Divine consolations against the fear of death in a dialogue between a minister and a tempted Christian : to which is added the Christians triumph over death : with divine contemplations, ejaculations and poems thereupon / written by John Gerhard. Gerhard, Johann, 1582-1637. 1680 Approx. 284 KB of XML-encoded text transcribed from 120 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A42660 Wing G608 ESTC R24967 08704755 ocm 08704755 41602

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Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A42660) Transcribed from: (Early English Books Online ; image set 41602) Images scanned from microfilm: (Early English books, 1641-1700 ; 1260:7) Divine consolations against the fear of death in a dialogue between a minister and a tempted Christian : to which is added the Christians triumph over death : with divine contemplations, ejaculations and poems thereupon / written by John Gerhard. Gerhard, Johann, 1582-1637. [8], 228 p. Printed for Nath. Crouch, London : 1680. "The Christians triumph over death" has special t.p. Reproduction of original in the Union Theological Seminary Library, New York.

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eng Death -- Meditations. Fear of death. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-10 Assigned for keying and markup 2012-11 Keyed and coded from ProQuest page images 2013-04 Sampled and proofread 2013-04 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

engraving of man standing over skeleton in foreground, skeletons with scythes chasing men in background Though I walk through ye Valley of ye ſhadow of Death I will fear no Evill for thou art with me thy r & thy Staff they comfort me: Pſa: 23 O Death where is thy ſting Thanks be to God which giveth us the Victory &c. 〈◊〉 Cor 15.

Divine Conſolations Againſt the FEAR OF DEATH: In a DIALOGUE between a Miniſter and a Tempted Chriſtian.

Writen by John Gerhard the Author of the Meditations.

To which is added, The Chriſtians Triumph over Death, with Divine Contemplations, Ejaculations and Poems thereupon.

London, Printed for Nath. Crouch at the George over againſt the Stock's Market, at the Lower end of Cornhill 1680.

The Authors Epiſtle Dedicatory to his brethren in the Miniſtry.

IF any, (my honoured friends and reverend brethren in Chriſt,) will accommodate Plato's definition of Philoſophy (That it is the meditation of death) unto the true divine doctrine of Chriſtianity; in ſo doing, I think, he will not go againſt truth, ſeeing in a manner the All of it conſiſts in a meditation of death. But by Death I underſtand, as well Chriſt's death as our own. The death of Chriſt and his ſuffering is the ſumm of Chriſtianity: 1 Cor. 2.2. thence the Apoſtle judged, that among his Corinthians he would know nothing ſave Chriſt crucified and dead. By Chriſt's death is made an expiation of our ſins, a deſtruction of Satan's power, a confirmation of the new covenant, and a leſſening of thoſe terrours that are wont to accompany our death: The meditation of the death of Chriſt therefore ought never to depart out of our memory. But neither in any time of our life let us forget our own death: As death awaits us every day, ſo let us on the other hand expect it every day. Hieron. Epiſt. ad Paulin. He that every day remembers he ſhall dye, eaſily ſlighteth all worldly things, prepares himſelf for a happy death by a true and ſerious converſion, labours after ſincere godlineſs, patiently endures adverſity, and heartily burns with an ardent deſire of eternal life. Teach us O Lord, Pſal. 90.12. to number our days, that we may apply our hearts unto wiſdom, was Moſes his prayer: a great part therefore of Chriſtian wiſdom conſiſts in a conſtant meditation of death. We muſt long learn that, which that it be once done well, concerns our eternal ſalvation. It is appointed for all men to dye: but to dye godly, to dye in Chriſt, to dye happily, is not every ones lot: therefore the mind is be prepared to that bleſſed immortality, and to be guarded with the ſhield of the word and prayer. For if at any time, ſurely in that laſt time of our life doth our treacherous and ſubtile enemy lay wait for our ſalvation, and with all his might endeavou to deprive us of the poſſeſſion of it: wherefore ſome of the ancients ſay that the infernal ſerpent is ſaid eſpecially to bite the heel: for he knows very well that all is ſure on our part, if he be overcome by us in that laſt conflict: but on the contrary that it will be to our everlaſting diſgrace and damage, if all the other parts of our life, as of a Comedy, having been well acted, we behave our ſelves uncomely and cowardly in this laſt Cataſtrophe. Hence are thoſe various temptations, wherewith as with battering Rams he aſſaults our heart in ſickneſs and in the agony of death: hence thoſe fiery darts, which he caſts at us with all his ſtrength: hence that horrour and anxiety which we feel when we approch the gates of death. Bleſſed is he that overcometh here, bleſſed is he that is faithful unto death, Rev. 2.3. he ſhall he partaker of all thoſe good things which are promiſed in the Revelations to the ſtout Souldiers of Chriſt.

What is this life? 'tis death: death life doth end, Our life and death do both the ſame way tend. But Chriſt of life's the Captain and the door, Our death doth conquer'd lye by his deaths power: On him alone His hope ought to relie, That would not of eternal deaths wound dye. But this our hope moſt bitter ſtorms do drive, When in the confines of death we arrive. This is the toil, theſe ſtorms to overcome, Leſt that inſtead of life, death be our doom.

Wherefore ſeeing ſome while ago I have endeavoured by an explication of the Hiſtory of the paſſion and death of Chriſt to inſtill into the minds of the Godly the meditation of Chriſt's death; I thought it would be worth the while, if to ſuch perſons I ſhould alſo propound the meditation of our death: for which end I writ theſe divine conſolations to be oppoſed to the terrors of death and to temptations in the agony of death for my own private uſe only; for I carry about a ſickly body, a brittle veſſel, and beſides, death not long ago made a lamentable deſtruction in my own houſe, and there are many reaſons for which I fear my own life will not be long; therefore I would betimes prepare and fence my mind for this laſt agony; and being incompaſſed with ſo many domeſtick evils I beſtow'd ſome days on the pious meditation of this little book: which meditations of mine ſeeing perhaps they may be uſeful to others alſo, I was not unwilling to publiſh them. But this I would adviſe in the beginning of this Treatiſe, that I writ not for ſecure, impenitent and hard hearts, but for contrite, broken and bleeding conſciences: Exhortations to true godlineſs belong to another place; this diſcourſe is wholly ſpent in conſolations to be oppoſed to death and temptations in death. Whoſoever therefore deſires to receive this oil of conſolation, let him bring the veſſel of a contrite heart: for what doth comfort belong to him, that is not yet contrite and made ſad?

And I have dedicated this Manual unto you, moſt dear friends and reverend brethren in Chriſt, to give a publick teſtimony of that near friendſhip and brotherhood we are linked together in. And you your ſelves alſo carry about you a body ſubject to diſeaſes, and there cannot but daily ariſe in your minds the remembrance of death: I do not at all therefore doubt, although your faith needeth not theſe props, which for my own and others uſe I have collected in this little book; but that notwithſtanding, the reading of it will not be unpleaſant to you, epecially ſeeing it comes from a friendly and candid mind. I pray our Lord Jeſus will every where bleſs us and the labours of our miniſtry by his grace and ſpirit.

John Gerhard.
An Index of the Temptations. THE forerunners of death. pag. 1 Deaths Trident. pag. 3 The anguiſh of ſin. pag. 5 The remembrance of actual ſins. pag. 8 A doubt concerning the application of the benefits of Chriſt. pag. 12 The falſe perſuaſion of faith. pag. 16 An inſufficient ſorrow. pag. 19 The weight of ſorrow. pag. 22 Deſpair. pag. 26 Blaſphemy. pag. 29 The particularneſs of the promiſes. pag. 31 The abſolute decree of reprobation. pag. 34 The application of the merit of Chriſt. pag. 40 The inſubſiſtence of words. pag. 43 Falling from the covenant of Baptiſm. pag. 48 The uncertain reception into the covenant of Baptiſm. pag. 52 The unworthy receiving of the Lords Supper. pag. 57 Weakneſs of faith. pag. 59 The not perceiving of faith. pag. 62 An inability to believe. pag. 65 The ſmall number of good works pag. 67 Want of merits. pag. 70 The accuſation of the Law. pag. 73 The accuſing of conſcience. pag. 76 Late repentance. pag. 78 Doubting of the grace of God. pag. 81 Want of due preparation. pag. 86 Doubting of the indwelling of the Spirit. pag. 89 Doubting of perſeverance. pag. 94 Satans wiles and ſtrength. pag. 98 The falling away of many. pag. 101 Doubting of being written in the book of life. pag. 104 The fear of death. pag. 107 The ſting of death. pag. 111 The pains of death. pag. 117 Untimely death. pag. 119 Services farther owing to the Church. pag. 122 Short life brought upon ones ſelf. pag. 124 The love of this life. pag. 127 Separation from wife, children, kindred. pag. 131 Stopping of the ears in death. pag. 134 The ſeeming unprofitableneſs of Redemption. pag. 137 The horrour of duſt. pag. 139 The incredibility of the reſurrection. pag. 147 The flames of Purgatory. pag. 153 The rigour of the laſt judgement. pag. 156 A prayer in ſickneſs. pag. 164 To theſe are added The Chriſtians Triumph over Death pag. 169 Divine Contemplations and Soliloquies upon Death and Eternity pag. 198 Divine Poems upon death. pag. 217
Divine CONSOLATIONS Againſt the FEAR OF DEATH, And the TEMPTATIONS befalling them that draw near thereto.
The forerunners of Death. The Tempted.

I Am oppreſt with ſickneſs, 2 Cor. 1.9. the forerunner of Death; and have received the ſentence of death in my ſelf: I ſee I muſt leave this life, than which nothing is more pleaſant; this world, than which nothing is more adorned; the houſe of this body, than which nothing is more dear.

The Comforter.]

Thou waſt not created for this miſerable and momentany, but for a bleſſed and eternal life; Wiſd. 2.23. for God made our firſt Parent without corruption to immortality: Nor waſt thou redeemed by Chriſt for this fading and toilſom, but for that everlaſting and moſt happy life in the heavens; for it is a certain and undoubted ſaying, That Jeſus Chriſt came into the world, 1 Tim. 1.15. to ſave ſinners: Neither waſt thou called of the holy Spirit by the word to the kingdom of Chriſt that thou mightſt live here a little while, but that thou mightſt paſs from the kingdom of grace, to the kingdom of glory; from the Church Militant, to that Triumphant; from a valley of tears, into a field of joy: for if in this life only we believed in Chriſt and had hope, 1 Cor. 15.19. we were of all men moſt miſerable. Wherefore ſeeing thou muſt be brought through the gate of death to that life, for which thou wert created of the Father, redeemed of the Son, and for which thou haſt been ſanctified by the Spirit, reject not, I pray thee, Luk. 7.30. the gracious counſel of God againſt thy ſelf, but readily obey God that calls upon thee.

Deaths Trident. Tempted.]

The thoughts of Death affright me; the dreadful ſhape of that enemy diſturbs my mind; it ſhows me its ſting, 1 Cor. 15.55. which is death; it threatens me with its cruel three-pointed weapon, while it preſents to my eyes and heart the Anger of God, the accuſation of the Law, and the cruelty of my ſins, Rom. 6.23. in that death is the wages of ſin, and by ſin death hath invaded me, Rom. 5.18. as it has done all the world.

Comforter.]

But I adviſe thee, that being ſeriouſly and heartily ſorry for the ſins thou haſt committed, thou look to him that died for thee on the altar of the Croſs, that thou mighteſt not be liable to eternal death: Turn thine eyes from the outward ſhew of death, and turn them to Chriſt who by his death hath deſtroyed him that had the power of death, Heb. 2.14. that is, v. 15. the Devil; And hath delivered us who through fear of death, were all our life-time ſubject to bondage: He is death unto our death; Hoſ. 13.14. he is a ſting unto the hell we had deſerved: Joh. 11.25. He is the reſurrection and the life; he that believeth in him, though he were dead, v. 26. yet ſhall he live; And whoſoever liveth and believeth in him, ſhall never die. 1. Cor. 15.22. So that as in Adam (that is, becauſe of ſin derived from Adam upon us, and of actual ſins added thereto) we are all liable to death, and at length muſt die; even ſo in Chriſt (the captain of life and conqueror of death) through faith are we all made alive; Which that our Captain of life confirms with a ſolemn and ſerious oath: Verily, verily I ſay unto you, Joh. 5.24. He that heareth my word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation: but is paſſed from death unto life. And again: Joh. 8.51. Verily, verily I ſay unto you, If a man keep my ſaying, he ſhall never ſee death. Therefore believe Chriſt, who is the truth; Joh. 14.6. believe him promiſing, believe him ſwearing, Luk. 21.33. Heaven and earth ſhall paſs away, but the words of Chriſt ſhall not paſs away.

The anguiſh of ſin. Tempted.]

I begin to remember my ſins; Pſal. 51.7. for I was not only begot, conceived and born in ſin, but I have increaſed this ſum of original and hereditary debt with manifold and moſt grievous [actual] ſins all my life long; how therefore can I hope God will be merciful to me whom I have ſo oft offended? how ſhall I conceive any comfort in death, ſeeing death is the due reward to my ſins, and a beginning of a ſecond and eternal death to them that are not reconciled to God?

Comforter.]

Look unto Chriſt hanging on the altar of the Croſs, and pouring out the price of thy redemption, even his precious blood for thy ſins. 1 Joh. 1.8. The blood of Jeſus Chriſt the Son of God cleanſeth thee from all ſin: He is the propitiation for thy ſins, 1 Joh. 2.2. and for the ſins of the whole world: For he came not into the world to be miniſtred unto, Mat. 20.28. but to miniſter, and to give his life a ranſom and price for the ſins of many. And that thou mightſt not at all doubt of this matter, therefore from heaven, (which is the throne of truth) by an Angel, (which is the ſpirit of truth) was brought that moſt ſweet and comfortable name of Jeſus, and given to this our Mediator, before he was conceived; for what is Jeſus but a Saviour? Luk. 1.31. Mat. 1.21. Joh. 1.29. For therefore was this name given to Chriſt, becauſe he ſaves his people from their ſins. This is the Lamb of God that takes away the ſins of the world. 1 Tim. 1.15. This is that Jeſus Chriſt that came into the world to ſave ſinners. Eph. 5.2. This is the high Prieſt of the New Teſtament, who hath given himſelf for our ſins an offering and a ſacrifice unto God for a ſweet ſmelling ſavour. Mat. 26.28. 1 Pet. 2.24. Iſai. 53.5. Chriſt it was who ſhed his own blood for the remiſſion of ſins; who bore our ſins in his own body on the tree; who was wounded for our tranſgreſſions, and bruiſed for our iniquities; the Lord laid on him, (and cauſed to ruſh upon him as an Army) the iniquities of us all. 2 Cor. 5.21. God made him ſin for us who knew no ſin; that is, he imputed our ſins to him, he laid the puniſhment of our ſins upon him, he made him a ſacrifice for our ſins. Nor did Chriſt reſiſt this counſel and decree of his heavenly father, Pſal. 40.9. but obeyed his will with the readieſt mind that might be, Gal. 1.4.2.20. and gave himſelf for our ſins; he loved us, and gave himſelf for us. There is a Baptiſm I will be baptized withal, ſaith he, Luk. 12.50. and how am I ſtraitned until it be accompliſhed! This was the Baptiſm of his Croſs, and the diſtreſs wherewith that our moſt bountiful Saviour was wholly overwhelmed, from no other motive than from his immenſe and unſpeakable Love towards us; this was it that ſo ſtraitned and put him forward. How great ſoever his outward pain was in his paſſion, yet his inward love towards us was ſtill greater and more ardent, by which he was prepared to ſuffer more for our ſins, if that price of our redemption which he paid had not ſeemed ſufficient. But there is no reaſon we ſhould doubt of the ſufficiency of the price; there is the fulleſt redemption with him; Bern. Ser. 22. in Cant. col. 554. for not a drop but a ſtream of blood flowed plentifully from five parts of his body; he cryed out, that all things were finiſhed on the croſs and by the croſs; and therefore he fully and perfectly Heb. 1.3. by himſelf purged our ſins; 10.14. by one offering of himſelf he hath perfected for ever them that are ſanctified; Rev. 1.5. he hath waſhed us from our ſins in his own blood. Believe therefore ſo clear, ſo manifeſt, ſo expreſs words of the holy Spirit; and firmly reſolve, that by Chriſt's death and paſſion there was made a ſufficient ſatisfaction for thy ſins.

The remembrance of actual ſins. Tempted.]

May be Chriſt only took upon him original ſin, ſo that I my ſelf muſt either make ſatisfaction for my actual ſins, or burn. Therefore though I firmly believe, that Chriſt hath waſhed away original guilt, yet I am troubled and oppreſſed with thoſe actual ſins which through the whole courſe of my life I have committed, in number very many, in weight moſt heavy, in deſert damnable. Adam is oppoſed to Chriſt; Rom. 5.18. therefore the benefit by Chriſt will not extend further, than the guilt which is derived upon us from Adam. Anothers fault may be made up by anothers ſatisfaction; but a mans own fault requires his own ſatisfaction.

Comforter.]

No, 1 Joh. 1.7. but the blood of Chriſt cleanſeth thee from all manner of ſins; not only from that contracted from Adam, but alſo thoſe which have been added thereto by thy ſelf. Rom. 3.25. God hath ſet forth Chriſt to be a propitiation through faith in his blood; we may come thereto by true faith, and obtaining remiſſion of our ſins be reconciled to God, as often as the weight of our ſins oppreſſeth us: Heb. 4.16. We may come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need. And what redemption, or what reconciliation would this be, if Chriſt had only ſatisfied for one ſort of ſin, we being ſtill bound and engaged to make ſatisfaction for all the reſt which are greater and more numerous? Chriſt's redemption is not ſo maim, imperfect and by halves, Heb. 10.12, 14. but offering one ſacrifice for ſins, by that one offering he hath perfected for ever them that are ſanctified; and he hath obtained ſuch remiſſion of ſins, that no more offering for ſin is neceſſary. v. 18. 1 Joh. 2.1. If any man ſin, we have an advocate with the Father, Jeſus Chriſt the righteous: 2. He is the propitiation for our ſins; and not for ours only, but alſo for the ſins of the whole world. Therefore if, when we have faln into ſin through the infirmity of the fleſh, we heartily repent, we have a refuge in Chriſt's interceſſion, the foundation whereof conſiſts in his merit and ſatisfaction; for therefore is Chriſt's Interceſſion effectual for us, becauſe he hath made a full and perfect ſatisfaction for our ſins; thence and therefore the ſtroke of divine juſtice and ſevere judgement due to our ſins falls not on us, becauſe Chriſt hides our ſins with the cloak of mercy obtained and merited by the price of redemption paid by him. Aug. 4. de Trin. c. 13. Let this therefore be held for certain, that Chriſt by his death, having offered one true ſacrifice for us, hath purged, aboliſhed and put out whatever ſins there were whereby Principalities and Powers did juſtly hold us to ſuffer puniſhment. Therefore in him and by him we obtain the remiſſion not only of original ſin, De merit. & remiſ. pecca t c. 13. but of all the other we have added thereto. For Tit. 2.14. he (which I pray remember) gave himſelf for us, that he might redeem as from all iniquity. He is an infinite perſon who hath ſatisfied, and how ſhall not his ſuffering be alſo of infinite merit? What ſo deadly, that could not be healed by the death of the Son of God, who is life it ſelf? What ſo bloody and defiled, that could not be cleanſed with the precious blood of God?

A doubt concerning the application of the benefits of Chriſt. Tempted.]

But how can I be partaker of that moſt precious treaſure? Chriſt indeed died for all, but the fruit of Chriſt's death redoundeth not to all; from whence therefore ſhall I be certain, that the benefits of Chriſt belong to me alſo? Whence can it be manifeſt, that I am indeed and certainly partaker actually of all thoſe things that Chriſt by his paſſion and death hath merited for us?

Comforter.]

God offereth to thee the word of the Goſpel, and in it all the benefits of his ſon. Eſay 65.2. He ſtretcheth forth his hand all the day long; he calleth all, inviteth all; therefore he alſo calls, invites and wooeth thee. What therefore God offereth thee with the hand of his mercy, that receive with the hand of a firm affiance. Bern. Serm. 31. in Cant. col. 597. Bern. Serm. 3. in Annunc. col. 113. As far as thou putteſt forth thy foot into the good things of the Lord, ſo far thou ſhalt poſſeſs them. God putteth not the oil of his mercy, ſave in the veſſel of truſt. Thou ſhalt poſſeſs ſo much of the good things of the Lord, as thou gathereſt in the veſſel of truſt. For faith lays hold of Chriſt, and in Chriſt of a merciful God, of remiſſion of ſins, and life eternal. Of this hear the words of eternal and immoveable truth: Joh. 3.16. God ſo loved the world, that he gave his only begotten ſon; that whoſoever believeth in him may not periſh, but have eternal life. v. 18. He that believeth on him, is not condemned but hath eternal life; Joh. 1.12. for to as many as received him, hath he given power to become the ſons of God, even to them that believe on his name. This ſonſhip comprehends all things, which are neceſſary for us to eternal life: For if we are the ſons of God, we are alſo born of God. Tertul. in Apolog. c. 17. For not a carnal generation, but a ſpiritual regeneration makes ſons of God: If we are the ſons of God, God is full of pity to us; for does not a father pity his children? Pſal. 103.13. If we are the ſons of God, then he hath alſo given his Spirit to us; for ſo the Apoſtle, As many as are led by the Spirit of God, they are the ſons of God; Rom. 8.14, 15. For ye have not received the ſpirit of bondage again to fear; but ye have received the ſpirit of adoption, whereby we cry, Abba, father. Gal. 4.6. And again: Becauſe ye are ſons, God hath ſent the ſpirit of his ſon into your hearts, crying, Abba, father. Rom. 8.13. Laſtly, If we are the ſons of God, then heirs, heirs of God, and joint-heirs with Chriſt: For what true ſon is there without an inheritance? All theſe ſo precious, ſo plentiful, ſo various benefits befal us in Chriſt and by Chriſt, who dwelleth in our hearts, Eph. 3.17. and is born in us ſpiritually by faith, which therefore the Scripture doth ſo often declare and recommend to us. Verily, Joh. 5.24. verily I ſay unto you, ſaith Chriſt, he that heareth my word and believeth on him that ſent me, hath eternal life, and cometh not into condemnation, but is paſſed from death to life. Joh. 11.25, 26. He that believeth in me, though he were dead, yet ſhall he live: and whoſoever liveth and believeth in me, Joh. 7.38, 39. ſhall never die. He that believeth in me, out of his belly ſhall flow rivers of living water, (which our Saviour ſpake of the ſpirit, which they that believe on him do receive.) Whoſoever believeth in me, Joh. 12.46. abideth not in darkneſs: namely in the darkneſs of ignorance, in the darkneſs of ſin, in the darkneſs of eternal death; but by the light of faith is brought to the light of ſaving knowledge, to the light of true righteouſneſs, to the light of eternal life. Joh. 20.31. Moreover the Apoſtle witneſſeth expreſly, that whatſoever is written in the Goſpels of the words, deeds and ſufferings of Chriſt, were therefore written, that we might have life through his name. That God hath given to us eternal life, and this life is in his ſon. 1 Joh. 5.11. He that hath the Son hath life. 12. Thence know we, that we have eternal life, 13. becauſe we believe on the name of the ſon of God.

Nor do the Apoſtles and Evangeliſts only, but all the Prophets alſo give witneſs unto Chriſt, Act. 10.43. that through his name, whoſoever believeth in him, receiveth remiſſion of ſins. What therefore Paul and Silas once ſaid to the keeper of the priſon at Philippi, Act. 16.31. that ſay I to thee, Believe on the Lord Jeſus, and thou ſhalt be ſaved.

The falſe perſwaſion of Faith. Tempted.]

But I have obſerved many to entertain a vain perſwaſion of Faith, and deceive themſelves with a falſe boaſting thereof, and what if I ſhould be of their number? Whence can I be ſure, that my faith is true and ſaving, and not an empty and dead image of it?

Comforter.]

