conuerted, are excluded from saluation. For euen they who at, or not long before their death shall be found penitent, shall enter into hap­pinesse. But let none aduenture so dangerously to tempt God, or thus to put all to the successe of the last battle, hauing no better weapons then those, wherewith so many millions of slum­bering christians, haue before them lost the field.

Here, an answere for them, and that also which teacheth them to answere for themselues, who meete with the thrusts of the world for their zeale and [Page 237]care (precisely to hold the way of life.) O, say some; this is too much nicenesse, and what needeth all this adoe? To whom we may say againe, that all this is needfull, and much more, that wee cannot doe, if we will wait for peace, in the wayes of peace, and not in the broad way of libertie, as they doe, of whom it may be truely said, the way of peace they haue not knowne. O, we are men and not Angels, say some. A little to tread awry, and (a little) to goe out of the way, is but a humane frailtie: and an inch breaks no square: But to such we may say: it may be our frailtie thus to doe. But if wee pre­sume we may so doe, or if we striue not to doe otherwise, it may bee our destruction, that wee so did, and the losse of our peace for euer. Indeed, we are men by nature; but we must cor­rect nature by grace, and labour to be good men. We are not Angels; it is true: yet wee must imitate the An­gels: and an inch in finne may so far breake square, as it may send vs square and roundly to hell. Be perfect (saith [Page 238]our Sauiour Christ) as your hea­neuly Father is perfect. Math. 5.48. It was spoken to his Disciples, and it is spoken in them to vs. Wee can not, neithes could they be perfect in the same measure; yet as they were charged, so are we commanded to be perfect in the like manner, by a kind of conformitie and imitation. The meaning is, we must endeuour to be, what (perfectly) we cannot be. And how can we (then) iustifie any limping in the way, or little going out of the way of grace by small infitmities? It is pardonable in Christ, but not iustifi­able by vs. Therefore where we make such littles of sinne: as a little oath, a little meriment, a little of the fashion, and a little must be borne with: let vs know, that Satan by such littles, ma­keth his kingdome great. For, as a co­uetous man gathereth by halfe pen­nies, and by pence till he come to poundes: so the diuell getteth his wealth from some by littles, here a lit­tle, and there a little. Prou. 6.10, till finne be full, and many litles in finne [Page 239]make a great totall. There is no daly­ing with God, nor playing out and in our progresse to saluation: which is to heape wrath vpon wrath, til it come to a mountaine, or from some small heapes to come to a treasure. Rom. 2.5. The way is, to giue the water no pas­sage, to pound in sinne, and to giue no way to occasion, to take heed we be not led away from our stedfastuesse in know­ledge and grace. 2. Pet. 3.17.18. not to trip, (if we can chuse,) but to make straight steps in the way, and to hold on our fellowship in the Gospell from this day and hereafter. Philip. 1.5. Blessed is the seruant whom his Master, when he commeth, shall find so doing. Math. 24.46.

But, it is said here, that they enter in­to peace and come to rest, that walke be­fore the Lord, as it were vpon two legs, the right, of sound religion, and the left, of an vndefiled life: for, where one of these is lacking, there is halting in the way, as also where they be seuered, and where both goe not together. The doctrine is: Doctr. A good life hath a [Page 240]good death, and they who liue well here, shall liue well, that is, blessedly, hereafter. Dauid made this question, Lord who shall rest in thy mountaine, that is, in heauen, not as Pilgrims for a time, but as heires for euer. Ps. 15.1. and God maketh this answere. He that walketh vprightly and worketh righte­ousnesse, verse 2. that is, he that liueth holily, shall die purely, and liue for e­uer. He that loueth the face of God in his Church, shall see the face of his pleasures in his kingdome. The same Prophet with some small alteration of the words, asketh the like question, to which the like answere is made. The question is: who shall ascend into the Lords mountaine? Psal. 24.3. that is, who shall be taken from their pilgri­mage to their countrey, and from this mortall vale, to the hils of immortall rest? and the answere is. He that hath innocent hands and a pure heart. verse 4. The meaning is, he that liueth chari­tably with men, and holily with God: or that is not vniust to men, nor an hy­pocrite to God. He that professeth the [Page 241]Gospell and is carefull of his waies, not walking vpon a leg and a stumpe, as they doe, who seeme religious, and liue ill; or appeare righteous, and are prophane; hee shall stand before the Lord for euer. Esay (likewise) maketh a question and answere to this effect: Who (saith he) shall dwell with the de­uouring fire? who shall dwell with the e­uerlasting burning? Esay 33.14. His meaning is, who shall abide the pre­sence of God, who is a consuming fire? Heb. 12.29. and dwel safely before him? This is the question; and the answere is; He that walketh in iustice and spea­keth righteous things, &c. ver. 15. that is, whose waies are without offence, and words without guile, he that saith well, and doth well, shall dwell on high, ver. 16. or rest safely in the mountaine of peace. And Christ (our blessed Sa­uiour) telling vs, who shall not enter in­to the kingdome of heauen, as the hypo­crites of heart, who make a stirre with their mouthes, and put no good work into their hands, who prophecie in Christs name; and doe nothing for [Page 242]for his name, and call him Lord, but make their lusts their Lords; telleth vs, that they shall enter into heauen, who doe his fathers will which is in heauen. Math. 7.21.22. All desire to rest in the holy mountaine of God, but few behaue themselues as Pilgrims in his tabernacle: Yea, all desire with Bala­am, to die the death of the righteous, when there are few who take care to liue the life of the righteous, that they may so die; Num. 23.10. Therefore our Sauiour sheweth that our talking of saluation will not bring vs to it, nor our wishing to bee in heauen send vs thither. If we will be saued (then) we must liue as the heires of the grace of life, that is, as the sonnes of God, not as brands of hell. The reasons; Though nothing be due to a good life by de­sert on our parts, or by debt on Gods; yet it being his merciful promise, that all such shall be happie both here and hence, in this world, and in Gods kingdome; Psa. 112.16 &c. 128.1.2. he will not, and (because it so pleaseth him) cannot call backe his word, whose promises are all yea, and [Page 243]Amen; that is, no sooner made, 2. Cor. 1.20. but as good as done: Therefore they that liue godly, shall die blessed. Second­ly, they who liue well, liue in obedi­ence to God. Now, they who obey a good master, are in fauour, and en­crease in wealth, and shall the seruants of God liue in miserie, and die vnre­warded? Also, they who conforme to Gods commandements are his faithfull scruants, and loyall subiects, whom a good master and gracious Prince must needs countenance. Third­ly, the Apostles words are plaine, that godlinesse hath the promises of this life, and of that to come. 1. Tim. 4.8. As much as if hee had said; They who walke according to this rule, shall be blessed here, and blessed in heauen. In­deede the godly doe not alway pros­per in these outward things; yet wan­ting them, or their fill in them, they haue Gods blessing, inwardly in the peace of a contented minde, outward­ly in so much as is sufficient. The wic­ked, who haue them in greater mea­sure, haue them not vnder Gods hand [Page 244]nor as his blessings, but as stolne wares that they shall answere for, be­cause they haue no right vnto them by Christ, nor hold them in Capite, that is, in him. Therefore, their table is a snare vnto them, and their prosperi­tie their ruine. They liue to the en­crease of their damnation, and they die to take possession of it. Fourthly, they who with the glorified virgins, wait for Christ in the life of the righteous, are alway prepared for death, when it knocketh, Mat. 25.10. to open vnto it. And what is a prepared death, but an happy death? And what followes an happie death, but an happy life, neuer to die againe? Such goe in with Christ, to his marriage of euerlasting life.

We see (then) that the last houres repentance (the common refuge of worldlings) as it commeth short of a sanctified life, Vse so it seldome reacheth to an happy death, or life after death. For, as the tree boweth before it bee cut downe, so it falleth; and in the place where it falleth, there it shall be. Eccles. 11.3. That is, as we liue so wee [Page 245](commonly) die. Or, shall we thinke that men can easily begin righteous­nesse at their last houre, and that re­pentance in that houre is (ordinarily) good and sound repentance? Let them well consider this who put off their conuersion to God, and send away, by hope of repenting old, all those good motions that knocke at the doore of their hearts for a sanctified life. One saith well: While the Lord speaketh to thee make him answere: and while he calleth, let there bee an eccho in thy heart, such as was Dauids, who, when God said; seeke yee my face, presently answered, thy face will I seeke. Psal. 27.8. The Lord hath promised pardon to him that repenteth, saith another, but that hee or any other shall liue till to morrow, he hath not promised. Ma­ny in their puttings off, fare as if they should say: Lord, let me sinne in my youth, and pardon me in mine age. But where, in the meane season, is their walking before God yong, that peace may come when they are old? And is it not a iust thing, that men (dying) [Page 246]should forget themselues, who (liuing) neuer remembred God? Surely, let them looke for no better, who watch not the stealing steps of death in their tower of repentance, & in the life of the righteous. And if moe things belong to repentance then can bee done in an houre, and (well) in a mans life, as to bring forth the buds of it young, to beare fruits of it at more yeares, to ri­pen it being man, and to gather it to­ward death in the autumne of fruits; how can they thinke one poore houre to be sufficient to bring the seednesse, the spring, the summer, the autumne and full crop of these things together, in so short time? and how can they hope in such a span of life, to prepare themselues for the Lord, when so ma­ny els of long l [...]fe afford so scant mea­sure to the best men to set them in a readinesse for him? Let vs (therefore) while wee haue time, laying vp trea­sures in heauen for our soules, store vp in the summer of life, for the winter of death which will come. Prou. 6.8. In our last sicknesse, and vpon our [Page 247]death-bed, we are fitter to seeke ease for our bodies, then mercie for our faults, and grace for our soules. Be­sides; how fearefull will it be to be ta­ken (then) by sudden death as by some vnexpected Officer without baile or warning, and by it to bee brought to the goale of the earth in the bodie, and in the soule to perpetuall prison in the torments of hell? Of this more was spoken in the first Sermon, and vse of the last doctrine there.

But shall they who liue well here, Ʋse 2 liue well hereafter, that is, blessedly? then their desperate and cursed er­rour is confuted, who blaspheme the way of righteousnesse, saying, that it is to no purpose to bee so deuout & god­ly, and that they are most wise, who giue themselues most libertie in the pleasures and iollitie of life. So say the wicked in Malachy, it is invaine to serue God: Mal. 3.14. And the wicked in Iob say, what profit to pray vnto him? Iob 21 15. As if they should haue said: we may serue God, and we may pray to God, but there is nothing gotten [Page 248]by it: or, they speed as well, and are as wise that are cold in these matters as they who kindle and are hottest in them. But they Prophet here saith, that peace shall come: that is, they shall see the peace of God in heauen, who make peace with God here: and they that serue him shall raigne before him. The wicked are as the chaffe which the wind driueth away. Psal. 1.4. That is, so soon as God punisheth them with the wind of death, their hope is gone. But the godly haue a sure foundation: and no storme either of death, or of mans ill will can blow them to destruction, whose house beeing builded by God, not on the sand of time, but vpon a rocke vnmoueable, standeth fast in all changes. Math. 7.25. The builder vp of Sion is the wise God, whose worke abideth for euer. Let the vngodly op­pose themselues neuer so much, they shall not be able to beate down Gods house, and death is their aduantage. Phil. 1.21. Or, if the Princes Palace be safely guarded, we must not think that any of Gods houses shall be left with­out [Page 249]their keepers, & sufficient watch­men: and the righteous shall flourish, when the hornes of the vngodly shall be broken. And thus it is no vaine labour, nor gamelesse seruice to serue the Lord.

Doth a good life bring a good death? Vse 3 Then the despairing words of Gods children in a troubled skie, and when the waters enter into their soul; as, that God hath forsaken them; that God hath cast them off in displeasure, that God will not saue them, and such like, are words of distemper, not of reason and iudgement. For will God cast away his people? The answere is, Godforbid: The meaning is, hee will not. Rom. 11.1. Neither can mans changeable tongue, alter the decree of God, that is vnchangeable. Rom. 3.3.4. And we must not iudge of the estate of any man before God, by his behaui­our in death, or in a troubled soule. For there are many things in death which are the effects of the sharpe dis­ease he dieth of, and no impeachments of the faith he dieth in. And these may [Page 250]depriue his tongue of the vse of rea­son, but cannot depriue his soule of e­ternall life. Which may bee spoken also of a troubled soule. For as in a troubled water, the face in the water cannot bee perceiued, which, when it commeth to be cleare, is manifest: so in a troubled spirit, the face of Gods mercie seemeth to be changed against vs, and to be quite gone, which out of temptation, and in a calme time, shi­neth wonderfully in our eyes. Besides, for these outward things, whether they befall a man in life or death; all things come alike to all. Eccles. 9.2 And so, one may die like a lambe and goe to hell; and another die in exceeding torments, with lamentable vnquiet­nesse, and shrikes of slesh, and goe to heauen. But you will say; They both say and thinke that God hath cast them off. And I say againe, that it may be their speech and opinion, and yet nothing to the preiudice of their sal­uation by Christ. For when and why doe they so speake and thinke? It is not then, and because they are sicke of [Page 251]that despaire which ariseth either of the weakenesse of nature, or of the conscience of sinne, toward death, And what maruell if then in that ta­king they vtter some distempered words, and haue strange and vnquiet thoughts? Therefore though they should thinke they are damned, and speake it in such a disturbance and at such times, it can be but the voice and opinion of their sicknesse: and a sick mans iudgement of himselfe is not to be regarded. So much for the act of walking; the obiect. before whom, fol­loweth.

Before him.] The obiect of our con­uersation is God: & the righteous walk before him, or haue him before them in all their life, looking vpon him, as vp­on a God of glorious maiestie, that wil not iustifie the wicked; of gracious mercy that pardoneth sinners; of speci­all prouidence that numbreth our steppes; and of infinite knowledge that seeth all our waies: or, they haue God before them in Christ, and Christ in God, beholding his iustice behind [Page 252]the skreene of his mercie, and percei­uing his mercie through the darke cloud of his iustice. And they who so doe, Doctr. cannot but do that which is good in his sight. The doctrine (then) is. The best meane of a good conuersation, is to set the Lord alway before vs. This hath beene partly spoken of in the first sermon, and first doctrine. The way to walke aright, is to behold the Lord in all our waies. So did Eliah, who (there­fore) saith to Ahab: As the Lord li­neth before whom I stand. 1. King. 17.2. Where hee confirmeth his speech with an oath, and, lest Ahab should thinke, he made no conscience of what he said, addeth this clause, that he stood in the presence of God. As if he should haue said: I set God before me in my say­ings, and therefore make conscience of that I say. Cornelius in like manner, considering that hee was before God in Peters ministery, prouoketh him­selfe and others with him, to a solemne hearing of what shold be spoken from God vnto them; and therefore said: Wee are all here present before God, to [Page 253]heare all things that shall be commanded vs of God. Act. 10.33. His meaning was, as if he should haue said to Peter; though wee much reuerence thee, yet wee more reuerence a greater in place, then thou art, to wit, that terrible God and consuming fire that speaketh by thee. And indeed, who is he that (set­ting alway before him the God, who is of pure eyes and cannot behold euill; Habac. 1.13.) will not loth the practi­sing of iniquitie, if he haue any sparke of grace in his heart, or blood of shame in his face? for, what Subiect would dare to walke vndecently, and not feare to doe euill, in the eye of his Prince? or would a man steale in the presence, and before him that must iudge him for his theft? And how (then) can we sinne presumptuously, if we set him alway before vs, Qnest. who is iudge of quicke and dead? But how shall we set the Lord before vs, that we may liue so as is here required, and bri­dle sinne that it haue not the head among vs? I answere. Answ. We must set him before vs in his last assise, & remember [Page 254]him as our dreadfull iudge: and this will much restraine vs from sinning a­gainst him. The euill Steward, when he remembred that hee had a Master who wold shortly take his office from him, did wisely (though not iustly) in it. Luc. 16.4.8. The contrary for getting of the iudgement to come, and Iudge that will come, is the cause why so many so much differre to knocke at the gate of Heauen with the hand of repentance, and voice of their praiers, putting off till there be no opening Math. 25.11. And (therefore) as riotous per­sons, who hauing little in their purse, doe in their Inne call for all sortes and varietie of Cates, forgetting that a reckoning and shot will come: so these gracelesse spenders in their Innes of ease, forgetting or putting off the shot and doome of the last day, doe nothing but bath themselues in the delights of sinne, and put inough vp­on the reckoning & account to come, that they may walke securely acording to the course of this world in all manner lusts and vnrighteousnesse, contemning [Page 255]God. Am. 6.3. Secondly, we must set the Lord befóre vs in his word: for so shall we doe wisely, and not goe out of the good way till he come vnto vs, in our death, or at his great day. Ps. 101.2. Ios. 1.8. and largely in the 119. Psalm. throughout. For this cause, the word is called a treasure; Mat. 13.44. A trea­sure which is to be found onely in the field of the scriptures of the old and new testament; that we may hide it in our hearts, as we safely lay vp a trea­sure. Papists (therefore) who walke in their owne inuentions as in by-waies, and Protestants that walke not in the way of Gods commandements, but in the blind-way of their ignorant and foolish hearts, that are full of darkenesse. Rom. 1.21. Set not the Lord, but all manner sinne and concupiscence before them, to worke the same with all greedi­nesse. Eph. 4.19. Thirdly, we must set the Lord before vs in his mercies and lo­uing kindnesse: and this will bridle a good nature from sinning against him. For, the kindnesse of a father, manie times, ouercommeth a bad nature; and [Page 256]then, what is it not able to doe with a good nature? Gods kindnesse to vs, and tendernesse of vs, is more then the kindnesse of any father, and tender­nesse of any mother to the child whom they dearely loue, Esay 49.15. And if we doubt of this, remember we the stories of Dauid and of the prodigall sonne. For, how did the fatherly com­passion and motherly pitty of the Lord worke, nay exceed toward both of them? Dauid committed two great sinnes, not repenting for them, but ly­ing in them, and adding diuers other great euils vnto them. The Lord did not, for all this, reiect him, but had great care of him, and when he sought not his pardon, sent it home vnto him by Nathan, in these words: The Lord hath put away thy sinne, thou shalt not die. 2. Sam. 12.13. The prodigall sonne had run a long and wild course of er­rour; yet did the pittifull father at his comming backe, not driue him away, but meete him in the way, nor speake roughly to him, but deale kindly with him, nor run from him, but towards [Page 257]him, to bid him welcome, not to bid him be gone. Luc. 15.11. &c. His very miserie was sufficient matter to worke vpon his fathers heart, would not this ouercome a man? the Lord is kinder to vs: and how can we, setting him be­fore vs in so great loue, but breake of the course of sinne, and with a yeeding heart returne to our father? Fourthly, we must set the Lord before vs in his prouidence, not onely generall to all, but particular to vs, which, being well considered, must needs doe something with vs for a better course. For, who will not seeke to please him, or her vp­on whom he must rely for al the turnes of life? Seeing then wee depend on God for all things, and that our life is at his only pleasure, who breath in the aire of his mercies: how can we thinke of this, and thinke indeed, and earnest­ly thereof, and not striue to obey him in his word, of whose prouidence we moue, and haue beeing? Acts 17.28. Fiftly, and lastly (for it were infinite to speake of all) we must set the Lord before vs in Christ: in whom he so loued [Page 258]vs, (not then friends, but enemies. Ro. 5.8.10.) that he gaue his Son to death for vs: Ioh. 3.10. Now what enemie will not bee reconciled and dearely loue him, who shall but offer to die for him. Christ died, and made not an of­fer onely to die for vs: and is not this sufficient, beeing well and deepely thought of, to reconcile vs to God by submission, to Christ by spirituall life?