Examine and try thy ſelf whether thou be in the faith: 2 Cor. 13.5. prove thine own ſelf: knoweſt thou not thy ſelf, that Jeſus Chriſt is in thee? There are not wanting firm and infallible inſtructions, whereby true and ſaving faith may be tryed, known and diſtinguiſhed from a vain boaſt of faith. And firſt, this is the nature of true faith, Act. 15.9. that it purifieth the heart, and deſires that that may be cleanſed from the filth of ſins. For ſeeing faith is ſolicitous and deſirous of remiſſion of ſins, he that truly believeth will alſo perceive a grief for the ſins he has committed. The Goſpel is preached to the poor, Mat. 11.6. Mat. 5.6. namely to thoſe that are poor in ſpirit; that hunger and thirſt after righteouſneſs; Pſa. 51. 7. that bring and offer to God a cont ite heart and a broken ſpirit. Look therefore in the glaſs of the Law, and thou wilt ſee the deformity of thy ſins. Look unto the ſhining face of Moſes, and it will appear, that becauſe of the works of darkneſs which thou haſt followed, thou canſt not endure that light. Behold thy ſelf, how grievouſly ſickneſs hath affrighted thee, which is the juſt puniſhment of thy ſins, the ſcourge of a revenging God, and the due reward of a life ſpent in tranſgreſſion. He that ſins againſt his maker, Eccluſ. 38.15. falls into the hands of the Phyſician. We have therefore loſt our health, Aug. de verb. Apoſt. Serm. 4. Bern. Serm. 43. de modo bene viv. becauſe we have offended our Creator. They that follow the fleſh, are ſcourged in the fleſh. In that they complain, in which they have ſinned. The ſentence of puniſhment is in that, in which was the cauſe of ſin. In how many thoughts, words and deeds haſt thou offended God? how eſpecially feeble haſt thou been in the fear and love of God? how remiſs in prayers and other exerciſes of piety? how barren of good works? How oſt haſt thou followed the perſuaſion of Satan, the ſeduction of the fleſh, and the deceiving of the world? Thoſe members which thou haſt often yielded to be inſtruments of iniquity and unrighteouſneſs, are now by the juſt judgement of God afflicted with pain and weakneſs. Confeſs this, and be ſorry; for if there be a true and ſerious acknowledgement of ſin in thy heart, trouble of conſcience and hatred of ſin will immediately follow it. God is in good earneſt angry at thy ſins; therefore from a hearty ſenſe of Gods anger bewail thy ſin. God puniſheth ſin ſeverely; therefore by a juſt grief puniſh that in thy ſelf which thou obſerveſt thou haſt committed againſt God. Acknowledge God's judgement to be upright, Pſal. 119.137. and humble thy ſelf under his mighty hand. And regard not only thy outward ſins, but acknowledge the fountain of all evils, the contagion of original ſin: That is hid indeed, but God ſets it in the light of his countenance. Pſal. 90.9. By it all the powers of thy ſoul and body are ſo tainted, that of thy ſelf and by thy ſelf thou canſt begin nothing that is good, much leſs perfect it. By it thou art liable to death, and all that troop of calamities, miſeries and diſeaſes which precede death.

An inſufficient ſorrow. Tempted.]

I acknowledge and perceive, that I was not only born and conceived in ſins; but alſo that God hath been offended by me by divers, manifold and great tranſgreſſions. I perceive this, and I am heartily ſorry; but may be that ſorrow is not ſufficient, as not being anſwerable to the faults, nor an equivalent ſatisfaction for my tranſgreſſions.

Comforter.]

True, the grief and trouble of conſcience that ariſes from the conſciouſneſs of ſin, can never anſwer the grievouſneſs and deformity of the ſins; ſeeing God is an infinite good, that is offended; ſin an infinite evil, that is committed; and the puniſhment of hell prepared for ſinners is infinite, how then by thy contrition canſt thou ſatisfie the infinite juſtice of God, and expiate his infinite wrath? Chriſt hath performed that, which of thy ſelf and by thy own ſtrength thou couldſt not; he hath made an infinite and equivalent ſatisfaction for thy ſins. If thou couldſt have ſatisfied by thy ſelf, if thou couldſt have done away thy ſins by thy own contrition and grief, what need had there been for Chriſt to have come down from heaven, and to have laboured ſo long under the weight of the Croſs? Iſai. 43.24. Thou haſt made him to ſerve with thy ſins, and haſt wearied him with thine iniquities. He has trodden the wine-preſs alone, and of the people there was none with him. Look therefore that thou think not, that the grief of thy contrition, either can be or ought to be ſo great, as that it ſhould anſwer to the greatneſs and deformity of thy ſins: but therefore and for this end doth God require a true confeſſion of ſin, and a ſincere contrition of heart, that the free remiſſion of ſins, (which thou obtaineſt through Chriſt apprehended by faith,) may take place. Chriſt preacheth, but it is to the meek, that is, Iſai. 61.1. Luk. 4.18. Mat. 9.12. the humbled in ſpirit; he heals, but it is the brokenhearted. For the whole have no need of the phyſician, that is, thoſe that think themſelves to be well. He preaches remiſſion, but it is to the captives, that is, to thoſe that are ſenſible of the ſpiritual captivity of ſin; for that man deſires not to be freed from bondage, that thinks himſelf free in every reſpect. He preacheth ſight, Joh. 9.41. but it is to the blind, that is, to thoſe that lament the ſpiritual blindneſs of their heart; for they that ſay they ſee, their ſin remaineth. They that ſay they are rich, and increaſed in goods, and have need of nothing, know not that they are wretched, and miſerable, and poor, and blind, and naked. He preacheth forgiveneſs, but it is to the broken and contrite in heart. The Lord killeth, 1 Sam. 2.6. and maketh alive; he bringeth down to the grave, and bringeth up: He kills by contrition, that he may make alive by conſolation; he bringeth down to the grave by the hammer of the Law, that he may bring up from the grave by the comfort of the Goſpel.

The weight of ſorrow. Tempted.]

Troubles have compaſſed me about, my heart is broken and overwhelmed, my ſins come flocking before me, which grievouſly torment my conſcience, and ſtrive to bring me down to hell: Pſal. 32.3. there is no quietneſs in my bones from the terror of the Lord; my ſoul refuſeth to be comforted: 77.2. v. 3. I am troubled, and my ſpirit is overwhelmed. I ſee no place whither I can flee, and ſeek a remedy of my ſins.

Comforter.]

If thou wilt flee, flee to Chriſt. He friendly inviteth all that labour under the weight of ſin, Mat. 11.27. and are preſſed with the yoke of that evil miſtreſs, Iniquity. Hide thy ſelf in his wounds; until the tempeſt of God's anger be overpaſt. Rom. 3.25. Chriſt is the propitiatory, to which thou maiſt flee by a true faith, and reſt under the ſhadow of his wings. Pſal. 42.1. As the hart panteth after the water brooks, ſo thy ſoul being even ſpent by the heat of thy ſins and the anger of God, thirſteth after Chriſt, the fountain of living water ſpringing up to everlaſting life. If thou comeſt to him, he will not refuſe thee, nor thruſt thee from him: for thus run the promiſes: Rev. 22.17. Whoſoever thirſteth, let him come; and whoſoever will, let him take of the water of life freely. 21.16. To him that thirſteth will I give of the well of life freely. Mat. 11 28. Come to me all ye that labour and are heavy laden, and I will give you reſt: In me and through me ye ſhall find reſt to your ſouls. v. 29. Him that cometh unto me, Joh. 6.37. I will not caſt out. With a faithful heart embrace theſe words of Chriſt, which are the words of eternal and immoveable truth; let thy heart propound to it ſelf theſe his promiſes, Pſal. 27.8. and ſeek the face of God. Put Chriſt as in the midſt between thee a ſinner, and an angry God. Appeal from the throne of God's ſevere juſtice, to the throne of mercy prepared for thee in and by Chriſt. The infernal hawk follows hard after and perſecutes thy ſoul; let it flee therefore like a fearful and frighted dove to the elifts of the rock, Cant. 2.14. which are the wounds of Chriſt. Moſes accuſeth thee; therefore ſigh, that Chriſt may interceed for thee. Thy conſcience is troubled, Bern. Serm. 61. in Cant. but let it not be caſt down from hope and truſt, but remember the wounds of Chriſt. Aug. in Medit. Let the firmneſs of all thy truſt be in the wounds of Chriſt which flow with the ſtreams of mercy, and want no holes whereby they may flow out. Idem. Serm. 22. in Cant. Let the Paſſion of our Saviour Jeſus Chriſt be thy laſt refuge, and the only remedy of thy ſins. It can help thee when thy wiſdom fails, thy righteouſneſs is not ſufficient, the merits of thy holineſs are of no avail. And this is another, and indeed an eſſential property of true faith, to look with the eye of the heart on Chriſt hanging on the croſs; from his wounds to hope for and draw a remedy for a mans own wounds; to reſt upon him with a ſincere truſt of heart, and as it were to wrap ones ſelf in his moſt holy merit. For this is the voice of true faith:

Behold me thou, who on the croſs didſt die, And to my ſins thy ſide a ſhelter give: My heart pants after thee, my ſins paſs by: By ſin I dye, but by thy blood I live.

If therefore being pricked for thy ſins thou hunger and thirſt after righteouſneſs, Bern. Ser. 22. in Cant. believe on him that juſtifieth the ungodly; and being juſtified by faith alone thou ſhalt have peace with God. Confeſs thou art not worthy, Lib. 1. vit. Bern. cap. 13. nor canſt obtain the kingdom of heaven by thy own merits: but let this be thy truſt, that Chriſt thy Lord obtaineth it on a double account, both by being the heir of the Father, and by the merit of his paſſion; he is content with the firſt, the latter he beſtoweth on thee, from whoſe gift challenge it for thy ſelf, and thou ſhalt not be confounded.

The temptation of deſpair. Tempted.]

The Devil ſolicits me to deſpair.

Comforter.]

I would have thee deſpair, namely of thy ſelf and in thy ſelf, becauſe thou art a ſinner; but deſpair not in God whoſe grace aboundeth over thy ſin. Rom. 5.21. Chryſoſt. hom. 3. de poenit. For no more is the malice of man to the clemency of God, than a ſpark of fire is to the ſea. The ſea although it be great, yet it admits of meaſure; but the mercy of God is unmeaſurable. Neither deſpair of Chriſt and in Chriſt, 1 Tim. 1.15. who came into the world to ſave ſinners; whoſe blood avails more to reconcile God, than the ſins of all the world to offend him. Although thy ſins be great and diverſe and often repeated, yet they are not greater nor more grievous than thou maiſt obtain pardon and forgiveneſs for; in that the goodneſs of God is greater than the iniquity of all men. Sins as it were ſet with the ſun; but the grace of God riſeth with it. Sins are the works of the Devil and of man; To have pity, to ſpare and to forgive are the works of God: By how much therefore God is more powerful than the Devil and man, by ſo much is his mercy above our malice. The Lord is merciful and gracious, Pſ. 103.8. ſlow to anger and plenteous in mercy. v. 9. He doth not always chide, neither doth he keep his anger for ever. v. 10. He dealeth not with us after our ſins, nor rewardeth us according to our iniquities. v. 11. For as the heaven is high above the earth, ſo great is his mercy toward them that fear him. v. 12. As far as the Eaſt is from the Weſt, ſo far removeth he our tranſgreſſions. Heaven is incomparably greater than the earth, which is but like a very little point in compariſon with heaven: but ſo is the mercy of the heavenly Father incomparably greater than all ſins. Bern. Serm. 11. in Cant. col. 518. Be far then from ſaying, Mine iniquity is greater than the pity of a merciful God. Thou ſhalt find God more bountiful than thou art faulty. Gerſon. de remed. contra puſillan. So great is God's mercy, that if thou hadſt all the ſins of the world upon thee, and wert ſorry that thou hadſt proudly offended ſo good a God by thy ſins, and didſt firmly purpoſe for the future to refrain therefrom, God would never condemn thee. Doſt thou ſo forget the ſatisfaction made by Chriſt, that thou wilt prefer thy ſins before the merit of Chriſt, that is, thy ſelf before God? Thou ſeeſt the greatneſs of the diſeaſe, Aug. in Pſal. 55. and ſeeſt thou not the power of the phyſician? Thy ſins are great, Chriſt is far greater that ſatisfied for thy ſins. Thy ſins are diverſe, but Chriſt alſo ſuffered diverſe things for thee. God is an infinite good whom thou haſt offended by thy ſins; but Chriſt is an infinite perſon who hath reconciled thee to God. Sigh therefore unto the heavenly Father, and pray in the name of the Son thy Saviour. If thou, O eternal God, Anſh. de redempt. gen. hum. fol. 96. deſpiſeſt me for mine iniquity, as I deſerve; however for the dearneſs of thy beloved Son, look upon me with pity. Obſerve in thy Son, what thou maiſt atone in thy ſervant. Behold the Sacrament of his fleſh, and remit the guilt of my fleſh; remember what •• y good Son has ſuffered, and forget what thy bad ſervant hath done.

The Temptation of Blaſphemy. Tempted.]

I muſt needs confeſs, I am not only ſolicited to deſpair, but am alſo ſometimes tempted with the ſpirit of Blaſphemy; for there ariſe ſuch thoughts in my heart, as are injurious againſt God himſelf my Creator, and my Saviour: I would chooſe to die a thouſand times, to be freed from this temptation.

Comforter.]

Theſe thoughts are not the actions of thine heart, but rather its bitter paſſions; ſeeing thou art not delighted with them: but thy grief from them is more bitter than death it ſelf. They are the ſcourges of Satan whereby he afflicts and torments thee; they will not be reckoned for ſin unto thee by the Lord. And though thou have the greateſt impatience of ſpirit from the infirmity of thy fleſh, yet the Lord knows thy groans and thy ſighs. The weight of temptations did force hard words even from Job and Jeremy; which yet the moſt bountiful God did fatherly forgive them. Thou ſeeſt by them, how altogether no ſtrength unto good thou haſt from thy ſelf; that thou maiſt cleave unto God alone with full truſt of heart. This is the top and higheſt degree of thy fight againſt Satan, ſee that thou deſpond not here; the greateſt champion will be with thee and will not leave thee deſtitute of his help. Wait patiently and humbly till thou art freed of theſe fiery darts of Satan; Eph. 6.16. in the mean time let the grace of God be ſufficient for thee. 2 Cor. 12.9. It is the fleſh which ſo ſtriveth againſt the ſpirit, and is ſo ready and obedient to receive the darts of Satan; the ſin that dwells in thy fleſh ſhall not be imputed unto thee, if through the ſpirit thou mortifie the deeds of the fleſh, and conſent not to thoſe blaſphemous thoughts. Thoſe fiery darts of Satan ſhall be quenched in the blood of Chriſt; turn towards him the ſhield of faith, and as ſoon as thou perceiveſt any blaſphemous thought to ariſe, betake thy ſelf to prayer, and ſo thou maiſt kill it as it were in the bud.

The particularneſs of the premiſes. Tempted.]

I perceive ſome comfort of the Spirit in my heart; I obſerve ſome truſt in my mind, that keeps me from deſpair, when I behold the mercy of God abounding over my ſins, and the merit of Chriſt which is of infinite price and value. But I doubt, whether the Evangelical promiſes of the mercy of God and merit of Chriſt belong to me. For God is not only merciful, but he is alſo a moſt juſt and ſevere puniſher of ſins; and alas! experience ſheweth that all are not partakers of the benefits of Chriſt.

Comforter.]

But look thou give not way to thoſe ſeducing thoughts of the particularneſs of the Evangelical promiſes. God calleth all to him, deſireth all will come unto him; he offereth the word of the Goſpel, and in it the benefits of Chriſt unto all; and that not feignedly, but ſincerely; not hypocritically, but with a mind to beſtow. Ezek. 18.31, 32. ch. 33.11. As I live, ſaith the Lord, I deſire not the death of a ſinner, but that he ſhould turn and live. Here thou haſt the ſolemn oath of Divine truth, thou ſeeſt their converſion is expected and deſired by God that by their own fault die in their ſins; thou haſt that ſolemn proteſtation twice repeated. Mat. 11.28. Come unto me all, ſaith our Saviour the Interpreter and Meſſenger of the heavenly Father, Come unto me all ye that labour and are heavy laden, and I will give you reſt. Thou heareſt that the way to Chriſt lies open to all that labour under the yoke of ſin; and that relief and reſt of ſoul is promiſed to them. 1 Tim. 2.4. God will have all men to be ſaved, (ſaith the Apoſtle, being taught it in the third heaven) and to come to the knowledge of the Truth. He hath concluded all under unbelief, Rom. 11.32. that he may have mercy upon all. Thou heareſt, the ſalvation of all men is deſired by God, that his mercy lies open to all; none here is ſhut out, but he that ſhuts himſelf out. Primaſ. in h. l. There is one God of all; therefore he deſireth that all whom he hath made may be ſaved. There is one who hath given himſelf a price of redemption for all; therefore he wills that all partake of that price. God is not willing that any ſhould periſh, (ſaith Peter, 2 Pet. 3.9. being taught by his own example) but that all would come to repentance. Thou heareſt that the long-ſuffering and goodneſs of God inviteth all to repentance, and that God willeth not the death of one. Look that thou contradict not ſo clear and ſo expreſs truth, theſe words of the Holy Ghoſt writ as it were with a Sun-beam: Let the comforts of the Scripture prevail with thee, above the thoughts of thine own heart; for the Scripture is the word of the living God that never deceives; but our heart is lying and does deceive.

The abſolute decree of reprobation. Tempted.]

Outwardly indeed the promiſe is offer'd to all, but God from eternity hath made a certain abſolute decree of the reprobation of particular men, whom from an abſolute hatred being rejected by him he hath deſtin'd to eternal torments: To theſe he offers his word indeed outwardly, but not with an intent to beſtow the good things offer'd in the word. And may be I am in the number of thoſe reprobated ones.

Comforter.]

That abſolute decree of reprobation is but the fancy of men who are deceived, and do deceive. For if the Scripture do witneſs by words, Chriſt by tears, and God by oath that he is not willing that any ſhould periſh, that he deſireth not the death of a ſinner; but on the contrary heartily deſireth that all would come to repentance, would acknowledge the truth and be ſaved; with what ſhew of truth, I pray, can it be ſaid that any by the abſolute hatred of God are excluded from ſalvation and the means thereof? Such as God hath declared himſelf outwardly in his word, ſuch is his heart inwardly (if I may ſo ſpeak.) Such as he hath ſhewn himſelf to us in his ſon, ſuch a mind alſo he beareth towards us; for Chriſt is the image of the Father, Col. 1.15. Heb. 1.3. not only in reſpect of his eſſence, but alſo of his will. Indeed we ought not ſo much as think, that he ſhews himſelf to us a bountiful and gracious God outwardly, and in the mean time does nouriſh flames of hatred inwardly; this be far from God who is truth it ſelf, to whom all hypocriſie is extremely hateful, who ought in no wiſe to be ſaid to do that, which we ſee him forbid by precept, and avenge by puniſhments. That any are ſaved, is the gift of God only; that many periſh, is the deſert of themſelves that do periſh. For ſo ſaith the Scripture. O Iſrael thou deſtroyeſt thy ſelf, Hoſ. 13.9. but in me is thy help. The Scripture every where placeth the cauſe of mans deſtruction in himſelf; and no where refers us to any abſolute decree of God. Fulg. lib. 1. ad Monim. Becauſe God by his preſcience ſaw the ſins of men, (eſpecially unbelief, which remaining all other ſins remain) therefore he paſs'd the ſentence of damnation and reprobation. And with what colour can it be affirmed, that God does not in the word of the Goſpel offer the benefits of his Son to all in earneſt, and with a mind to communicate them, ſeeing Chriſt died for all, and ſatisfied for the ſins of all truly and really, not in ſhew only and appearingly? The univerſal terms here uſed do atteſt the univerſality of the ſatisfaction made by Chriſt. God, Iſa. 53.6. ſaith the Prophet, hath laid on him the iniquities of us all; namely of all thoſe who as loſt ſheep had gone aſtray out of the path of an upright life: even as all the ſins of the people were by the Prieſt laid upon the goat that was ſent away into the wilderneſs. Lev. 16.21. The Apoſtle repeateth twice in the ſame place, that one died for all: 2 Cor. 5.15. Eph. 1.9, 10. Col. 1.20. It was the good pleaſure of God to ſumm up, reſtore and gather together in one all things in Chriſt; which are in heaven and which are in earth. It pleaſed the Father by Chriſt to reconcile all things unto himſelf (having made peace through the blood of his croſs) by him, I ſay, whether they be things on earth, or things in heaven. 1 Tim. 2.6. Chriſt gave himſelf a ranſome for all. Tit. 2.11. The grace of God that bringeth ſalvation (whereby he gave his Son for us to redeem us from iniquity) hath appeared to all men. verſ. 14. Heb. 2.9. Chriſt by the grace of God hath taſted death for every man. The collective term [World] uſed in ſuch ſayings proveth the ſame univerſality of ſatisfaction. God ſo loved the World, Joh. 3.16. that he gave his only begotten Son; verſ. 17. whom he ſent not into the world, to condemn it, but that the world through him might be ſaved. Whence alſo he is moſt deſervedly called Joh. 4.42. 1 Joh. 4.14. the Saviour of the world. He is Joh 1.29. the lamb of God, that taketh away the ſins of the world; Joh. 6.51. who gave his fleſh for the life of the world; 2 Cor. 5.19. by whom the world is reconciled unto God; 1 Joh. 2.2. who is the propitiation for our ſins, and not for ours only, but alſo for the ſins of the whole world. The oppoſition of the firſt and ſecond Adam that is of Chriſt, deliver'd by the Apoſtle in expreſs words, doth prove the ſame univerſality of ſatisfaction. Rom 5.15. If through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man Jeſus Chriſt, hath abounded unto many. verſ. 18. As by the offence of one, judgement came upon all men to condemnation; even ſo by the righteouſneſs of one, the free gift came upon all men unto juſtification of life. For as by one mans diſobedience many were made ſinners: verſ. 19. ſo by the obedience of one ſhall many be made righteous. Therefore where ſin hath abounded, verſ. 20. there grace hath much more abounded. Far be it from us then to ſay, that the guilt derived on us from Adam extends farther, than the benefit of Jeſus Chriſt obtained for us. Away with ſaying that the diſobedience of Adam is of greater efficacy, than the obedience of Chriſt. Laſtly, The univerſal extent of the ſatisfaction made by Chriſt is atteſted by thoſe Scriptures wherein he is ſaid to have died for thoſe that periſh. Rom. 14.15. Deſtroy not him with thy meat, for whom Chriſt died. By the unſeaſonable abuſe of Chriſtian liberty the weak brother periſheth for whom Chriſt died; 1 Cor. 8.11, 12. and therefore by ſinning againſt ſuch an one, men ſin againſt Chriſt himſelf. Falſe teachers bringing upon themſelves ſwift deſtruction, 2 Pet. 2.1. deny the Lord that bought them. Theſe are Evangelick, Apoſtolick and divine ſayings, which to contradict is to deny Chriſt himſelf, and to deprive himſelf of the fruit of Chriſts merit. Orig. lib. 2. in Jobum. Therefore believe ſtedfaſtly, that the only begotten ſon of God deſcending from heaven, cloathing himſelf in the laſt times with a terreſtrial body from a Virgin, hath done away and cleanſed the corruption, uncleanneſs and rottenneſs of all the world by bearing the ſins of all, by whoſe ſtripes all are healed.

Doubting about the application of Chriſts merit. Tempted.]

Let the merit of Chriſt be and be called univerſal; yet I do not ſee that the benefits of Chriſt are offer'd and applied to me in ſpecie and individually. Many things are offered to all, which yet do not belong to all.

Comforter.]

Nay but the ſpecies is rightly gather'd from the genus; we rightly paſs from an univerſal to particulars. Wherefore becauſe God will have all to be ſaved, thou maiſt infer rightly and moſt firmly, that he will have thee alſo to be ſaved. Whereas Chriſt is ſaid to have dyed for all, thou maiſt infer rightly and moſt firmly, that he died on the croſs for thee alſo, and is willing to cleanſe thee from all ſins with his own blood. And what is offer'd in the word of the Goſpel to all in general, is offer'd, exhibited and applyed to thee in ſpecial in the word of Abſolution. For when the Miniſter of the Church does in God's name pronounce to thee the remiſſion of thy ſins, thou maiſt be ſure that it is confirmed before God in heaven. For ſo has Chriſt appointed it, Mat. 18.18. Whatſoever ye looſe on earth, ſhall be looſed in heaven. Whoſe ſins ye remit, Joh. 20.22. they are remitted unto them. This is that wholſome miniſtry of reconciliation, 2 Cor. 5.18. which God hath given unto the Miniſters of the Church; theſe are the ſalutary keys, that he hath committed to their truſt; this is that wholſome office of Ambaſſadours, verſ. 20. which they diſcharge in the name of Chriſt, God exhorting and as it were beſeeching us by them. What therefore is offer'd to thee in ſpecial, make no doubt but it belongs unto thee in ſpecial. When in the ſerious trouble of thine heart thou heareſt the voice of the Miniſter declaring remiſſion of ſins in the name of Chriſt, think thou heareſt Chriſt himſelf: whatever he doth in Chriſt's name, that Chriſt doth. It's Chriſt that declareth unto thee remiſſion of ſins; the Miniſter only ſpeaks for Chriſt. If any doubting ariſe in thy heart concerning this, liſten unto the words of Chriſt ſpeaking unto his Apoſtles and their ſucceſſors: Luk. 10.16. Mat. 10.20. He that heareth you, heareth me. It is not you that ſpeak, but the ſpirit of my Father. Liſten unto the words of the Baptiſt: Joh. 1.23. I am the voice of one crying; It is another that preacheth and cryeth by me; the miniſtry is mine, but the force and benefit of the miniſtry dependeth on another. Liſten to the words of the Apoſtle: 2 Cor. 5.20. We are ambaſſadors for Chriſt, that is, in Chriſts name and ſtead, as though God did beſeech you by us: we pray you in Chriſt's ſtead, be ye reconciled to God. He therefore that deſpiſeth, 1 The. 4.8. deſpiſeth not man but God, who hath given unto us his holy Spirit. Believe therefore that even now Chriſt ſaith unto thee as once to the ſick of the Palſie, and to the woman that was a ſinner, Mat. 9.2. Luk. 7.48. Thy ſins are forgiven thee. For there is no difference between that ſentence, and this which his Miniſter uttereth: for this is not ſpoken by man, & that by Chriſt. When therefore thou heareſt the Miniſter declare to thee remiſſion of ſins, do not imagin thou hear'ſt the voice of the Miniſter, but of Chriſt.

The inſubſiſtence of words. Tempted.]

I confeſs there is great comfort offer'd me in the words of abſolution, yet my faith wavers ſtill, and does not ſo firmly embrace the promiſe of the Goſpel as to ſhut out all temptation: for my fleſh mutters, They are but words which thou heareſt with thine ears, but thou ſeeſt not yet the good things promiſed with thine eyes.

Comforter.]

They are words indeed, but they are the words of a God moſt true and that lives for ever. They are words indeed, Joh. 6.69. but the words of the ſpirit and life. They are words indeed, but ſuch as are more firm and durable than this heaven thou beholdeſt, or this earth thou treadeſt on. Heaven and earth ſhall paſs away, but my words ſhall not paſs away, Lu. 21.33. ſaith the Truth. Iſa. 40.8. The word of the Lord our God abideth for ever, ſaith the Prophet. He that truſts in this word, he that embraceth it with a true faith, the ſame ſhall be ſaved for ever. Nor hath God given thee his word only, but hath added thereto his Sacraments alſo, which are as it were a viſible word, Aug. tract. 80. in Joh. viſible ſigns of inviſible grace, and ſeals of the divine promiſes, ordained to confirm and ſeed thy faith. By Baptiſm thou art received into the covenant of divine grace, made the ſon and heir of God, waſh'd from thy ſins in the blood of Chriſt, regenerated and renewed by the holy Ghoſt, and, in one word, art truly made partaker of all heavenly good things. For Chriſt attributes to Baptiſm, that it is the means of Regeneration. Joh. 3.5. Ʋnleſs a man be born again of water and of the Spirit, he ſhall not enter into the kingdom of heaven. Therefore he that is born again of the water of Baptiſm and of the Spirit, is reckoned an heir of eternal life; becauſe it is the means of ſalvation: Mark 16.16. He that believeth and is baptized, ſhall be ſaved. The Apoſtles aſcribe unto Baptiſm; that it is the laver of regeneration, Tit. 3.6. and of renewing in the holy Ghoſt, Mark 1.4. ſeeing we are baptized for the remiſſion of ſins. Acts 2.38. Let every one of you be baptized in the name of Chriſt for the remiſſion of ſins, ſaith Peter, and ye ſhall receive the gift of the holy Ghoſt. 1 Pet. 3.21. Baptiſm ſaveth us, ſaith he in another place, which is not the putting away of the filth of the fleſh, but the anſwer of a good conſcience (or a covenant) towards God, by the reſurrection of Jeſus Chriſt. Be baptized, Acts 22.16. and waſh away thy ſins, ſaith Ananias. Gal. 3.27. As many of ye as have been baptized into Chriſt, have put on Chriſt: and by faith ye are all the children of God: For Chriſt ſanctifieth his Church, Eph. 5.27. cleanſing it with the laver of water in the word. From all which thou maiſt ſtrongly conclude, that Baptiſm is a ranſom for captives, Baſil. 〈 in non-Latin alphabet 〉 . tom. 1. p. 446. Cyrill. Hieroſ. in praefat. Catech. a remiſſion of debts, a death of ſin, a being born again, a bright garment of the ſoul, an inviolable ſeal, a chariot to heaven, the Inn of the kingdom, the gift of adoption; Nazia z. orat. in S. Bapt. p. 615. It is the brightneſs of ſouls, the change of life, the anſwer of the conſcience towards God, an help of our weakneſs; It is a putting away of the fleſh, a following of the Spirit, a communion of the word; It is an amendment of the creature, a deluge to ſin, a partaking of light, a diſſolution of darkneſs; It is a chariot unto God, anaccompanying of Chriſt, the prop of faith, the perfection of the mind, the glory of the kingdom of heaven, a change of life, a taking away of ſervitude, a looſing of bands, a changing of apparel. Tertul. 4. adver. Marc. p. 231. Aug. 2. cont. Creſcon. c. 18. Paulin. epiſt. 12. ad Sever. It is the ſpring of true life and true righteouſneſs, an abridged laver, the Sacrament of life and eternal ſalvation.

The holy Ghoſt into this pool deſcends, Whoſe waters by an heavenly ſpring are fed, Which, influenc'd by th' Deity, forth ſends An holy offspring from eternal ſeed.

For in the Baptiſm of Chriſt it was demonſtrated by viſible ſigns what the divine grace worketh inviſibly in our Baptiſm. Chemnit. in cap. 17. Harm. The water of Baptiſm was ſanctified by the touch of our Lords body: for whatſoever Chriſt promerited and obtained in the body of his fleſh, he depoſited as it were in his Baptiſm. He received Baptiſm with us ſinners, to teſtifie that we by Baptiſm are made his members. As the eternal Father in the Baptiſm of Chriſt ſaid, This is my beloved ſon; ſo at this day he adopts for ſons all that believe and are baptized. As in the Baptiſm of Chriſt heaven was opened, ſo to this day by the ſacrament of Baptiſm the gate of the heavenly paradiſe is opened to us. As the holy Ghoſt in Chriſt's Baptiſm deſcended upon him in the form of a dove; ſo in our Baptiſm the holy Ghoſt is preſent, and therein doth effectually work our regeneration and renovation: ſo that thus in Baptiſm concurr the grace of the Father adopting, the merit of the Son cleanſing, and the efficacy of the holy Spirit regenerating. If therefore thou art baptized, thou canſt not doubt of the grace of God, the remiſſion of ſins and the promiſe of eternal life. Baptiſm is the laver of regeneration; where there is regeneration, there is remiſſion of ſins, there is the grace of God, there is perfect righteouſneſs, there is renewing, there is the gift of the holy Ghoſt, there is adoption, and there is the inheritance of eternal life.

Falling from the Covenant of Baptiſm. Tempted.]

I believe indeed that I was received into the covenant of grace by the ſacrament of Baptiſm, that I thereby obtained remiſſion of ſins, and was writ in the book of life: but I have faln from the grace of this covenant again by my ſins; by repeating my tranſgreſſions I have made void the aforegoing remiſſion, and have often deſerved to be blotted out of the book of life.

Comforter.]

No but the covenant of God is an everlaſting covenant, to which thou maiſt always return by true and hearty repentance. For as God declares concerning the ſacrament of Circumciſion, Gen. 17.13. that it is an everlaſting covenant: ſo let us not doubt but that in Baptiſm which ſucceeded in the place of Circumciſion, Col. 2.11. God enters into and eſtabliſheth an everlaſting covenant with us. I will betroth thee to me for ever, ſaith he by the Prophet, Hoſ. 2.19. yea I will betroth thee in righteouſneſs, and in judgement, and in loving kindneſs, and in mercies: I will betroth thee to me in faithfulneſs. Iſai. 54.10 The mountains ſhall depart and the hills be removed; but my kindneſs ſhall not depart from thee, neither ſhall the covenant of my peace be removed, ſaith the Lord that hath mercy on thee. Rom. 3.3. God forbid we ſhould ſay the faith of God is made without effect by our unbelief. If we give never ſo little belief to his words, or depart from him, 1 Tim. 2.13. yet he abideth faithful, always the ſame, true and conſtant, he cannot deny himſelf. Therefore by the ſins of thy natural infirmity thou falleſt not from the free covenant of God. By ſins committed againſt thy conſcience thou falleſt indeed from the grace of God and the covenant of grace; but thou maiſt return to the everlaſting covenant of God by true repentance. The ſhip of Baptiſm ſplits not, though we leap out of it into the ſea of ſins; therefore by repentance, (which in this ſence may be called ſecunda poſt naufragium tabula, Hier. in c. 3. Iſa. v. 9.) we may return again to the ſame ſhip of Baptiſm, that we may in it be waſted to the port of eternal ſalvation. Tertul. lib. de poenit. p. 479. Therefore embrace repentance, as a ſhipwrackt perſon catches hold of a plank; this will lift thee up when ready to be drowned in the waves of thy ſins, and will carry thee into the haven of Gods mercy. Peter had denied his Maſter, but being converted he notwithſtanding ſeeks the promiſe of ſalvation in Baptiſm. 1 Pet. 3.21. The Galatians and the Corinthians had faln foully, yet when they were renewed again by repentance the Apoſtle offers them comfort drawn from Baptiſm; declaring, that as many of them as had been baptized, Gal. 3.27. had put on Chriſt; and clearly affirming, that they were waſhed, 1 Cor. 6.11, 12, 13. and by one ſpirit were baptized into one body, namely myſtical: whence it clearly appears, that the efficacy of the Baptiſmal covenant is extended to the future, and is not quite enervated and aboliſhed by mans fall, but on God's part remains continually a firm and eſtabliſhed covenant. When Paul therefore ſays, Aug. 1. de nup. & concup. c. 33. that Chriſt cleanſeth the Church in the laver of water in the word, it is thus to be underſtood, that in the ſame laver of regeneration and word of ſanctification all the ſins of regenerate men are cleanſed & healed, not only thoſe by-paſt, (all which are remitted in Baptiſm) but alſo thoſe which are contracted afterwards by humane ignorance and frailty: Not that Baptiſm ſhould be repeated as oft as men ſin, but becauſe by it once given, there is obtained pardon unto the faithful of all the ſins committed not only before, but alſo after. Confeſs therefore and grieve for thy ſins, but yet renounce not nor forget the covenant of grace that was enter'd into with thee at thy Baptiſm; but though thou fall a thouſand times, yet return again. Return unto me, Jer. 3.12. Pſal. 27. thou backſliding ſoul, ſaith the Lord; and I will not turn away my face from you, becauſe I am merciful ſaith the Lord, and keep not anger for ever. Let thy heart preſent this word to God, and he will have mercy on thee, being mindful of his promiſe, 2 Tim. 2.13. for he cannot deny himſelf nor his word.

The uncertain reception into the covenant of Baptiſm. Tempted.]

But whence can I be ſure, that I am again received by God into the covenant of Baptiſm? I wiſh my heart could be perſwaded by ſome certain ſeal! I wiſh there were ſome ſacrament, by partaking whereof the promiſe of grace might be ratified to me!

Comforter.]

Yea there is ſuch an one, namely the holy ſacrament of the Lords ſupper, wherein thou receiveſt that body Chriſt gave to death for thee, and drinkeſt of that blood which Chriſt poured forth for thy ſins on the altar of the Croſs Wherefore ſeeing thou receiveſt in that holy ſupper the moſt holy price of thy Redemption, namely the body and blood of Chriſt; thou maiſt be ſure that thou truly partakeſt of all thoſe things which Chriſt hath merited on the altar of the Croſs by giving up his body and pouring out his blood; viz. the grace of God, the remiſſion of ſins, righteouſneſs, life and eternal ſalvation. When thou drinkeſt that blood, by the pouring out whereof the covenant of grace was eſtabliſhed and confirmed, how canſt thou doubt whether thou art truly received again into that covenant? What is more near to God, than his only-begotten Son? as one that is in his boſom, Joh. 1.18.14.10.10.30. that is in the Father and the Father in him, that is one with the Father. Again, what is nearer to the ſon of God, than his fleſh and blood or the humane Nature aſſumed? as that which he hath joyned to himſelf in a perſonal and indiſſoluble league. Therefore by eating Chriſt's fleſh and drinking his blood thou art moſt cloſely joyned to God: Theſe being eaten and drunk do cauſe that Chriſt abideth in thee and thou in him. Hilar. S. de Trin. p. 141. What is nearer to us than what we eat and drink? as that which is either turned into the ſubſtance of our fleſh, (as natural and elementary meats are) or does as it were change and turn us into it ſelf, as that ſpiritual meat of the Lords body and blood, which we eat indeed, but we change not him into us, but we are changed into him. Therefore by eating the quickning fleſh of Chriſt, thou receiveſt ſpiritual life from it; by drinking the precious blood of Chriſt, thou comeſt to the well of life. Chriſt aſſumed humane nature from us, in it he condemned ſin, he deſtroyed death, he repaired life and repleniſhed it alſo with fulneſs of grace and heavenly good things. That very nature aſſumed from us and repaired in him, doth he return thee again in the Lords ſupper, ſanctified and filled with heavenly treaſures; that thou maiſt be ſure that that truly belongs to thee which he hath depoſited therein as in a rich ſtorehouſe: He implants as it were thy depraved nature in his moſt holy and quickning fleſh, that from him thou mightſt draw the juice of life, and an antidote to remedy that ſpiritual poiſon that lies hid in thy fleſh. He is the vine, Joh. 15.5. we are the branches; he that abideth in Him, and He in him, the ſame beareth much fruit. The impurity of thy nature is overſhadowed as it were and covered with that moſt holy body of Chriſt that thou receiveſt, and that moſt precious blood that thou drinkeſt, that it appears not before the tribunal and in the ſight of God. They are taken by thee for an acceptable apology and earneſt of eternal life; Liturg. ter. Damaſ. 4. fid. Orthod. cap. 14. for the confirmation and defence of the ſoul and the body; for the remiſſion of ſins and for eternal life. Moreover in the holy ſupper there is given a wholſome viaticum, in that therein are exhibited to thee the ſymbols of a future reſurrection, Can. Nicaen. whereby is confirmed to thee a title of acquaintance and entertainment to be expected in a heavenly country. Joh. 6.54. He that eateth my fleſh, ſaith Chriſt, and drinketh my blood, hath eternal life, and I will raiſe him up at the laſt day. Therefore it cannot be, I ſay it cannot be, that thy body ſhould abide in the grave, Iren. lib. 4. c. 34. when it hath been nouriſhed with the body and blood of our Lord: namely with that meat that is the Ignat. ep. 11. ad Epheſ. medicine of immortality, the antidote againſt death, and a powerful remedy that we may live in God through Chriſt. By this meat thy weakneſs ſhall be ſtrengthened, that thou maiſt arrive at the mountain of the Lord with Elias. 2 Kings 13.21. The bones of Eliſha being now dead did enliven him that was to be buried in the ſame tomb; how much rather ſhall the fleſh of Chriſt, now living and quickening, being received by faith quicken thee to eternal life?

The unworthy receiving of the Lords ſupper. Tempted.]

I confeſs that in the true and ſalutary uſe of the Lord's ſupper the godly are made partakers of theſe benefits; but that troubles me not a little which the Apoſtle affirmeth, 1 Cor. 11.27. That they that eat this bread and drink the cup of the Lord unworthily, become guilty of the body and blood of Chriſt. I am afraid therefore leſt I alſo be an unworthy gueſt at that heavenly banquet.

Conforter.]

By acknowledging and lamenting thine unworthineſs thou maiſt avoid the imputation of an unworthy gueſt: for the Apoſtle calleth thoſe unworthy, not who are weak in faith, (ſeeing this ſacrament was inſtituted for the ſtrengthening of faith and comforting of the weak; 1 Cor. 11.28, 29. but thoſe who examine not themſelves, nor diſcern the Lord's body; that is, thoſe who without true repentance and a lively faith, who without hatred of ſin and a firm purpoſe of amendment of life come to the holy ſupper as to a common feaſt; who difference not this heavenly banquet from other common meats, that they might acknowledge its true excellency, and duly prepare their hearts. Such unworthy gueſts at this banquet ſin no leſs by unworthy eating and drinking the fleſh and blood of Chriſt, than the Jews did in crucifying him. But far be it from thy piety, far be it I ſay, that thou ſhouldeſt be in their number. For thou acknowledgeſt the filth of thy ſin, thou lamenteſt the uncleanneſs of thy nature, thou breatheſt after Chriſt the phyſician of thy ſoul, that he would prepare himſelf a meet habitation in thy heart: Chryſoſt. in 1 Cor. 11. thou conſidereſt the greatneſs of thoſe things that are preſent and ſet forth in the holy ſupper, and thou conſidereſt the largeneſs of the divine gift: thou hungreſt and thirſteſt after righteouſneſs, Matt. 5.6. and therefore thou ſhalt be filled: thoſe ſins ſhall not hurt, Luk. 15.20. which pleaſe not. Thou haſteneſt with tears to thy heavenly Father, thou grieveſt for thy ſins, and thou deſireſt to ſatisfie the hunger of thy ſoul with this heavenly food; verſ. 22. doubt not but that the moſt bountiful Father will kiſs and receive thee with joy, he will give thee the firſt robe of innocence, he will cloath thee with the garments of ſalvation, he will put a ring on thy hand, he will ſeal thee with his holy Spirit, verſ. 23. he will put ſhoes on thy feet, he will direct thee in the way of peace and righteouſneſs, he will fill thee with the fleſh of that ſacrifice that was ſlain on the altar of the Croſs and was offered for a ſweet ſavour to him. Lay aſide therefore all fear of eating unworthily; he that is moſt unworthy in his own eyes, is accepted with God; he that diſpleaſeth himſelf, pleaſeth God; he that in himſelf is broken with true contrition of heart, is lifted up again by the moſt bountiful hand of God.

Weakneſs of faith. Tempted.]

Faith is altogether requiſite to the wholſome uſe of the Lord's ſupper and the partaking of the promiſes of the Goſpel, ſeeing to the partaking of an alms there is not only required the hand of the giver, but there muſt alſo be the hand of the receiver: But now my faith is weak, the ſhip of my heart being toſſed with various ſtorms of temptations totters, and caſts me down from the firmneſs of faith.

Comforter.]

Weak faith is yet faith; and faith does not therefore lay hold on Chriſt, and in Chriſt the grace of God, forgiveneſs of ſins and life eternal, bebecauſe it is ſtrong, but becauſe it is faith: a ſtrong faith embraces Chriſt more ſtrongly, yet nevertheleſs a weak faith alſo does not reject Chriſt, but ſavingly lays hold on him. The faithful ſervant of God, Chriſt thy ſaviour breaketh not the bruiſed reed, Iſa. 42.2. nor quencheth the ſmoaking flax; but receiveth him that is weak in faith moſt bountifully. Rom. 14.3. The leaſt ſpark of faith is the work of the Spirit; becauſe of our ſelves, as of our ſelves we cannot as much as think a good thought; 1 Cor. 3.5. but to will and to do is from God: Phil. 2.13. therefore God will not deſpiſe his own work which he hath begun in thy heart by his holy Spirit, but will perfect and confirm it. Iſa. 66.13. As a mother comforteth her children, ſo doth the Lord comfort us: Now a mother treats an infant far more tenderly, and has a greater care of it, than of the reſt that are grown up: ſo God rejecteth not one weak in faith, but takes care to heal and ſtrengthen him as one languiſhing. If ye ſhall have faith as a grain of muſtard-ſeed, and ſhall ſay to this mountain Remove from hence to ſuch a place, it ſhall remove, Mat. 16.20. and nothing ſhall be impoſſible to you, ſaith the Truth. If a miraculous faith can do ſo much as to remove mountains, though it hardly equal a grain of muſtard-ſeed; why cannot ſalvifick faith do the ſame; even remove mountains of temptations and doubts, be it never ſo weak and feeble? God's ſtrength is perfected in our weakneſs; 2 Cor. 12.9 ſee therefore thou be not caſt down in mind for the weakneſs of thy faith, but rather look upon the ſtrength of God; God can water what is dry, heal what is wounded, bend what is ſtiff, foſter what is cold, reduce what goeth out of the way. Only acknowledge the weakneſs of thy faith, and lean ſo much the more on the divine word, for as the word is the ſeed of faith, ſo alſo the nouriſhment. Pray with Chriſts diſciples, Luk. 17.5. Lord encreaſe our faith: and with the father of the Lunatick, Mark 9.24 Lord I believe, help thou my unbelief.

The not perceiving of faith. Tempted.]

My faith is not only weak, but ſometimes I perceive no faith at all in my heart; nor do I call upon God with that fervency of ſpirit as can pierce the clouds. I fear therefore leſt my faith be quite periſhed and extinct; and if faith be extinct, what hope or ſafety can there remain to me? I examine my ſelf, 2 Cor. 13.5. and lo I perceive not faith in my heart, I ſhall therefore be of the number of reprobates.

Comforter.]

The ſpirit helpeth our infirmity, as it were by putting his hand under us. For as we know not what we ought to pray for, nor how to pray as we ought; but in the mean time the Spirit interceeds for us with unutterable groans: ſo ſometimes we perceive not what or how we believe, but the Spirit cheriſheth and preſerves faith in our heart. A ſpark may lie hid rak'd up under the aſhes, although it appear not outwardly: ſo faith ſometimes dwells in the inmoſt receſſes of the heart, though it be not perceived of our ſelves. Wherefore though thou perceiveſt no faith, gather not preſently from thence that all thy faith is periſhed and dead, ſeeing thou yet deſireſt, longeſt and art willing to believe: that deſire, that longing, that willing proceeds from faith. Moreover 'tis one thing not to perceive we believe, and another not to be willing to believe; that is a ſign of languiſhing, but this of obſtinate ſtubbornneſs. Chriſt does verily dwell in thy heart by faith, Eph. 3.17. although thou do not manifeſtly feel that indwelling of grace; even as the holy Spirit, that inward comforter, hath an holy dwelling in thy heart, although he ſometime withdraw from thee the ſenſe of that comfort. As Abraham, the father of the faithful, Rom. 4.8. againſt hope believed in hope; ſo thou oughteſt to rely upon the word againſt thy ſenſe. As we ought to captivate every thought to the obedience of faith; 2 Cor. 10.5. ſo do thou captivate thy not feeling of thy faith by faith; that is, receive the word in thy heart, and firmly cleave to it. The ſeed lies hid under the clods of the earth, when it does not as yet thruſt forth ſo much as a blade: ſo the ſeed of faith lies hid in the heart, although the fruit thereof do not as yet fully and plainly appear. In ſleep thou perceiveſt not faith; but who will ſay that faith is then periſhed? ſo in this temptation a certain ſleep as it were has oppreſſed thy ſoul, ſo that thou perceiveſt not the motion of thy faith; but far be it that thou ſhouldſt therefore ſuppoſe faith extinct.

An inability to believe. Tempted.]

I breath indeed after my ſaviour, but I both feel and grieve that I cannot believe. I could have wiſh'd indeed that I might have been made a partaker of the benefits of Chriſt, but I perceive I cannot apprehend them by faith.

Comforter.]

Of thy ſelf thou canſt not, Phil. 4.13. but in that Chriſt who ſtrengtheneth thee thou canſt do all things. God willeth and heartily willeth thee to believe, for to that intent he offereth thee the word, that by it through the efficacy of the Holy Ghoſt he may enkindle faith in thy heart; and reſiſt not the working of the Holy Ghoſt, and thou ſhalt quickly ſee a plentiful •• uit of the word. For if God •• artily willeth thee to believe, he will alſo work in thee that belief, if thou do not by an actual ſtubbornneſs reſiſt his will. Thou ſayſt thou canſt not believe, and yet thou art forced to confeſs, that thou breatheſt after Chriſt, and deſireſt his benefits; that very breathing, that deſiring is the beginning of faith. The holy Spirit will certainly perfect that work of faith which he hath begun in thee; only ſee that thou interrupt not his ſaving working. Thou oughtſt not to reſolve firſt to have a ſenſe and motion of faith enkindled in thy heart, before thou wilt hear, meditate upon, and receive the word of the Goſpel. This is a perverſe opinion, which ſee thou entertain not; this is a perverſe order, which ſee thou follow not. Thou muſt begin at hearing and meditating on the word in the School of the holy Spirit, by that means thou ſhalt be brought to faith, and by faith to the ſenſe of faith. Thou ſayſt thou canſt not believe; thou oughteſt therefore to hear, meditate on, and receive into thy heart the word, Luk. 11.13. that thou mayſt be able to believe. God giveth his holy ſpirit to them that ask him, and yet we cannot without grace ask the holy ſpirit: ſo God giveth faith to thoſe that pant, and yet without the beginning of faith we cannot pant. Faith begins in the heart with ſome ſtrugling, it is encreaſed, and perfected alſo therein with ſome ſtriving; and what we cannot do of our ſelves, we can by his help who hath ſaid: Joh. 6.44. None cometh unto me except the Father draw him. Whoſoever heareth and learneth of my father he cometh to me. He that cometh unto me I will not caſt out. If thou art not yet drawn, pray that thou maiſt be drawn: hear and learn that thou maiſt come unto Chriſt.