By all this wee may easily iudge why God is so little regarded among vs. Ʋse. For we set him seldome before vs, and as seldom we appeare before him; rather we say, Depart from vs, wee desire not the knowledge of thy waies: Iob. 21.14. So did Dauids enemies, of whom hee maketh complaint in diuers Psalmes. For, he saith, they sought not God: and (which made them more securely to doe euill) they thought there was no God. And (after) he giueth this for a reason of their so desperate and bold madnesse: The iudgements of God were high aboue their sight: that is, they set them so farre off, that they neuer [Page 259]looked after them, nor did remember them. Ps. 10.4.5. Further, speaking of strangers that rose vp against him, and of tyrants that sought his life; that which made them so cruell (as he saith) was: they set not God before them. Ps. 54.3. & 86.14. God was not in their thoughts, nor the feare of God before their eies: therefore they kept no mea­sure in sinning. Let vs, for our selues, remember this, who haue the Lord set before vs in the preaching of the Gos­pell euerie sabbath day. Let vs remem­ber him in his Sonne, and not forget him in his iudgements, specially in his last iudgement. The end of our daies and the beginning of that, draweth on: the Sun is (long since) past the me­redian line: and death (we know) will not be answered with an I pray thee haue mee excused. Luc. 14.19. Let vs not therefore put off till the flood come, not of waters, but of insuffera­ble fire, or till the Lord come with de­uouring fire, and with his tempest of the last iudgement to kindle it. Let vs rather frame that course for our selues [Page 260]now, that (hereafter) may proue, in our dying houre, or at this worlds last houre, an arke for our bodies, and a tabernacle for our soules. If we would set the word before vs, or God, in it, we should see our dangerous waies, and by so cleare a light better direct our steppes. Ps. 119.105. If we would well remember Gods prouidence o­uer vs and care for vs, we should not doe as we haue done, we would beare euils more patiently, and doe euill more vnwillingly, seeing whatsoeuer commeth to vs commeth by his ap­pointment, and whatsoeuer euill is done against him by vs, is done a­gainst his bounties and loue. And, if we would set him before vs in Christ, how could we sinne against the sacri­fice of such a Redeemer? or if we wold set Christ before vs, in that day, where­in this world (that must be destroied) shall crackle about our cares, being all on fire, and the large Ierusalem of the earth be brought downe by him who will send forth his voice, and that a mighty voice; Ps. 50.3.4. how little would we regard the short and deare-prized [Page 261]pleasures, of this our momentany and fading life? But, because God is so farre out of our sight, and so late in our hearts, therefore doe offenders so multiplie among vs, and sinne so a­bound that the regions begin to grow white, and we cannot but thinke, that the Angell will shortly thrust in his sicle. Men are at no paines, and bestow no care in Gods seruice. Men are mer­cilesse, without naturall affection, false accusers, and despisers of them which are good. 2. Tim. 3.3. Men want faith: and some goe cleane against it, both in word and in bookes written. Sin is full ripe now, which in our fathers daies, was but greene in the eare: and iniqui­tie, that then stroue with righteous­nesse, hath (now) gotten the vpper hand: what doe all these shew but that God is forgotten, and that the feare­full God is cast behind vs in this age of so great liberty and fulnes of sinne? The Lord giue vs the due considerati­on of these things, & pardon our great sinnes for his owne great names sake: to whom be praise and glory for euer.

THE FOVRTH SERMON.

THis prophecy was an­cient; for he to whom this testimonie is a­scribed, was the se­uenth from ADAM. And it is like, it either passed as Enocks, from hand to hand, [Page 263]by tradition, or was found, in the daies of the Apostles, extant in some booke bearing Enochs name. For the Iewes had some vnwritten truths which were profitable and good for instru­ction, and yet were not made articles or rules of faith to saluation. This prophecie of Enochs, and testimonie of Iudes might bee one: yet was it as common water, till it passed through the sanctuarie. Ezech. 47.1. Till the Apo­stle Iude, or the holy Ghost by him set it down in scripture, it was to be recei­ued but as other truths, which are to haue their allowance from the booke of faith. But now that the Lord hath brought it into his treasurie; among the other golden plates which beare (for letters of credence) the stampe of his Spirit, wee must take it for his owne coine and sacred metall, di­stinguishing it from baser metall that hath receiued but common impressi­on, and is marked with the finger of man. That which the Apostle would proue by this testimoni [...], is, that those seducers of Gods people, of whom he [Page 264]had spoken already in the fourth verse, should perish, being fore-written to condemnation. As if he should haue said: God will giue iudgement to de­struction, against all vngodly men: And of this number are these decei­uers. Therefore they also shall perish and be damned. This is the Apostles drift in the allegation of the prophe­cie. Wherein, (to say nothing of the preface to it,) wee haue speech of the last generall iudgement, ver. 14. and of the ends of the Iudges comming, ver. 15. In the first, the Apostle speaketh of the certaintie of the thing, and with what solemnitie it shall be performed? The ends of the Iudges comming are general, & surely as concerne, the wic­ked; first, in their deeds, whereof they shall be iudged; and secondly, in their words, for which they shall giue an­swere. In the certaintie of this last iudgement two things may bee consi­dered: as first, who shall be Iudge, the Lord, and secondly, the manner of propounding this iudgement, in the word commeth. Hee that is iudge, is [Page 265]the Lord, to wit, the Lord Iesus Christ, who shall hold the Court of assise in the clouds, and cite all nations before him with the sound of the last trum­pet. Hee shall be iudge, who is of pure eyes, and cannot behold euill: Habac. 1.13 Who iudgeth the world with righte­ousnesse, and his people with equitie: Psa. 98 9. And who is gracious to his ser­uants, and terrible to Sinners.

From whence this point is taught; Doctr. that the day of the last iudgement is kept by Christ onely, who will come both as a Sauiour, and as a Iudge; and in a day of as great ioy as may be, and feare as euer was. Christ himself saith, the father iudgeth no man. Ioh. 5.22. To wit directly, but by the sonne, to whom he hath committed all iudgement: that is, to whom, onely he hath giuen the hearing of the last day. Peter, in his Sermon to Cornelius and his compa­ny, saith as much, saying, that Christ is ordained of God a iudge of quicke and dead. Act. 10.42. His meaning is: it was the decree and will of God from eternitie, that Christ properly should [Page 266]be iudge: and that hee should con­demne the world, who was condem­ned in the world, and saue his owne who died for his owne. And the Apo­stle Paul charging Timothy, by the charge of an adiuration, to preach the word; giueth him a commandement so to doe before God, and before Ie­sus Christ: whom he describeth by a proper effect, which is, that hee shall indge the quicke and dead, at his ap­pearing and in his kingdome, that is, in that day of his great glorie. 2. Tim. 4.1. Also the same Apostle Paul tel­leth the men of Athens that God will iudge the world by that man, to wit, Christ, God and Man: whom hee hath appointed, or whom, by a de­cree elder then the world, hee hath made iudge. And hee (saith the A­postle) shall iudge the world in righte­ousnesse. Act. 17.31. Others may sell iudgement, but he wil giue true iudge­ment, and execute iudgement with righteousnesse. Quest. You will say: Must not the Father and holy Ghost be Iud­ges as well as Christ? Answ. I answere, that [Page 267]iudgement is an action belonging to all the three persons in Trinitie, but the execution of it is proper to the Sonne, by whom the Father and holy Ghost doe iudge the world. Quest. But what say you, to those places of Scripture, where it is said that the Apostles shall sit vpon Thrones and iudge the tribes of Israel, Mat. 19.28. and that the Saints shall iudge the world? 1. Cor. 6.2. Answ. I say that the authoritie of iudgement doth not belong either to Apostles or Saints: and that, in their manner of iudgement, they resemble Iustices, who at an assise, are in a manner Iud­ges, and yet giue no sentence, but one­ly approue the sentence that is giuen. The Iudges for the time, haue the whole authoritie; Iustices on the bench are but assistants and witnesses. So (here) the definitiue iudgement is proper to Christ, who is Iudge him­selfe; The Saints and Apostles are not Iudges, but as Iudges, hauing no voi­ces of authoritie but of assent. Thus it hath been shewed that Christ (one­ly) is iudge, it must be further shewed [Page 268]that he is both a Sauiour, and a Iudge. Our conuersation (saith the Apostle) is in heauen. He speaketh of himselfe and of the Saints, whose conuersati­on and life is not carnall, but spiritu­all. And from thence, we (saith the same Apostle) that is, all the godly, looke for the Sauiour, meaning Christ the Lord, who is a Sauiour to the righteous, and a Iudge to the vngod­ly. Phil. 3.20. Also, the grace of God that hath appeared (as the bright sunne­shine) in our saluation, teacheth vs to liue soberly, righteously and godlily, as they that looke for the appearing of their Sauiour, Tit, 2.13. that is, for the com­ming of Christ, who will saue his people, and iudge the wicked and sinners. So he is called the Sauiour of his bodie, which is the church, Ephes. 5.23. be­cause at the last day, and at his last comming, hee will come as a Sauiour to it, as a Iudge to the enemies of it. And that this will be a terrible day to the wicked, and day of as great reiol­cing to the righteous, appeareth in Psal. first, & verses 3. & 4. Where that [Page 269]Prophet, speaking of the different e­states of the godly and sinners, in their apparances at the great Sessions of the last iudgement, saith, that the leafe of the righteous shall not fade, but the chaffe of the vngodly, shall be dri­uen away. Christ saith that it shall be a day of such tribulation to the vngod­ly men, that their hearts shall faile them for feare, when they thinke of it, or looke after it. Luke 21.26. But speaking of and to the righteous, by shewing what manner day it shall bee to them, hee biddeth them (for the peace it bringeth, and ioy it promi­seth to all such) to looke vp, and to list vp their heads; for it is the day of their redemption (saith he) draweth neere. ver. 28. And the Prophet Daniel ai­meth at this, where speaking of the diuers manners and ends of their ri­sing, who sleep in the dust of the earth, saith that some shall awake to euerlasting life, some to shame and perpetuall con­tempt. Dan. 12.2. as if hee had said; all the dead shall not haue a like re­surrection; [Page 270]for some shall be raised to life, some to condemnation, some shall haue a ioyfull, some a dreadfull rising, to some it shall be a bitter day, to some their marriage day. Ioh. 5.29. Thus the righteous shall reioice when hee seeth the vengeance. Ps. 58.10. But the strange children shall shrinke away and feare in their priuie chambers. Ps. 18.45. saying to the mountaines, fall vpon vs, and to the hils, couer vs. The godly shall appeare with boldnesse, comming be­fore Christ, who will be their aduo­cate, not Iudge, except to acquit them and to giue them the crowne of righ­teousnesse. The wicked not so: for, the wicked shall not stand in iudgement, nor sinners in the assemblie of the righteous. Psal. 1.5. Thus the doctrine standeth fast, being proued in euery part, parti­cularly. Other reasons may be giuen for further illustration. The reasons. And first, there is great reason that Christ should be Iudge himselfe. For, he alone is the Sauiour: and therefore he alone must be Iudge. He that saueth his elect, must condemne the world. [Page 271]Secondly, he is the head of his Church to saue it from harmes, and to wring out the dregs of his wrath vpon their heads that harme it. Eph. 5.23. Esa. 63.1.2.6. And how can he thus deliuer his Church, if he be not her Sauiour, and thus be reuenged on his Churches e­nemies, if he be not there Iudge? Thirdly, it shall be a day of ioy vn­speakable to the godly, and of terrour importable to the wicked. For, the godly shall meet the Lord in the 2 1. Thes. 4.17.aire. The fornace, that is appointed to purge the world, and to consume sinners, shall haue no power ouer such, nor the smell of it come vpon them. Dan. 3.27. The Iudge will be their Sauiour. The witnesses, the Angels, the Saints, and the great inquest of all the creatures will cleere them. And, who shall lay any thing to the charge of Gods elect. Rom. 8.33. The things that they shall be iudg­ed off, are condemned in Christ; and the sting of conuiction is departed from them to his death, who hath con­quered all the power of the enemie. The tribunall, that face of it that is to­ward [Page 272]them, shall put off feare, and be­come a session-house of mercie and of plentifull redemption. The sentence pronounced shall send them to their houses of ioy and blisse endlesse, and their father will giue them the king­dome. Luc. 12.32. But, as the godly shal (thus) heare a most blessed sentence of absolution, so the wicked shall (then) heare their iust sentence of seperation from God. Where all things shall make them to melt away with an hor­rible dread, and minister great matter of all feare and terrour in that day For first, it shall be a most fearefull thing to see and consider the number of them without number, that shall run hither and thither to hide themselues in the holes of the earth. The place & ground on which they must stand will be feare­full: for, it shall be all on a flaming fire. The Iudge will be fearefull: for, God is Iudge himselfe. The things that they shall be iudged off will be fearefull: for, their secret and darke vngodli­nesse shall then (euerie thought of it) come to light, and be iudged in the [Page 273]sight of fire, in the sight of water, in the sight of Angels, in the sight of all the elements, in the sight of men, and pre­sence of God, the Iudge of quicke and dead, on whose head are many crownes, and who is clothed with a garment dipt in blood Apoc. 19.11.13. The witnes­ses will be fearefull, which will be their owne griping conscience, and Gods all-seeing prouidence, the accu­sing Angels, their offended brother, and millions of creatures abused by them. The bench will be fearefull; for, it shall be to them a tribunall of iudg­ment without mercie. The sentence will be (if any thing) most fearefull, as that which shall proceed against al vn­righteous persōs in the fearefull forme. Go ye accursed into euerlasting fire, pre­pared for the Deuil and his Angels. And the fire, that to which they are ap­pointed, shall haue no end of feare. For this fire is a far other thing then the fire of the chimney, the fire of Ge­henna, then materiall fire.

The vses of this point concerne the godly, and sinners. Vse 1 It is comfortable to [Page 274]the godly that Christ shall be Iudge: and they who haue followed him in the regeneration, may lift their head to their redemption at hand when he commeth, who will iudge his people with equitie, that is, with sauour. For he must be Iudge, who hath commu­nicated to all his seruants the sweete and louing names of his Mar. 33. mother, si­sters, brethren,Cant. 4.9 10.11.12.spouse, Iohn. 15.14.15.friends. Now we are his mother if we beare him in the wombe of our hearts by faith, as Marie bore him in the wombe of her bodie. And we are his brethren and sisters, if we loue him as brethren, and cherish him as sisters, in his weake and despised seruants among vs. And if we keepe our selues to him alone by ma­trimoniall faithfulnesse, we are his spouse & wife. And, we are his friends, if we doe whatsoeuer he command vs. We being these, and doing thus, what need we feare? for, if we be his mother, may we not come to him with as great boldnesse and expectation of successe, as did Bath-sheba to Salomon, the na­turall mother to her Sonne? 1. King. 2.19. [Page 275]If we be his spouse, shall we feare to make him our Iudge, who is one with vs in spirituall marriage, and by the espousall of faith our husband and friend? or, will one kind brother, feare to make another his Iudge? Can he condemne vs to death, who hath re­deemed vs from death eternall? He is our Iudge, who (also) is our aduocate at his fathers right hand, and maketh intercession for vs. Art thou afraide that thy Iudge will be vnmercifull? O what a vaine feare is that, seeing he is thy Iudge, who condemned himselfe to saue thee from iudgement? who emptied himselfe for thy filling? be­stowed and spent himselfe for thy re­storing? and gaue his life, which passed out at all the gates of his bodic, for the life of thy soule? Can the sentence be sharpe that commeth from the throne of grace, in the hand of a Redeemer, from whom commeth saluation? or, will he, who stood at the barre to de­liuer vs, go vp to the bench, and sit downe in the throne to condemne vs? Rom. 8.1. or, shall we feare any longer when our [Page 276]aduocate is made our Iudge? And when he who came to saue vs, may saue, or condemne?