The ſmall number of good works Tempted.]

True and living faith alwayes worketh by charity: Gal. 5.6. and on the contrary that faith that hath not works, is dead in it ſelf. As the body without the ſpirit is dead, ſo faith without works is dead alſo. Jam. 2.17.26. Now I ſee no great number of good works, that might give a clear teſtimony of my faith. When I would do good, Rom. 7.21.18. evil is preſent with me: To will is preſent with me, but how to perform that which is good I find not.

Comforter.]

Thou doſt well indeed to judge of the light of faith by the beams of good works: for as the works that are not done from faith, are not truly good works; ſo the faith that is without works, is not true faith, but a vain perſwaſion, and an empty picture. Mat. 5.16. Let your light ſo ſhine before men, that they may ſee your good works, ſaith our Saviour. 2 Pet. 1.10. Give all diligence, ſaith Peter, to make your calling and election ſure. Therefore from works we muſt paſs a judgment on faith; and this is a third property of faith, that as it has contrition going before it, and inſtead of an eſſential form, a true truſt in Chriſt; ſo it hath new obedience always following of it. Therefore, as I ſaid, thou doſt well to judge of the light of faith by the beams of good works; but in the meanwhile take heed that thou think not thoſe only to be good works that by their outward ſhew are great in the eyes of men, and are free from any ſtain of ſin cleaving to them. By good works is underſtood chiefly the inward renewing of the heart; and the kindling of thoſe ſpiritual motions in the hearts of thoſe that are born again, by the holy Ghoſt. Therefore holy thoughts, a good purpoſe, a true fear of God, a ſincere love unto him, and ardent calling upon him, are truly good works, although they are not perceived nor ſeen of men. Pſal. 45.14. The Kings daughter is all glorious within; outward works bear witneſs of that inward glory of renovation. Wherefore if thou have nothing elſe to offer to God, offer a good will & a holy purpoſe to live godly. Offer to God thine heart, & thou haſt offer'd all things. Yield thy ſelf wholly to God's will, cleave to it, reſign thy will to it, 1 Cor. 6.17. and thou ſhall be one ſpirit with him. If thou ſhalt do this, outward works will readily follow; becauſe the ſpirit of God dwelling in thee, will drive thee forwards to good works of all kinds: and where there is not an outward power to work, there God will be pleaſed with a good will within. And thou haſt no reaſon to hope to be free in this life from the ſtain of every infirmity; our works pleaſe God, not in that they are every way perfect, but becauſe they proceed from a true faith in Chriſt, and are offer'd by his beloved children as a thank-offering. Acknowledge therefore that teſtimony of good works that they bear of faith, be not caſt down, acknowledge their imperfection and the ſtain of ſin that cleaves to them, be not too much exalted.

Want of merits. Tempted.]

God is juſt, and his judgments are juſt; therefore he'l give the reward of eternal life to none, where there has not gone before the merit of good works. What therefore is my hope, what my truſt, ſeeing my works are imperfect, vile, many wayes defiled, and no way meritorious?

Comforter.]

Nay but eternal life is not a due recompence of our deſerts, but a free gift of God in Chriſt and for Chriſt's ſake. Rom. 6.23. Bern. ſer. in Annunc. col. 106. For the merits of men are not ſuch, as that for them eternal life ſhould become a juſt debt, and God ſhould do an injury to a man not to pardon him. For to omit, that all merits are the gifts of God, and that ſo man rather becomes a debtor to God for them, than God to man; what are all merits to ſo great glory? All the ſaints confeſs that before God none is clear; Exod. 34.7 that Iſai. 64.6. all their righteouſneſſes are before God as a menſtruous cloth; that none Pſal. 130.3. can ſtand at Gods judgment ſeat, if he will mark iniquity; that when Luk. 17.10. they have done all that God hath commanded, they are but unprofitable ſervants: what place can there therefore be here for merits? Bern. ſerm. 22. in Cant. col. 555. Gerſ. lib. 4. de conſol. Theol. proſ. 1. What man from his either wiſdom, righteouſneſs, or holineſs can preſume upon a ſufficiency for ſalvation? what man in a boaſting manner will make oſtentation of his righteouſneſſes to God, any more than a woman of a menſtruous cloth to a man? Neither our works nor our ſufferings are worthy of the glory that ſhall be revealed in us. Rom. 8.18.

We cannot by our obedience merit a crumb of bread to feed upon, but we are glad to beg it of God by daily prayers: how incomparably leſs can we obtain the wages of eternal life by our merits? Aug. in Pſal. 31. Therefore if thou wilt fall from grace, boaſt of thy merits. Idem de verb. Apoſt. ſerm. 15. God giveth altogether freely, he ſaveth freely becauſe he finds nothing for which he ſhould ſave, but much for which he ſhould damn. Fulgent. 1. ad Monim. p. 21. From grace is given not only a good life to the juſtified, but alſo an eternal life to the glorified: therefore death is called wages, but eternal life is called grace; becauſe that is paid, but this is beſtowed. Bern. ſerm. in nat. Mar. col. 213. Let whoſo will therefore ſeek after merit, do thou ſtudy to find grace: let thy merit be the mercy of God; thou art not altogether without merit, as long as he wants not compaſſion. Serm. 61. in Cant. Serm. 67. in Cant. There is no room for grace where merit hath already taken place: grace wanteth ſo much as thou aſcribeſt to merit. Serm. 68. in Cant. It ſufficeth to merit, to know that merit ſufficeth not. Place all thy truſt in God only, embrace his mercy 〈◊〉 the wounds of Chriſt ſeek thy merits, and thou ſhalt not be unw •• thy of merits.

The accuſation of the Law. Tempted.]

I confeſs our works are not meritorious nor appeaſe God; but we muſt pleaſe him by faith. But how can they chuſe but diſpleaſe him, when they are not perfectly conformable to his Law? The Law is an eternal and immoveable rule of righteouſneſs, condemning all that is not conformable to it ſelf. Therefore it brandiſheth at me and my works the weapon of damnation, unleſs you ſhow me what ſhield I may defend my ſelf withall.

Comforter.]

Chriſt hath redeemed thee from the curſe of the Law, being made a curſe for thee, becauſe it is written, Gal. 3.13. Curſed is every one that hangeth on a tree. When the fulneſs of time was come, Chap. 4.4. God ſent his ſon made of a woman, made under the Law, to redeem them that were under the law; verſ. 5. that we might receive the adoption of ſons. Rom. 16. Chriſt is he end and fulfilling of the Law for righteouſneſs to every one that belie . There is therefore no condemnion to be feared from the law 〈◊〉 thee and all ſuch as are Chriſts Chap. 8.1. by faith, and walk not after the fleſh. verſ. 2. The law of the ſpirit of life in Chriſt Jeſus hath made thee free from the law of ſin and of death. verſ. 3. For what the law could not do in that it was weak through the fleſh, God hath done, ſending his own ſon in the likeneſs of ſinful fleſh, and for ſin hath condemned ſin in the fleſh: that the righteouſneſs of the law might be fulfilled in us, verſ. 4. that walk not after the fleſh, but after the ſpirit. Wherefore if by true faith thou applieſt the benefits of Chriſt to thy ſelf, thou needeſt not fear the curſe of the law. 1 Cor. 15.55, 56. The ſting of death is ſin; the ſtrength of ſin is the law: But thanks be to God who hath given us the victory through our Lord Jeſus Chriſt. He hath overcome our death by his death; he hath ſatisfied for our ſins by his ſufferings; and hath moſt perfectly fulfilled the law for us by his moſt holy obedience. And yet there is no aboliſhing of the law, but only a transferring. Nor do the Law and Goſpel deſtroy one another, Gal. 3.21. ſeeing the Law is not againſt the promiſes of the Goſpel, Rom. 3.31 but is eſtabliſhed by faith.

For what the law requires of us, that the Goſpel declares to be performed by Chriſt in our ſtead. What the Law commandeth, that Chriſt obtaineth. The Law condemns ſin, and us for ſin: Chriſt yieldeth ſatisfaction for ſin, and beſtows his righteouſneſs on us. The Law therefore is ſatisfied by Chriſt's obedience, becauſe it is perfect: on the other hand the fulfilling of the Law performed by Chriſt redounds to us, Chytr. lib. 1. de vita & morte, p. 43. becauſe not due. Therefore as thou oughteſt not to behold ſin in thy body, but in Chriſt raiſed again, the conquerour of death, and the giver of life and eternal ſalvation; ſin, not in thy conſcience, but in Chriſt the lamb of God that beareth and taketh away thy ſins and the ſins of all the world: as thou oughteſt to behold hell and temptations of eternal rejection not in thy ſelf and the innumerable multitude of the damned, but in Chriſt bearing on the croſs and overcoming for us the temptation of caſting off: ſo thou oughteſt to behold the Law, not as it is writ in thy heart, but as it was fulfilled by Chriſt, and faſtned to the croſs with him.

The accuſing of Conſcience. Tempted.]

My conſcience beareth witneſs to the accuſation of the Law, it, as an uncorrupted judge riſeth againſt me, and while none accuſeth me or bringeth ought againſt me, is my accuſer: Chryſ. hom. 64. in Gen. Nazianz. orat. 26. I cannot ſhun that home tribunal; in this great volume I ſee and am agaſt at all my ſins writ with the pen of truth. Bern. de converſ. ad Cler. c. 3. col. 414. Wretched man that I am, who ſhall deliver me from this court of judgment, wherein the criminal, the accuſer, witneſs, judge, racker, whip, and executioner are the ſame?

Comforter.]

If thy heart condemneth thee, Joh. 3.20. yet God is greater than thy heart. If the remembrance of thy by-paſt ſins accuſe and torment thee, yet Chriſt the Redeemer, who hath ſatisfied for ſins, is more powerful; he acquitteth, freeth and ſaveth thee. Col. 2.14. For he hath blotted out the hand-writing of ordinances that was againſt us, which was contrary to us, he hath taken it out of the way, faſtning it to his croſs. That accuſing hand-writing of thy conſcience is faſtn'd alſo therewith by the nails of Chriſt crucified; ſo that it is void and of no force before God. Rom. 5.1. For being juſtified by faith thou haſt peace with God; peace of conſcience, quiet of heart and that bleſſed tranquillity of ſoul which Chriſt, the conquerour of death, ſin and Satan, brought with him from the grave, Bern. de conv. c. 6. col. 415. and beſtowed on his diſciples. Wherefore if thou feel the worm of conſcience, in this preſent life thou oughteſt preſently to ſtifle it, not to nouriſh it to immortality; for conſcience putrified breeds never dying worms. Stifle therefore the worm of conſcience by unfeigned repentance; beg of God, quiet of heart and pardon of ſin; and take heed of wounding thy conſcience anew, for the relapſes of ſin are very dangerous. In this life there is yet time for pardon, time for grace, time for quieting conſcience; In this life the book of conſcience may yet be mended out of the book of life: But at the laſt judgment the books will be opened, Rev. 20.12. and among them the book of conſcience alſo, in which before all the world ſhall be ſeen writ in fair letters all the ſins of men that were not in this world blotted out by true contrition, by faith and amendment of life. Before that day of judgement come, and the time of grace be paſt, thou maiſt have a fair hope and ſure truſt that the blood of Jeſus Chriſt, Heb. 9.14. who through the eternal Spirit offered himſelf without ſpot to God, will purge thy conſcience from dead works to ſerve the living God.

Late repentance. Tempted.]

I am at laſt indeed ſorry for having ſo wounded my conſcience, I do at laſt deſire a remedy for my wounds; at laſt I have a deſire to keep a good conſcience for the future: but I fear leſt my repentance be too late; I am a fraid, leſt the divine grace being ſo oft rejected by me, ſhould alſo reject and forſake me. Late repentance uſeth to deceive many; Aug. de vera & falſa poenit. c. 17. and that repentance that proceedeth from a dying man, he ought to fear, leſt it dye alſo.

Comforter.]

No but there is nothing too late, which is true and ſincere. Cypr. tract. 1. cont. Demetr. While a man is in this life, there is no repentance too late: there are ſome who being called come into the Lords vineyard at the eleventh hour of the day, Mat. 20.9. and obtain the reward of grace. No delay of time prejudiceth God's juſtice, or piety. Fulgent. Epiſt. 7. Repentance is never late with God, in whoſe ſight as well paſt things as future are always accounted for preſent. Behold the example of the thief on the croſs, who having confeſſed Chriſt with his mouth, on the tip of whoſe lips as it were his ſoul was ready to depart, obtains pardon of ſins and a free promiſe of an heavenly paradiſe. Heb. 3.13. Whilſt it is called to day, ſo long God doth earneſtly will our converſion. As long as the heavenly bridegroom delayeth his coming, Mat. 25.5. ſo long the gate of grace and forgiveneſs is open. A man's whole life, even the laſt hour of it, is granted for ſpace to repent in. Iſai. 65.2. The Lord ſtretcheth forth his hand all the day. long; Joh. 6.37. nor does he caſt out any that cometh unto him, at what time ſoever he come. Have a care therefore that thy repentance be true and ſincere, and thou needſt not fear it will be too late. If when death approaches thou therefore repent, becauſe thou art deprived of opportunities to ſin; that is a falſe repentance: for thus thou leaveſt not thy ſins, but they leave thee. If thou therefore repent, becauſe thou ſeeſt the puniſhment of thy ſins near; that is alſo a falſe repentance: for it proceeds from a love of thy ſelf, not from a ſincere love of God. It proceeds not from the hatred of ſin, but from the irkſomneſs of a moſt juſt puniſhment. Therefore that thou maiſt truly and heartily repent, grieve for thy ſins ſo often committed; and therefore grieve, becauſe thou haſt ſo often and ſo grievouſly offended a moſt gracious God by them: In Chriſt ſeek for pardon of thy ſins; and firmly reſolve to employ the remainder of thy life wholly in the ſervice of God: ſubmit thy ſelf to God, and be humbled in thy heart before him: permit to his will what and how great puniſhments (a thouſand times deſerved) he will inflict on thee, that it may appear thou repenteſt out of an hatred to thy ſin and not to thy puniſhment. Such a contrite and humbled ſoul will be a moſt acceptable ſacrifice to God, for ſo he ſaith by the Prophet: Pſal. 51.19. Iſai. 66.2. To whom will I look, but to him that is poor, and of a contrite ſpirit, and that trembleth at my word.

Doubting of the grace of God. Tempted.]

I feel in my heart indeed a deep contrition and ſorrow for my ſins, nor do I altogether deſpair of the mercy of God: but in the mean time my heart is ſhaken with the waves of doubts, nor am I yet certain of the free pardon of my ſins. I hope well indeed, but in the mean time I humbly doubt. The conſideration of God's mercy raiſeth me up; but the thought of my unworthineſs preſſeth me down again. I am turned to God, and therefore I hope well: I turn but late, therefore in part I doubt ſtill.

Comforter.]

But I will put under thy ſtaggering faith ſuch ſtrong props as whereon thou maiſt lean againſt all the ſtorms of doubtings. For that doubting is not an humble confeſſion of our unworthineſs, but a dangerous oppoſing the faith we owe to God's promiſes: nor is there any reaſon ſtrong enough why we ſhould doubt in late converſion and repentance; ſeeing the divine clemency doth offer a moſt certain promiſe of remiſſion of ſins to all that heartily repent. Attend firſt therefore to the immoveable truth of all God's promiſes. Whoſoever confeſſing and grieving for their ſins ſeek for pardon of them in Chriſt, and make a firm purpoſe of amendment of life; to them hath God promiſed his grace, forgiveneſs of ſins and eternal life; Joh. 13.15. Whoſoever believeth in the ſon, ſhall not periſh, but have everlaſting life. verſ. 18. 1 Joh. 5.12. Mark. 16.16. He that believeth in him, is not condemned. He that hath the ſon, hath eternal life. He that believeth and is baptized, ſhall be ſaved. He that hath promiſed theſe things, is God, whoſe word is firmer than heaven and earth, who is truth it ſelf, 2 Tim. 2.11. who is faithful and cannot deny himſelf or his word. What therefore God offers with undoubted promiſes, thou muſt accept with an undoubted faith: and there is no reaſon thou ſhouldſt object the infirmity of thy Nature, which cannot embrace the promiſes with ſo great aſſurance of reliance; for this is a fault of thy Nature which ſhould be amended by the efficacy of the holy Spirit. As thou believeſt not in Chriſt by thy natural ſtrength, but by the working of the holy Ghoſt; ſo by the grace of the ſame Spirit thou maiſt be aſcertained of the mercy of the heavenly Father, againſt all inherent doubtings of corrupt nature. 1 Joh. 5.10. He that believeth not God hath made him a liar. As much as thou doubteſt, ſo much thou loſeſt of thy faith: thou muſt therefore reſiſt that doubting; which is not to be ſet off with the ſpecious name of humility, for humility ought to riſe from the conſideration of our unworthineſs, and yet in the mean time never the leſs a firmneſs of truſt ought to ariſe from the meditation of God's promiſes. Therefore hath God come forth from the ſecret throne of his Majeſty, and manifeſted his will in his word, that we might certainly know his will. Wherefore God hath not only delivered legal promiſes, which have annexed a condition of perfect obedience, and are therefore made unprofitable to us; but alſo Goſpel promiſes which are free, that we might rely on them with firm truſt of heart. Therefore it is of faith by grace, ſaith the Apoſtle, Rom. 4.16. that the promiſe might be ſure. Mens promiſes are uncertain and doubtful, becauſe all men are liars; Pſal. 116.11. but the promiſes of God are ſure and unmovable, becauſe God is truth it ſelf. As God is true in threatning, ſo alſo in promiſing. As out of Chriſt certain damnation abideth all unbelievers and impenitent perſons: ſo in Chriſt certain ſalvation is promiſed to all that turn to God and believe. Cypr. ſerm. 4. de mortal. pag. 209. Doſt thou doubt whether thoſe things ſhall be that God hath promiſed, who is true, whoſe ſaying is eternal and firm to them that believe? If a grave and laudable man ſhould promiſe ſomething, thou wouldſt believe him, nor wouldſt thou think thou ſhouldſt be deceived by him whom thou kneweſt to ſtand to his word and be firm in his actings. Now God ſpeaketh with thee, and doſt thou unbelievingly fluctuate with a diſtruſtful mind? Obſerve moreover the firmneſs of Gods oath. As I live, ſaith the Lord, I deſire not the death of a ſinner, Ezech. 33.11. but that he ſhould turn and live. Verily, verily I ſay unto you, Joh. 5.25. ſaith Chriſt, hethat heareth my ſaying, and believeth in him that ſent me, hath eternal life and ſhall not come into condemnation, but hath paſſed from death to life. Joh. 8.51. Verily, verily I ſay unto you, if a man keep my ſaying, he ſhall never ſee death. Aug. in Pſalm. 88. God hath ſaid this, he hath promiſed this, if that be not enough, he hath ſworn it. Therefore happy we for whoſe ſake God ſwears; Tertul. l. de poenit. but moſt wretched we if we believe not God when he ſwears! Acknowledge therefore the admirable and never enough praiſed mercy of God, who willing more abundantly to ſhew unto the heirs of promiſe the immutability and immovableneſs of his counſel, Heb. 6.17. verſ. 18. confirmed it by an oath: That by two immutable things (ſeeing it is impoſſible for God to lye) we might have a ſtrong conſolation who have fled for refuge to lay hold on the hope ſet before us.

Want of due preparation. Tempted.]

All theſe things eaſily perſwade me not to doubt of the firmneſs of Gods promiſes in themſelves: in the mean it is as yet uncertain whether they be ſo firm and immovable to me, and whether I be in the number of them, to whom God promiſes and offers ſo great things.

Comforter.]

Yes becauſe God pomiſeth theſe things to all that truly repent and fly to Chriſt by faith, 2 Cor. 4.13. therefore he hath alſo promiſed to thee, ſeeing thou alſo believeſt in Chriſt. Attend therefore further to the inward ſealing of the holy Spirit. For the Spirit witneſſeth not only outward ly in the word, but alſo inwardly in thy heart. Rom. 8.16. The Spirit himſelf beareth witneſs with thy ſpirit that thou art the child, 1 Cor. 2.12. yea and heir of God. Thou haſt received the Spirit which is of God, that thou maiſt know the things that are freely given thee of God. He that confirms and ſtrengthens thee with all the truly Godly in Chriſt, and he who hath anointed thee, is God: who hath ſealed thee, and given thee the earneſt of the Spirit in thy heart. Gal. 4.6. Becauſe thou art the ſon of God, therefore hath God ſent forth the ſpirit of his ſon into thy heart, crying, Abba Father. Believing the word of truth and the Goſpel of ſalvation thou art ſealed with the holy Spirit of promiſe, Eph. 1.13. which is the earneſt of thine inheritance until the redemption of the purchaſed poſſeſſion: chap. 4.30. whereby thou art ſealed unto the day of redemption. As the Bridegroom, who hath promiſed his ſpouſe marriage, giveth her ſome token for a pledge of their future marriage: ſo God hath betrothed thee to him in faith, he hath betrothed thee in mercy; Hoſ. 2.19. Rev. 19.7. but the marriage of the Lamb is not yet celebrated, therefore he giveth thee the earneſt of his Spirit to aſſure thee of the fulfilling of the promiſes, and a future introducing of thee to the heavenly nuptials. This is the ſpirit of adoption, becauſe he witneſſeth thou art adopted to be a ſon of God: this is that ſeal whereby the promiſes of God are ſealed in thy heart: this is the earneſt by which the word of truth is confirmed to thee. 1 Joh. 4.13 By this thou knoweſt that thou dwelleſt in God, and God in thee, becauſe he hath given thee of his Spirit.

Doubting of the indwelling of the Spirit. Tempted.]

But whence can I be ſure that my heart is the temple and dwelling of the holy Ghoſt? The blots of ſin ſtick to me, and I perceive that in my fleſh there dwelleth no good thing; how then will the holy Spirit, who is holineſs and purity it ſelf, dwell in me?

Comforter.]

We receive only the firſt-fruits of the Spirit in this life; Rom. 8.23. we expect the full meaſure and compleat tenths at length in eternal life: there remains in this life a ſtriving of the fleſh and ſpirit; Rom. 7.14. we are yet in part carnal, and ſold under ſin; yet never the leſs by means of regeneration and renovation begun, we are the temples of the holy Ghoſt. Moreover, that the Spirit of God dwelleth in thee, thou maiſt know by this, that thou lamenteſt and abhorreſt thy ſins; Wiſd. 1.4. becauſe the holy Spirit dwelleth not in a body enſlaved to ſins; becauſe thou believeſt in Chriſt, and loveſt him, for he is the Spirit of faith; 2 Cor. 4.13. Zach. 13.9. becauſe with ſerious groanings thou calleſt upon God and the moſt bountiful Father, for he is the ſpirit of grace and of prayers, and cryeth in the hearts of the faithful, Gal. 4.6. Abba Father; becauſe thou art led with a deſire of all good, for they that are the temples of the holy Spirit are led by him, Rom. 8.14. namely unto good; becauſe thou oft perceiveſt a foretaſt of eternal life in thy heart, and the kingdom of God is not meat and drink, Rom. 14.17. but righteouſneſs, peace, and joy in the holy Ghoſt. Wherefore if thy ſoul hath felt at any time in the ſecret of its conſcience the Spirit of the ſon crying, Bern. in Cant. ſerm. 8. col. 509. Abba Father, let it preſume it is loved with a fatherly affection, ſeeing it feels it ſelf moved with the ſame Spirit wherewith the Son is. In the Spirit of the ſon it knows it ſelf the daughter of the Father, and the Bride and ſiſter of the ſon. But though all theſe are ſometimes weak and languid, yet be not caſt down, but beg increaſe of the Spirit, Luk. 11.13. 2 Tim. 1.6. for the Lord will give the Spirit to them that ask him. Stir up the gift of the holy Spirit that is in thee, namely by praying, ſeeking, knocking, meditating on the word, and reſiſting naughty deſires. There is no perfection here, but a continued way to perfection. Beſides this inward ſealing and witneſſing of the holy Spirit God hath given thee the ſacraments, which are the ſeals of his promiſes, the conveyers of the benefits of Chriſt, and the means to beget, feed and ſtrengthen thy faith, that thou maiſt be aſſured that the benefits of Chriſt belong to thee in particular. By Baptiſm thou art received into the covenant of Gods grace; in the holy ſupper thou art fed with the body and blood of Chriſt; in private Abſolution thou art pronounced free from the chains of ſins. Cypr. ſerm. de mort. pag. 209. Being confirmed with theſe ſeals, certainly and undoubtedly believe the word of the Goſpel. Why doſt thou doubt and waver? this is, not to eat thy Saviour at all; this is, to offend Chriſt the Maſter of believers with the ſin of unbelief; this is for one that is placed in the Church, not to have faith in the houſe of faith.

Attend moreover unto the infallibleneſs of the audience promiſed thee. God hath promiſed even with his oath added, that he will hear our prayers, and give unto us whatever we ask according to his will. Joh. 16.23. Verily, verily I ſay unto you, ſaith Chriſt, Whatſoever ye ask the Father in my name he will give it you. Mat. 18.19. If two of you agree on earth as touching any thing that they ſhall ask, it ſhall be done unto them of my Father which is in heaven. 1 Joh. 5.14. This is the confidence that we have in God, if we ask any thing according to his will we ſhall obtain it. He that hath promiſed us hearing, hath bid us ask remiſſion of ſins; what place therefore can there be left to doubt of remiſſion of ſins? How would Chriſt have bid us to add the word Amen unto our prayer, if he would have us doubt of audience?

Attend therefore laſtly unto the property of true faith, as by which we have acceſs into that grace wherein we ſtand, and boaſt of the hope of glory promiſed by God, Heb. 4.16. by which with confidence we come to the throne of grace, to obtain mercy and find grace; by which through the power of God we are kept unto ſalvation; 1 Pet. 1.5. by which we know that we are tranſlated from death to life; 1 Joh. 3.14. by which we are moſt firmly perſwaded that neither death, nor life, nor Angels, Rom. 8.38. nor Principalities, nor Powers, nor things preſent, nor things to come, verſ. 39. nor height, nor depth, nor any other creature can ſeparate us from the love of God which is in Chriſt Jeſus our Lord. Conſidering all theſe things let thy weakneſs encourage it ſelf, Aug. in Pſal. 148. let it not deſpair, let it not chafe it ſelf, let it not avert it ſelf. Chriſt hath promiſed thee that thou ſhalt be there where he is. What hath God promiſed thee, O mortal man? that thou ſhalt live for ever. Believeſt thou not? believe, believe, that is more which he hath done already, than that which he hath promiſed: what hath he done? he hath died for thee: what hath he promiſed? that thou ſhalt live with him. It is more incredible that he who was eternal ſhould dye, than that a mortal ſhould live eternally. Now that thou art ſure of that which is more incredible, why doſt thou doubt of the other? God hath promiſed thee heaven, he hath given thee his Son who is a greater gift than heaven and earth.

Doubting of perſeverance. Tempted.]

I no wiſe doubt but that an acceſs unto God lieth open unto me by Chriſt the Mediator. I truſt I am in the grace of God, in the mean time I am made to doubt of perſeverance. I know that perſeverance alone is crowned; I hear that only they that perſevere to the end ſhall be ſaved. Mat. 10.22.24.46. Aug. Serm. 8. ad fratr. in Eremo. It is vertue, not to have begun, but to have perfected; nor is the beginning but the end required in Chriſtians. Hieron. in Epiſt. ad Furiam. Judas begun well, but ended ill; Paul begun ill, but ended well. Without perſeverance neither he that fighteth obtaineth the victory, Theol. myſt. Harph. c. 34 nor he that conquereth, the palm. I hear our Maſter of combats crying, Rev. 3.11. Hold faſt what thou haſt, leſt another receive thy crown. I hear and fear: I fear and doubt: I doubt and throw away truſt of heart.

Comforter.]

Conſider three things wherein all thy hope conſiſts, the dearneſs of adoption, Bern. ſerm. 3. de ſep. frag. miſer. col. 183. the truth of the promiſe, the power of performance. Let thy fooliſh cogitation murmur now as much as it will, ſaying, What art thou, and how great is that glory, or with what merits doſt thou hope to obtain it? and do thou confidently anſwer, I know whom I have believed, and I am ſure he hath adopted me in great tenderneſs, that he is true in his promiſes, that he is powerful in his performance. This is a threefold cord that is hardly broken, which being let down unto thee out of our country into this priſon, lay firm hold on it I pray thee, that it may raiſe thee up, that it may draw thee to the view of the glory of the great God. This is a moſt firm anchor of thy hope; theſe are thoſe three pillars whereby thou maiſt bear againſt the waves and ſtorms of doubtings, namely the good-will of God adopting, the certain faithfulneſs of the promiſer, and the immenſe power of fulfilling the promiſes. The good God hath promiſed good things, he hath begun to work that which is good in thee; he that hath begun, Phil. 2.13. will alſo perfect according to his good pleaſure. The good God hath promiſed good things, he that hath promiſed is faithful and true, he will not ſuffer thee to be tempted above thy ſtrength, 1 Cor. 10.13. but with the temptation will give an iſſue that thou maiſt be able to bear it. 2 Tim. 1.12. The good God hath promiſed good things, he that hath promiſed is able to fulfil his promiſes. Be thou confident therefore that he can keep his pledge until the day of judgement. Joh. 10.28, 29. None ſhall take Chriſt's ſheep out of his hands. The heavenly Father, that hath given them to the Son, is greater than all, and none can take them out of the Father's hands.

Chriſt the only high Prieſt of the new Teſtament hath prayed for all that by the word were to believe in him, that they may be with him, Joh. 17.20. and may behold the glory that is given him by the heavenly Father. Wherefore ſeeing thou alſo believeſt in Chriſt, thou haſt the witneſs of God in thy ſelf, 1 Joh. 5.10. that Chriſt prayed for thee alſo: which prayer whether it was heard of the heavenly Father, how canſt thou at length doubt? The ſon, Joh. 1.18. that is in the boſom of the Father, ſhall not he be heard of the Father? The ſon, Mat. 3.17. in whom the Father is well pleaſed, ſhall he be rejected with his prayers? Away! away! Rather in the days of his fleſh offering up prayers and ſupplications with ſtrong cryes and tears he was heard in that he feared. Heb. 5.7. Chriſt therefore prayed for thee, he prayed and obtain'd that thou maiſt live with him hereafter and partake of heavenly glory.

Satans wiles and ſtrength. Tempted.]

I hope indeed that I ſhall be kept as a faithful ſheep in the hand of my ſhepherd: but yet I am afraid of the wiles of Satan, 1 Pet. 5.8. who as a roaring lion goes about ſeeking whom he may devour: I am afraid of his power, ſeeing he is a bold, ſtrong, crafty, diligent and unwearied enemy, one that wants no gins, and is moſt skilful in combate: how can I eſcape his wiles, and avoid his power? He aſſaulteth and perſecuteth me ſometimes openly and violently, ſometimes ſecretly and treacherouſly, always maliciouſly and cruelly.

Comforter.]

None, Joh. 10.28. ſaith Chriſt, ſhall take my ſheep out of my hand, therefore neither that helliſh wolf, be he never ſo treacherous and able to hurt. Joh. 14.29. The Prince of the world came, and had nothing in Chriſt: therefore neither ſhall he have anything in them that by faith are in Chriſt, Eph. 3.17. and in whoſe hearts Chriſt dwelleth by faith. It is Chriſt that fighteth in thee and for thee, believe, I ſay believe that the Devil ſhall not be ſtronger than he. Chriſt was tempted of the Devil, Matt. 4.2. and ſtoutly overcame him. The victory of the Lord is the triumph of the ſervants. Heb. 2.14. Chriſt by his death deſtroyed him that had the power of death, that is, the Devil: he ſpoiled Principalities and Powers, Col. 2.15. he made a ſhew of them openly, triumphing over them in himſelf: With the ſword of the Croſs as an heavenly David he overcame the infernal Goliah; this fight, this victory of Chriſt bringeth ſalvation to all the Church, whereof this is the Triumphal ſong, Rev. 12.10. Now is come ſalvation and ſtrength, and the Kingdom of our God, and the power of his Chriſt, becauſe the accuſer of our brethren 〈◊〉 caſt down, which accuſed them before our God day and night. verſ. 11. And they overcame him by the blood of the Lamb, and by the word of their teſtimony. Therefore in this victory of Chriſt let all the aſſurance of thy truſt and the glorying of thy hope be Reſiſt the Devil in the power of Chriſt, and he will flee from thee: Jam. 4.7. As oft as thou reſiſteſt, thou overcomeſt the Devil, Bern. in medit. devotiſ. c. 14. col. 1201. thou gladdeſt the Angels, and glorifieſt God: for he exhorts thee to fight, he helps thee to overcome, he beholds thee contending in the fight, he relieves thee when thou faileſt, he crowneth thee when thou overcomeſt: Greg. Nyſ. lib. de beatit. p. 68. He is the Preſident and Moderator of the combatants, and the crown of the triumphers. Eph. 6.10, Be ſtrong therefore in the Lord, and in the power of his might. 11, Put on the armour of God, that thou maiſt be able to ſtand againſt the wiles of the Devil. 12, For thou wreſtleſt not againſt fleſh and blood, but againſt principalities and powers, againſt the rulers of the darkneſs of this world, againſt ſpiritual wickedneſſes in high places. 13, Wherefore take the whole armour of God, that thou maiſt, b able to withſtand in the evil day, and having done all, to ſtand. 14, Stand therefore, having thy loins girt about with truth, and having on the breaſt-plate of righteouſneſs; And thy feet ſhod with the preparation of the Goſpel of peace. 15, Above all things take the ſhield of faith, 16, wherewith thou maiſt be able to quench all the fiery darts of the wicked. And take the helmet of ſalvation, 17. and the ſword of the Spirit, which is the word of God. In this armour appear for ſingle combate, and thou ſhalt moſt certainly return a conquerour. Chriſt fought and overcame for thee; the ſame ſhall fight and overcome in thee, and ſhall ſet a crown of glory upon thee.

The apoſtaſie of many. Tempted.]

But how many of Chriſt's ſouldiers could I reckon up, who being circumvented by the wiles of the Devil, have returned from this battel not conquerours but conquered! How many could I reckon that begun well, but have afterwards fallen from the grace of God, and the reward of eternal life! Therefore I fear the hidden counſels of God, and conſidering his ſecret judgements I tremble all over in ſoul and body.

Comforter.]

Thou doſt well indeed, that thou workeſt out thy ſalvation with fear and trembling, Phil. 2.12. being conſcious to the weakneſs of thy fleſh, and knowing the power of Satan that lies in wait for thee; and throughly conſidering the examples of thoſe who ſliding into ſin have faln from grace: but look thou do not ſeek or place the cauſe of this apoſtaſie in any abſolute decree of God reprobating. For God is not mov'd of himſelf and by any abſolute decree or hatred, again to forſake and ſuffer to periſh thoſe that have been endued with a true faith; for the gifts and calling of God are without repentance: Rom. 11.29. but whoſoever being endued with true faith do afterwards fall from the grace of God and eternal ſalvation, they periſh by their own fault, and not by the neceſſity of any abſolute reprobating decree, namely becauſe by their free will they turn themſelves again from God. For theſe are always and nearly conjoin'd, Faith, Chriſt, the grace of God, the holy Spirit, an endeavour after holineſs, eternal life. As long as any one of thoſe that are born again abides in faith, ſo long he abides in Chriſt; he that abides in Chriſt, abides alſo in the grace of God; he that abides in the grace of God, the holy Spirit dwelleth in him; and where the holy Spirit is, there alſo follow the fruits of the Spirit. But they that caſt away the endeavour of holineſs, and begin to indulge ſins againſt their conſcience; they ſhake off the holy Spirit, loſe faith and make themſelves unworthy of eternal life. Therefore be thou in ſpirit ſo ſure of the gift of perſeverance and the reward of eternal life, as yet not to bemade carnally ſecure. The infallible promiſes of God free thee from doubting; the exhortations and threatnings of God diſſwade thee from carnal ſecurity. Aug. in Pſal. 99. I dem 2. d bon. perſev. c. 13. There is no where ſecurity in this life, but only in the hope of the promiſes of God. In this life, which is full of temptation, he that ſeemeth to ſtand, let him take heed leſt he fall: for therefore thoſe that will not perſevere are mixed with thoſe that ſhall, by the wiſe will of God, that we may learn not to ſoar too high, but to joyn with the lowly, and work out our ſalvation with fear and trembling. Therefore with one eye of the heart behold the mercy of God; but with the other the juſtice of God: from a faithful view of God's mercy let there ariſe in thy heart a truſt of perſeverance; from the fear of God's juſtice let there ariſe in it a ſhunning of carnal ſecurity. Let divine love penetrate thy fleſh, leſt the love of ſinful fleſh deceive thee. Pſa. 147.11. The Lord taketh pleaſure in them that fear him, and hope in his mercy. Let our inner man hope and truſt, the outward fear and tremble.

Doubting of being written in the book of life. Tempted.]

Thoſe only perſevere and receive the crown of perſeverance, that are writ in the book of life. But how can I know that I am writ in the book of life?

Comforter.]

That book of life is Chriſt, whence 'tis called the book of life of the Lamb. Rev. 13.8.21.27. The writing into this book of life is nothing elſe than the election of believers in Chriſt to life eternal. For as the faithful are ſaid to be choſen in Chriſt before the foundation of the world; Eph. 1.5. Rev. 17.8. ſo their names are ſaid to be writ in the book of life from the foundation of the world. Therefore we muſt paſs judgment, as of election, ſo alſo of writing into the book of life not à priori but à poſteriori. Bern. ſerm. 1. Septuag. There are clear ſigns and tokens of ſalvation given, that it may not be queſtioned but that he is of the number of the elect, in whom thoſe ſigns remain. For they that from eternity were elected unto life, thoſe in time hear the word of ſalvation, believe in Chriſt, put forth the fruits of the Spirit, and perſevere in faith. 1 Joh. 5.10. He therefore that believeth on the ſon, hath the witneſs of God in himſelf; Rom. 8.16. for the holy Spirit in the heart of believers beareth witneſs, that they are the children of God, and writ in the book of life. Thoſe whom God hath predeſtinated from eternity, and whoſe names he hath written in heaven, Luk. 10.20 Rom. 8.30. he calls in time by his word, and juſtifies by true faith in Chriſt: That faith ſhows it ſelf by hearty calling upon God, by patience under the croſs, by endeavour after holineſs. Therefore let the holy and wholſome thought of election and the book of life begin at the wounds of Chriſt hanging on the croſs: He that believes in him, Rom. 10.9. and perſeveres in faith is juſtified and writ in the book of the living. Waſt thou not received into the covenant of grace by Baptiſm, waſht from thy ſins in the blood of Chriſt, regenerated and renewed by the holy Ghoſt? this is an evident ſign, that thou art writ in the book of life. Gal. 3.26, 27. For we are all the children of God by faith, ſeeing as many as have been baptized into Chriſt, Savanar. in Pſal. 31. have put on Chriſt. Wherefore, falling into ſin through the infirmity of the fleſh after Baptiſm, art thou not contrite? who put his hand under thee? who received thee into favour again, who but the Lord? This is a great ſign of thine election; An elect perſon when he falleth, ſhall not be broken. God did not write the Tables of the Deſtinies, or the Decrees of Rhadamanthus, but the book of life, when he elected us in Chriſt before the foundation of the world. In Chriſt therefore by faith ſeek thy election to life, and thy writing into the book of life: walk by faith, that thou maiſt arrive at predeſtination. Ex Aug uſt Lomb. 1. ſent. diſt. 41. D. They that raſhly and without the bounds of the word ſearch the depths of God, they are at length ſwallowed in the deep.

The fear of Deatd. Tempted.

It is good for me to cleave to Chriſt, I will notlet him go out of my heart until he bleſs me. I have reſolved to perſevere in a true faith in Chriſt, that I may come to reign with him. Yet I confeſs ſtill I am not yet free from all fear of death, nor do I feel that ſtrength and aſſiſtance of the Spirit as with the Apoſtle earneſtly to deſire to be diſſolved.

Comforter.]

Such is the infirmity of our fleſh and diſpoſition of corrupt Nature, as that we are more deſirous of this flitting life than of that to come which is permanent: hence is that fear and terror of death, which that thou maiſt overcome by vertue of the Spirit, and maiſt grow in the ſtrength of the inner man, conſider thoſe things which I ſhall propound to thee out of the ſtore-houſe of heavenly truth. Firſt, it is certain, that even the hairs of our head are all numbred by God; Mat. 10.30. Job 14.5. Pſal. 139. the number of our months is appointed by him, he hath ſet us bounds which we cannot paſs. All our dayes were written in his book before there was one of them. Therefore good reaſon thou ſhouldſt acquieſce in this fatherly will of God; he gave thee life of his grace, he wonderfully brought thee forth of the receſſes of thy mothers womb, how long hath he continued thy life! he hath preſerved thee from a thouſand dangers; that ſoul which he once gave, he now asks again; he takes not away what is thine, but requires back what is his. And what Action can lye againſt him, that calls for his loan? Moreover the ſoul that he requires of thee, he tranſlates into the joyes of an heavenly paradiſe; and hereafter he will reſtore it, adorned with greater glory and nobler endowments, to the body again. That body, which is lodged in the grave, ſhall hereafter be a more glorious, worthy & precious manſion for thy ſoul. It is ſown in corruption, 1 Cor. 15.42, it is raiſed in incorruption: It is ſown in diſhonour, it ſhall ariſe in glory: 43, It is ſown in weakneſs, it ſhall be raiſed in power: It is ſown a natural body, 44. it ſhall ariſe a ſpiritual body. Thy ſoul therefore created of God, delivered by the ſon, inhabited by the holy Spirit do thou humbly and readily commend, as a pledge, into the faithful hands of God, ſaying with David and Stephen, Pſal. 31.6. Acts 7.59. Luk. 23.46. yea with Chriſt thy head: Into thy hands I commend my ſpirit: thou haſt redeemed me, O God of truth. Nay canſt thou not in the very agony of death moſt certainly promiſe thy ſelf the preſence and help of God? For ſeeing thou embraceſt Chriſt the Mediator by a true faith, being certainly perſwaded that by his death he hath overcome thine, and by his reſurrection hath reſtored righteouſneſs and immortal life unto thee; therefore being juſtified by this faith thou haſt peace with God, Rom. 5.1. and in the midſt of death by the help of thine heavenly Father thou maiſt raiſe upthy ſelf ſo as to ſay with Job, Job 13.15. Although the Lord kill me, yet will I truſt in him. Pſ. 91.15, 16. I am with him in trouble, ſaith the Lord, I will deliver him and honour him. With long life will I ſatisfie him, and ſhew him my ſalvation. Rom. 3.39. Neither life nor death, nor any creature can ſeparate or pull us from this love of God, ſeeing it is in Chriſt Jeſus who is our eternal King and Saviour for ever. The accuſation of the Law, the deformity of ſin, and the temptation of eternal caſting off maketh the ſhew of death terrible; ſeeing the ſting of death is ſin, and the ſtrength of ſin is the law,: 1 Cor. 15.55. but call to mind the conſolation that was before oppoſed to theſe monſters, and that outward ſhew of death that is terrible to look upon will vaniſh, and will be changed into a moſt pleaſant ſleep.

The ſting of death. Tempted.]

By ſin death entred into the world and is the due wages of ſin; how then ſhould I not dread death?

Comforter.]

Truly in and of it ſelf death is the wages of ſin, and the revenging ſcourge of an angry God; but to thoſe that believe in Chriſt it is changed into a moſt ſweet ſleep. For although thoſe that are born again and believe in Chriſt, as yet carry about remainders of ſin in their fleſh, Rom. 8.10. whence alſo their body is dead, that is, obnoxious to death becauſe of ſin dwelling therein; yet the Spirit is life becauſe of righteouſneſs; that is, becauſe by true faith in Chriſt they are juſtified from ſins, and by the Spirit reſiſt the luſts of the fleſh, therefore that ſin as yet remaining in the fleſh is not imputed to them, but is covered with the ſhield of divine grace: Greg. Nyſſ. in orat. de morte. Therefore by death the true and ſpiritual life of the ſoul doth not end in them, but rather begins, whereto death is made to be as it were the midwife. Thence flow thoſe ſweet appellations, whereby the holy Spirit, who is the Spirit of truth, doth deſcribe the death of the godly. For thoſe who in the eyes of fools ſeem and are ſaid by them to dye, thoſe the holy Spirit ſays are gathered or congregated unto their people, Gen. 25.8.35.29.49.33. that is, into the company of the bleſſed and triumphant Church in heaven, where they come to thoſe that died before or rather went before. That which we call death is a travelling; Tertul. lib. de patient. p. 12. Cypr. de mortal. p. 214. Chryſoſt. hom. 45. in Gen. col. 375. Hilar. in Pſal. 140. it is not an exit but a tranſit; not ſo much an emigration, as a tranſmigration from worſe to better; an ablation of the ſoul (and a certain moſt happy tranſlocation) not an abolition; for the ſoul is requir'd again (and tranſlated into a place of reſt) not killed. It is a tranſcenſion and aſcenſion to true life. Ambr. de bon. mort. c. 10. 2 Pet. 1.15 Joh. 5.24. It is an Exodus, becauſe by it the godly paſs from the bondage of ſin to true liberty, even as the Iſraelites heretofore out of Egyptian bondage into the land of promiſe. The godly are ſaid by death to enter into peace, Iſai. 57.2. and to reſt in their beds; namely becauſe they come from that daily warfare upon earth to a place of peace; from the troublous ſea of this life unto the haven; from the toilſom priſon of this world to a place of reſt. They are ſaid to be diſſolved and to come to Chriſt, Phil. 1.23. becauſe they are brought out of the Inn as it were of this preſent life to an heavenly country; and from a crew of wicked men to the bleſſed company of Chriſt in heaven: by death they are looſed from their bodily bands: for as oxen having laboured all the day are let out of their yoaks at length towards evening; and as priſoners are looſed from their chains; ſo the godly are by death freed of the ſad yoke of the labours and pains of this life, and from the dark dungeon of ſin, and by a ſweet change are tranſlated to a better life. They are ſaid to paſs out of the land of their pilg image by the diſſolution of their earthly tabernacle, Heb. 11.5. 2 Cor. 5.8. and to be preſent with the Lord, namely becauſe they come from the ruinous cottage of the world to an heavenly palace, from an houſe of clay to a city not made with hands eternal in the heavens, from the tabernacle of an earthly body to the heavenly Jeruſalem and the bleſſed company of Chriſt inhabiting it. Cypr. ſerm. de mortal. pag. 208. It is his part to fear death that is unwilling to go to Chriſt; It is his part to be unwilling to go to Chriſt, that believes not to begin to reign with Chriſt. They are ſaid to reſt from their labours; Rev. 14. Ambr. de Bono mortis c. 2. for not the godly man but his miſery dieth. If this life be full of burden, ſurely its end is eaſe: now eaſe is good and death is the end, therefore death is good. 1 Cor. 15.38. They are ſaid to be ſown in the ground or the field of the Lord by death and buryal; in that the bodies of the godly like precious granes of wheat ſhall ſpring up hereafter again to life.

That crop which from deceaſed Stigelius. bodies ſprings Immortal glory to the body brings. As under clods the wither'd granes do lie, Which you would think were clearly caſt away; Yet in a while ſprung up you may eſpy, And unperceiv'd, grow taller every day: Even ſo our bodies that entombed were, Firſt raiſed, then in glory ſhall excell; What death had ſwallow'd up, ſhall trophees bear, And in eternal light with God ſhall dwell.

The bones of the godly ſhall flouriſh and wax green, Iſai. 66.14. 2 Sam. 7.12. Iſai. 26.20. Dan. 12.2. Mat. 9.24. when the ſpring of everlaſting life ſhall come. Laſtly, they are ſaid to fall aſleep. For as in ſleep we reſt from our labour, regain our waſted ſtrength, our ſoul in the mean time performing her operations: ſo by death being brought from all the labours and dolours of this life to reſt, we gather new ſtrength of mind and body the more readily and perfectly to perform thoſe works for which we were created in the beginning and redeemed by Chriſt, the ſoul in the mean while living and rejoicing in heaven. As in our ſleep we mind not what is done about us, nor are troubled with the crowds of humane buſineſſes: ſo thoſe that die in the Lord reſt without all care and anxiety, and are no longer ſubject to the evils of this life. As again we are awaked out of ſleep: ſo death will not be a perpetual ſleep, but the time will come, in which we ſhall hear the voice of Chriſt calling us out of the grave, & we ſhall again go forth unto life. None ſo eaſily raiſeth one lying in bed; Aug. ſerm. 44. de verb. dom. as Chriſt the dead out of the grave. From all which things it plainly appears how truly the bleſſed Apoſtle called the death of the godly gain; Phil. 1.21. for 'tis gain to have eſcaped the increaſe of ſin; 'tis gain to have paſſed from worſe, and to have arrived at better. Pſal. 116.15. Precious in the ſight of the Lord is the death of his Saints; and it is good to them becauſe of reſt, better becauſe of ſecurity, beſt becauſe of bleſſedneſs.