But shall Christ bee iudge? Vse 1 The o­ther was not more comfortable to the Saints, then this shall bee terrible to vngodly sinners. For what a hart-brea­king will it bee to the wicked and death, beyond all kindes of death tem­porall, to see him who is their chiefe enemie, in chiefe place? What com­fort can it bee to a couetous man or woman to be iudged by him, for aua­rice, who limited all his cares to the present day, and spake so much & ear­nestly against the morrowes care? Or, to a proud person to haue him his Iudge, who humbled himselfe as a child being God of maiestie, and set the low doore of humilitie, before the courts of his fathers house? Or to flesh­ly persons to appeare at his barre of iudgement, whose whole life was lead in temperance, and commandement was, that we should be sober? Or to Whoremongers, and Adulterers (whom God will iudge. Heb. 13.4. to receiue [Page 277]sentence of death or absolution from his mouth, who (himselfe) was born of a pure Virgin, and hath those for his followers, who were not defiled with women. Apoc. 14.4. Or to the vnmer­cifull, to be tried by him, who when many dogges come about him, prayed for his persecutors, saying; Father for­giue them they know not what they doe? Luke 23.34. Or to murtherers, to stand in his presence, who being reuiled, re­uiled not againe, whose comming was to saue the life and not to spill it. If thou hadst a cause to be heard in some court of iustice, and it should be told thee that the like in that very Court, had beene iudged against another that morning; wouldest thou not rather agree with thine Aduersarie, then ad­uenture thy matter in that Court wher­in, & the presence of that Iudge before whom the very same matter had been already condemned in another mans case? Euen so then, seeing it is most certaine, that sentence hath passed alreadie against all kindes of sinnes and degrees of sinners, as it is to bee [Page 278]seene in the assise booke of the word of God; Should not the wicked and sinners dread to appeare, in their euils, and those euils vnrepented of, before that terrible iudge, who hath already condemned to destruction so many millions of sinners and reprobates, men, women, bond, and free? Should they not rather goe backe by confide­ration? Entreat the iudge by prayers of repentance? Submit by a better course? be reconciled by amendment? And please him by obedience who is Lord of all? Men must not thinke to sinne, and to bee called to no ac­count for their sinnes, or to offer wrongs to their innocent neighbour, and not to suffer as wrong doers: For Christ is Iudge: And though all men were corrupt, and seates of iudgement partiall; yet there is a God that iud­geth right. A day will come, when Naboth shall haue his vineyard: when the Martyrs who lost their liues shall finde them: and they who are railed on for the name of Christ, shall haue praise of their enemies. Christ will ho­nour [Page 279]those who haue honoured him, raise vp those who died for him, re­store those summes which in deeds of charitie, and workes of mercie, haue been lent to him, and liberally reward those who serued him. But for the wicked, though they were glorious in their life, and pompous in their death; they shall be nothing so in their rising, and there shame shall come, when their iudgement commeth. He that hath so much pleasure here, as to be clothed in purple, and to fare well and delicately euery day, Luke 16.19. could not haue in hell torments, one drop of water to coole his tongue tormented in those flames. vers. 24. Neither could he haue the presence of Lazarus for a moment, who cared not for the cry of Lazarus, when he was in his ruffe, and Lazarus in his ragges. ver, 26.29.31,

A reproofe of their madnesse, Ʋse 3 who goe on in sinne impenitently, because here they answere not for sinne at the barre of man: either because they haue great friends, or because they [Page 280]haue a good purse, or because the Iudge is their friend; or because the countrey will sticke vnto them. For what though no mortall Iudge con­demne them? The righteous Iudge will. Though men execute partiall sen­tence, hee who is iudge of all men, will execute righteousnesse in the clouds, from which there is no appeal. On earth, there are meanes to acquite and set free from bonds, and death, a guiltie prisoner, as, the abusing of the Iudge, the corrupting of the witnesses, acquaintance with the Iurors, fauour with the Sheriffe, and many such shifts. The Iudge may bee deceiued by cer­taine pricks in the law that destroy iu­stice. But there are no such, either pricks or points in that vndefiled law by which both quicke and dead shall be iudged; The witnesses cannot be stopt: For, the booke of our consci­ences will not lie, and that booke of euidence which God himselfe kee­peth, cannot. The Iurors (the crea­tures) are the Lords seruants to whom they shall giue glorie in their true and [Page 281]honest verdicts, not respecting the arme of flesh, or face of man. No per­swasions or windings will then serue; For God is iudge himselfe, and his Sherifs are the mighty Angels of his presence: The high acts of God are in their mouth, and a two edged sword is put in their hands to execute venge­ance vpon the heathen, and corrections among the people. Psal. 149.6.7. Or, if the Sherifs, Iurors, and witnesses could be corrupted with mony (which were vnspeakeable folly to thinke of) what shal we haue to giue them, when all shal be destroyed with fire? And for fauour: how can we looke for any in a day, not of mercie, but of iudge­ment? Further, to auoide an earthly sentence, we plead an appeale or re­traction: but here can be no appeale: For, all appeales are to an higher. But what Iudge is higher then God, or court aboue this of the last day? And for reuersing of iudgement once gi­uen, there is as little hope. For, there shall not be any more sitting or second iudgement. Let vs not think then (be­cause [Page 283]wee can escape mans sentence) that no sentence to come, shall con­demne vs. Or that there is no iudge­ment, but mans iudgement, or Iudge, but man. For where men end, God begins; and where men are partiall, he will doe iustice. Here men breake the Sabbath and are drunken, here they whore, and sweare, and deceiue, and doe vilely, and answere not vnto men for these riots of sinne Shall they therefore goe free? O nothing lesse, hereafter they shall answere them, and in hell pay dearely for them, except they repent. So much for the person of the Iudge, the manner of propounding the iudgement followeth.

Commeth with, &c.] The tense or time, that the Apostle speaketh in, no­teth the certaintie; or, (as I may say) presentnesse of the Iudges comming. Where he vseth the time present, for the future, he commeth, for he wil come. And this is to teach vs, that a iudge­ment wil, and must (most certainly) be. So it is said that the great day of the Lords wrath is come. Apoc. 6.17. Not [Page 282]will come, but is come: as if that had beene come a thousand and siue hun­dred yeeres a goe that is not come yet. The like speech we haue in the 13. of Esay and ninth verse, when it was fur­ther off. In the time of the Prophet Zephanie it is said to be neere. Zeph. 1.14. and Malachi, another Prophet, and the last of the Prophets, speaketh (as Enoch here,) it commeth. Peter saith it is at hand, though no man can shew the fingers of this hand. 1. Pet. 4.7. Christ saith, he commeth short­lie. Apoc. 3.11. nay, that he standeth at the doore, as if he were come already. verse 20. And indeed, as the day will most surely come, so it cannot be long in comming. It is not in the fadome of mans head to tell, or heart to know how neere or farre off the day is; onely God knoweth, and Christ as God, in what yeere, month, and day, this frame shall goe downe. In an age long since, the day was neere, now the houre is neere. But curiosity is to be auoided in a concealed matter, and in this forbid­den tree of knowledge. It is sufficient [Page 284]for vs to know that such a day will come, and it shall be our wisdome, al­wayes to be ready for it, that it come not vpon vs, as the snare vpon the bird. The reasons of the certainetie of this day of iudgement, are. First, it is the will and decree of God; for, the Apostle saith: He hath appointed a day in the which hee will iudge the world in righteousnesse. Act. 17.31. Now the wil and decree of God is vnchangeable. His counsell shall stand Esa. 46.10. Se­condly, it is an article of our faith grounded on the word of God. But the articles of our faith are all cer­taine, and most certaine. Thirdly, the scripture saith that God will make mani­fest euerie mans worke, and iudge the se­crets of men. Eccles. 12.14. Luc. 8.17. Rom. 2.16. This is not done here: and here many matters are cloked and car­ried in a mist, that deserue iudgement and merit condemnation. Therefore, and that God may be iust in his say­ings, there must be a sessions of gaol-deliuery, which we call, with the scrip­tures, the iudgement of the last day. [Page 285]Fourthly, the godly doe here groane vnder many miseries, and the vngodly wallow in delights: the rich liue deli­cately, and Lazarus is in paine: there­fore, is it necessary (as it is certain) that a day should come wherein the Lord may make knowne his righteousnesse, and magnifie his iustice before his glo­rious throne: that they who haue liued merrily, dishonouring God, might liue in torments of fire; and they whose life hath beene miserable, seruing the Lord, might be comforted for euer. Some haue offended deepely, and haue not beene touched by the Magistrate, some haue suffered great rebuke, som­times death, deseruing fauour: there­fore a day must come, and is appoin­ted, wherein the Lord, that is iust, will recompence tribulation to all that haue troubled the righteous, and to such as were troubled by them, rest. 2. Thes. 1.6.7. On the other side, would it not be hard for the godly, who here haue endured the crosse, for the ioy that was set before them, if there shold not come a time of refreshing from [Page 286]God? and would it not too much indu [...] ­rate the wicked, who drinke iniquity as water, if they should escape all pu­nishments and vengeance, here, and after death. Fiftly, this is shadowed out in that housholder, who, when euen was come, called the Labourers, and gaue euery man his hire and pennie. Math. 20.8.10. And, if a wise Master will reckon with his seruants: Math. 25.19. shall we thinke that the wisest will not (one day) reckon with sinners, and call them before him for his money, that is, pre­cious graces of wit, learning, authori­tie, wealth, and other ontward and in­ward ornaments of life, which they haue consumed on their lusts? Sixtly, euery wicked mans conscience doth, by a trembling feare, as in Felix, at one time or another, iustifie this point of a iudgmēt to come. Act. 24, 26. And, there­fore, as the flood of waters once drow­ned the world, except a few who were saued in the arke: Gen. 7 1.7.2. Pet. 2.5. So it is certain that the flood and tem­pest of the last daies fire shall burne it, and all in it, except such as Christ hath, [Page 287]or wil (then) gather into the little arke of his Church. In the euening of this world, and when there shall be no more time, he will call the labourers before him, giuing them the pennie or pay of euerlasting life; but for the idle and loiterers, forth of the vineyard and out of Christ, he will let them goe with sinners to the place prepared for them: as they haue liued without the Church or idlie in it; so when the labourers receaue their pennie, they shall heare; depart from mee ye that worke iniquitie, I know you not. Math. 7.23. Thus it is proued, not onely to be certaine, but necessarie that there should be a iudg­ment.

But some will say: Quest. seeing men come to their account at their death, what needeth any other day of audit or hea­ring?

I answere; Answ. Men at their death re­ceiue but priuate iudgement; here they shall receiue publike sentence: Then, they are iudged in their soules onely, here they shall bee iudged in soule and bodie: that is, but a close [Page 288]Sessions, that an open or solemne as­sise. There, much of their shame is hid, here they shall be shamed to the full. And if our owne lawes doe not con­demne, and execute malefactors in prison, but for their greater shame, in open place, and manner: It is great reason that wicked sinners should not priuately in their graues, as in prison, bee iudged and led to execution, but be brought to the publike scaffold and barre of solemne fession, there to re­ceiue their shame and sentence toge­ther; and not to bee executed by a close death in the goale but be broght forth to suffer vpon the high stage of the world, in the sight of Saints and Angels, where all eyes may see them.

But is not Christ iudge in this life? Quest. And is there not a iudgement begun here?

Indeed, Answ. there is a iudgement begun already, a iudgement that goeth be­fore this of the last day. For God hath erected, in the consistorie of euerie mans heart, a certaine iudgement seat, where conscience is iudge. The wicked [Page 289]securely despise, or scornefully deride this iudge and iudgement seat: but it giueth them many secret gripes, though they profit not by them. Of­tentimes, Gods children themselues, because that the noises and sounds that the ring of the world maketh in them, doe too much neglect these loude cals of their consciences to a­mendment of life. But this is the iudgement that the Lord beginneth here, with which they must well bee acquainted, who meane to stand be­fore Christ the iudge at the last day. And this, one well compareth to our quarter-Sessions, which are kept for mulcts, and meddle not in matters of life and death, as Sessions of goale de­liuerie doe. For in this mid-space be­tweene these Sessions, and that day of assise, the Lord executeth a kind of iudgement among his houshould peo­ple and enemies, by taking his grace from his seruants for a season, from the wicked for euer; Or, by taking something from his children that they loued to much and did hurt them, and [Page 290]that from the wicked that they see­med to haue. The first, to prepare the righteous for a better world, the o­ther, to make the wicked readie for the sentence of their last and iust dam­nation begunne in this world. That we may be fitted for this comfortable meeting of the Lord in the ayre, and not liue in sinne, as those workers of iniquitie do [...], vpon whom these mid-Sessions haue passed sentence, binding them ouer to the close sessions of their death, or more publike assise of the last day, when all prisons must be rid, and graues emptied; let vs not sleight­ly passe ouer those seuerall penalties that the Lord inflicteth at his quarter­sessions in the twitches of our con­science for some good omitted, or euill done: But when he thus calleth vs, let vs answere, here am I. A lear­ned Father compareth conscience (which is the knowledge that we haue with our selues of some good or euill) to water in a Well, which, when it is troubled, sheweth no image of any face, but waxing cleare, doth. So if [Page 291]we suffer this christall of our consci­ence to bee mudded with foule tres­passes of habit or impenitencie, wee shall neuer see our naturall face in it, neither perceiue how deadly we sinne against God and our owne soules: Where if we purge daily for our daily offences, and greatly for our greater sinnes; if we haue an eye alway to the Lord and his proceedings in vs, ma­king good vse of those priuie & secret pinches that our consciences giue vs, when we doe amisse; wee shall in so cleare a fountaine of our good con­science (as in a true glasse) behold with sanctified profit, the many faultes of our life, and so the sooner and more conueniently bee humbled for them. Or, if when our consciences reproue vs of our waies, wee listen vnto them, and make present good vse of the strokes of our heart for euill deedes, and that, while we be tender and sen­sible of sinne; wee shall auoide the plague of a foolish heart, or heart past feeling, Ephes. 4.19. and not goe des­perately on with bold sinners, in the [Page 292]way that leadeth to destruction. Thus may wee profit greatly by the iudge­ment that is begunne in vs, in these mulcts of our consciences or mid-hea­rings, preparing vs, with comfort, to the hearing of the last day.

A confutation of all Atheists, Vse 1 whe­ther Atheists in iudgement, or in life Atheists, who deny the iudgement to come, or liue as if there should bee none. Of such we reade, who slande­ring the footesteps of Christs com­ming, said; where is the promise of that day? 2. Pet. 3.4. that is, what is become of it, and of all this talke a­bout it? So there were in Esay, who said, when they heard of such a day. Let him make speed, let him hasten his worke, that wee may see it; as if they should haue said; if it shall bee at all, let it be now. Or, he had need to hasten it, if we shall beleeue it. Esay 5.19. And in Amos time there was a large fellowship of these mates, who put the euill day, the day of their death and iudgement which they called e­uill, farre off. Amos 6.3. But haue we [Page 293]none of this knot and conspiracie in our own time? Yes, too many: whom I leaue to the mercie of God to be a­mended; or, as the drosse of the earth, to bee consumed with the fire of his comming, who will come with fire and his chariots like a whirlewinde. Esay 66.15.

A reproofe of their securitie, Vse 2 who by certaine slumbering delaies and puttings off, walke in no reuerence of the Lords comming, or remem­brance of their owne death. For the yong man presumeth that he shall liue long, and the oldest, that he may liue one yeare longer. But knowing these terrours of the Lord, what care should bee in vs, presently to set our house and nature in some good order for the comming of Christ the iudge, or for our own last end, in which we shall be iudged? 2. Cor. 5.11. Schollars who come to render to their Master the lesson or part giuen them, doe it not without feare: and shall we not feare to thinke of that day in which wee must giue account to Christ the iudge [Page 294]for all the things that hee hath put in our hand and keeping? When Paul willed the men of Athens to repent, it was vpon this ground that the Lord had appointed a day wherein hee would iudge the world in righteousnesse. Act. 17.31. As if he had said; yee shall be sure to be iudged; and therefore, re­pent. And yet wee liue in sinne, and our hearts are not turned. If we were sure that Christ would come to iudge­ment the next May day: what an alte­ration would it worke in many of vs? and how would it change vs, and moue vs? who would set his heart vpon riches? who would de­ceiue and oppresse? who would spend so much in apparell, and so many daies in vanitie? who durst be drunke? who durst sweare, and lie, and commit adulterie? what would become of our May-games, dauncing greenes and bowres, and such conuenticles of spi­rituall fugitiues from God on his Sab­baths? who would not (rather) passe the time, that remaineth, in Gods ser­uice? and run to sermons? and reade [Page 295]and pray deuoutly? and bestow good houres well, and not spend time in chambering and wantonnesse? But we are not sure that that day shall tarrie till May next. And we know not that Christs day will come, this weeke, or the next, or this present day and houre, or while I am speaking of it: and yet we walke in as great security, and as desperately in sinne, as if we were cer­taine it would not come in our time. If we heare a sudden crie of fire, fire, we are astonied out of measure: and yet hearing by our Preachers (the Lords trumpets) so many and fearefull threatnings by the word, concerning the fires of hell and iudgement, when, not a few houses, but the whole world shall burne like an ouen, we are not moued. Euerie one (almost) will giue his best helpe for the quenching of a materiall fire: but who regardeth to saue himselfe, or to preserue others from the vnquenchable fire of hell, and terrible fire of the Lords com­ming, that will most certainely, (we know not how soone) flame out to [Page 296]the burning of this great Sodom of the Earth, in the which the heauens shal passe away with a noise, the elements shall melt with heat, and all things corrup­tible shall be dissolued most speedily, as if they did flee away? 2. Pet. 3.10. Apoc. 20.11. Christ, euen now, standeth at the doore of thy Christian heart, to wit, as a guest and stranger that would be entertained. Apoc. 3.20. and thou by continuing in sinne, deniest to receaue him. He threatneth by the law, he re­proueth by the law, and condemneth by it all impenitent sinners. By these he knocketh ernestly and crieth vehe­mentlie at the dore of thy heart to o­pen vnto him: and wilt thou tarrie till by thy death he breake in, or by his particular comming? If a great man should knocke at our doore, what stir­ring would there bee to receiue him presently, and as is me [...]te? Is there any greater or more worthy guest then Christ, who knocketh, by the ministe­rie of the Gospell, at the gate of our heart, who reacheth forth the hand of his threatnings, to beate vpon our [Page 297]consciences day and night, that we might turne with all speed, which is our opening to the sonne of God: and shall we giue him no entrance after so long a time of waiting at our hearts for our conuersion? A great man will not be so abused: and shall we thinke that the mighty God will take it well, that, after so many knockings and long standing without, he should finde no dore of admission into vs, or ope­ning by vs, and should still be defer­red and put off? or can these daies long continue, wherein charity is waxen so cold, and faith so scant? In men there is not the mercy that hath beene. No man (almost) will speake in a good cause without a fee, and with­out a gift in the hand there is no hea­ring for it. Sinne ranckleth in the bo­some, and ratleth in the bones of the inueterate adulterer. The aged drun­kard pleadeth vnto and prescribeth for his sinne, wrong sentence is good iudgement in some earthly courts. And, men hold their peace of these things, but will God doe so? will not [Page 298]he speake? will he keepe silence for euer? will he not by the writ of his last great sessions, remoue all these matters to his owne court of audi­ence shortly? Let vs not therefore too much presume, or thinke that God is like vs because he holdeth his tongue while we doe such things: for, he will reproue vs, and set them in order before vs. Ps. 50.21.

But must a iudgement bee? Ʋse 3 Let vs then (while we are here) vse all good meanes for abating the edge and se­ueritie of this iudgement toward our selues. And that we may not enter vp­on the sharpe of it, it shall bee good to practise that lesson of the Apostle, where hee telleth vs that if wee would iudge our selues, we should not be iudged. 1. Cor. 11.31. As if he should haue said: if we would examine our selues of our sinnes, confesse them before God the Iudge, giue sentence against them, or (as a iudge vpon the bench) condemn them, and our selues for them, wee should not come into condemnation. Or, if we would iudge our selues, God [Page 299]would not iudge vs: and if wee would condemne our selues God would de­liuer vs. For wee shall not receiue a double iudgement, nor double sen­tence from him that iudgeth righte­ously. When Dauid iudged himselfe, God forgaue him. 2. Sa. 12.13. When Iob confessed against himselfe, God accepted him. Iob. 42.6.8. and when the lost sonne came vnto himselfe, the father presently receiued him. Luk. 15.17.18.19 20. So shall it be with vs in the day of Christ, if we will (accord­ingly) humble our selues in our day. With earthly Iudges, the more is con­fessed by a malefactor, the worse it may be for him: but, so is it not with Christ the Iudge. For, the more wee aggrauate our faults, the more will he lessen them; the more wee lay vpon them, the more will hee take from them; the more wee mislike them, the lesse will hee iudge them. Let vs learne then to auoide the common fa­shion and errour of the world, in lesse­ning, hiding, excusing, and iustifying of our faults, because wee would not [Page 300]bee shamed nor condemned here. For here we must be ashamed, if hereafter wee would not take shame: and here we must be condemned, if hereafter we would not bee condemned of the Lord. And better now suffer a little, that is, in this life, then (after it) suffer with sinners, in torments and woe endlesse. So much for the certaintie of the iudgement, it followeth to shew with how great a traine and solemni­tie it shall be performed.