Pains of Death. Tempted.]

I fear not death but its pains, for I have often ſeen the eyes of dying perſons growing dim, their ears waxing deaf, their tongue faultering: I have ſeen the ſweat and anguiſh, the horrour and nakedneſs of dying perſons: I have often heard the groans and complaints of the ſoul compell'd to go out of the tabernacle of the body.

Comforter.]

Thoſe that believe in Chriſt are preſerved from thoſe pains of death, or at leaſt their pains are mitigated. Chriſt hath taken upon him what was moſt bitter in death, namely the ſenſe of God's wrath; Ex. 15.25. Let us caſt the tree of the croſs into our death, on which Chriſt died for us, and it ſhall become a pleaſant ſleep. Verily, Joh. 5.51. verily I ſay unto you, ſaith Chriſt, if any man keep my ſaying, he ſhall never ſee death; that is, he ſhall not only not ſee everlaſting death, but neither that ghaſtly and horrible ſhape of temporal death. And if a very little taſte of bitterneſs be in the cup of death we are to drink, yet what and how little is it in reſpect of that brook whereof Chriſt drank in the way of this life for us? Pſal. 110.7. how little is that little draught to be eſteem'd, in compariſon of that cup which our heavenly Father gave him to drink off in our ſtead? Matt. 26.42. Aſaying of Methodius. Our death is like a medicinal purge of our ſoul and body; and ſeeing by it the poiſon of ſin is as it were purged out of our fleſh, what wonder, if ſome Aloes be mixt in this purge? Our death is the midwife to life eternal; what wonder if the ſame happen to us as to an infant born into the world out of the narrowneſs of its mothers womb, by whom the pains of the birth are in part endured? There is no birth without all pain: That Fit will laſt but a moment, and lo the day of our death will be the birth-day of eternal life. Strait is that gate that leadeth us unto life; what wonder, if we feel ſomething of ſtraitneſs in its paſſage? Chriſt is our Captain and breaker up, Mic. 2.13. he opens the way before us, we muſt cleave to him with a true faith, that we may paſs with him through the gate of death, and may come to the path of eternal life that is known to him. Pſal. 16.11 Sin yet dwelleth in our fleſh; what wonder, if through the remainders of ſin it be made to feel ſome ſtraits of death? Rom. 5.1. In the mean time our conſcience hath peace in Chriſt who is our true peace, Eph. 2.14. who riſing from the dead brought the gift of peace to us. Death hath noſting left whereby it can wound our ſoul; it faſteneth its teeth in our heel, but its poiſon is taken from it by Chriſt that it cannot infuſe it into us when it faſtens its teeth.

Untimely death. Tempted.]

I ſeem to be called out of this life too ſoon: God ſnatcheth me away in the midſt of my days: Pſal. 55.23. therefore I fear leſt this be a ſign of God's anger, ſeeing it is written: Bloody and deceitful men ſhall not live out half their days.

Comforter.]

There is nothing untimely, which God hath timed. Long life indeed is God's gift; but yet ſhort life is not always a ſign of God's anger, ſeeing ſometimes God commands even the godly and thoſe that are beloved by him to paſs betimes out of the habitation of this world, that being freed from the dangers of ſinning they may be tranſlated into a ſecurity of not ſinning, and may not be made to undergo publick calamities that are often more ſad than death it ſelf. God's people go and enter into their chambers, Iſai. 26.20. and ſhall ſhut the doors upon them: they ſhall hide themſelves as it were for a little moment, until the indignation be overpaſt. Iſai. 57.1. The righteous periſheth, and no man layeth it to heart: the merciful men are taken away, and none conſiders that the righteous is taken away from the evil to come. He ſhall enter into peace, he ſhall reſt in his bed, walking in his uprighteneſs. Wiſd. 4.7. Though the righteous be prevented with death, yet ſhall he be in reſt. For the honourable age is not that which is of long time, 〈◊〉 neither that which is meaſured by the number of years. But wiſdom is the gray hair, 〈◊〉 and an undefiled life is the old age. He pleaſed God and was beloved of him, 10, ſo that whereas he lived among ſinners, he tranſlated him. 11, He was taken away leſt wickedneſs ſhould alter his underſtanding, or deceit beguile his mind. 12, For wickedneſs by bewitching obſcureth the things that are good, and the unſtedfaſtneſs of concupiſcence perverteth the ſimple mind. Though he was ſoon dead, 13, yet fulfilled he much time. 14. For his ſoul pleaſed God, therefore haſted he to take him away from wickedneſs. Though we cut down thoſe trees that do not bring forth, and let thoſe ſtand that do: yet God does otherwiſe. The godly dies moſt happily, whether he die in a good old age, Sph. Philoſ. c. 36. p. 411. or in the very flower of his youth. Quid 〈 in non-Latin alphabet 〉 aliud niſi 〈 in non-Latin alphabet 〉 ; quid 〈 in non-Latin alphabet 〉 niſi 〈 in non-Latin alphabet 〉 ; quid 〈 in non-Latin alphabet 〉 niſi 〈 in non-Latin alphabet 〉 ; quid 〈 in non-Latin alphabet 〉 niſi 〈 in non-Latin alphabet 〉 ; that is, What is life but violence? what is the body but a grave? what but a chain? what our birth but a paſſing to the grave? Wilt thou take it ill to be freed betimes from theſe evils and chains? The earlier the heavenly Emperour recalleth thee from the ſtation of this life, the ſooner he putteth thee in a place of reſt, peace and victory.

The ſervices further owing to the Church. Tempted.]

I might in my place hereafter further profit the Church of God by my labour in ſome kind, to this end therefore I could wiſh a ſpace of longer life were granted to me.

Comforter.]

All this is to be committed to God's diſpoſal, namely how long God will have thee to live for the ſervice of his Church. Therefore ſay with that ancient Doctor of the Church and moſt deſerving Biſhop: Ambroſes dying words recorded by Poſidon. in the life of Auguſti . c. 27. I have not ſo lived as to be aſhamed to live amongſt you; nor yet am I afraid to dye, becauſe we have a good God. He that has furniſhed thee with the gifts of teaching for the benefit of his Church, knows how to endow others alſo with the ſame. Wherefore if with the Apoſtle thou be'ſt ſtraitned ſo as thou knowſt not which of theſe two to chuſe, Phil. 1.23. deſiring to be diſſolved and to be with Chriſt, which is beſt; or to abide in the fleſh which is more profitable for the Church: know that to die is gain to thee, and to live is benefit to the Church. Rom. 14.7, 8. None of us liveth to himſelf, neither doth any die to himſelf. For whether we live, we live unto the Lord, (namely that we may gain unto him more ſouls in the Church:) or whether we die, we die unto the Lord, (that we may obey his fatherly will calling us from our ſtation:) whether we live therefore or die, we are the Lord's, (that moſt gracious and powerful Lord's from whoſe love neither life nor death Rom. 8.3, 8 39. can ſeparate us.) Hitherto thou haſt obeyed the will of God in faithfully beſtowing thy ſervices on the Church: obey him alſo in readily embracing his will calling thee to the fellowſhip of the Church triumphant. Thou art duly ſolicitous for the increaſe of the Church out of charity; but yet in the mean time thou oughteſt to commit the care of governing and preſerving the Church unto God out of faith. Nothing is more wholſome here, nothing better, nothing more conformable to piety, than to reſign ones ſelf wholly to the divine will, and by pious prayers to commit unto him a full power to diſpoſe of our life or death. Bern. in me dit devotiſ. c. 6. col. 1196. We may undoubtingly hope for one of theſe two things, He will either give that which we ask, or that which is better. Pſal. 37.5. Commit thy way unto the Lord, and truſt in him, and he ſhall bring it to paſs.

Short life brought upon ones ſelf. Tempted.]

I fear I my ſelf have made my life ſhorter by my ſins, how then can I hope for the preſence and help of God in death? Thoſe that are guilty of their own death obtain not a better life after death.

Comforter.]

But that is to be underſtood of thoſe that from impatience lay violent hands on themſelves, and force the ſoul to go out of the tabernacle of the body againſt the will of God; far be ſuch a purpoſe from thy piety. For none ought to bring a voluntary death on himſelf to avoid ſome temporal afflictions, Aug. 1. de civ. Dei, c. 26. leſt he fall into thoſe that are everlaſting; none may do this for other mens ſins, leſt he come to have this moſt grievous one of his own who was not polluted by thoſe of others; none may do this for by-paſt ſins, for which he has the more need of life, that they may be healed by repentance; none may do this out of a deſire of a better life that is expected after death, becauſe thoſe that are guilty of their own death obtain not a better life after death. But if thy mind be troubled with thoſe thoughts, that by the immoderate uſe of meat and drink, or from any other diſorder thou haſt made thy life ſhorter, lament this with hearty groans, and place all thy confidence on the merit of Chriſt, firmly purpoſing to amend thy life, and God will pardon thy iniquities, who hath promiſed forgiveneſs of ſins to thoſe that truly repent. Manaſſes, a man of blood, had himſelf broken the thread of his life, and yet heartily repenting he obtained the glory of eternal life. The thief on the croſs received things worthy of what he had done; Luk. 23.41. but heartily returning unto God, he entred with Chriſt into paradiſe. Gen. 3.15. Nay our firſt parents had brought death on themſelves and all their poſterity; yet nevertheleſs embracing that Evangelical promiſe of him that ſhould break the ſerpents head, they were cheered again with enlivening conſolation. Ambroſe's ſaying to Theodoſius the Emperor. Wherefore if thou haſt followed them ſinning, follow them alſo repenting with tears. Gods hand is not yet ſhortned, nor hath his mercy failed by the number of years: the gate of pardon is not yet ſhut, ſeeing there is granted ſtill ſpace of repentance.

The love of this life. Tempted.

I could have wiſhed longer to have enjoy'd this life and the benefits of it. I could have wiſhed longer to have poſſeſſed the bleſſings of God granted me in this life.

Comforter.]

See that by the inordinate love of this life thou bewray not thy ſelf not truly to love the chief good. Anſelm. de menſur. crucis, lit. E. All our heart is ſo owning to the love of God, that ſo much of it as is given to another, is taken from God. He loves God leſs, that with him loves any thing which he loves not for his ſake. Thy heart is a veſſel, but it is full of the love of the world, therefore there is no room for the true love of God to enter: turn out the inordinate love of the world, that the love of God may enter in. Does the preſent life ſo delight thee, which is all of it a dangerous and hard warfare? What elſe is it to live long, than to be afflicted long and to ſin long? Cypr. ſerm. de mortal. pag. 215 If in thy dwelling the walls ſhould totter for oldneſs, and the roof above ſhould ſhake, thy houſe now weary with its aged ſtructure ſhould threaten a ſudden downfal, wouldſt thou not paſs out of it with all ſpeed? If when thou art ſailing, a troubled and ſtormy tempeſt ſhould foretell a future ſhipwrack by the waves raiſed with the force of the winds, wouldſt thou not make ſwiftly towards the haven? Behold, the world totters and ſlides, and witneſſeth its ruin, not now by the age but the end of things; and doſt thou not give God thanks, doſt thou not congratulate thy ſelf, that being withdrawn by a timely exit thou eſcapeſt the ruins, the ſhipwracks and the ſtorms that are a coming? Ambroſ. in cap. 8. ad Rom. As the ſea ſtirr'd up by contrary winds inſults, and cauſeth a tempeſt to the ſailours: ſo the generation of the unfaithful being mov'd by a conſpiracy diſturb the minds of the faithful, and the enemy acts with ſo great perverſeneſs, that one cannot tell what firſt to ſhun. For if the Powers ceaſe to be againſt us, he enrageth the ſpirits of private perſons; if theſe be alſo bridled, he raiſeth a combuſtion by thoſe of the ſame family: and if this be quencht, by his art he cauſeth diſcord amongſt the brethren themſelves; that the houſe being beat upon at its four corners, it may fall on ſome ſide; wherefore with one conſent Chriſtians muſt flee from hence. For they ſhould follow that holy man's example, who knowing that war is here waged againſt perfidiouſneſs, deſired that he might depart in peace. This life appears a precious nut outwardly; but if it be opened with the knife of truth, nothing will be found within, but vanity and emptineſs. If there be good in this life, that is eminently yea incomparably better in the other. Aug. tract. ult. in Joh. That is in faith, this in view. That in time of Pilgrimage, this in an eternity of manſion: that in labour, this in reſt: that in the way, this in the country. That in the work of action, this in the wages of contemplation. That declines from evil & doth good; this hath no evil from which to decline, and hath a great good to enjoy. That fights with theenemy, this reigns without enemy. That is ſtout in adverſity, this feeleth nothing of adverſity. That bridleth fleſhly luſts, this is ſpent in heavenly delights. That is ſolicitous with a care of overcoming, this is ſecure with the peace of victory. That is helped in temptations, this is rejoyced in the helper himſelf without any temptation. That ſuccoureth the needy, this is there where it finds none needy. This pardons other mens treſpaſſes, that its treſpaſſes may be pardoned; this ſuffers nothing which it may forgive, nor does it any thing which it ſhould deſire to be forgiven it. That is ſcourged with adverſity, that it may not be exalted in proſperity; this wants all evil with ſuch a fulneſs of grace, that without any temption it cleaves unto the chiefeſt good. That diſcerns good and evil things, this ſees only thoſe things that are good. Chuſe that life therefore which is to be preferred. Lay aſide the inordinate deſire of a flitting life, that thou loſe not the inheritance of a permanent one. So poſſeſs the things of this world as that thou be not poſſeſſ'd by them: let what thou haſt be under the dominion of thy mind; leſt whilſt thy mind is overcome with the love of earthly things, it ſelf be more poſſeſſed of its injoyments. Cypr. ſerm. de mortal. Why haſteneſt thou not to better things? Heavenly things ſucceed earthly, great things little, and eternal things tranſitory.

Separation from wife, children, kindred. Tempted.]

I muſt leave my ſweet children: I muſt leave my loyal wife: I muſt leave my pleaſant kindred: who ſhall provide for my wife and children? who ſhall be their righter and patron?

Comforter.]

God it is that calleth himſelf a father of the fatherleſs and a judge of widows: Pal. 68.6. commit them to his protection and defence. It is God that is thy God, and who will be the God of thy ſeed alſo. Gen. 17.7. Thy children are not thine only, but God's alſo, yea rather God's than thine, ſeeing he hath beſtowed more upon them: canſt thou doubt then of God's Fatherly care of them? The Prophet of the Lord ſaith, he had been young and now was old, Pſal. 37.25 yet had he not ſeen the righteous forſaken nor his ſeed begging bread. The generation of the upright ſhall be bleſſed. Pſ. 112.2. God hath promiſed thy children heavenly treaſures, he will not ſuffer them, believe me, to periſh with hunger. He hath given them life, he will not deny the ſuſtenance of life: he hath given a body; that which he hath wonderfully formed, he will alſo bountifully ſuſtain. But take heed thou be not ſo ſolicitous about the bodily welfare of thy wife and children, as in the mean time to neglect the care of thy ſoul. Luk. 14.26. If any man come to me, ſaith Chriſt, and hateth not his father and mother and wife and children and brothers and ſiſters, yea and his own life, he cannot be my diſciple: which he explains in another place, Mat. 10.37. Whoſoever loveth father or mother more than me, is not worthy of me: and he that loveth ſon or daughter more than me, is not worthy of me. Behold, God calleth thee by death, ſee thou love not thy wife and children ſo, as therefore to refuſe with a ready heart to follow God calling of thee. Ambr. in cap. 12. Lucae, p. 111. The love of the heavenly Father is to be preferred before the love of children: the love of Chriſt the bridegroom before that of thy wife: the benefit ought not to be loved above the benefactor. What ſhould I ſpeak of kindred? if thou loſe them that are dear unto thee, Bern ſerm. 26. in Cant. col. 569. Aug. Epiſt. 6. ad vid. hereafter thou ſhalt receive them more dear. For we hope on a moſt true promiſe, that from this life, (from whence being about to paſs, we have not loſt thoſe of our friends that have already paſſed, but ſent them before) we ſhall come to that life in which by how much they will be the better known to us, ſo much the dearer and more amiable without fear of any diſſenſion will they be. If thy kindred are dear to thee, let Chriſt be more dear to thee, who is thy brother. If it be pleaſant to thee here to converſe with thy kindred, let it be more pleaſant, Heb. 12.22, 23. that thou goeſt to mount Sion and the City of the living God, the heavenly Jeruſalem, and to an innumerable company of Angels: To the Church of the firſt-born which are written in heaven, to God the judge of all, and to the ſpirits of juſt men made perfect.

Stopping of the ears in death. Tempted.]

I am afraid leſt my ears waxing deaf in the agony of death I be deprived of all comfort of heart, and too much diſmayed with the terrors of Satan.

Comforter.]

The inward conſolation of the holy Spirit is more effectual than all outward conſolations. Rom. 8.16. The holy Spirit beareth witneſs with our ſpirit that we are the children of God: the ſame Spirit raiſeth our ſpirits when we begin to ſtruggle with death, Joh. 15.26. and be ſtraitned in heart, for he is the true and higheſt Comforter. When thy eyes grow dim in death, the holy Spirit will give the illumination of heart: when thy ears wax deaf in death, he will beſtow on thee quickning comfort of ſoul. Where humane conſolation will end, there will divine begin. Behold the examples of the Martyrs, how ready and prepared they were for the moſt exquiſite torments! Wheels did ſeem unto them Roſes, flames of fire ſpiritual bracelets, iron chains golden crowns, torments ornaments, two-edged ſwords beams of heavenly light: who wrought this in their hearts, who comforted them in their griefs, but the holy Spirit? His conſolation is more effectual than the accuſation of the whole world, yea or of the Prince of the world. Thinkeſt thou that the holy Spirit does only chear our hearts in the courſe of this world, and is idle in the agony of death? thinkeſt thou the dwelling of the holy Spirit is deſtroyed, when the tabernacle of thy body is deſtroyed? Gal. 2.20. Eph. 3.2 Pſal. 45.9. Chriſt liveth in thee, and dwelleth in thy heart by faith, grace is poured into his lips, the fragrancy of this grace will chear thy heart, if thy hearing be loſt never ſo much: his ſpeech will reach thy heart, be the doors of thine ears ſhut never ſo much. Iſai. 61.1. Luk. 4.18. The ſpirit of the Lord is upon him, the Lord hath anointed him to preach glad tidings unto the poor, he hath ſent him to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the priſon to them that are bound. The Lord hath given him the tongue of the learned, Iſa. 50.4. that he ſhould know how to ſpeak a word in ſeaſon to him that is weary. Cleave to him with a firm truſt of heart, commit thy ſelf unto him by holy prayers, he will comfort thee in ſeaſon, he will raiſe thy heart with the word of the Goſpel, when the darts of death are faſtned in it; he will bind up thy heart, when it is wounded by death; he will preach liberty to thy heart, when thou art led captive by death as a prey; he will preach opening to thy heart, when thou art thrown into the priſon of death.

The ſeeming unprofitableneſs of Redemption Tempted.]

If Chriſt hath redeemed us from death, why muſt we dye yet? How was death conquered by Chriſt, ſeeing it can ſhew daily preys as the trophees of its victory?

Comforter.]

As Chriſt ſaved his people from their ſins, Mat. 11.21. not as if ſin ſhould no longer dwell in their fleſh, ſeeing in this life they remain ſold under ſin? but that it ſhould not condemn for ever thoſe that are born again and believe: ſo he hath redeemed us from death, not as if we ſhould no longer be liable to temporal death; for our body is dead (or ſubject to death) becauſe of ſin: Rom. 8.10. but that we might be at liberty from the chains of eternal death. The death of the ſoul is true death, Chriſt hath redeemed us from this, enduring the pangs of hell in his ſoul. The moſt ſweet Jeſus hath alſo made our temporal death it ſelf ſweet, ſo that 'tis only death in name, but indeed it is a ſleep, yea the end of death, and the beginning of true life. The truly godly becauſe of thoſe daily calamities whereby they are oppreſſed in this life, 1 Cor. 15.31. dye daily, therefore their death is the end of death: and by the gate of death they paſs to a quiet and eternal life, therefore death is the beginning of a true life. Chriſt's death is the poyſon of our death: Hoſ. 13.14. therefore although this poiſon hath not yet altogether killed our death, whence it as yet moves its ſelf and faſtens its dart in our heel; yet this poyſon hath reached the heart of death: therefore at laſt it ſhall dye by its virtue. 1 Cor. 15.26 Death is the laſt enemy, which Chriſt will utterly deſtroy at the laſt day, and a ſtronger coming on this ſtrong man armed ſhall powerfully take from him all his ſpoils. Luk. 11.22. Death is to be beheld with ſpiritual eyes, and its anger (as being now captivated and overcome by Chriſt) ſhall appear to be vain without ſtrength. It lays in wait for the lives of the godly, and lo it bringeth them to true life. It attempts to kill their ſoul and body with its darts, and lo, the ſoul being unhurt with any wound of death, the body is only wounded, which it ſelf alſo ſhall hereafter be ſnatched out of the jaws of death. It endeavours to deliver the godly to eternal death, and lo it delivers them to eternal life.

The horrour of duſt. Tempted.]

Be it what it will, I ſee I muſt be laid in the ground, and be reduced to duſt. A bed will be made for my body in the grave, therefore I have ſaid to corruption, Job 17.14. Thou art my father, and to the worms, Ye are my mother and ſiſter.

Comforter.]