With thousands of Saints, &c.] Or with his holy thousands. These thou­sands of Christ are the royall hoast of his Angels, and the glorious company of his Saints, all which shall attend their Lord vnto iudgement. The mea­ning is, that Christ shall bee brought with great glorie and attendance to the throne of his last Sessions. The doctrine is: Doctr. The second comming of Christ shall be manifest, and will bee glorious. Daniel the Prophet, hath a singular place for this purpose, where speaking of God the Father, & Christ his Sonne, and of their state and mag­nificence [Page 301]which was, that they sate in thrones, shining bright like the flame of a fornace, and therefore cal­led thrones of fire, the wheeles of which were as burning fire; Dan. 7.9. He saith that the ancient of daies, mea­ning Christ, who is the same and his yeares shall not faile, Heb. 1.12. sate on his throne, where thousand thou­sands ministred vnto him; and ten thousand thousands stood before him, or attended vpon him. ver. 10. al which is spoken, to shew, with what a Court of attendance, and traine of glorie, Christ shall (as it were) bee brought to the hall and iudgement place at the last great day. And further, to make manifest so solemne a Session, it is ad­ded, that the bookes shall be opened: meaning chiefely by these bookes, as Saint. Iohn doth. Apoc. 20.12. the booke of Life, which is the booke of the law written, and the booke of conscience in euery mans heart. The booke of the law sheweth what we should haue done, and the booke of conscience what we haue done. And against these [Page 302]there is no exception. For the booke of the law, is a booke of commande­ments, that are all holy and righteous, Psal. 19.9. And the booke of consci­ence a booke of euidence that cannot lie. He that is iudged by it, is iudged by a booke that was euer in his owne keeping, and is written with his own hand: and how can that bee falsified? For God will iudge no man by another mans conscience, but by his own. So manifest and glorious shall Christs comming be. Saint Paul speaking of this second comming of Christ, shew­eth that it shall be manifest. For, hee saith, it shall be with a shout. 1. Thes. 4.16. Meaning by it, aloud and vehe­ment crie, such as Mariners nake, who doing some businesse in the ship, make a very strong and common shout. And this is further shewed by that which followeth of the trumpet the shrillest and lowedest of all musicall instru­ments. The Euangelists speaking of the same comming of Christ, vnto iudgement, say: it shall bee glorious. There words are: The Sonne of Man [Page 303]shall come in his glorie, and all the ho­ly Angels with him. Mat. 25.31. Mar. 8.38. Mat. 16 27. Or, the Sonne of Man shall come in a cloud with power & great glorie. Luk. 21.27. Their meaning is; that, as at the setting forth of his Gos­pell, all the hoast of heauen did assist him: so comming to reuenge and vi­sit for the contempt of that same Gospell, all his Saints, Angels, and seruants shall attend vpon him. As (therfore) earthly Iudges are brought with great pompe and terrour to the hall or place of sitting, the She­riffe, the Iustices, and many other gen­tlemen attending them to the court, and the halbards going before: So (here) the sonne of God, the great Iudge, is said to come with his holy thousands: whose Sheriffe is, powers, principalities, thrones, and domini­ons, whose followers are the Patri­arkes, and Prophets, with the twelue Apostles, and with Disciples innu­merable, whose guard are the Angels, and not a few bil-men, whose troupes are the blessed Martyrs, the fourtie [Page 304]and foure thousand who haue his fathers name written in their forheads. Apoc. 14.1. Whose throne is of fire, and seate of burning Iasper, whose garments are (not of scarlet) but of vengeance, whose head is like wooll, and feete like vnto sine brasse, and voice as the sound of many wa­ters. Apoc. 1.13.14, 15. Thus shall his comming be manifest, and thus will his person be glorious, who shall come to iudge the world. The reasons. There must be a difference between Christs first comming in the flesh, and second comming to iudgement. Now, his first comming was base, therefore his second comming must be glori­ous. His first was obscure, his second therefore must be manifest. In the first, he came into the world, in the second he comes against it. His first was to receiue iudgement, his second is to giue iudgement. His first, in mer­cie, his second with rebuke. Then, he came as a seruant, poore and without shew, but now he commeth as the migh­ty God with power and great glorie. Tit. 2.13. And, if Iudges of assise doe not [Page 305]ascend to their seats of iudgmēt, but (as we haue said) with great state & solem­nity: shal we think that the Lord of the Angels, & iudge of man wil go meanly attended) to his tribunall in the clouds? 2. Christs second cōming is to cōdemn̄ the world, & to cast fear in the face of euery sinner. It is requisite (therfore) it should be with power, & with signes of power. 3. Christ shall haue, at his cōming, all that may set forth the state & roialtie of such a King. Now, a part this glorie is in the attendants about his person. For in the multitude of the people is the honor of the King, saith Salo­mon, Pro. 14.28. Therefore, shal his day be manifest, & his comming glorious.

A confutation of their madnes who think with their multitudes (as Giants here) to put Christ out of countenance, Vse 1 & Christs seruants out of heart. For, what are their numbers to Christs thousands? nay, what are they al to one Angell, and what a nothing to those troups of Angels, who shal come with him frō heauen, & now stand about his throne in heauē? Euen they who band the world to resist Christ (notwithstan­ding [Page 306]that they boast so much of their thousands, whom they haue numbred against religion) shall know one day, and may know within few daies, that there is no health but vnder his wings whom they haue de­fied. For, what saith the Lord to such Assyrian Spoilers? gather on heapes and yee shall be broken: gird your selues and yee shall be broken in peeces, so saith the Lord, and he saith it twise, be­cause it is ratified, and God will doe it. Esa 8.9. They were many against a few, and heapes of men, to there here and there a man, yet did they stumble, and fall, and were broken, and snared, and taken, verse 15. look Nahum. 2.1. 2. 13. & Ioel 3.9.11. There was a con­spiracie of Kings against Christ, and Dauid prophecied of a world of king­domes that should bee against him: and yet what could they doe against him? put him to death? and he rose from death, tread him downe, by his owne sufferance and will, for a little while? and he is King for euer; Iudge him here? and he will be their iudge at [Page 307]his terrible comming. Ps. 2.2.3.4.

But, Vse 2 will Christ come with such power, and signes of power? then how terrible shall his comming be to presumptuous and vnrepentant sin­ners? what will become of vnpardo­ned swearers, drunkards, whoore­mongers, breakers of the sabbath, li­ars, slaunderers, and such sinners, at that great day of the Lords com­ming? whether will they runne to saue themselues? and into what holes of the earth to hide themselues? how will they resist Christ who commeth so strong against them? and if they must yeeld vnto him, (as is without question they must,) how will they abide the rebukes of his comming? If the people could nor endure his glorie when he descended on mount Sinai, in a storme of fire, in tempest, thunder, and darknesse, but fled and stood a farre off. Exod. 20.19. And if the sight was so terrible, that Moses him­selfe said, I feare and quake. Heb. 12.21. (And yet Christ came then but to giue the law as Mediatour, not to visit for [Page 308]it as Iudge:) how shall his despisers stand before his great glorie and se­cond comming, when he shall burne with wrath, stirring vp himselfe like a man of Warre, till the houses of pride, and children of disobedience bee de­stroyed for euer? Or, if the brethren of Ioseph could not tell what to say vnto him, because of one trespasse a­gainst him. Gen. 45.3. What shal these bastard brethren say to this glorious Ioseph, our brother, their Iudge, for in­numerable contempts and trespasses wherewith they haue pierced him, be­ing not ouer one kingdome only, and vnder an higher, as Ioseph ouer Egypt, and vnder Pharao, but ouer all the kingdomes of the world? And if they who came to take Christ (being a well prouided company) when he himselfe was not countenanced with worldly meanes to resist, and was onely follow­ed by a few vnarmed men, fell to the earth, after he but spake vnto them, Ioh. 18.6. how shall they fall back, or (rather) altogether flat vpon their fa­ces with horrible feare, who shal come [Page 309]qu [...]uering before him, not attended (as then) with eleuen Apostles (onely) but with thousands of his Saints: nor meanely furnished, but gloriously ar­rayed; not speaking gently, whom seek yee? But threatning sharpely, and sav­ing roundly; Depart from me ye cursed into euerlasting fire, which is prepared for the Diuell and his Angels? Mat. 25.41. If men should pitch against vs, we would feare with the seruant who said, Alas Master, what shall wee doe? 2. King. 6.15. We would more feare if many Kings should ioine to make an hoast against vs. Yet the power of men might be forced, yea, the power of Princes: but if an Angell should come against vs, as sometimes against Balaam, with a drawne sword, Num. 22.23. Who can compell an Angell to returne to heauen? What then, when mighty troupes of Angels shall threa­ten the world at Christs comming? Who shall daunt so strong a power, the strong power of the Angels, when they shall keep their march in the aire, and professe to rebuke the vngodly [Page 310]and sinners that shall be turned into hell, with all that forget God? The Sunne, Moone, and Starres (that ne­uer sinned) cannot endure this won­derfull, and astonishing maiestie of the Sonne of God; and therefore shall, by a kinde of blushing darknesse, present­ly loose their light and glorie: and shall the race of men, that haue beene such sinners, and stand not in any bor­rowed corruption (as those heauenly lights doe) but in their proper trans­gression and filthinesse, appeare with­out shame, and without the confusi­on of their faces before Christ the iudge of all flesh at that day? nay, if the sea and waters, not infected by their owne, but by mans sinne, shall (then) roare and cry out because of those things which shall come on the world, Luk. 21.25.26. How shall the wicked roare out for the disquietnesse of their harts, and how shall the vngodly and sin­ners feare and be troubled, who haue stained themselues and cast into the world those defilings that cannot bee washed but with a floud of fire?

A comfort to the righteous. For, Vse 3 shall Christs comming bee glorious? then they shall not bee without their honour, whom Christ will bring with him, and whom hee will make to sit with him on thrones in the ayre. The Iudges of assise haue much honour: And therefore the Iustices that sit with them, sit downe on an honourable bench. So Christ being exalted; Shall not his Saints reioice? When Dauid was made King, all Dauids children sate neere the throne, though not in the throne. His sonnes were the kings sonnes, and the posteritie he had, the Kings children. Thus Dauids honour honoured those that come of him. And such honour haue all the Saints. Such? Nay greater. For they all are Kings, & all sit on thrones, who come with Christ. 1. Cor. 6.2. More is spoken of this in the next doctrine.

But the Saints are a part of Christs company & attendance, that is, he will bring them with him when hee com­meth to giue iudgement against the world of the vngodly. Doctr. From whence [Page 312]we learne, that the faithull (though despised here) shall haue the honour from Christ, at his comming, to bee companions with him in the last Ses­sions. This is the prerogatiue of the Saints, and their proper glorie. They shall meet Christ in the clouds, and raigne with him for euer in heauenly places. When the wicked shall stand vpon the earth, as vpon a burning floore, the fire flaming high about their cares, they shall bee receiued into fel­lowship, with Christ, and then shall the iudgement begin. The Prophet aimed at this, Psa. 50.4 5 who speaking of this great day of the Lords comming, sheweth whom the Lord would call vnto it, either to stand before him as witnesses, or to be ioined with him as companions. The witnesses are heauen and earth. They, whom Christ will haue in company with him, are the Saints. And therefore hee saith, Gather my Saints together vnto mee. Psal. 50.5. Math. 24.31. As if hee had said: Let heauen and earth come to iudgement, but let my elect [Page 313]come to the bench. And Dauid spea­king of the Saints glorified, doth not set them in the outward courts of Gods house, but in the presence, Psal. 16.11. In thy presence, saith hee, that is, in place where thou art. This is resembled in the Lambes standing on mount Sion, and in those hundred fourtic and foure thousand that were with him, hauing his fathers name written in their forheads. Apoc. 14.1. For by the Lamb is meant Christ, and by the hun­dred fourty and foure thousand, the company of the Saints who shall be with Christ. So, in the Ʋirgens that went to meete the Bridegroome: Math. 2 [...].1. But more specially in those, who being ready, when the Bridegroome went in, went in with him to the wed­ding, ver. 10. But the Apostle S. Paul speaketh plainely, and not in a figure, where, speaking of the great honour that the Saints shall haue in the sight of the damned, he saith: They shall be caught vp in the cloudes and meet Christ in the aire. 1. Thes 4 17. And addeth, So they shall euer be with the Lord. The [Page 314]meaning is, and it is as if he had said: they shall neuer be strangers but com­panions. Christ himselfe hath said it, who speaking to his Disciples and, in them, to the rest of the thousands of his Saints, that haue followed him in the regeneration, promiseth that they shall sit on seats, or rather on glorious thrones. Math. 19.28. Luc. 22.30. Now he is faithfull who hath promised, and will surely doe it. Therefore shall the righteous abide with Christ for euer. The reasons. The Saints are Christs seruants. Now where the Master is there must the seruants bee that, waite vpon him. Ioh. 12.26. nay, they are Christs friends. Ioh. 15.5. and where should a friend be, but in the presence of his friend? or they are Christs court. Therefore, where he is, there must they be: for where the King is, there the court is. And they be more then of his court: for, they are of his court and counsell too. Ioh. 15.15. And so Christs presence is not only where they are, as the Kings is at court, but they be his counsell-table, or court of power, [Page 315]wherein he sitteth gloriously, as the King in his throne. Secondly, and to reason from the lesse to the greater. If a good Master will preferre his good followers, when himselfe is preferred: Christ, being so highly exalted in glo­rie, will much more honour those thousands that haue beene of his com­pany and attendance here. And so, they who haue had fellowship with Christ in his afflictions, shall haue fel­lowship with him in his glorie, and they who haue suffered with him, shall raigne with him. 2. Tim. 2.12. Thirdly, Luc. 12.32. this is the hope of the faithfull, and shall the hope and patient abiding of the faithfull deceiue them? Vse 1

This teacheth the righteous to beare the iniuries of the world quiet­ly, and willingly. For, the day will come when their persecutors shall be troden downe to hell and second death, and they (presently) receiue the crowne of their sufferings, who haue suffered for Christ. Here, hee that re­fraineth from euill maketh himselfe a prey, Esa. 59.15. and it is safer to doe [Page 316]wrong, then to complaine of an iniury we; but let me not too much discou­rage Gods children, for, that which is thus, and so here, shall bee contrary hereafter, when the Lord shall requite the furie of his aduersaries with a re­compence, verse 18. then they who here despised the righteous mans life, will say, that they, whom they thought to bee fooles, and their end without honour, are now counted among the children of God, and their portion among the saints. Wisd. 5.4.5. what though the compa­nions of the diuell set themselues, as in battell array, against those whom it pleaseth Christ, in a gracious fellow­ship thus to call his, and the compani­ons of his comming: after a while they shall be gathered to Christ, and be free from all wrongs of men; and at Christs comming see the iust iudge­ment and vengeance of all those, who cruelly hurt them, themselues sitting on the bench, and giuing a kind of iudgement against them, with Christ, and the thousands that are with him.

But shall the Saints be in company with Christ at his comming, Vse 2 and bee made a part of his attendance? Then let vs consider our high calling, and not company with sinners, that must haue fellowship with Christ. We can­not alway auoide those that be such; yet we must in affection seperate from them, when we cannot in place, and not delight to sit down with them on one stoole. There is a large fellow­ship of men in the world, whose whole studies and desires are bent to passe the time in drinking, gaming, rioting, and other beastly exercises; and hee that will not be combined in fellowship with such loose mates, is counted no bodie: but Gods children and they who meane to haue fellowship with Christ, must abhorre this vngodly fel­lowship of lewd men, and not haue one purse or communion with them, who beleeue the communion of saints; not communion of light with such darknesse. Prou. 1.14. 2. Cor. 6.14. Or shal they sit on the throne of iniquity, who must sit on thrones with Christ? [Page 318]And make a league with the world, who must iudge it and the Angels? 1. Cor. 6.2.3. That is, shall they now iu­stifie the world with their talke and conuersation, who must hereafter condemne it, and the hels of the di­uels with the sentence of their mouth, and sinceritie of their waies? That ho­ly Author of the 119. Psalme, had an eye to this blessed hope of being one of Christs attendants hereafter; and therfore, would not be for all compa­nies, but professed himselfe a compa­nion onely to such as feared God and kept his lawes. Psal. 119.62. He would not hazard his fraile pot-shard vpon the rocke of euill company for any thing. And wherefore did Dauid hate the assembly of the euill, and not compa­ny with the wicked, Psal. 26.5. but be­cause, hauing fellowship with God, he feared to haue any fellowship with Gods enemies, and was perswaded that as God will not take a wicked man by the hand, Iob 8.20. so none of Gods company should; Also, he was loth to make them his companions on [Page 319]earth, of whom he could haue no hope that they should bee his companions in heauen. Let them consider this, who cast in their lots with a wicked gene­ration for their ends in the flesh, and mingle heauen and earth together in a soci [...]tie, whereof wee may say, the head is gold, but the legges are yron, and the seete stand vpon clay. Dan. 2.33. I speake to the faithfull, whom I would not haue to goe out of the world, to auoide the wicked that are in it, but entreat by the tender mer­cies of God, to be as carefull as they can, to auoide them and their assem­bly; and if they must vse them for ne­cessitie, not to vse them as compani­ons, neither to draw with them in a­ny yoke of affection, but rather to draw back when the wicked are in place.

A comfort to the godly, Ʋse 3 whom the wicked thrust out of their company, and would thrust out of the world, because of their conscience to God. For though they bee not accepted where euill men beare sway (which is [Page 320]no disparagement to them, but glo­rie, nor losse, but gaine,) Yet they are esteemed of the good, and admired of the euill, though not followed of them. Or, doe the wicked hate them? They shall loose nothing by such ha­tred, for God & good men will loue them. Will not the vnrighteous haue any fellowship with them? It is the better for them. For they are in lesse danger of corruption, and more pos­sibilitie of grace. And where men that be euill auoide them, Christ and his thousands will stick vnto them. Those worthies of whom we reade in the e­leuenth to the Hebrewes, were vilely and cruelly dealt with in the world. But what saith the text? The world was not worthy of them Heb. 11.36.37.38. The wicked dr [...]ue them out of their companies by sharpe persecution, in­to deserts, and mountaines, and holes of the earth: But they were worthy, and had farre better company, hauing a kinde of fellowship with Christ, and all the Saints that were gone before them. ver. 40. So for the faithfull that [Page 321]now liue, if the vngodly make no more of them, then of the filth of the world, & the of-scouring of all things, 1. Cor. 4.13. It is because they are good to liue among them, and too precious to be cast before Swine, that so tread them vnder foote, and rent them. Mat. 7.6. And where they say; Away with such fellowes from the earth, Act. 22.22. Christ will in his time, take them from the earth by a blessed & sweet death to haue fellow­ship with him & his thousands. Wher­fore, let vs comfort one another with these sayings. 1. Thes. 4.18.