Mind not that whereinto thou art to be reduced, aſhes and duſt; but mind that future reſurrection out of aſhes and duſt which we expect. If thou haſt ſaid, with Job, to corruption, that it is thy father, ſay with the ſame perſon, Job. 19.25. that thy redeemer liveth, who in the laſt day ſhall raiſe thee again from the earth; he ſhall encompaſs thee with skin, that in thy fleſh thou maiſt ſee God. The ſayings of Scripture, the ſtrength of arguments, the examples of thoſe that have been raiſed do all prove this bleſſed reſurrection of our bodies. The ſayings of Scripture in the old and New Teſtament are numerous at hand, ſuch as are moſt weighty and clear. The blood of Abel cryeth unto the Lord, Gen. 4.10.25.8.35.29.49.33. Exod. 3.6. in whoſe eyes he yet liveth. The Patriarchs by death are gathered unto their people, therefore by death they ceaſe not to be the living people of the living God. God is the God of Abraham, Mat. 22.31. Iſaac and Jacob: now God is not the God of the dead, but of the living: ſo that Abraham, Iſaac, and Jacob live before God; they live, I ſay, in their better part, and their bodies hereafter ſhall be recalled to life, nay are already called, in that when Chriſt roſe again, they Mat. 27.53. roſe together with him. I know, ſaith Job, that my redeemer liveth, Job 19.25. and at the laſt day I ſhall be raiſed from the earth. Thy dead ſhall live, ſaith Iſaias, my ſlain ſhall ariſe: Iſai. 26.19. Awake and ſing ye that dwell in duſt; Iſai. 66.14. for thy dew is as the dew of herbs. Your bones ſhall flouriſh like an herb. Ezech. 37.5. Thus ſaith the Lord God unto theſe bones, Behold, I will cauſe breath to enter into you, and ye ſhall live. I will lay ſinews upon you, and will bring up fleſh upon you, and cover you with skin, and put breath in you, and ye ſhall live, and ye ſhall know that I am the Lord. Many of them, ſaith Daniel, Dan. 12.4 . that ſleep in the duſt of the earth ſhall awake, ſome to everlaſting life, ſome to everlaſting ſhame and contempt. The great King of the world, 2 Mac. 7.9. ſay the ſeven Maccabean Martyrs, will raiſe us up, which dye for his Laws, in the reſurrection of everlaſting life. The hour cometh, ſaith the Truth, Joh. 5.28.29. in which all that are in the graves ſhall hear the voice of the Son of man, And ſhall come forth, they that have done good, unto the reſurrection of life, and they that have done evil, unto the reſurrection of damnation. Joh. 6.39. This is the Father's will which hath ſent me, that of all which he hath given me, I ſhould loſe nothing, but ſhould raiſe it up again at the laſt day. And this is the will of my Father that ſent me, 40.44.54. that every one which ſeeth the Son and believeth on him, may have everlaſting life, and I will raiſe him up at the laſt day. Joh. 11.25, 26. I am the reſurrection and the life: he that believeth in me though he were dead, yet ſhall he live. And whoſoever liveth and believeth in me, ſhall never die. I have hope towards God, ſaith S. Act. 24.15. Paul, and expect that there ſhall be a reſurrection of the dead, both of the juſt and unjuſt. 1 Cor. 15.53. This corruptible muſt put on incorruption, and this mortal muſt put on immortality: then ſhall be brought to paſs the ſaying that is written, Death is ſwallowed up in victory. 2 Cor. 4.14. We know, that he that raiſed up the Lord Jeſuſs, Phil. 3.20, 21. ſhall raiſe us up alſo by Jeſus. Our converſation is in heaven, from whence alſo we look for our Saviour the Lord Jeſus Chriſt; Who ſhall change our vile body, that it may be faſhioned like to his glorious body, according to the working whereby he is able even to ſubdue all things unto himſelf. 1 Theſ. 4.14. If we believe that Jeſus died and roſe again; even ſo them alſo which ſleep in Jeſus will God bring with him. Rev. 20.12 13. John ſaw the dead ſmall and great ſtand before God, and the books were opened. And the ſea gave up the dead which were in it, and death and hell delivered up the dead which were in them. Theſe ſayings of Scripture, writ as it were with the ſun-beam, are ſeconded by ſtrong reaſons. For ſo the Apoſtle concludes: If Chriſt be riſen, 1 Cor. 15.12. Tert. de carne, p. 33. we ſhall al ſo riſe again: teaching us that the reſurrection of Chriſt is the key of our graves and the example of our hope. 1 Cor. 15.20. Chriſt was made the firſt-fruits of them that ſleep. Therefore as by God's appointment the harveſt followed the offering of the firſt-fruits: Exod. 23.19. Lev. 23.20. ſo ſhall the harveſt of the univerſal reſurrection follow the firſt-fruits of our Lord's reſurrection. Chriſt is our head: Aug. 20. de trinit. c. 17. what went before in the head, ſhall follow in the members; and thence the Apoſtle confidently affirms, Eph. 2.6. that we are raiſed up together with Chriſt, and placed in the glory of the heavenly paradiſe. Maxim. in Serm. de reſ. For the fleſh, blood and portion of every one of us is in Chriſt-man. Where therefore our portion reigneth, there we believe to reign; where our blood ruleth, we perceive our ſelves to rule; and where our fleſh is glorified, we know that we are glorious. 1 Cor. 15.21, 22. Moreover as by one man, namely the firſt Adam, came death; ſo by one man, namely the ſecond Adam, came the reſurrection. As in Adam we dye, ſo in Chriſt we riſe again. Adam's fall was available to bring in death; ſhall not Chriſt's reſurrection be able to obtain our riſing again unto life? Chriſt in his glorious reſurrection ſhew'd himſelf a conquerour of all his enemies, then ſurely of death alſo, which at length he ſhall utterly aboliſh. Chriſt is the eternal King; ſurely therefore he will raiſe from death the citizens of his kingdom, that they may live for ever with him. Chriſt freed not our foul only but our body alſo from the yoke of ſin, and ordain'd it to an inheritance of eternal life; therefore it ſhall be raiſed out of the duſt, that it may go to the poſſeſſion of this life obtained for it by Chriſt. Theodor. in 1 Cor. 15. tom. 2. p. 77. From all which it clearly appears that Chriſt is as it were the ſurety and pledge of our reſurrection. 1 Cor. 3.16. Moreover our bodies are the temples and tabernacles of the holy Ghoſt, he will not let this his temple lie hid in duſt and rubbiſh, but he will build it again, and hereafter will make it far more illuſtrious than it was in this life. Even as the latter temple of Jeruſalem had greater glory than the former. Hag. 2.4. In Solomon's temple there were unfading palm-trees: 1 K. 6.32. ſo the bodies of the godly ſhall not be liable to eternal corruption, ſeeing they are the dwellings of the eternal Spirit. Nay ſeeing our bodies are ſanctified by the body and blood of Chriſt, Iren. lib. 4. cap. 34. in the ſalutary uſe of the Lords ſupper, how can they abide in the grave? How ſhall that fleſh be ſaid to come into corruption and not to partake of life, which is fed by the body and blood of Chriſt? As that bread which is of the earth, after conſecration is no longer common bread, but the Euchariſt, conſiſting of two things, an earthly and an heavenly: ſo our bodies alſo partaking of this Euchariſt are not corruptible, having hope of a reſurrection. Chriſt's fleſh is enlivening meat, Joh. 6.54. whoſo therefore eateth this fleſh hath eternal life, Lactant. lib. 4. inſtit. c. 48. and Chriſt will raiſe him up at the laſt day. Moreover ſeeing the ſoul in this life works by the body and with the body whether good or bad, whilſt it is in the body; therefore divine juſtice requireth, that thoſe that are joyned in the work ſhould be alſo joyned in the wages; thoſe which are joyned i the fault, ſhould be joyned alſo in the puniſhment: thence and therefore we ſhall all be made to appear before the judgement ſea of Chriſt, 2 Cor. 5.10. that every one may receive the things done in his body whether they be good or evil. Tert. in Apolog. c. 45. p. 337. Tert. de re. ſur. p. 44. Lact. 6. div. inſtit. c. 18. The ſoul did not deſerve without the body, in which it did all. Laſtly beſides theſe ſtrong arguments there are the examples of thoſe that have been raiſed, whom Chriſt by his own power, the Prophets and Apoſtles by a divine power have recalled to life, for a teſtimony of the future reſurrection, which as Candidates of immortality and eternity they give to us who by faith and confeſſion are joyned to them.

The incredibility of the reſurrection. Tempted.]

The Article of the reſurrection is very much againſt the nature of our bodies and humane reaſon; whence the hope of the reſurrection alſo is ſometimes not a little weakened with the ſtorms of various cogitations in my heart.

Comforter.]

The foundation of our faith are the oracles of the holy Spirit, not the dictates of our reaſon. We believe the reſurrection of the dead, 2 Cor. 10.5. to the obedience of this faith we ought to bring all reaſon into captivity. Eph. 3.20. God is able to do exceeding abundantly above all that we ask or think. Philo. lib. de decal. p. 477. If therefore thou find God doth promiſe, thou ſhalt find he will perform: whatever God ſaith, they are not words but works. Let us ſuppoſe that God can do any thing which we confeſs we cannot tell how it can be done, and therein the whole reaſon of the work is the power of him that ſayes he will do it. Aug. ep. 3. Bern. ſerm. 4. de nativ. col. 43. It will be eaſie for him, by whom his mother her ſelf loſt not incorruption of fleſh by bringing forth, to cauſe that this corruptible ſhould put on incorruption by riſing again. Nay in Nature there are ſet forth divers reſemblances of the reſurrection. 1 Cor. 15.36, 37. That which thou ſoweſt is not quickened except it die firſt. And that which thou ſoweſt, thou ſoweſt not that body that ſhall be, but bare grain, 38. it may chance of wheat, or of ſome other grain. But God giveth it a body as it hath peaſed him, and to every ſeed his own body. Aug. de verb. Apoſt. ſerm. 34. He therefore that quickeneth granes of ſeed dead and rotten, whereby thou maiſt live in this world; much more will he raiſe thy ſelf that thou maiſt live with him for ever. Tertul. in Apolog. cap. 45. p. 738. The light that daily at evening diſappears, in the morning is renewed; and darkneſs comes & goes by turns; the ſtars that vaniſh out of ſight wax bright again; the ſeaſons of the year are ended, and return; fruits are conſum'd, and grow again, at leaſt the ſeeds do not riſe with encreaſe unleſs firſt corrupted and diſſolv'd; all things by periſhing are preſerved, all things are reform'd by death. Day dies into night, Id. lib. de reſurrect. carn. pag. 54. and is in a manner buried in darkneſs. The honour of the world has its funeral, every ſubſtance is obſcured. All things grow vile, are whiſht and ſtand amaz'd: there is every where a vacation, a reſt of things. So light being loſt is lamented: And yet it revives again the ſame, whole and entire to all the world, with its ornament, with its portion, with the Sun, killing its death, the night; breaking open its grave, darkneſs: enjoying it ſelf, till the night alſo return again with its attendants. For the beams of the Stars alſo are kindled again, which the morning had extinguiſhed. The abſence of the Conſtellations is brought again, which a temporal diſtinction had withdrawn. The Moon is renewed, which a monthly number had conſumed. Winters and ſummers, ſprings and autumns are hurled round, with their vertues, manners, fruits. For earth has been taught by heaven, to cloath the trees after their nakedneſs, to colour the flowers afreſh, to put forth graſs again, to give the ſame ſeeds that were ſpent: and not to give them till they are firſt ſpent. An admirable way! to become a preſerver from a deſtroyer: it takes away, that it may reſtore: it loſes, that it may keep: it corrupts, that it may keep entire: that it may encreaſe, it ſpends. In that it reſtores more plentiful and gay, than it bereaved. Uſury is ſpending, and injury is uſury, and gain is loſs: in one word, every condition is a relapſe. Whatever thou meeteſt with, once was; whatever thou haſt loſt, all is again. All things return to their ſtation after departure. They are therefore ended, that they may be. Nothing periſheth but for preſervation. Therefore all this revoluble order of things is a witneſs to the reſurrection of the dead. For God taught by works before he taught by letters: he preached by his power, before he preached by his word. He firſt ſent Nature to thee to beamiſtreſs to teach thee, and afterwards Prophecy: that being a diſciple of Nature thou mightſt the eaſilier believe Prophecy: that thou mightſt preſently receive when thou heardeſt, what thou hadſt already ſeen every where: and that thou maiſt not doubt that God will be a raiſer up of the fleſh, who knoweſt him to be a reſtorer of all things. Are ſuch types to be eſteemed in vain as are to be ſeen in the world? is God to be thought weaker than Nature? Idem in Apolog. adv. gentes c. 45. p. 737. Nay view thy ſelf, in thy ſelf diſcover a teſtimony of the reſurrection. Recollect what thou wert before thou wert, even nothing: for if thou hadſt been any thing, thou wouldſt have remembred. Thou therefore that wert nothing, before thou wert: becoming the ſame nothing when thou ſhalt ceaſe to be, why canſt thou not again be of nothing by the will of the ſame author, who would have thee to be from nothing? What new thing ſhall happen unto thee? thou who wert not, waſt made. When again thou ſhalt not be, thou ſhalt be made. Give a reaſon if thou canſt which way thou waſt made; and then ask which way thou ſhalt be made: and yet ſurely thou ſhalt be made more eaſily becauſe ſometimes thou haſt been; who wert not difficultly made, when thou hadſt never been. Idem de reſurrect. carnis, p. 54. If God made all things of nothing, he can bring the fleſh reduc'd into nothing out of nothing. He that hath made, is fit to make again: by how much it is more to make than to remake; to have given a beginning than to have reſtored; by ſo much believe it eaſier to reſtore fleſh than to make it at firſt.

The flames of Purgatory. Tempted.]

I fear the avenging flames of the fire of purgatory after death; for ſeeing I am beſet with divers infirmities of ſins, I fear leſt God therefore enter into judgement with me, Pſal. 143.3. and moſt juſtly adjudge me to the flames of Purgatory.

Comforter.]

Thoſe with whom God enters into judgement, that is, who by true converſion in this life are not yet reconciled to God, he adjudgeth not to any purgatory fire, to be tormented for a certain finite time, but to be burned in an infernal and unquenchable fire for ever. But thoſe who heartily acknowledge their ſins, and truly believe in Chriſt, have the Warrant of their Saviour that no place of grief or torments after death is to be feared by them: for thus he ſaith: Verily verily I ſay unto you, He that heareth my word, and believeth on him that ſent me, hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death to life. Aug. lib. 3. hypogn. The word of truth only owneth two ſorts of men, to wit good and bad, penitent and impenitent, believers and unbelievers: it only acknowledgeth two receptacles after death, to wit of conſolation and torment, of reward and puniſhment, of heaven and hell: a third ſort of men or places we know nothing of, nor do we find any thing in the Scripture. Id. ſerm. 8. de verb. Apoſt. Id. 21. deciv. Dei, c. 25. There are two habitations, one in an eternal kingdom, the other in eternal fire: therefore there is no middle place for any, where a man may not be in puniſhment that is not placed in the Kingdom; Id. 1. de peccat. merit & remiſ. c. 28. any place that he can be in, except with the Devil, that is not with Chriſt. He that believeth, ſaith Chriſt, and is baptized, Mark 16.16. ſhall be ſaved: and he that believeth not ſhall be damned. Joh. 3.18. He that believeth on the ſon ſhall not be condemned: but he that believeth not, is condemned already, becauſe he believeth not in the name of the only begotten Son of God. verſ. 36.5.29. He that believeth in the ſon hath everlaſting life: but he that believeth not in the Son ſhall not ſee life, but the wrath of God abideth on him. They that have done well ſhall go forth unto the reſurrection of life; but they that have done evil unto the reſurrection of condemnation. Mar. 25.46. The bleſſed ſhall go into everlaſting life, and the curſed into everlaſting torment. And that this immediate ſeparation of the godly and ungodly ſhall not only be made in the laſt day, but is made alſo preſently after death, the example of the rich glutton teacheth us, Luk. 16.23. whoſe ſoul is thruſt down to hell; and of holy Lazarus, whoſe ſoul is carried by Angels into paradiſe: the example of the converted thief teacheth us the ſame, Luk. 23.43. to whom Chriſt promiſes that he ſhall enter into paradiſe on that very day whereon he was to dye: the Spirit of truth confirms the ſame, pronouncing that from henceforth bleſſed are the dead in the Lord. Rev. 14.13. There is no other purgation or expiation of ſins ſave in the blood of Chriſt that waſheth us wholly from all ſins: 1 Joh. 1.7. Iſai. 53.5 The chaſtiſement of our peace was upon him, that he might be peace unto us: Therefore he that believeth in him, Rom. 5.1. 1 Joh. 3.14. Wiſd. 4.1. is juſtified and has peace with God: He is tranſlated from death unto life: and he need fear no torment after death.

The rigour of the laſt judgment. Tempted.]

I fear the rigour and terrour of the laſt judgment. Above will be a ſevere Judge; below, a gaping hell; within, a gnawing conſcience; without, a burning fire: on the right hand, accuſing ſins; on the left, affrighting Devils; round about, good Angels to drive me to hell, and bad to draw me thither. Satan will accuſe me, my ſins will accuſe me, my conſcience will accuſe me. Bern. in rythm. I much dread the face of a ſevere Judge, from whom nothing will lye concealed, by whom nothing will remain unrevenged. None ſhall be able to eſcape his power, to deceive his wiſdom, to bend his juſtice, to repeal his ſentence.

Comforter.]

If thou believeſt on the Son, Joh. 3.18. thou ſhalt not be condemned, namely with the ſevere and condemning rigour of judgement. Joh. 5.24. If thou heareſt Chriſt's word and believeſt it, thou ſhalt not come into condemnation: thy cauſe ſhall not be examin'd in that rigorous trial of judgement, ſeeing Chriſt hath delivered thoſe that believe in him from the wrath to come. 1 Theſ. 1.10. The day of judgement is to be dreaded indeed of bad men, Aug. in Pſalm. 100. becauſe of puniſhment; but to be loved by good men, for a crown: to thoſe it will be a day of anger and revenge; to theſe it will be a day of grace and large reward. Lift up your heads, Luk. 21.28. ſaith the Son, and know that your redemption draweth nigh. The Bride dreadeth not the coming of her Bridegroom; now by faith thy ſoul is betroathed to Chriſt: at the day of judgment he ſhall appear to that end, that he may introduce it as his Bride to the heavenly marriage. Rev. 19.7. What place therefore can there be here for fear or dread? That day ſhall be a day of deliverance, becauſe it ſhall throughly free us from the miſerable captivity of ſin and death into the perfect ſervice of Chriſt: it is a day of deliverance, becauſe it ſhall eaſe us of all burden of evils and weight of calamities: it is a day of deliverance, becauſe it ſhall wholly redeem us from that daily luſting of the fleſh and dangerous warfare. It is a day of refreſhing, Acts 3.20. becauſe it ſhall bring us thirſty and panting from the ſcorching heat of calamities into a place of reſt, to a fountain of living water. Let Chriſt our Bridegroom therefore come: Let every ſoul that is a true ſpouſe of Chriſt, that is ſealed by the Earneſt of the ſpirit, that is drawn with a true love of Chriſt, ſay, Come Lord Jeſus. Rev. 22.20 Aug. in Pſal. 147. If we truly love Chriſt, let us then alſo deſire his coming: It is perverſe to fear his coming whom thou loveſt: to pray, Thy kingdom come, and fear leſt thou be heard. But whence is thy fear? becauſe the Judge ſhall come; what, is he unjuſt? is he malevolent? is he envious? is he expecting to know thy cauſe of another, that perhaps he whom thou haſt intruſted ſhould either deceive thee by colluſion, or not be able to ſet forth the imperfect good of thine innocency with eloquence enough? None of theſe. Who then ſhall come? why doſt thou not rejoyce? Who is to come to judge thee, but he that came to be judged for thee? Fear not thine accuſer, of whom thy Judge hath ſaid: The Prince of this world is caſt forth. Fear not an evil Advocate; for he is now thine Advocate who ſhall be thy Judge. He will be both thy ſelf and thy cauſe: the pleading of thy cauſe, the teſtimony of thy conſcience. Whoſoever therefore thou beeſt that feareſt a future Judge, now correct thy conſcience. There is no reaſon then that thou ſhouldeſt fear thy future Judge. He ſhall be thy Judge, that ſhall be thine Advocate. He ſhall be thy Judge, that hath given a promiſe to his Sains, that by their teſtimony and example they ſhall judge the world. He ſhall be thy Judge, in whom thou wert elected unto life from eternity. He ſhall be thy Judge, who is alſo thy King, how ſhall a King loſe his people? He ſhall be thy Judge, a true member of whom thou art by faith, how ſhall the head deſtroy his members? Who ſhall accuſe God's elect? Rom. 8.33. It is God that juſtifieth, who ſhall condemn? It is Chriſt that died, yea rather that is riſen again, that ſitteth at the right hand of God and intercedeth for us: how ſhall he deſtroy them whom he hath taken into his patronage, for whom he came into the world that they might not be loſt? Rom. 2.16. Chriſt ſhall judge according to the Goſpel: Now they that believe have not rejected it, but received it with a true faith. They have liſtened to the voice of Chriſt inviting to converſion: Matt. 11.18. Come unto me all ye that labour and are heavy laden, and I will give you reſt: therefore they ſhall alſo hear the voice of him inviting to the poſſeſſion of the heavenly kingdom: Come ye bleſſed of my Father, Mat. 25.34. inherit the kingdom prepared for you from the foundation of the world. He ſhall be the Judge, before whoſe face go grace and truth; grace hath aboliſhed the ſins of believers, truth hath given them the promiſes of eternal life. Nor is there reaſon thou ſhouldſt fear the horrible deſtruction of heaven and earth. Luk. 21.33. Iſai. 40.8. Heaven and earth ſhall paſs away, but the words of Chriſt ſhall not paſs away. The word of the Lord abideth for ever: if by true faith thou cleave unto this word, thou ſhalt alſo abide for ever. Thou haſt loſt nothing where thou haſt poſſeſſed nothing with inordinate love: thy treaſure is not the riches of this world, but the delights of the heavenly kingdom. Let the world burn, it is enough for thee that Chriſt thy treaſure liveth. Let the frame of heaven and earth periſh, flee, paſs away; thou haſt the moſt faithful promiſes of a new heaven and a new earth. Iſai. 65.17. 2 Pet. 3.12. Behold I create new heavens and a new earth, ſaith the Lord, in which ſhall dwell righteouſneſs, ſo that none any longer remembreth the former. Rev. 21.1. Let the tabernacle of thy pilgrimage fall, the manſion of the heavenly countrey abideth ever. Nor is there any reaſon thou ſhouldſt fear the accuſation either of Satan or the Law or thy ſins; thy ſins are thrown into the depth of the Sea, namely into the abyſs of Gods mercy: God hath thrown them behind his back, Mic. 7.19. Iſai. 38.17. Ezech. 18.24. ſo that he will remember them no more hereafter: Satan (believe me) ſhall not fetch thy ſins up out of the ſea, nor ſhall dare to bring them into the ſight of the Judge. Thy ſins are Pſal. 32.1. Pſal. 51.1. forgiven, covered, blotted out, they ſhall not be brought again into judgement. The Devil will in vain accuſe the godly, becauſe the blotting out the hand-writing by the blood of Chriſt ſhall be turned to him. Col. 2.14. His accuſation for ſin ſhall be to no purpoſe, becauſe the forgiveneſs made through Chriſt ſhall be alledged againſt him. Vain ſhall be the accuſation of the Law, becauſe in this life there preceded reconciliation with God through faith. Laſtly, thou haſt no reaſon to fear Chriſt's ſudden coming again to judgment; for though the day of the Lord ſhall come as a thief in the night; 1 Theſ. 5.2. yet God hath not appointed us to wrath, 9. but to obtain ſalvation through our Lord Jeſus Chriſt, Who died for us, 10. that whether we wake or ſleep, we ſhould live together with him. The judgment day is not to be feared by them for whom the heavenly kingdom was prepared from the beginning, Mat. 25.34. Eph. 1.4. who were choſen in Chriſt before the foundation of the world. Commit therefore into the faithful hands of God the precious pledge of thy ſoul, he will keep it in death and in judgement, and he will introduce it being joyned to the body into the palace of heaven to everlaſting glory.

A Prayer in Sickneſs.

HEar me, O God, thou giver and reſtorer of life, in whoſe hands life and death, health and ſickneſs are. Hear me, not according to the deſire of my will, but according to the good pleaſure of thine own will. If thou wilt, thou canſt heal me; ſay but one word, and I ſhall be whole. Thou art the length of my dayes, in thy hands my lots are: but if now thou call me to the heavenly country by the way of death, firſt mortifie in me all inordinate love of this life; give me ſtrength of ſpirit that I may overcome the pangs of death; and in the midſt of the darkneſs of my dimm eyes, kindle and encreaſe in me light of heart: with thee is the well of true life, and in thy light ſhall I ſee light. Thy death, O good Jeſus, is the remedy of my death, and the merit of eternal life. I embrace thy word with a faithful heart, therefore I am ſure that thou dwelleſt in my heart by faith: I will not let thee go out of my heart until thou bleſs me, and chear me with thy enlivening conſolation. Thou haſt ſaid: He that believeth in me, ſhall never die; my heart preſents this thy word before thee, and with this faith I come to the throne of grace; thou wilt not caſt out nor reject him that cometh unto thee. Let thy precious blood waſh me from my ſins; let thy wounds hide me from the anger of God and the rigour of judgment; I will die in thee, thou ſhalt live in me; I will abide in thee, thou ſhalt abide in me; thou wilt not leave me in death and duſt, but wilt raiſe me to the reſurrection of life. Thou haſt fought and overcome for me; fight now and overcome in me; let thy ſtrength be perfected in my weakneſs. My ſoul cleaveth to thee, I will not ſuffer my ſelf to be plucked from thee. Let thy peace that paſſeth all underſtanding keep my heart and ſenſes; into thy hands I commend my ſpirit, thou haſt redeemed me thou God of truth. Take my poor ſoul, which thou haſt created, redeemed, waſh it from ſins in thy blood, ſealed with the earneſt of thy holy Spirit, and fed with thy body, and blood; thine it is, thou gaveſt it me, take what is thine, and remit the guilt of my ſins, wherewith I have ſtained it. Let not the fruit of thy paſſion periſh in me, nor let thy precious blood be unfruitful in me. O Lord in thee have I truſted, let me never be confounded. Amen.

FINIS.

THE Chriſtians TRIUMPH Over DEATH: With ſome Divine Contemplations, Soliloquies, and Poems thereupon.

LONDON, Printed by Margaret White, for Nath. Crouch, 1679.

THE Chriſtians TRIUMPH Over DEATH: CONTEMPLATIONS On 1 Cor. 15.55. Oh Death, where is thy ſting?

UPright Adam was made Immortal, but ſinful Adam begot all his ſons mortal, even as he had made himſelf; Adam therefore is dead, and all the ſons of Adam do but live to die; the ſentence of death paſt upon us all in him, & we are born to ſee this ſentence executed upon our ſelves: and as Adam himſelf dyed the ſame day he ſinned, that is, brought himſelf into a neceſſity of dying, though as to the time of his death, he was reprieved for nine hundred and thirty years after that day; So we in Adam came under the ſame neceſſity, though it be ſome thouſands of years after, before the ſentence be executed upon us. As a Malefactor is a dead man in Law at that inſtant when the ſentence is pronounced againſt him, though his execution be reſpited for ſome few days after; So according to Gods law and decree, we are all dead in Adams doom, though it pleaſe God to prolong theſe days of ours, wherein we muſt live to die according to his irrevocable doom. A Malefactor is not executed ſometimes one, two, three, four, five or ſix days after judgment paſt: ſo likewiſe we were all adjudged to die before we were born, but God (with whom a thouſand years is but as one day) hath appointed the firſt, ſecond, third, fourth, fifth, or ſixth thouſand year of the world to be the day of our execution.