A comfort against death, Vse 4 or instru­ction not to feare death, but rather to long for the houre of our happy death, by which we shall haue so great pre­ferment as to bee with Christ and his Saints. Wee desire and greatly affect earthly preferments: and shall this prerogatiue of the Saints get from vs so small affections and weake desires? Shall wee not rather preferre to our chiefe ioy, not Ierusalem onely, the Church of Christ: but Christ himselfe [Page 322]the head of his owne Church, that he may be honoured in vs, & in the thou­sands of his Saints? Againe, if we be hated in a place, we will long to goe out of it, to a place, where we know or hope to bee otherwise, and better regarded. Here the true Christian is hated for the name of Christ, that hee loueth, and few places shall he come into where the good course hee fol­loweth, and the profession hee is of, is not spoken against: What comfort (then) can we haue to remaine in the Meshech of those assemblies, where such haters of God be? Psal. 120.5. And what great comfort must it needs be to him to remoue to that place and glorie, where all loue the Lord Iesus with all their hearts; which place is heauen, and glorie in heauen, and not in these tents of Kedar? Therefore, that wee may comfortably looke for this day of the Lord, or day of our re­mouing to him, and to the company of all his thousands; Let vs loue the appearing of Christ here: loue to goe out with the Saints to meete him in [Page 323]Christian assemblies; loue his truth and brethren with all our hearts, and decline the waies of the wicked, that wee may escape their iudgement. So much for the iudgement it selfe, the ends of the Iudge his comming, fol­low.

To giue indgement vpon all men, &c.] Verse 15. The ends of Christs comming are to iudge generally, all men; particular­ly, all vngodly men. The generall is of good and bad; the particular, here mentioned, is of bad onely. The good shall receiue a sentence, but it shall be of absolution; the bad shall haue their iudgement, but it shall bee of rebuke. For the first, which is the iudgement that concerneth all men; it admini­streth this doctrine; Doctr. That there must be an vniuersall iudgement, or iudge­ment of all men, iust and vniust. So the Apostle S. Paul speaketh where he saith; wee must all appeare before the iudgement seat of Christ. He saith, we, that is, the righteous: and all, that is, both godly and sinners, must appeare [...] and not by their Attourney but in [Page 324]their own persons. No mans absence shall be excused by securitie, or baile, neither will any caution be receiued for an after-comming. For, the Apo­stle doth not say, wee must appeare hereafter, but, wee must appeare, that is, presently appeare, and without de­lay, before Christ the iudge. Saint Ma­thew saith that all nations shall bee ga­thered before him. Mat. 25.32. His meaning is, that in euery nation, euery man, Ioh. 5.28.29. woman, & little child, high, low, poore, and rich, shall personally be ci­ted to iudgement by the voice of the Sonne of God in the ayre. But shall they be cited, and shall they not come? The Euangelist saith, they shall bee ga­thered: that is, they shall not chuse but come. And the Euangelist Iohn, the third witnesse of this truth vnto vs, saw this in a vision, & wrote it in a booke. His words are: And I saw the dead both great and small, stand before God. Apoc. 20.12. Not some dead, but all the dead, little and great. And they were iudged: Not some men, but eue­rie man according to his workes. ver. [Page 325]13. But shall the dead onely stand before Christ, & not they who shal be found aliue at his comming? Yes, euen they shall stand before Him, and the elect (then aliue) shall come vp vnto him. 1. Thes. 4.16. The elect shall be with him in the Mount, the wicked and sin­ners shall stand at the foote of the hill. The reasons. First, euerie thought and worke must bee brought into iudgement. Eccles. 12.14, & 11.9. and if euery se­cret thing and worke, then the per­sons out of whose hearts those thoughts came, and in whose hands those workes were, must be iudged. Secondly, among the sonnes of Adam, some are gold, and they must be pur­ged, and some drosse, and they must be burnt vp with the fire of the Lords comming. Here, goates and sheepe feede together as in one common pa­sture, and here tares and wheat grow vp together as in one common field. But when they come to the fold, the Porter of heauen (not Peter but Christ) will open the doore of life to his sheepe, and open hell for damned [Page 326]goates and reprobates: and when they come to the haruest, the Master of the field will command his Reapers, the Angels, to gather the wheate of his election into his garner; but for the chaffe of his wrath, he will scatter it with the wind of his iudgement, and burne it vp with the vnquenchable fire of hell. Math. 3.12. & 13.30. It is ne­cessary therefore, for the triall of euery mans worke and person, that there should be a generall iudgement, and a generall appearing at it. Thirdly, it is more for the glory of God and the solemnitie of the day, that all without exception, shall be cited to it, and be present at it. It is more to the glorie of God: for, then, the glory of his iu­stice shall more appeare in the repro­bation of sinners, and the glorie of his grace be more and more glori­ously manifest in the saluation of his people. And for that daies magnifi­cence, what can be imagined to make it more solemne, stately, and glorious, then to haue all countreyes, tongues, and kindreds of the earth to come to­gether [Page 327]to it? for, what a great day will that be, and how full of maiestie, beau­tie, and honour; when the whole world shall appeare together at once, that is, at one session and iudgement? If a King should marrie his eldest sonne and bid many Kings, and some Em­perours to the marriage, would not that be a great marriage? but at the day of Christs marriage, wherein he shall be (eternally) espoused to his Church, all the world shall be present: all Kings and Emperors that euer were shall be at it: some as guests to honour it, some as enemies to be driuen from it. Math. 22.11.13. Quest. But if the godly shall be iudged, and if all persons, both the godly and sinners, shall and must appeare before Christ in iudgement, how is it true, that the Saints shall come with Christ, and that no iudge­ment shall passe by Christ against the saints? and why doth Saint Iohn say, that he who beleeueth in the Sonne, shall not come into iudgement? Ioh. 3.18. For answere, I say, that, Answ though all persons must come vnto iudgement, yet the [Page 326]righteous onely shall stand in the iudg­ment. Ps. 1.3. and with boldnesse, be­fore Christ the Iudge: Luc. 21.36. who (therefore) shall receiue sentence with them, not, as the wicked, against them, and here the sentence of come yee blessed, not the wofull sentence of goe ye cursed into euerlasting fire. Math. 25.34.41. & where it is said, that he who beleeueth shall not come into iudge­ment, the meaning is, and so our bookes haue it, into iudgement of condemnation. Quest. Answ. But the text hath, a­gainst all men? I answere, the me anng is, and the greeke preposition may well be rendred vpon all men, and so the last translated Bible copie hath it.

Will Christ giue iudgement vpon all men, Vse 1 good and bad? then the bo­dies of all men that sleepe in the dust, good or bad, must be raised. For, if they be not raised, how shall they be iudged? or shall they be iudged in their soules onely? then, not men, but the soules of men onely, are to be iudged. This point of the resurrecti­on, [Page 327]is a point or article of faith to saluation, wherein we professe to be­leeue, by the scriptures, that when the soule goeth out of the bodie to rest or paine, the bodie it selfe is laid in some graue till the day come, wherein the Lord Iesus will raise it, by his voice in an Archangell, either to eternall happinesse, or to eternall miserie. I speake of the soules going out of the body. For, some haue thought that the soules of men, which die not, are kept in still within the bo­dy that dieth, as in a sleepe or swoune till the last day. But, we reade to the contrarie in the word of God: as of soules vnder the altar, not still in the body; and of crying soules, not of soules asleepe or soules in a traunce. A­poc, 6.9. So Lazarus soule was carried to heauen. Therefore not least in the bodie, but taken out of the bodie. Luc. 16.22. Other groser opinions of the soules estate after death, I leaue to the Mowles and to the Backes from which they came, Esa. 2.20. My purpose being to speake of the bodies estate [Page 330]as it shall be at the last day; not of the soules as it is at the day of our death. And (here) for the resurrection of bo­dies, which we beleeue with all the true Churches of Christ, Satan hath raised some in all ages to cauill against it, or flatly to denie it. For, all haue not (altogether) denied it, who were enemies to it, as Himineus and Phile­tus, who granted there was a resurre­ction, but said it was past. 2. Tim. 2.17.18. And, the Sadduces did not gene­rally resist it, but had their false glosses, and diuers interpretations of it. Indeed the Stoikes and Epicures, among the Philosophers were peremptorie ad­ [...]ersaries to it. Act. 17.18, and Liber­tines among Christians doe in their liues denie it. But the truth of it shi­neth brighter in scripture and reason, then that it can be darkned by any cloude (how blacke soeuer) of humane opposition. Iob saith, that after the wormes haue done with his bodie, yet euen in that bodie he shall see God. Iob. 19.26. Ezechiel foresheweth the bringing againe of the people out of [Page 331]captiuitie vnder an excellent figure of the rising and restoring of our flesh at the last day. Ezech. 37.5.6. as if he should haue said; He that can restore flesh and breath to rotten bones, can restore the Israelites to their country, Esay speaketh plaine of this matter, saying, Thy dead men shall liue, together with my dead bodies shall they rise. Esa. 26.19. where the Prophet testifieth, without any figure, his hope in the re­surrection, both of his owne bodie and the bodies of all beleeuers. His drift is, to proue that same thing, whereof we spake before out of Eze­chiel; namely, the restoring of Israel after their long captiuitie in Babylon: where he sheweth, that, as herbs, which in winter seem dead, are fresh again in the spring; so the people, who seemed to die (as winter herbs) in their capti­uitie, shall in the spring of their return rise, as it were, from death to life: And yet hee plainely sheweth, that the bodies of the faithfull (though they seeme vtterly to porish, when they are in the earth) shall rise at the [...] [Page 330] [...] [Page 331] [Page 330]last day, through that seed which they haue in Christ. Daniel speaketh yet more plainely, and saith: Many of them that sleepe in the dust of the earth shall a­wake. Dan. 12.2. He saith many, as if he should say: an infinite number shal awake, an infinite number of the iust, and an infinite number of the wicked. Or, by many, hee vnderstandeth all; as the Apostle in a like case doth, Rom. 5.15.19. Where, speaking of many dead by the sinne of Adam, he sheweth in the 18. verse, that by those many, hee meaneth all. The Iewes gather from the text in Daniel, that there shall be no resurrection of the wicked, which also they doe from the first Psalme. But they gather that the ho­ly Ghost neuer scattered. And they may as well say, that all the godly shall not rise, because it is said many, not all, as that the wicked shall not be raised. But to proceed, wherefore did Dauid lay vp his flesh in such hope, but be­cause hee had greater faith in the re­surrection? Psal. 16.9.10. Martha ne­uer staggered at the resurrection, but [Page 331]confessed it, as a doctrine of the faith of those times. For when Christ had said, thy brother shall rise againe, shee readily answered, I know that hee shall rise againe in the resurrection at the last day. Ioh. 11.23.24. As if hee had said, I doubt nothing of that. Saint Paul in the whole 15. chapter of his former Epistle to the Corinthians, ma­keth the resurrection the subiect of all his disputes there. And, this was his hope that he had toward God, that the re­surrection of the dead, should bee both of the iust, and vniust. Act. 24. The Epistle to the Hebrews speaking of the mani­fold martyrdomes of the Saints, shew­eth that they quietly endured al those sharpe stormes in their faces, because their hope was to receiue a better re­surrection, that is, better then any de­liuerance here. Heb. 11.35. Also, how could Christs argument hold, that God is the God of the liuing, being the God of Abraham, Isaac, and Iacob; if A­braham, Isaac, and Iacob, should not liue, as now in their soules which are before God, so hereafter in their bo­dies, [Page 334]which are in Gods keeping? Mat. 22.32. Neither doth the Lord say, I am the God of Abrahams soule, but the God of Abraham, that is, of A­brahams whole man. Thus the point of the resurrection is plaine by Scrip­ture; It followeth briefely to shew what euidence it hath in reason, that we may take heauen & earth to witnesse against the oppugners of it. Deut. 30.19. It is sufficient to weigh these matters in the weights of the sanctuarie, and not needfull to trie them at the bulke of humane reason, yet, to giue them o­uer measure, that will not receiue this truth; Let it first bee considered, that as the soule of the righteous, did not please God without the body, nor the soules of the wicked sinne against him, but in their bodies: so it is requisite, that as the soule of the one is glorified, and the soules of the other are con­demned to hell, that (I say) their bo­dies also should, in Gods time, bee brought to pleasures or torment. Se­condly, without the bodie, the soule is imperfect. And beeing imperfect, [Page 335]how can it enter into an entire estate of happinesse, till the body bee raised, that the bodie may bee ioined to it? Thirdly, if the bodie should not bee raised; the fulnesse of grace should not be shewed to the Saints, nor the ful­nesse of wrath to sinners. Fourthly, if there were no resurrection, God shold promise, that which he minded not to giue; who promiseth a reward to the iust, but it is at the resurrection. Luke 14.14. Fiftly, the reuolutions of so ma­ny springs, summers, haruests, & hard winters, as it were so many deaths and resurrections; the dying of the day in the night, the graue of that day, and the vprising againe of it in the mor­ning, from that den of darknesse, are, and doe become so many liuely testi­monies to the world, of the generall great resurrection of all bodies, at the last day. Sixtly, doe we not see, in the spring, how that from a dead & dry tree leaues proceed and sprout forth, by a kinde of resurrection? And doe wee not see the same tree to beare further fruit, and to be adorned with a [...] [Page 334] [...] [Page 335] [Page 333]new rinde, as it were, fresh and beau­tifull skin? do wee not fee in a small seede a tall and great tree? is that, which is sowne quickened except it die? 1. Cor. 15.36. Doe not our Med­dowes, pastures, and pleasant gardens which in the winter appeare dead, without all beautie, returne, with the returne of the Sunne, to their former full life and glorie? This winter is our death: and this spring our rising from death to life. Seuenthly, the swallowes, wormes, and flies which lie dead all winter, doe with the returne of the Sunne, and comming of Summer, re­ceiue a new life. Now, shall the force of this earthly Sun, worke so in birds and wormes; and shall the Sunne of righteousnesse be lesse able to giue life then the sunne of the heauens. And if it was an easie thing with God at first, to make man of nothing: is it a lesse easie thing with him to make him a­gaine, though he be as nothing, see­ing hee is not meerely nothing, but nothing out of that, which was be­fore? Before we were borne, where [Page 337]was our forme and matter? Yet wee feee to what bignesse wee are come, and what forme wee haue, and what being. Where was the seede of Leui, when (to speake as the Scriptures do) hee was in the loines of Abraham his great grand-father? Heb. 7.20. Many alterations, corruptions, and changes came between, yet God purposed that Leui should be so borne, that is of the feede of Abraham, and not all the cor­ruptions that came betweene, could alter his purpose. Lastly, all the resur­rections that we reade of in the Scrip­tures of the old and new testament, as of the Shunamites sonne. 2. Kin. 4.33. Of the body that was cast into the Prophets graue, 2. King 13.21. of La­zarus, Ioh. 11.43. of Iairus daughter, Mat. 9.25. yea, of the bright Sunne himself, and of many Saints with him, Mat. 27.52.53. are as so many pledges to vs of the resurrection that shal be of all dead bodies at Christs comming.

But must all bodies bee raised? O then, let vs so prepare for death by a good life, that the day of our resurre­ction [Page 338]may bee a day of refreshing to vs from the Lord. Act. 3.19. When the wicked (as seede that rotteth in the earth which God doth not blesse) shall arise without comfort, let vs endeuor to lie downe in that fauour of God, wherein who so falleth a sleep, shal out of the same be sure to awake comfor­tably and ioifully, hauing no more woe nor sorrow. And as Christ is the first fruits of them that sleepe, 1. Cor. 15.20. there resurrection beeing yet in the blade and greene eare, and their bodies at rest in their graues, as it were beds of peace, in which they sleepe quietly till he shal raise them, who rai­seth the Sunne daily from his den: So, let vs so liue in Christ by our good consciences, that when the night shall come, that night, or hour in the night, whereof our Sauiour spake, when hee said; the night commeth when no man can worke, Ioh. 9.4. we may goe down peaceably to our sepulchers, as into our beds, with confidence to stand be­fore God in the resurrection of the iust. The day will come (let vs thinke [Page 339]of it earnestly) when we must meete the Lord face to face. It is good there­fore to meete him heere in his word, and in our honest conuersation, see­king the things aboue, Col. 3.1. that when we shall goe forth to meet him with the Virgins, that had oile in their lampes, and store of oile, that is grace in their hearts, wee may not bee asha­med. Math. 25.1.10. If we will attaine to the resurrection of the iust; we must begin it here in the New birth of a Christian, and new life of one that is so borne. For as in the first birth, man is brought forth, consisting of soul and body: so in this second of our spiritu­all resurrection, wee must haue a new soule and bodie, as it were new hea­uen and earth created in vs. Of flesh we must be made spirit; and of fleshly, di­uine; so wee may comfortably looke for the last resurrection, or our parts in it: a day that sweeteneth more then sugar, the crosses and miseries of our hard life here. The comfortable day of the Saints: and Christs glorious and welcome day, after which he will [Page 340]raigne in the middes of the people for euer.

Againe, shall the iudgement be of all men good and bad? then it concer­neth vs all, if we meane to receiue from Christ the Iudge, a comfortable sentence in that day, to looke well to our estate and matters here, that we bring a good cause, and the witnesse of a good conscience to that iudge­ment seat. He that hath a matter to be heard before some earthly Iudge, and vpon some certaine day, will, at the time and about the day appointed, be in some good readinesse. That is: He will bring his sufficient counsell to the barre, be sure that his matter be good, and eu [...]dence without excepti­on, haue his witnesses to speake for him, and the truth of the cause to speake for it selfe. And, shall we negli­gently deale in so waighty an action, as that which must come to hearing before so great a Iudge of quicke and dead? The day is set: and we know not how suddenly it will come, and in how short time. Besides, the matter to [Page 341]be heard, concerneth not lands or goods, but life or death eternall. Christ is our onely Counsellour, or Aduocate in that court, our good deedes are our good euidence. The witnesses are the word that must iudge vs, and our owne consciences. And, shall we now despise the Son of God, and count his couenant a prophane thing? shall we crucifie, by our sinnes, Christ our Aduocate, and thinke to haue him on our side and part, or dreame that he will be for vs whom we haue crucified? should we not ra­ther kisse the Sonne with the kisse of our reconcilement to Christ, who must speake for vs, and be for vs, if euer we be saued? our good deedes are our best euidence: and shall we follow after vnrighteousnesse, doe bad deeds with greedinesse, and shew no good eui­dence why we should not be damned? our witnesses are the word and our owne consciences: and shall we make a mocke of the word, and not regard the witnesse of our conscience, whe­ther it be with vs or against vs? if we [Page 342]despise the Gospell, it cannot speake for vs, and if we goe against our con­science, it will surely be against vs. And should not man feare to bring a witnesse (specially in such a court) that will fearefully speake against him? Let vs (therefore) endeuour, by ma­king much of the word, by preferring it to our chiefe ioy, by hearing it dili­gently, by being moulded in it, and fa­shioned like vnto it, to get one wit­nesse for vs, that is more worth, then all the pleasures and profits of sinne, that wretched men so admire. And, for the waies of our heart, and actions of our life, let vs so approue them to God, who will giue an vpright sen­tence vpon them, and vpon vs for them, and doe them in such an integri­ty before God, and innocencie before men, when we either deale with God, or haue dealing with our Neighbor, that wee may haue two witnesses clearely for vs in that great day of hea­ring.

Lastly, Ʋse 3 if all matters and persons must be iudged by Christ; they are [Page 343]here reproued, who take from God his seat, and iudge their brother, that is, iudge him to condemnation. For, this Christ hath forbidden who is Iudg. Math. 7 1. And the Apostle Saint Paul would not haue vs thus to iudge our brother, giuing this for a reason: for, we must all appeare before the iudgement seate of Christ. Rom. 14.10. as if he should haue said: by iudging in this manne [...] we would seeme to step be­fore God, and to preuent his sentence, exposing our brother, with great wrong, to a double iudgement, one, which we pronounce, another, which Christ will giue at the last day. So our brother shall be twice iudged, once by vs who are vsurpers, and againe by Christ who is Iudge indeed, or, by such manner iudgement, we argue Gods righteous iudgement of insuf­ficiencie, and iudgement seat of cor­ruption, and so wrong the Lord, and not only our brother when we so iudg him. But though rash iudgement be forbidden, yet all iudgement is not. For, the Iudge may censure a fault, [Page 344]that deserueth death, with death, and may condemne a malefactor to the gallowes, whom he may not condemn to hell. The Minister may censure faults by the doome of the word of God, and by ecclesiasticall correction. Nay, the priuate man may iudge a wicked person by his life, so farre as he may know him by it, and iudge him by the word, though he may not iudge him to hell, nor iudge him before the time. 1. Cor. 4.5. we may iudge the tree by the fruit, because by the fruit we may know it. Math. 12.33, and so, as farre as we know we may speake, so we speake charitably and wisely of our brother, we may not iudge of the tree by the sappe: neither may we iudge our brothers heart, but must leaue that to his iudgment seat who knoweth it, and the secretest walkes of it. Neither is rash iudgement onely here forbid­den, but much more all lying iudge­ment, as to say, a man doth euill when he doth well, or, when he doth euill, to say he doth worse then hee doth. When a thing is doubtfull to take it [Page 345]in the worst part, and when it is plaine to obscure it. This meteth (also) with a kind of people who blow abroad (vn­charitably) the faults which they should couer, and haue their tongues alwaies vpon their neighbours sores, setting their small faults vpon tenters, and great vpon the stage of the wide world. But the time that such spend in censuring of others, they should be­stow in amending of themselues, re­membring that they haue a Iudge, and that, that Iudge is the Lord, who is full of eyes, and lacketh not power to thrust into hell all such vsurping Iud­ges, who speake cruelly and without respect, either of their owne frailtie or their brothers amendment. But more of this in the place thereof, here­after. Here (also) they are reproued, who giue a fauourable sentence, not so much vpon euill doers, as vpon their euill deedes, calling their euill good. Esa. 5.20. For, these doe not onlie preuent, but flatly crosse Christs righteous iudgement. Of these saith Salomon: He that iustifieth the wicked, and he that [Page 346]condemneth the iust, euen they both are an abhomination to the Lord. And let them consider this, who will be sure to speake for, or to speake well of a wick­ed person, or excuse him in his bold­nesse with a lying tongue. Men may commend such as charitable, but God will condemne them as vnrighteous: they may bee welcome to men, but they are an abhomination to God. You will say: Christians must iudge charitably. Charitably, I grant, but not falsely. Charitie must neither bee too quicksighted, nor blind. And here wise iudgement is not forbidden, but rash iudgement. So much for the ge­neral end of Christs second comming, the particular followeth.

And to rebuke all the vngodly among them, &c.] The particular end of Christs comming concerneth the vn­godly among men: and that is to re­buke them to damnation, and to set their doings in his angry counte­nance. Where the Apostle setteth down two things; as the forme of iudgement in the word rebuke or conuince, and [Page 347] [...]ow farre it exceedeth in the letter, he speaketh of the persons who, and the matters where of they shall be iudged. The forme is by a iudgement of rebuke or conuiction, wherein the Lord will proceede against all vngodly persons seuerely and terribly by his word and their owne consciences. For God re­buketh two waies, either in mercy when he correcteth his children. Ha [...]. 3.2. or in iustice without mercie, when he destroyeth his enemies. Psal. 6.1. Of the latter it is meant, where it is said, that the Lord will rebuke all the vn­godly among men, as if it had beene said; he wil rebuke them to a perpetu­all destruction, or poure out his furie vpon them. The doctrine here taught is: The day of Christs comming a­gainst his enemies will be intollerable and full of wrath. So the word shew­eth whereby the Apostle doth expresse their igtollerable iudgement to come. For, he saith, the Lord, will rebuke. Mea­ning, that in his iudgement of rebuke, he will reproue them by the booke of theirown wicked hearts, which shall [Page 348]be so touched (as it were opened) eue­rie leafe of it, and worke in it, that all shall come forth, Apoc 20.12. and they shall bee able to deny nothing, that shall bee obiected against them: and being thus laid open in their own con­sciences, he will presently execute his fierce anger vpon them by punishing them with hell fire. Esay the Prophet saith, speaking of the Lords comming to iudgment against vngodly men, that he will stretch out his hand as one that swimmeth; his meaning is, His iudge­ment shall so extend to them all, that no one shall escape it. Esay 25.11. Yea, as an ouerflowing riuer, so shall it be, and shall goe ouer all their bankes, and with such force break into their soules that they shall bee able no more to a­uoide this destruction of fire, then the old world could that of the floud. Esay 8.7.8. Now, will not this be an intollerable iudgement, that thus shal single out euery vngodly sinner, as it were by the Pole, to perishment? It shall not be auoided, and it cannot be abidden: so terrible to all the Lords [Page 349]enemies, shall the Lords comming be. But this is set downe more fully by Saint Mathew, where shewing how Christ, in his last iudgement, shall se­perate his own people from strangers, as a Shepheard separateth the sheepe from the goates; he saith, he will call to saluation the righteous, whom (therefore) hee will set on the right hand of his fauour; but for the wicked, whom (therefore) he will set, as on his left hand, before the face of his rebuke in all their sinnes, hee will, in the chi­ding voice of that his last iudgement, send them from his own comfortable presence, to haue company with the Diuell & his Angels of darknes in the lowest hels. The words are: Depart from me ye cursed into euerlasting fire, which is prepared for the Diuell and his Angels. Math. 25.41. One writing vpon these words, doth thus amplifie, As if the damned should say: Lord let vs be in thy presence, though vnwor­thy to sit downe vpon seates in thy kingdome. No, saith the Lord, but de­part from me, that is, out of my sight [Page 350]and presence for euer. Yet, say the dam­ned, if thou put vs out of thy sight, blesse vs before we goe. Gen. 27.38. No, saith the Lord, but depart yee cursed. And must wee goe with a curse, say the damned? yet send vs into some place of ease and comfort. No, saith the Lord, but goe into a lake of fire. Yet let this fire haue an end might the dam­ned say, No saith the Lord, but goe in­to euerlasting fire. If wee must depart into euerlasting fire, might the dam­ned say, yet, let vs haue some good company there. No, saith the Lord, but goe into euerlasting fire, which is pre­pared for the Diuell and his Angels, ha­uing the Prince of Diuels for your King, and the rest of the Diuels for your companions. And thus, after this second Noah, hath blessed the seed of the righteous, as is said before in this Chapter: vers. 34. he will curse all the Chams of the earth: Gen. 9.24. And now, that the blessing is past, which, not Iacob alone, but the seede of Iacob hath gotten; though they would say with Esau, yet blesse vs, euen [Page 351]vs also, before we goe hence; they shal heare, not from Isaac, but from him that is iudge in the clouds, who ha­uing made an end of blessing, shall say: Iacob haue I blessed, and hee shall be blessed, the godly are with me, and shall euer remaine with mee, but for you the workers of iniquitie, Depart from mee, I know you not. Gen. 27.30.33.38. Mat. 7.23. It is a plague of all plagues, and the very bottome of the viall of Gods wrath, to bee separated from Christ. For, as in the presence of God is the fulnesse of all ioy: Ps. 16.11. So to depart from the Lord, is the per­fection of all miserie. Absalon could say; Let mee see the Kings face, and if there bee any trespasse in mee, let him kill me. 2. Sa. 14.32. His meaning was, rather let me not liue, then liue in dis­grace, an exile from my fathers court and fauour. And what will the wicked say, who must in this rebuke of their euerlasting banishment, from the face and saluation of Christ, depart, neuer to returne? And if the comming of the Sunne to a place, promise ioy, and [Page 352]the againe departing of it from the same place, cause sorrow and darke­nesse: what ioy must needs be lacking, and sorrow abound, where the Sunne and God of saluation, shall neuer in the sunne-shine of his presence, bee seene any more? Where shall be no gleames of fauour, but darke tempests of iustice, raining snares vpon all the wofull inhabitants of the earth? And yet this punishment is not all, though insufferable. For, the damned Cains of hell, shall not onely haue this cur­sed marke set vpon them, to goe from the presence of the Lord; Gen 4.16. but shall dwell for euer in the Tophet of damnation, Esay 30.33. where be­sides their not endurable pain of losse, they shall haue inflicted vpon them paines of sense that are intolerable. For, spirituall Tophet is a place, wher­in is fire, and much burning. Our or­dinarie fire, the hottest we make, and greatest we kindle, is but as painted fire, to this fire indeede. Yet a man would not be in it, one quarter of an houre to gaine the world. How much [Page 353]then and itolerably shall the wick­ed suffer, who shalbe tormented in this fierce fire, not a quarter of an houre or yeare only, but yeares vppon yeares, yea millions of yeares, world with­out end? or, if a little disease and that but in one part onely, so troubled vs lying vpon a soft bed: How shall we abide the rebuke of the Lord in all the parts of our body and tender pow­ers of our mind, and not vppon our pallats of ease but beds of glowing fire? The rage of the fiercest enimy may be qualified, or if it might not, yet he shall perish, and his wrath with him. But in this large winepresse of the Lords indignation, the worme dieth not and Gods anger endureth for euer as himselfe is eternal. The couenant that God hath made with the day and night shall be broken. But his iudg­ment of rebuke is inuiolable. They, whom he condemneth shall bee euer damned, and whom he sendeth to hel, shall neuer returne.

Some doe (here)idly aske how fire can euer burne the flesh of the damned [Page 354]and neuer consume it? To this Ian­swere, materiall fire cannot, but this fire appointed so to doe by the po­were and will of the Creator, shall. The bush that Moses saw in the fire, burned and consumed not: Exod. 3.2. And it is saide of the Salamander, that shee li­ueth in the fire and is not burnt. So why may not these bushes of the curse ordained to burning, and hellish Sala­manders iudged to perpertuall fire be, day and night, tormented in a fornace of intollerable heat, and yet their flesh neuer be diminished, nor their bodie consumed in those flames? Some are curious to know what man­ner fire that shall be, Quest. that is able to burne vpon, not the bodies onely, but soules of damned wretches? To this curious question I only answere. Answ. God knoweth. And let vs, who haue the hope of the Saints, endeuour, rather neuer to feele it then to know it. For, as when a mans house is on fire, we stand not to enquire how it came, but doe our best to quench it: so, it should be our wisdome, hearing that the [Page 355]Lord will rebuke the world with fire, and sinners with hell fire, rather to quench the matter of it in our so ma­ny increasings against God, by the meanes of sinne that dwelleth in vs, and to take from it the wood-pile that fedeth it, then curiously to dispute or search how fire can fasten vpon a spirituall substance and with what kind of burning. Thus haue we show­ed that the Lords comming, at the last day, shalbe a putting of the wicked frō God, and a putting of them into hell, where they shall be tormented day and night for euer: and that (therefore) it will be a day to all vngodly men of intolerable wrath from God, and vex­ation from the effects of his comming. The reasons. All things which (then) they shall see and feele shall be, if any thing may be terrible, most terrible. They shall see and feele sinne on their right hand, and Satan on their left hell vnder their feet, and an angry Iudge aboue their head, the world full of de­struction without, and a worme gnaw­ing the heart within. Or, to speake, [Page 356]as Anselme. one, (sometimes) fearefully spake. Aboue them, shall be their Iudge of­fended with them for their wicked­nesse: beneath them, hell open and that burning furnace wide gaping to receiue them: on the right hand, their sinnes accusing them: on the left hand fierce diuels ready to execute this wrathfull sentence of the Lords re­buke vpon them: within them, their conscience gnawing: without them all damned soules bewailing: on eue­rie side, the world burning. Be not these sights terrible? and will not these things worke terribly? Second­ly, the wrath of a Lyon is terrible. Am. 3.8. what then, when the Lord shall roare from heauen, and giue forth his voice, and that a glorious voice? who will not (then) be afraid? or, if the wrath of a King, that is, if a Kings an­ger or fire, iust kindled, burne to death vpon the offendours: for Salomon saith, The wrath of a King is as messengers of death. Prou. 16.14, how terrible to e­ternall death, shall the Lords anger be, prouoked by sinners? how insuffera­ble [Page 357]to all those, who haue by rebelli­ous wickednesse offended him? If the King passe sentence, who will denie execution? For, where the word of the King is (saith the Preacher) there is power. Eccles. 8.4. And yet the King may command where the Subiect will not see done: as when Saul would haue put Ionathan to death, and the people would not let him die. 1. Sam. 14.44.45. But if God once passe sen­tence, who will stop it? nay, who will not be readie, both good and bad An­gels, to execute it? If Gods wrath be to be feared in man: how fearefull is that wrath, in the God of wrath? Da­uid saith, if his wrath be kindled but a little, blessed are they that trust in him: then, when it is all on fire, how misera­ble are they, who hauing trusted in themselues and prouoked him, can haue no hope from him, nor comfort from his comming? Thirdly, the signes that shall keepe company with, or be ioined to the comming of the sonne of man to iudgement; as the darkning of the Sunne and Moone, the roaring [Page 358]of the Sea and waters, not by an ordi­nary but strange vnquietnesse, the fai­ling of mens hearts, the generall pal­sey or shaking disposition, that shall be in all the heauenly powers, which shall be so violent, and with such per­turbations of all lights and elements; that the starres shall fall, that is, shall seeme to fall from heauen, and the signe of the Sonne of Man, which I take to be the burning of the high heauens and this lower earth, which, at the instant of his comming shall be set on fire; these and the like signes, (not of peace, but of warre to the world, and not of fauour, but of great wrath to sinners) how can they but pierce with feare all such as shal come before the Lord, in their sinnes with­out repentance, at this day? If the winds keepe vs in some awe when they be high and loud, and if we feare the sea when it is but a little mooued: if euerie sudden noise and cracke at mignight fright vs, and if the thunder make vs afraid; what shall their feare be, and how great the confusion of [Page 359]their faces, who shall stand in no faith, and therefore with no boldnesse be­fore the Sonne of God, when all these matters of intolerable feare shall come together, and meete vpon the (then)firie stage of this world, and be ready to execute, in their fiercest wrath and greatest power, the law and will of their most excellent Crea­tor against all faithlesse reprobates? Fourthly, this will be a day, not of mer­cie, but of rebuke to all Gods ene­mies, and therefore intolerable to such. For, if the Lord doe straitly marke what is done amisse, who shall abide it? Psal. 130.3.

An admonition, Vse 1 seeing it shall be thus to all the enemies of Christ, pre­sently to make our peace with Him while we are in the way. Mat. 5.25. Our Sauiour doth exhort all the faithfull to this wisdome by the example of a King, going to warre, who being wise, confidereth if hee be able with tenne thousand, to meere him that commeth against him with twenty thousand: or if he be not, will send an ambassage, and [Page 360]desire conditions of peace. Luc. 14.31.32. Haue we our ten thousands to incoun­ter with Christ, who commeth, that is, will come with thousands of his Saints, to giue iudgement vpon all men? Surely, as the men of Samaria reasoned concerning Iohn; two Kings could not stand before him, how then shal we stand? 2. King. 10.4. so we may more truly and better say concerning Christ: not two Kings, but not all the Kings of the earth, though they banded themselues, and assembled in troupes against him, could (yet) euer preuaile, or stand before the fierce wrath of his comming. Psal. 2.2.4.9. and shall we (poore wormes,) when Christ will come to rebuke sinners, thinke to a­bide or stand against the chiding voice of his iudgement, so intolerable and righteous? therefore yeeld we must, or be broken in peeces. Should we not therefore, while this King is (I cannot say a great way off, for he may be nee­ter then we are aware) but in his way yet toward vs by his singular patience, send forth an ambassage of humble [Page 361]supplication and teares, and present amendment of life, desiring peace and that he would not turne against vs, but to vs in mercy, that we may be saued? Therefore while our feet are at libertie, and before wee bee bound hand and foot, let vs runne the way of the Lords commandements: & while we haue tongues, and before we be­come speechlesse, Mat. 22.12. let vs vse our tongues well, and not suffer our mouthes to sinne: and while we haue hands, and before our hands fall from our arme, and arme rot from our shoulder, let vs worke with our hands, the thing that is good, Ephes. 4.28. and procure things that bee honest in the sight of all men: and while wee haue breath, & before God stop our breath, let breath and all praise the Lord: and while we haue eares, and before our eares, these daughters of singing, bee abased, Eccles. 12.4. let vs lift vp our eares to the word, and not vnto vani­tie. For, if (here) we stop our eares a­gainst the trumpet of the Gospell, we shall heare to our griefe, the trumpet [Page 362]of the last iudgement, which, whether wee sleepe in the ayre, or fire, or sea, or holes of the earth, will awake vs. Some, nay many, like some players at the game of cardes, who (though the night be farre spent) will not giue o­uer till their candle faile them, will not leaue off to doe wickedly, till the can­dle, that Iob speaketh of, bee put out. And some flatter themselues with an imagination of a longer day then God hath set vnto them, or perhaps to the world, for the last houre thereof. But let such know, that thogh the day of iudgement were far of, yet the day and houre of euery mans particular iudgement in death, cannot be; it be­ing a common and true saying: to day a man, to morrow none. And for the day of the generall death of this lan­guishing world, he that wisely con­sidereth the waines and declinings that haue been found in it within these few yeares, and (how like a woman with child, which hath many panges & fits before the throwes of her great labour come) it is now in paine till [Page 363]it be deliuered, hauing much complai­ned in those signes and alterations that are gone before; I say, hee that well obserueth, to the true purpose of his saluation, these & such like throws, or rather downe throwes of things, in the womb of this old and sickly world so neare to the trauell, and time of her appointed end by fire, cannot but say that it cannot continue long, and that the Lord will come shortly among vs. When wee see a man, in whose face wearing age hath many wrinckles, and deepe surrowes, we say, This man can not liue long: so when we see the fur­rowes of old age to appeare and bee manifest, in so many wastes and con­sumptions, as this feeble world is en­tred into, why doe we not see that the death of it is neare? More particu­larly and specially, as there is no grea­ter signe that a man is drawing towards death, then that hee is al­way catching at the sheetes and blan­kets, and alway snatching and pul­ling at somewhat: so, seeing that eue­rie one catcheth what hee can in this [Page 364]griple and couetous age, and seeing that there is so insatiable a minde of hauing, in all conditions and callings of people now, it is a sure signe to the heart of a wiseman, that this world is sicke vnto death, and so, as it cannot hold out long. And if there be no grea­ter signe of death, then that the bodie is so cold, that no heate will come vn­to it; surely the cold charitie of the world, mens no zeale to religion, our nullitie of faith, or poore growth in faith, insomuch as Sermons are seldom heard, or with small amendment, can not but testifie that the world it selfe came to be of no long life. And if for should it not much concerne vs with­out putting off, presently to turne vn­to God, presently to repent and be­leeue the Gospell, and presently to enter into, and keepe the way of truth and vertue, which are so seldome birds in our dayes?

A terrour to all the enemies of Christ, Vse 2 who wil not haue him to raigne ouer them. For, now the Kings writs come forth for the execution of all vn­godly [Page 365]men, and of such he will say, at his second comming, bring them hither, and slay them before mee. Luk. 19.27. Then shall Kings be bound in chaines, and the Nobles (that would not be lin­ked to Christ) in linkes of yron, till the appointed vengeance come. And when that time is come; the King will say: Executioners, doe your offices. Bind these Kings, and these great men: binde them hand and foote, that they may neither defend themselues nor flye; and cast them into vtter dark­nesse, that if they would flye, they may not know whether to flye in the darke. Mat. 22.13. They haue had their time, and this is mine. Men durst not rebuke them, but I will rebuke them in iudgement. And not them onely, but all the vngodly of the earth. This is my great day, wherein I will burne with the fire of rebuke, and perpetuall torment, with the intolerable fire of hell all mine enemies. Thus Christ will rebuke all the vngodly among men, when hee sendeth the damned to their owne place. At his comming, & when [Page 366]hee shall put on these garments of re­buke, hee will sharpely reproue the world, with a fire burning before him? At mignight shal a cry be made by the voice of an Angell, and trumpet of God. Mat. 15 6. Now, canst thou heare a sudden and long crie of fire, fire, at midnight, and not be afraid? Thou wilt be worse afraid, if the fire shall be in thine own house: and worse then that, if it shall burne in the timber, and along the floore of thy bed chamber. But the vn­godly shal suddenly and wofully heare a greater cry, and cry of greater feare. For, the fire of hell, and not the bare crie of fire, shall be in their eares, and begin to kindle in their bodies, at their first rising out of their graues. They shall see heauen and earth burning be­fore their eyes, and the chambers of their graues all on a fire. They shall see the fire about them, and flames of e­uer-burning fire ready to enter into them, to torment them day and night. So terrible shall this day of rebuke be to sinners and vngodly men. And shall not the expectation of all this make the [Page 367]vnrighteous to melt with feare? If the downefall of two or three houses can giue such a cracke: what a terrible cracke and great burst will the hea­uens, aire, sea, and all the elements, with all the buildings and houses of this large and great frame, make when they shall (all) runne togither like a scroule in the fire? Therefore, if wee would not haue this cry, at midnight to condemne vs, let vs now in this mid-day of the Gospell, heare, to o­bedience, the cry of the word, that we may liue. If we would haue a comfor­table rising, let vs goe to our beds, that is graues, in the peace of faith and a good conscience. And if we would not feare hereafter, let vs feare now; and now be Saints, if we meane to be as the Saints then, that is, at that great day of Christs comming. So much for the forme of the last iudgement, the per­sons to whom it extendeth, follow.

All the vngodly among them, &c.] The persons, who shall be rebuked in iudgement, are the vngodlie: yea, all the vngodly, none excepted. By this [Page 368]propertie of vngodlinesse, and by these persons who are called vngodly, the Apostle vnderstandeth impenat [...] wickednesse, and the impenitent wic­ked against God, and the people of God, who shall rise to damnation. Vn­godlinesse is a sinne directly against God, and vngodly men are fighters a­against him. Either their thoughts are, that their is no God. Ps. 10.4. or, if they beleeue a God, yet they denie his pro­uidence, and distinguish of his pre­sence: they make an idol of his mercy, and a sport of his iustice. Or, if they confesse that God is Ruler, yet they will not confesse his rule by his word. Iob 21.14. nor worship him as he hath commanded, but as they (themselues) thinke good. They neither pray for their necessities, nor giue thanks for their receipts. Iob. 21.15. They loue not the Lord, and they abhorre his inheri­tance: they make much of his enemies, and smite downe his people, liuing as if there were no God, nor iudgement to come, Ps. 44.5. These are vngodly men, and against these this iudgement of [Page 369]rebuke is threatned. Doctr. From whence we learne, That God will not iustifie the wicked, though he beare with them, nor count them innocent, though he suffer them long. When the Lord stood before Moses, and pro­claimed his name before him, he spea­keth of his mercie, grace, and slownes to wrath, yet with a reseruation and prouiso of taking his iustice vnto him when he seeth time: for, he addeth, that all this shall not make the wicked innocent, as if he had said, Indeed I am slow to anger, but iust in my anger, to all those, who shall abuse these graces of my patience, mercie, and fauour to sinners. Exod. 34, 6.7. When the ha­ters of God, and they who cast his words behind them powred out them­selues to all vngodlinesse, and vnrigh­teousnesse, the Lord held his tongue, that is, seemed not to dislike so great disorder, and excesse of wickednesse in vngodly men: therefore they thought that he was like to them, and liked [...] sinne as well as they; that he toke plea­sure in wickednesse, and would neuer [Page 370]punish those that did wickedly. But God assureth them that all is contra­rie, telling them that he will reproue them as here, and draw forth his hand to punish them as in a day of rebuke, and make them ashamed of all their sinnes, that he will bring in order be­fore them, and as they committed them before him, not sparing any Psal. 50.21. The sinner (saith Sa­lomon) doth euill an hundred times: that is, makes no end, and keepes no measure, in sinning, because God prolongeth his daies, or, is patient, not cutting him off so soone as hee hath done wickedly. But though God beare neuer so long, presume neuer so much, it shall not be well to him, or it shall be farre other­wise with him at the last. For, as the shadow that flyeth away, so shall hee post to his graue and his soule flye to destruction. Eccles. 8.12.13. The rea­sons. If God should euer iustifie the sinner, it were either because hee did want power to punish him, or instice to punish sinne. But neither is lacking [Page 371]to God, who for power is almightie, and for zeale against sinne, of pure eyes that cannot see euill. Habac. 1.13. That is, cannot abide it. Secondly, if God should beare euer with sinners; men would thinke that God delighted in them, or made some reckoning of them. The godly would be discoura­ged from doing good, and the wicked incouraged to doe euill. Thirdly, so, God should condemne the generation of the righteous. For, he that iustifyeth the wicked condemneth the iust. A man cannot take an euill mans part, but he must by taking part with the euil, take part against the good. Esay 5.23. Fourthly, Gods law condemneth the wicked; Now shall his law condemne them: and will hee cleere them? Or shall his word send them to executi­on: and will hee saue them from the hand of the Executioner? Fiftly, this were to bring sin into credit. For, the Magistrat that wil not punish sin, doth countenance sinne. And shall we think that hee who perfectly hateth euill, a [...] good men hate it, but imperfectly, will [...] [Page 370] [...] [Page 371] [Page 372]grace either it or the doers of it? Last­ly, the word euery way threatneth fin­ners: and therefore if God should for euer spare them, the word should not be true.

Will not God iustifie sinners? Vse 1 then, men must not, and good men will not. For this is a fault essentiall in the Diuell and his seede. But Gods chil­dren will striue to bee like God, and vnlike the Diuell. Of this somewhat was spoken before, the last doctrine but one, and third vse. And it would bee well considered of those flatterers who palpably iustifie the wicked, say­ing, they doe well when they doe euill, & that they offend pardonably, when their offence is intolerable. Magistrat [...] also, that are too sparing to malefa­ctors, are here admonished not to keep still in sheath the sword of punishment for euil deeds, which they should draw vpon offendours. For, this were to in­courag [...] not to reforme them, or to [...], and let the disease [...].

[...] to Christians, Ʋse 2 to de­ny [Page 373]vngodlinesse, and to exercise them­selues vnto godlinesse, and the duties thereof, that they may escape this sen­tence of the rebuke of vngodly men. so much the grace of God, that (name­ly) which hath appeared in our saluati­on, teacheth vs. Tit. 2.11. Where the A­postles meaning is, that we should for­beare, not onely palpable Atheisme, of an vngodly life in Christianitie: and that we should au [...]ide not onely the vngodlinesse of despising God openly, but the dissembling vngodlinesse of seruing him negligently. Some will beleeue that what God hath promised, in mercie to his people shall bee done, who will not beleeue that what the same God hath threatned in iustice, to sinners, shall be performed. This is o­pen vngodlinesse. So, when we heare men say, it were no [...] i [...] there were on more going [...] seeing there is no more follo [...]: this (like­wise) is a speech of [...]. For, did euer any grow [...] sit­ting by the fire, or more [...] ea­ting of good meate? So me will [...]eare [Page 374]the word, who yet despise him that tea­cheth it. But how can this be lesse then a maine effect of vngodlinesse, seeing that he who despiseth the teacher, des­piseth God? Luc. 10.16. Some thinke if they frequent the assemblie with those foolish virgins, that went out to meet the Bridegroom, Mat. 25.1, or if they be at Church, though they heare not at the Church, and come to praier, though carelesse how to pray, and receiue the Sacrament, though not Christ by faith in the Sacrament, that their comming hither, and being here is sufficient. But he that resteth in these formes, going no further, is an vngodly man. Some haue a forme of godlinesse and denie the power thereof, who weare Christ in their mouths, and haue not tasted of him in their hearts. Some haue a polygamie of husbands, their old hus­band the world is not dead, and they will be married to Christ, seruing God and ritches: or, they are not diuorced from the flesh, and they will marrie with the Spirit, seeming spirituall and seruing sinne. These and such like, are [Page 375]the vngodly men, whom without re­pentance, God will iudge. It must be our care (therefore) not to walke in their waies, and to decline their paths. For, their waies are contrarie to wis­doms waies, of which it is said: Her waies are waies of pleasure, and all her paths prosperity. Pro. 3.17. Indeed, there is a way that seemeth right to a man, the issues wherof are the waies of death. Prou. 16.25. And so, the broad and easie way to death and hell, seemeth to haue much pleasure in it in the con­ceipt of worldlings. But so many as feare the Lord, will refraine their foot from such waies. And, seeing they onely shall stand in iudgement who take hold of the waies of life, walking with God, let vs keep the waies of iudge­ment, and walke vprightly, that the Lord may be our shield for euer. Prou. 2.7.8.

A reproofe of the worlds errour, Vse 3 which thinketh that they onely are the happie men, who liue in all plea­sures and peace here. But such (for the most part) serue not the Lord Iesus but their owne bellies. Rom 16.18. and [Page 376]are sure to be damned; being as Oxen that are made fat in the best pasture, and therefore ready for the slaughter­house euery day. And is there any happinesse in this, or matter that we should enuie? Ps. 37.1.2. Say, there were no knots in their death. Ps. 73.4. and that the web of their life should runne in an euen threed without any breakings, concerning these outward things, euen from their cradles to their graues, (though this be rather in o­pinion so, then so indeed:) yet after this commeth the iudgement. Eccles. 11.9; and when they come downe, who now are on horsebacke in their ruffe, against Christ and christians, their fall shall be great; not to conuersion with Saul. Act. 9.4.6. but into hell with all that forget God. God will rebuke them, and (suddenly) they shall be cut off in iudgement: their beauty shall consume when they goe from house to graue, Ps. 49.14. Is there any happi­nesse in this? or can a man be happie for this? And yet the life, that these wretched men haue here, is not altoge­ther [Page 377]so without twitches of sorrow, as we thinke. For, when we suppose them most happie in their goods, and most pleasant in their daies, perhaps e­uen then, there is a most bitter remem­brance of death within. Euen, in laugh­ing (saith Salomon speaking of the wic­ked) the heart is sorrowfull. Prou. 14.13. His meaning is, when you thinke them most merrie and past bitternes, there are gripes of feare in their plea­sures, and sorrow of heart in all their mirth. Faine would they cast out feare, sometime with one pastime, sometme with another: but it will not goe out; and though they would cast it out as out of a Cannon, it will re­turne to vexe them. Thus there is no peace to the wicked. Esa. 57.21. nor sound ioy in the wicked, and what is it (then) that we thinke to be so full of pleasure in a life so vnpleasant, tor­mented with the guilt of an euill con­science, that like an vlcer in the body, will put those to great anguish that are pursued of it in the middes of their feasting, and not cease to torment [Page 378]them day and night, though wrapped vpwith neuer so great brauery? But, this is the very case of some of those whose life we thinke to be so happie, and condition of life so without knot. So much for the persons that shall be rebuked; the things, for which, follow.

Of all their wicked deeds which they haue vngodlily committed.] The matters about which the sessions of the last day shall be holden, by Christ with all wicked sinners, concerne their deeds and speeches, according to which, or the euidence of which, they shall be reproued of him at his com­ming. Their deeds are to be said vn­godlily committed, that is, done a­gainst the law of God, in the first and second table. For, euery sinne (though it be done directly against man) yet hath a kind of defect, and withdraw­ing from God. And for the manner of committing them: it is not said that they were sinnes of infirmitie or accident, but sinnes done after an vn­godly manner, or, to render it by the [Page 379]aduerbe, as here, vngodlily, or sinnes, not weakely, but wickedlie commit­ted, and not vpon occasion but of pur­pose: that is, from an vnrepentant heart, and mind addicted to vngodli­nesse. The Apostles meaning is, that they doe not euill vnwillingly but gladly, nor against their mind, but pur­posely, nor sometimes of weaknesse, but continuallie, or, that they are of the occupation of sinne, and follow it, as men doe their trades; and for this, they shall bee rebu­ked to damnation. Doctr. 1 The doctrine here taught is, That not simply the committing of vngodlinesse, but the committing of sinne vngodlily, bring­eth death: not our being in sinne, but our trading in it, will condemne vs. Indeed, to commit a sinne deserueth death, but to lie in sinne, bringeth it. So the Apostle Iohn is to be vnder­stood when he saith: He that commit­teth sinne is of the Diuell. 1. Ioh. 3.8. For, his meaning is, he, who giueth him­selfe ouer to sinne, in whom Christ ne­uer destroied sinne, cannot be the [Page 380]child of God, but of the Diuell, nor child of saluation, but of death. [...]inne destroied not Dauid, for he repented of it: but sinne destroied Saul, for he would not leaue it to the day of his death. If Iudas had repented for be­traying of Christ, as Peter did repent for denying of Christ, Iu­das had not perished more then did Peter. Iudas did cast to doe euill, Pe­ter was circumuented: therefore Pe­ter obtained mercie, Iudas died in his sinne. Sin therefore doth not principal­ly or so much condemn a wicked per­son, as his impenitencie in sinning, a greedinesse to commit sinne. For, a man may haue an infirmitie, and not die of it; and regenerate man may commit some sinnes, and not be dam­ned for them. Else why came Christ? Was it not to saue sinners, that is, re­pentant sinners? 1. Tim. 1.15. I speake not this, as if sinnes of infirmitie did deserue pardon. For, I haue said that euerie sinne (both of infirmitie and o­ther) deserueth death. Yea, sinnes of infirmitie in Gods children, deserue [Page 381]death, and are sinnes: but, by grace, they loose their power and condem­nation, Rom. 8.1. and so are, as they are accounted, not sinnes vnto death, but sinnes that shall not bee condemned, and his sinnes who shall not die. The reasons; All are sinners in Adam, and all haue sinne in them, that came from Adam: and therefore if sinne (simply) should condemne a man, no man should be saued. Secondly, a man may commit sinne, as the Apostle did, who said: the euill that I would not doe, that I doe. Rom. 7.19. But sinne so commit­ted is couered in mercie, that is, is ac­counted none: or is not imputed, that is, standeth not vpon the booke, and so goeth for no debt, and is made, by remission, no sinne. and if no sinne, by account, then none to condemnati­on. Further, wee are that in account that we are in affection: and hee is no sinner, who striueth to be none. Now, if no sinner in account, then no sinner vnto death. But it is so, with all Gods children, who are in sinne, as a Mal [...] ­factor in prison, that would gladly go [Page 382]out and cannot, that is, though they doe euill, they would & with all their hearts, would doe otherwise: and ther­fore in some, sinne doth not condemn, which in others, sinning vngodlily, that is, willingly, wilfully, & ordina­rily, is to condemnation. Thirdly, when Gods children fall out with their sinnes, which they euer doe, and doe by true repentance, God comes in with them: being in with them, they are no longer accounted enemies by him, but friends, and so their sinnes cannot hurt them. For, who shall lay a­ny thing to the charge of Gods chosen? Rom. 8.33. That is, who shall obiect a­ny thing against them that shall bee able to condemne them, or harme them? But this should not be, if the committing of sinne simply, should bring death. Ʋse 1

The vse of this point teacheth vs to distinguish betweene sinners, and to put difference, in sinnes committed by Gods elect and reprobates. For, the sinnes of Gods children are sinnes of infirmitie; so are not the sinnes of [Page 383]the wicked that bring death; and sinnes of infirmitie befall not grace­lesse sinners. The ordinarie drunkard, though hee call his sinne of drunken­nes his infirmitie, yet is it his inexcusa­ble sinne. And large couetousnesse is not an infirmitie, but sinne of idolatry in those that commit it. Raigning an­ger is a great iniquitie: so is the cu­stome of swearing. Buyers and sel­lers, who trade with lying, as they doe with wares, are obdurate sinners, not sinners of infirmitie. And they who so offend, let them repent quickly, or they shall beare their condemnation, whosoeuer they be. Gods children may fall into some of these sinnes, or all; yet, though they fall into them by infirmitie, they rise vp from them by repentance; but the wicked fall into them, and lie in them, and loue them. Againe, the sinne of wantonnesse is co­uered by sinners with a cloke of natu­rall infirmitie, and the wicked lend a sigge leafe of excuse to prankes of va­nitie in striplings and yong men. But the godly say with Dauid, Lord remem­ber [Page 384]not the dayes of my youth. Psal. 25. and the sinnes of my youth, they call not infirmities, but rebellions. If yong men dance, and colt, and ryot, and poure out themselues to all excesse, not onely on common dayes, but on the Lords day; cockering parents, and carnall masters will iustifie all the pro­fuse wickednesse and say, Youth must haue a time. But godly parents, will sa­crifice care for their children, with Iob, in such a case: Iob. 1.5. and religi­ous masters say for themselues & their seruants, with Iosua in a like matter: I, and my house will serue the Lord. Ios. 24.15. And if any such wickednesse be committed by their children, or any in their house, they wil not beare it with the vngodly, but bee against it with Dauid, Psal. 101.3.4.5.8. and protest a­gainst the doers of it with Nehemiah. Neh. 13.21. So for mispending of time: The wicked iustifie that vnthristinesse, the godly bewaile their losse of preci­ous time. The wicked say, how shall we passe the time? They cast to doe e­uill: the godly say, let vs redeeme the [Page 385]time, they are sorrie for the losse, and confesse it. And thus great difference is to be put betweene the fals of Gods children, and the breake neckes of the wicked, who fall into death.

A comfort to repentant sinners. Ʋse 2 For though their sinnes haue hurt them, their repentance may heale them. Ier. 18 8. Though they haue beene great sinners, as Saul and Manasses were: Yet if they bee repentant sinners, neither they nor their sinnes can change the new testament, that God will be mer­cifull to their sinnes, and blot out all their transgressions. Though their sinnes were many: the matter is not how many their sinnes are, but how penitent they be that are sinners; and the more they are, the greater is his mercie who hath forgiuen them. But is this for the worke of repentance? No, but because the repentant soule doth by faith apprehend Christ in his promises, and beleeue that vpon his true conuersion or comming home, God will receiue him, and the father welcome home his straying sonne. [Page 386] Luk 15.20.22.23. Quest. Some will say: My sinnes were committed vngodlily, Answ. and with purpose of heart. Say they were so: now that you are sorie for them, it is not iudged so: and your merci­full God will take you as you are, not as you haue beene. A repentant sinner you are: and as a repentant sinner, you shall haue mercie at Gods hands. One­ly look that your repentance be sound; so you may haue confidence for par­don, that God will bee mercifull to your vnrighteousnesse, and forgiue you your sinnes. Ezech. 18.21.22.23.32. Luc. 17.4. Though your conscience be full of wounds, the Lord who is your Surge­on, hath plaister inough of his tender mercie and long compassions to heale them. Though the debts you owe bee great summes, Gods mercie is not stinted to any number, and he that is infinite in his pardons, will as soone, and doth as graciously pardon many as few sinnes; yea, when the summe of them is growne to a great reckoning, and maine totall. And though, like a wretched subiect, you haue raised a­gainst [Page 387]Christ many commotions in his owne kingdome, yet the King of the Kings of Israel, is a mercifull King; and when you come to him with true submission, as Benhadads seruants did to the King of Israel, with signes of submission. 1. King. 20.31.32. he will be as readie to grant your pardon, as you to aske it.

Of all their vngodly deedes, &c.] Se­condly, where the vngodly shall be called to their answere for all that they haue done, we learne that all the deeds of the wicked shall be rebuked to damnation. So saith the Apostle S. Paul, where he sheweth, that in the day of wrath, the wicked shall be rewar­ded according to their deeds: meaning by their deeds, their euill deeds. Rom. 2.5.6.8. And the same Apostle saith: we shall receiue, according to that wee haue done; the godly for the good they haue done in Christ, the wicked (out of Christ) for the euill they haue done in their owne bodie. 2. Cor. 5.10. And S. Mathew the Euangelist saith as much, where, speaking of the comming of [Page 388]the Sonne of Man, he saith: when the Sonne of Man commeth in his glorie, he shall giue to enerie man according to his deedes. His meaning is, the godly shall beare vnto iudgement the good deeds of Christ, imputed to them, and the wicked bring into iudgement the bad deedes of sinne, properly theirs. Math. 16.27. The like we read in the booke of the Reuelation, or rather the same, where it is said, that all the dead shall be iudged according to their works. The good, for Christs righteousnesse, and by it, shall liue: the wicked shall be damned for their owne vnrighteous­nesse. Quest. Apoc. 20.11.12. But some may say: if euill deeds deserue damnation, why should not good deeds merit life? I answere. Answ. It followeth not, seeing that (here) good and bad workes can­not be opposed directly. For, our good workes are imperfitly and faul­tily good, but our bad deeds are per­fitly naught: our good deedes are Christs in vs, our bad are our owne and Satans: our bad deeds, because perfectly bad, iustly deserue hell, our [Page 389]good, because so mixed with infirmi­ties, cannot merit heauen. And now, that bad deedes shall be rebuked in iudgement, may further appeare by the reasons which follow. As (first:) The deeds of the wicked more harme the Church, then words doe, or thoughts can: but words and thoughts shall be iudged, therefore deeds much more: els why doth Christ say, that God will auenge his elect that crie day and night vnto him? Luc. 18.7. Second­ly, these things saith Amen; now, if A­men say it, the same Amen, who is faithfull, will doe it. Apoc. 3.14. Amen hath said by his Seruants and in the Scriptures, that he will bring euery work vnto iudgement. Eccles. 12.14. And therefore euerie vngodly worke, & deed of euery vngodly man shall be ludged. Thirdly, for this cause (as hath been said) the Lord will stretch out his hand, in the rebuke of the vngodly, as one that swimmeth spreadeth his armes abroad to enclose all before him. The meaning is: God will en­close so in the fadome of his second [Page 390]comming euery work of wicked man, that no one shall escape the seuerity of his throne. Esa. 25.11. Fourthly, if any wicked worke should not be iudged, it were either because God could not, and then were he not almighty; or would not iudge it, and then should he loose his righteousnesse. But none can stand before his great power. Ier 49.19. And he that is Iudge of the world wil iudge it with righteousnesse. Psal. 98.9.

An instruction to doe good deeds, Vse. 1 seeing bad deeds shall be iudged to hell. For, though good deeds may not sit in the chaire of merit, yet we must giue them their proper place, They are not merits of eternall life, yet they must be witnesses of our be­ing in Christ. Good workes cannot saue vs: and yet if we doe not good workes, we cannot be saued. I speake according to the ordinary rule, and of persons able to doe good workes: not of infants, nor what God doth extra­ordinarily, as when he saued the con­fessing thiefe at the last houre: and yet he not onely had faith but shewed it [Page 391]by diuers testimonies and effects of grace. Luc. 23.40.41.42. Therefore, though good workes cannot saue vs, yet bad workes and the want of good, may damne vs. They be euidences of our saluation, though not causes. As (therefore) he who holdeth a peece of land, holdeth it by his euidence, his e­uidence was not that that procured it, but his mony: so the good euidence of our saluation, is in our sanctified liues, the cause of it in Christs merits, no other coine, either of gold or siluer, could purchase it at the hands of Gods iustice; in our redemption. 1. Pet. 1.18. wherefore, as S. Iames saith: If thou hast faith, shew it by thy workes. Iam. 2.18. so with the Apostle S. Iames I say: If thou hast this hope, let me see it in that euidence of thy good conuersati­on in Christ.

A terrour to all the persecutors of Gods Church and people, Ʋse 2 who driue from their pastures, and send to the slaughter-house, the harmelesse lambes of Christs fold. For, Christ will come to iudgement against all those who, [Page 392]in such manner and so cruelly, smite their fellowes with imprisonment and death. Math. 24.49. And, the beast and false Prophet shall bee cast into the lake of fire and brimstone, there to be tor­mented day and night for euermore. A­poc. 20.10. Men may not iudge the Antichrist of the West though he doe neuer so badly, yet God will iudge him. And such portion shall they haue from the Lord; euery one that smiteth downe his people, and vexeth his he­ritage. So much for the first of those things for which the wicked shall be rebuked, the second followeth.

And of all their cruell speakings which wicked sinners haue spoken against him.] The last of those things, where­of the vngodly shall be iudged, is their cruell speakings, that is words procee­ding from a cruell minde in all vngod­ly and railing tongues of euill men. For, men shall receiue according to that which is done in the bodie, or any part of the bodie, whether hands or tongue. Doctr. 2. Cor. 5.10. The doctrine from hence is: The wicked shall not onely [Page 393]answere for their euill deedes, but for their bad tongues. So saith our Saui­our Christ. By thy words, to wit, if they be gracious, thou shalt be iustified: and by thy words, if they bee wicked, thou shalt be condemned. Math. 12.37. Sa­lomon did confesse as much, when hee said, that death and life are in the power of the tongue. Prou. 18.21. as if he had said, as a man ordereth his tongue well or ill, so shall hee receiue his sentence from the throne that iudgeth right, ei­ther vnto death or life. And hee (fur­ther saith; He that keepeth his mouth, his meaning is, is considerate or wise in the words of his mouth, speaking but when hee ought, and what hee should, keepeth his life, that is, proui­deth well for his saluation hereafter: as contrarily, he that is carelesse of his tongue, or cruell in talke, shall come to destruction. Prou. 13.3. The Pro­phet Dauid saith: hee that desireth life, and loueth good dayes, let him keepe his tongue from euill. Psal. 34.12.13. Then, they who keepe not there tongue, shal neither see life, nor the good dayes of [Page 394]life, but inherit the euill that they haue paid for with their bad tongues. And Saint Iames saith, that a fierie tongue shall haue a fierie doome. Iam. 3.6. For as it hath done, so God will doe vnto it. Iudg. 1.7. And, it is iust, that, that which hath set on fire the course of nature, should (it selfe) be set on fire, by the curse of God. The reasons. If (as we heard) sentence must be giuen for euerie thing that is done in the bo­die, then for words which are vttered by the tongue, a part of the body. 2. Cor. 5.10. Secondly, the mouth is the sin-hole of the vncleane heart, for out of the aboundance of the heart the mouth speaketh. Mat. 12.34. And what is due to the one, is payable to the other. If the one deserue iudgmēt, both deserue it, and if one be punishable, both are. Thirdly, cruell tongues are compared to sharp arrowes, and coles of Iuniper, to shew, that as arrowes sent out of a bow, by the hand of a strong man, flye with great force and violence, and as Iuniper-coles are not onely very hot, but doe long continue so. So cruell [Page 395]words forced out of an euill heart, and wicked speeches fired by the malice of a spitefull soule, doe not only pierce violently through the name of the in­nocent; but leaue a long and incura­ble wound in it after the blow giuen. And doe not such tongues deserue to be rebuked in iudgement? Psal. 120.4. Yea surely; And therefore among the rabble of reprobates, spoken off. 1. Cor. 6.10. railing persons, and railing tongues are in the number.

But shall cruell speeches and spea­kers be iudged to condemnation? Vse 1 It shall be (then) an admonition to the godly, patiently to suffer the reuilings of men, and not to render euill for e­uill, one euill word for another. Rom. 12.17. Some giue reproch for re­proch, as if they would fight against an iniury, not with the weapons of Christ, who being reuiled, reuiled not a­gaine, 1. Pet. 2.23. But with the Diuels weapons of impatiencie and reuenge. The Prophet saith, his enemies laid a snare for him. Psal. 119.110. Did hee (therefore) lay another for them? No, [Page 396]he would not shoote with Satan in his own bow, recompencing sin with sin, but stuck to the word, committing all to him who saith; Vengeance is mine & I will repay: Heb. 10.30. Rom. 12.19. This is written for our learning: and therfore seeing that the reuiling tong shall be brought into iudgement, let the Lord iudge it, let not vs iudge it before the time. And as our Sauiour saith: resist not euill. Mat. 5.39; So let vs bee so farre from fighting with the wicked at their owne weapons, auen­ging our selues, that we be ready ra­ther to suffer two wrongs then to re­uenge one. ver. 39.40.41. Dauids exam­ple is notable in this case: who, when Shemei that Cur-dog snarles fiercely at him, being then King, would suffer nothing to be done vnto him for it, but with remembrance of his owne sinne and wicked sonne, suffered him to goe on, leauing him to a higher Iudge. 2. Sam. 16.5.6.7.8.9.1.11.12.

An instruction to looke carefully to the good ordering of our tongues, Vse 2 see­ing wee must bee brought to our ac­count [Page 397]for speeches, as well as for deeds. Saint Iames saith, be slow to speak, and slow to wrath. Iam. 1.19. As if hee should haue said: If thou bee of an hastie minde, keepe thy tongue long in thy mouth, the scabbard thereof; and draw not that sword hastily, so shalt thou neither prouoke so much, nor be prouoked so soone. Salomon the Preacher giueth like good coun­sell, bidding a Christian not to be rash with his mouth, Eccles. 5.1. His mea­ning is, the Tongue is an edge toole that will cut where it should not, if we handle it rashly, and nimble, and light tongues cannot but doe much harme: and therfore we must keep the tongue in the sheath, if we would not be cruell speakers, and such as must come to our answere for bloud. Set a watch before my mouth, and keepe the doore of my lips, was Dauids prayer, and must bee our practise. Psal. 141.3. And why did the Prophet pray the Lord (so earnestly) to set his watch at the gate of his lippes, but because he knew wel that without Gods watch ouer his words, they wold [Page 398]rather pursue mischiefe, then follow peace. And shold we not fear more then he to let our tongues goe at such liber­ty without a keeper and watch man, being nothing so able to guide them as he was? This would be considered of those who turne their tongues loose, and giue them leaue to vtter whatsoeuer the lusts or malice of their heart can inuent. For, lewd words do not only worke on themselues, but on those that heare them; on themselues to destruction, and on their hearers to infection: and malicious tongues doe not onely destroy the soule that vseth them, but wound the innocent name of those against whom they are bent and vsed. So, they are to giue a dou­ble account for their wicked speeches: one for hurting themselues, another for harming their brethren. So much for the last of those things that are to be iudged; which is further amplified: and that by two properties, as first, that those speakings are cruell, and second­ly that they are spoken against Christ.

Cruell speakings, &c.] The speakings [Page 399]of the wicked are said to be cruell speakings, because, by them, they cru­elly raged against the righteous, and, after a sort, drew blood from them in the point of their credit, and (some­time) in the case of their life, bitterly accusing or tauntinglie mocking them. And now where these things are stiled, with the name of crueltie, The doctrine is; Doctr. That the scornes and reuilings of the wicked, incident to Gods children, are persecutions. A­mong the grieuous trials of the Saints, this, that they were tried by mockings, was reckone one. Hebr. 11.36. And thus was Isaac persecuted by scoffing Ismael. Moses saith no more but that Sarah saw the sonne of the Egyptian, mocking her sonne. Gen. 21.9. yet, S Paul speaking to that point, saith, He perse­cuted him. Gal. 4.29. Saint Pauls mea­ning is, that scoffes and girds at men for good waies, are sore afflictions and the point of cruelty at their heart. It was not the least part of Christs suffe­ring, that the instruments of his death and many limmes of the Diuell so de­spitefully [Page 400]wagged their heads at him in great disdaine: and that they spate upon him, and spake vnto him so dis­gracefully and so cruelly, saying: Thou that destroiest the temple and buildest it in three daies, saue thy selfe, &c. Math. 27.40. A great portion of the cup of his bitter Passion consisted in this, that hee was mocked for his confi­dence in God. For, they said: He tru­steth in God, let him deliuer him now, if he will haue him. Psal. 22.8. Math. 27.43. The reasons. First, it is a degree of murder thus to speake. Math. 5.22. For, to speake cruelly, is to speake wrathfully, with despitefull tongues and goomes in blood. Secondly, such speeches proceed from a con­tempt of the grace of God in those who so suffer. And it greeueth them more, and they set it more to heart that God is contemned, then if themseles were to suffer reproch and contempt, yea losse of their goods, and that, which is dearer to them, their life. Hebr. 10.33.34 Act. 20.23.24 Last­ly, that which sauoureth of cruelty [Page 401]must needs be an affliction. But cruel speakings are such, for they are cast v­pon the righteous with terrible indig­nities, and therefore cruell speakings are afflictions.

First, Vse 1 this doctrine doth teach vs to feare to be scorners of our brethren, as we would be afraid to be persecu­tors of them. The practise of godli­nesse which standeth by the law of God, and the good lawes of this land, is called Puritanisme, and the profes­sours of it, in a by-name, Puritans. But let such reprochers of the good way of the Lord in their fellow-christians, bewaile such cruell speeches, lest, pro­ceeding so to doe, the Lord rebuke them at his comming. And for the Pa­pists, whose bitter railings we haue heard, and rancor against the truth of Christ we know: let them learne here that they are right Ismaelites, and ther­fore bound ouer to condemnation for their cruell speakings against Christ, and the Church of Christ. Like iudgement is to be giuen of all filthy speeches of vncleane Sodomites, [Page 402]which gall the simplicitie and very soules of the righteous.

Secondly, Vse 2 true christians here learne to prepare for, & to bear the scourge of tongues. For among other persecuti­ons that they must looke for, persecu­tion by euill tongues, is one. The Dis­ciple is not aboue his Master. Math. 10.24. Thus men dealt with Christ: and they must expect accordingly, to suffer, that are in Christ It is our Masters re­proch, and we must beare it. Hebr. 13.1 [...]. or (properly) our own reproch, and good reason wee should beare it. So much for the first propertie of the wi [...] ­ked, the second amplified propertie, followeth.

Which wicked sinners haue spoken a­gainst him.] That which was spoken a­gainst the godly is (here) said to bee spoken against Christ: For hee taketh the iniuries of his Saints, to bee iniu­ries done vnto himself: they that deale despitefully with them, deale con­temptuously with him. The point taught is: Doctr. Whatsoeuer is spoken or practised against the godly for their [Page 403]righteousnesse is esteemed as spoken, and done vnto Christ, for whose sake and cause they so suffer. The people had cast off Samuel whom God had chosen. Therefore the Lord counted himselfe despised, because they had despised him whom he had chosen. 1. Sam. 8.7. Saul persecuted the church, and Christ saith, I am Iesus whom thou persecutest: to wit, not in my person, but in the church my members. Act. 9.4.5. Also, concerning his Disciples Christ saith, and concerning all the godly in them: Hee that despiseth you, despiseth me. Luc. 10.16. The reasons; That which is done against the bodie, concerneth the head, but Christ is the head of his church, and the church is his bodie. Ephes. 1.22.23. And there­fore what is done against the Church, is done against Christ. Secondly, It is not we that are hated, but the cause of Christ in vs when we suffer for righ­teousnesse. And wil not he reuenge his owne abuse, and desend his own glo­rie? He that spurneth against his truth, spurneth against him. And shall not the [Page 404]Lord turne to confusion all his despi­sers.

A terrour to those who reproch a good man for his goodnesse, Vse 1 and a re­ligious man for the truth. For the Lord will proceede against such, not onely for their iniury to man, but for their blasphemie to God. So they that smite his seruants, shall be as they that smite himselfe. For, as hee that beateth a mans scruant, abuseth the master: So he persecuteth Christ, that vexeth his seruants. Pharao, Saul, Senacherib, He­rod and others, found the truth of this in their fearefull destruction, because (like desperate wretches) they fought against God, in his Saints.

A comfort to those who defend a good cause. Ʋse 2 For, they stand not alone, but hee standeth with them who is stronger then all men. And, of God bee on our side, who can bee against us. Rom. 8.31. If wee haue such a cause as He­zekiah had, we may say with like con­fidence as Hezekiah did [...] there be [...] with vs, then are with them. 2. Chron. 32.7. 2. King. 6.16. Dauids cause, was [Page 405]the Lords: and hee found that God would bee neare to auouch his owne truth in the middes of his enemies. Therefore was hee deliuered from the battell that was against him; for ma­ny were with him. Psal. 55.18. To conclude therefore, let vs prouide our selues of a good cause: and wee shall be sure of a strong helper: Let vs re­uerence the godly, and honour the Lord: and we shall stand inuincible in all oppositions, or as mount Sion that cannot bee remoued, but remaineth for euer. Psal. 125, 1. Our death shall bee comfortable, and our iudgement without rebuke: wee shall benefit Christs church, & haue praise of God; to whom, Father, Sonne, and holy Ghost, three persons, and one im­mortall and onely wise God, be rendred all glorie, power and thanksgiuing now and euer. Amen.

All glorie to God.