There is more neceſſity of our dying than of our being born. It is not ſo neceſſary that he who is not, ſhould be, as that he that now lives, ſhould once die; the former may be ſuppoſed, but the latter is fully expreſſed; It is appointed for all men once to dye, Heb. 9.27. There is alwayes a greater neceſſity of the end than the means; death is the end of life, not only in the execution of it, but in the intention, Morti nati ſumus, we are born to dye, and we dye from the time we are born; The day of our birth what is it, but the beginning of the day of our death? and the day of our death but the end of our birth-day? our birth-day precedes the day of our death, but the day of our death is preferr'd before that of our birth by the wiſe Solomon, Eccl. 7.3. The day of death is better than the day one is born.

And did we rightly conſider this, our birthday is indeed a puriſhment, and the day of our death in compariſon thereof, a reward; for death only is the remedy againſt the miſeries of life, and to dye is but to reſt from thoſe labours, and to be free from thoſe ſorrows whereunto we are born. What a plague and puniſhment were the day of our birth into a ſinful miſerable world, did not the day of our death give an end to all ſuch evils both of ſin, ſorrows and pains?

Now ſince (as I have ſaid) our birth-day is but the beginning of our death, and the day of our death but the end of our birth-day; we ſeem to ſpeak improperly, to call the day of our departure only, the day of our death. On our laſt day indeed we ceaſe to live, but from our firſt day we begin to dye; our laſt day is not the cauſe of our death, but the conſummation of it, it doth rather finiſh than begin our death: it is not the laſt and utmoſt minute of our life, which brings death upon us, it doth rather manifeſt and declare that death was always with us. As the Prophet ſpeaking of perſecution ſays, we are killed all the day long, Pſal. 44.22. and the Apoſtle St. Paul concerning his own ſufferings, I dye daily, 1 Cor. 15.31.

So that though no violence or injury were offered to us, yet even through natures frailty we dye daily, and by fatal Mortality are killed all the day long; we dye daily from the time we firſt begin to live; the firſt day of our life is our longeſt day, and every day afterward takes away one day from our lives; and the longer we have lived, the leſs time we have to live: Quotidie morimur, &c. ſayes Seneca, we dye daily, and every day takes away part of our life, and while we are yet growing up, our life decreaſes; the very day that we now live, we do divide it with death. As by the time we ſpend in eating, ſleeping, working and playing, ſo by the moments which paſs away in reading, ſpeaking, writing, our lives are ſhortened.

We dye daily, our times dye daily, our actions dye daily, our Perſons dye daily, our times dye daily; the time paſt is dead to the time preſent; the time preſent is dying to the time to come, yeſter-day is dead to this day, and this day is dying to the morrow; our actions dye daily; what is done and paſt is dead to what we are now doing, and what we now do, is dying to what we ſhall do hereafter: we hardly remember what we have, nor conceive what we have done, nor delight in what we have done; ſo do our actions dye daily to our memories, our underſtanding, our Affections. Our perſons dye daily, our infancy dies to our childhood, our childhood to our youth, our youth to our manhood, our manhood to our old Age, and our old Age dies into our death.

A man is in a continual Conſumption of himſelf, his days waſte him as well as he ſpends his days, one part or other of him languiſheth, periſheth or corrupts every day, we dye by piece-meal not all at once, ſaith Seneca. There is not one day but wherein our ſpirits do in ſome meaſure waſte, our blood cools, our moiſture dries, our ſtomach fails, our liver corrupts, our Lungs conſume, our bowels yearn, our hearts faint, or our head akes. Every day either ſome vein ſtops, ſome ſinew ſhrinks, ſome bone breaks, ſome skin is withered, ſome fleſh bruiſed, or at leaſt ſome parts or member decayed. The eyes grow dimmer of ſight, the ears more dull of hearing, or the palate more unſavory of taſting every day than other. Thus the ſeveral parts dye by little and little, and thus at laſt the whole becomes dead. As the Candle conſumes from the time it firſt begins to burn, ſo doth the Oyl and marrow of mans life waſte from the very time he begins to live. Man is like a candle, that either conſumes himſelf in the Candleſtick of this world, or elſe he is ſmothered under the Buſhel of his mothers Womb. An hour-glaſs runs conſtantly from the very time it is turned up; man is like this hour glaſs, he is but running ſand, or moving duſt; and as the ſand in the hour-glaſs falls by degrees one ſand after another till the whole be run out, ſo a man drops away by little and little till the whole is extinguiſhed. A traveller goes forward many days towards his journeys end; man is a Traveller, his life is the way he goes and death is the end of his journey: and is it then a ſtrange thing for us to dye, when our whole life is but the way and path that leads to death? Do we think we ſhall never arrive to that which we are continually going toward, ſayes Seneca. There is no way on earth to which there is not an end, the moſt intricate Labyrinth hath a way out of it at laſt. We are continually walking towards death, how can we then chuſe but meet with it at laſt? we dye daily; how can it then be avoided but at laſt we muſt come to be dead? Wretched man then that thou art, why doſt thou not daily diſpoſe and prepare thy ſelf for death ſince thou dieſt daily, ſayes St. Bernard. Imagine thy ſelf to be dead, ſince thou muſt of neceſſity dye. Wo unto us wretched creatures that all of us are ſo near death, and yet moſt of us put this day ſo far from us. Death is ready to take us by the hand in the natural execution of its office, before we are willing to take it to heart by our Chriſtian Meditation. We go toward the grave with our faces turned backward, ſo that our feet are juſt ready to fall into the pit, before our eyes do once look upon it. There are many who feel death, before they know what it is, and do wofully hazard and experience it, before they could be perſwaded either wiſely to conſider or conceive thereof; for though we daily ſee death ſeizing upon others, yet we can hardly be perſwaded to believe our ſelves concerned: as a learned Author ſays, men behold nothing more familiarly than death, and yet they forget and neglect nothing more.

Death then is a mighty King, the great Conquerour of mankind, to whom all the Glorys of this world muſt ſubmit, and yet our bleſſed Apoſtle exultingly cryes out, Oh death where is thy ſting? Let us then conſider St. Pauls Appellation, or his ſummons to death.

Oh death, what art thou? a Chimera, a fable, a bugbear, a dream, a ſhadow, a nothing. Oh death thou art none of Gods creature; the Wiſe man ſaith, God made not death, neither hath he pleaſure in deſtruction, Wiſd. 1.13. God is the God of our life and being, and he delights not in our deſtruction; death was never intended againſt us, but againſt our ſin: we were therefore made mortal, that our ſins might not be immortal; we muſt dye once, that ſin may not always live.

Oh death, what doſt thou? Thou diſſolveſt the rareſt compoſition of heaven and earth, thou divideſt our ſpirits from our clay, thou doſt ſeparate ſoul and body; ſharper art thou than any two-edged ſword, and entreſt to the dividing aſunder the ſoul and ſpirit, yea thou divideſt between the marrow and the bone, Thou makeſt our duſt return to the earth, and our Spirit to God that gave it.

Oh death, Thou makeſt our ſpirit to vaniſh, our breath to ſtop, our blood to cool, our colour to change, our beauty to fade, and our ſtrength to fail: thou (as Solomon ſaith, Eccleſ. 12.2.) makeſt the keepers of the houſe (our hands) to tremble, and the ſtrong men (our feet to bow themſelves; thou makeſt the grinders (our Teeth) to ceaſe, and them that look out at the windows (our eyes) to wax dim; thou ſhutteſt the dores of our lips and ſtoppeſt our windpipes, the Daughters of Muſick. Thou cutteſt ſhort the ſilver Cord of our Marrow, and breakeſt the golden bowl of our brain pan, thou breakeſt the pitcher of our veins at the fountain of our liver; at the ciſtorn of our heart there breakeſt thou the wheel of our head.

Oh death, Thou art ordained for us all; It is appointed for all men once to die; we muſt all walk in this way, all-tread this ſame path, we muſt all ſleep the ſame ſleep our laſt ſleep, and the dark night of death will at laſt overtake us all; our fathers are dead (ſaith the Father) our friends are dead, and we our ſelves muſt die alſo. Some are gone before us, ſome do accompany us, and ſome will come after us; as wave after wave daſhes againſt the Rock, ſo ſhall we all one after another daſh againſt this hard and cold Rock of death. And thus ſooner or later we all muſt die at laſt. We are born with that condition, that we muſt die: we do therefore put on the Garment of our body that we may again put it off. Death is the Law of Nature, and to dye is but to pay a Tribute due to Nature; it is as natural for us to live, and then to die, as it is for us to wake and ſleep.

Oh death, Thou wilt certainly come, yet it is moſt uncertain when; nothing is more certain than death, but than the hour of death there is nothing more uncertain, of that day and hour knoweth no man, Matt. 24.36. that is, of the day of judgement, and the hour of death: Death comes as a thief in the night, both certainly, ſuddenly, and violently, it takes one upon the houſe top, another in the field, one working in the Vineyard, another grinding at the Mill; one upon the houſe top of honours, another in the field of pleaſures; one labouring in the Vineyard of a Chriſtian calling, another grinding at the Mill of worldly cares and troubles, a man knoweth not his time, Eccl. 9.12. that is, the time of his death. God will not diſcover to us the time when death ſhall come upon us, becauſe he would have us think it to be ever near us; he will not let us know our laſt day, becauſe he would have us imagine and expect every day to be our laſt. This one hour the hour of death is hidden from us, that all the hours of our life might be the better improved by us, ſaith St. Auguſtine.

Oh Death, Thou art impartial, and indifferent to all, thou calleſt equally and as ſoon at the gate of the Palace, as at the door of the Cottage; thou makeſt the skull of the King and begger alike, and between the duſt of either thou knoweſt no difference; thou haſt neither pity upon the poor, nor reſpect unto the rich; thou neither ſcorneſt the fooliſh, nor doſt thou reverence the wiſe, How dieth the wiſe man (ſays Solomon) even as the fool, Eccl. 2.16. Thou doſt long threaten the old man, and ſoon betrayeſt, and ſruprizeſt the young; thou never ſpareſt any for their Age, Sex, degree, or wealth; we can by no power or force reſiſt thee, nor by any diligence avoid thee, no tears can move thee, no money bribe thee, no art nor Eloquence can perſwade thee.

Oh Death, Thou haſt manifold appearances, and comeſt to us in ſeveral forms and ſhapes; toward the old man thou approacheſt pale and lean, toward the young bloody and boyſterous, to the bad man thou appeareſt as black as Hell it ſelf; and terrible to every man. Thou comeſt to us ſometimes by the hands of men, ſometimes by the Teeth of beaſts; ſometimes by Fire, and ſometimes by water, ſometimes by a cold blaſt of wind, ſometimes by the ſlipping of a foot, and ſometimes by the falling of a tyle or ſtone; ſometimes in our cloths, and ſometimes in our meat and drink: We dye ſeveral ways, and by divers means; ſome dye in War, and ſome in peace, ſome by ſea, and ſome by land, ſome in the field, and ſome in their beds, ſome by their own neglects and intemperance, others by a ſudden wound or a languiſhing diſeaſe: and thus by a Thouſand ways of dying, one death or other at laſt deſtroys us all.

Oh Death, How bitter is the remembrance of thee to a man that liveth at reſt in his poſſeſſions! Oh Death how acceptable is thy judgement to the needy, ſaith the Wiſe man, Eccluſ. 41.1, 2. Oh death, thou art indeed like a ſhadow, thou flieſt thoſe that follow thee, and followeſt thoſe that flye from thee, thou haſtneſt toward us when we deſire to avoid thee, and when we would imbrace thee, thou then delayeſt us. Death is the rich mans fear, & the poor mans deſire. Thou art often called upon in adverſity, ſeldom or never thought on in Proſperity. In proſperity we complain and cry with Hezekiah, Iſai. 38. to have further time added to our days, but in adverſity we are apt every one to wiſh with Elijah, It is enough now O Lord, take away my ſoul, for I am no better than my Fathers, 1 Kings 19.4.

Oh Death, How dreadful a thing art thou to fleſh and blood! how do we abhor to think that the Grave ſhould be our houſe, and that we ſhould make our bed in darkneſs, to ſay to corruption thou art my father, and to the worm thou art my ſiſter, and my mother. How hateful is it to inherite ſerpents and worms, to be ſeparated from our ſelves, and return to our duſt! How terrible is death to us not only from our own experience, but from the example of others! as often as we ſee or hear that another is dead, we are concerned to think that we muſt dye alſo; and when we are ſick and think that death is coming upon our ſelves, how are we troubled! not well knowing what we ſhall do, or whither we muſt go: we are afraid to dye, even we, who have good hope of a better life after death; we who look for an houſe not made with hands, are notwithſtanding unwilling to leave this houſe of clay; we who have the promiſe of a kingdom, are yet unwilling to forſake our priſon, we are afraid to be diſſolved though we deſire to be with Chriſt; we dread the paſſage, though we rejoyce to approach to our home and habitation in the Heavens.

Notwithſtanding what hath been ſaid, yet let us encourage our ſelves againſt the fear of death, and by the example, and in the words of St. Paul, let us ask, Oh Death where is thy ſting?

For death truly conſidered is but a ſhadow, a meer bugbear, which children only ought to fear; death is nothing, and we are afraid of we know not what; death only ſeparates between ſoul and body, why do we fear that it ſhould thus diſſolve us, and not rather rejoyce that it cannot deſtroy us? Let us not fear what may ſeparate us from our ſelves, but let us rather imbrace what will convey us to our Chriſt, and our God. Death is appointed for us all, why then are we afraid of what we cannot poſſibly avoid? Our willingneſs to dye is the only means to take away the terribleneſs thereof. Let us therefore offer our lives to God freely which he will otherwiſe require from us as a due debt, ſays Chryſoſtom. The coming of death is uncertain, and ſhall any thing that is uncertain cauſe in us a certain fear? But rather ſince it is uncertain, at what time or in what place death will overtake us, let us therefore at all times, and in all places expect and look for it, ſays Seneca. Beſides, death deals equally and impartially to all, and this alſo ſhould make us leſs afraid of it: Who can reaſonably complain (ſays Seneca) that he is in the ſame condition, wherein all men elſe are? Who can expect that death ſhould ſpare any, ſince it is indiſpenſible to all? when there is a general ruin threatened to the whole world, who can think himſelf alone ſhould eſcape? The equality of death is ſome comfort againſt the cruelty thereof; there are ſeveral ways of dying, and why ſhould that make us afraid of death? 'tis no great matter which way we dye, ſince we can be but dead at laſt; ſince we muſt dye, let us not much regard by what means, but let us take care whither we muſt go after death, ſays St. Auſtin.

To conclude, death is a thing that is indeed fearful to fleſh and blood, and yet all this ſhould not make us afraid of death; for it is not death it ſelf, but the fear of it, that is ſo terrible; and this alſo proceeds more from our ignorance than from the thing it ſelf, did we but know death, we would not ſo much fear it, ſays St. Chryſoſtome. The fear of death is the puniſhment of our ignorance, and negligence which makes us apprehend things to be new and ſtrange, which really are not ſo. The only way therefore to free us from the fear of death, is by daily meditation thereof to make it familiar to us, to acquaint our ſelves with it before it comes, that we may the leſs dread its appearance. Thus ſhall we find that by learning not to fear death, we ſhall at laſt come like our bleſſed Apoſtle to triumph over it, and to ſay, O death where is thy ſting?

Death is not yet deſtroyed, for St. Paul ſays, the laſt enemy that ſhall be deſtroyed is death, 1 Cor. 15.26. But yet it is diſarmed already, Oh death where is thy ſting? This ſeems to be an 〈 in non-Latin alphabet 〉 , the Captains ſong of victory, and the Souldiers ſong of deliverance; they look like the words of a mighty conqueror bravely triumphing over a baſe and wretched enemy; and who is this conqueror but Chriſt Jeſus the Lord of Life? it was he who ſpoke the words in the Prophet Hoſea, 13.14. O death I will be thy death. And it is in the power of Chriſt that the Apoſtle ſpeaks thus, O death where is thy ſting? Jeſus Chriſt did once ſubdue death for us, and ſaid, O death I will be thy death, and we may now triumph over death in the ſtrength of Chriſt, and ſay with our Apoſtle, O death where is thy ſting?

Jeſus Chriſt overcame death by dying; nay more, by death he deſtroyed not death only, but him alſo who had power over death, the Devil, Heb. 7.14. Our captain hath conquered our enemy at his own weapon, he hath caught this Mighty Hunter in his own ſnare, he yielded only to death to take advantage againſt death, yea therefore laid he down his life that death might no longer live: therefore (ſays St. Chryſoſtom) we do not believe that Chriſt is dead in death, but we believe that death is dead in Chriſt.

Death that greedy whale durſt venture to devour Chriſt Jeſus, our Jonas (who was caſt into the ſea of the world, that the ſtorms and Tempeſts of the Devil and ſin might ceaſe) but yet he was preſerved alive in the fiſhes belly, in the belly of Hell, in the jaws of death, that he might preach repentance to the Ninive of the Church. This great whale Death ſwallowed the bait of Chriſts humanity, but the hook of his Divinity intangled her, and made her vomit up her bowels bait and all. Death deſigned to have ſwallowed Chriſt and left him in darkneſs and obſcurity, but death it ſelf was ſwallowed up in victory. The ſerpent death was bold to ſting our Saviour, but he made him loſe his ſting for his labour, ſo that in his name we may now chearfully ask, Oh Death where is thy ſting? The ſting of death is ſin, 1 Cor. 15.56. Chriſt the Lamb of God hath taken away the ſins of the world, John 1.29. In Chriſt Jeſus therefore we may joyfully ſay, Oh death where is thy ſting?

Job asketh this queſtion concerning man, Man dieth, and where is he? Job 14.10. but we may ask the ſame queſtion of Death, man dieth, and where is death? yea we ask the ſame of the worſt part of death, which is its ſting, Oh death where is thy ſting?

Jacob bewailed the death of Joſeph, ſaying Joſeph is dead, Joſeph is not, Gen. 42. and Rachel wept for her children, and would not be comforted becauſe they were not, Mat. 2. becauſe death had ſeized upon them, they thought their children to be quite gone.

But to ſpeak properly, death does only convey us where we ought to be, but death it ſelf is indeed no where, O death where is thy ſting? Death is utterly deſtroyed by the Croſs of Chriſt. When death firſt entered into the world it was like the waters of Marah exceeding bitter, Exo. 15. but ſince the Tree of the Croſs of Chriſt, it is now made ſweet and pleaſant to us: we might once have cryed out with the children of the Prophets, Death is in the pot, death is in the pot, 2 Kings 4. but ſince our bleſſed Saviour hath declared, This Cup is the new Teſtament of my blood, we may now ſay with the bleſſed Saints of God, This is the Cup of Salvation, Salvation is in the cup, death is now no more, ſince the Lord of life deſtroyed death, his death hath quickened our life, and hath ſweetned and taken away the ſting of death from us.

Our Apoſtle does not ask, Oh death what is thy ſting? though the words which follow ſeem to be an anſwer to ſuch a queſtion, the ſting of death is ſin: it ſeems then that death is not the ſting of ſin, but ſin is the ſting of death, for (ſays Anſelm) we do indeed dye for ſinning, but we do not ſin for dying.

And as thoſe words following anſwer to a Queſtion which they ask not, ſo the former words ask a queſtion, to which thoſe following anſwer not, Oh death where is thy ſting? Now not to tell you where it is, is as much as to ſay, it is no where; death hath now no ſting, let us all rejoyce and be glad, this ſerpent may hiſs at us, this waſp may buz about us, but it can now neither bite not ſting us: the ſting of death is gone, and nothing remains but the name, nay the name too is gone to them that are in Chriſt Jeſus; the death of the godly man is not to be called a death, but a ſleep, a reſting from their labours, a delivery out of priſon, a laying down their burden, a flying to their deſired home; death now hath loſt her ſting, it is not now a puniſhment, but a happy paſſage, not ſo much an end of this life, as an entrance into a better, not a deſtruction but a diſſolution, only a ſeparation of the ſoul and body for a ſhort time, that ſo they might be joyned together to enjoy heaven and happineſs with Chriſt our Lord, and life to all eternity.

Thus have we asked this one queſtion of death, Oh death where is thy ſting? now let us ask another of our ſelves, why are we ſo deſperately and deſpairingly afraid of death, ſince we have heard and do certainly know that death hath loſt her ſting? Oh faithleſs and faint-hearted man! why doſt thou tremble (O Chriſtian) to encounter with thy laſt enemy, ſince its weapon is now taken from it? why doſt thou ſhrink at the coldneſs of the ſerpent, when thou knoweſt her poyſon and ſting are quite taken away? Oh faithleſs and faint-hearted ſoul, to be ſo afraid of a ſhadow! Alas why do we ſo dreadfully fear death, ſince our ſouls are not loſt but ſent before; it is for thoſe only to tremble at death, that paſs from one death to another, from the death of the body on earth, to the death of the body and ſoul in hell for ever; it is for thoſe only to fear a temporal death ſo terribly, who are either ignorant or do deſpair of eternal life, who go from their Priſon in this world, to the place of their execution world without end.

But as for thoſe that are in Chriſt Jeſus, they paſs from a priſon to a Palace, from a dungeon to a Throne, from a crazy and miſerable Tabernacle here, to an eternal habitation in the heavens. It is for them (ſays Cyprian) to fear to be diſſolved who have no hope to be with Chriſt. A deſpairing fear of death, is but a deſpair of eternal life after death; Men naturally chuſe rather to ſuffer a great deal of pain and live, than to endure a ſmall pain in dying, which demonſtrates, that it is ſomething after death (and not death it ſelf) which we ſo much dread. Let thoſe only deſire to linger in the miſeries of this preſent life, who hope thereby to delay a while the torments and miſeries of the life to come.

But as for us Chriſtians, we that are in Chriſt Jeſus, why are we afraid to arrive at our haven of reſt? after ſo many dangers, ſtorms and ſhipwracks which we have ſuffered in this world, having fought a good fight and finiſhed our courſe, why do we doubt or delay to go and receive our Crown of glory? having run our race, why ſeem we ſo unwilling to receive the prize? let us not fear the threats of a Temporal death, but rather let us rejoyce in the promiſes of eternal life: For whether we live we live unto the Lord, and whether we dye, we dye unto the Lord, therefore whether we live or dye we are the Lords. Let not our lives be ſo wicked and prophane, as that we ſhould be therefore aſhamed to live, neither let us be ſo negligent and ignorant of death, as to be therefore afraid to dye. But at the inſtant of our departure, let us every one ſay, (as that dying Saint did which Hierom mentions) go forth my ſoul, go forth, what doſt thou fear? Let every ſoul of us learn to ſay ſincerely and chearfully at his laſt paſſage from his earthly Pilgrimage:

What though I dye, I know that my Redeemer liveth; though my body be diſſolved, yet ſhall my Spirit be conjoyned with Chriſt my Saviour. Lye down then O my body and return unto thy duſt; mount aloft O my ſoul, and meet thy Saviour in the Air: my body ſhall be earth and worms meat for a ſhort time, but my ſoul I am aſſured ſhall be a companion with Saints and Angels for ever and ever.

Amen.
Divine Contemplations and Soliloquies upon Death and Eternity.
I.

AS all the creatures O God were made by thy wiſdom, ſo they may be uſeful for our inſtruction to teach us to dye; my garments that wax old, may put me in mind that I my ſelf ſhall wax old like a Garment, and that as a Veſture I ſhall be changed; Let me not therefore love the ſhadow and leave the ſubſtance; let me not change heaven for earth, things temporal for things eternal; and ſince my life is but as a day, let me ſo live by thy Divine aſſiſtance this day, as if I were certain to dye to morrow; and ſince my life is but as a watch in the night, my ſoul ſhall wait for thee O Lord before the morning watch, I will wait for thee in zealous Affections, in unwearied patience, in undoubted confidence and expectation of the joy that will come in the morning, wherein thou wilt appear for my deliverance out of this tranſitory life, and with my lamp prepared I will be in readineſs to meet my Bridegroom at his coming.

II.

Whileſt I behold the heavens, the works of thy hands O Lord; and the Sun and Moon which thou haſt ordained, which ſhall all paſs away as a tempeſt, I will look for a new heaven and new earth wherein dwelleth righteouſneſs, the heaven of heavens, the City of the ever-living God, the celeſtial Jeruſalem, the place where thy honour dwells: therefore while I am on earth let me conſider that I am but earth: let me always remember that I am but duſt, an houſe of clay, a body of corruption, let me not be earthly-minded, & like thoſe, whoſe God is their belly, whoſe glory is their ſhame and whoſe end is deſtruction, who mind earthly things. While I look upon the waterflouds, let me ſay, this is mine infirmity, I am lighter than water that runneth away apace. I beſeech thee therefore O my God who ſitteſt upon the floods of water, and art a King for ever, to ſend the heavenly dew of thy grace upon me who am part of thine inheritance, to refreſh my wearied ſoul. Let every herb that I behold, cauſe me to contemplate my own eſtate, that I ſhall one day be cut off like the green herb; and ſhall wither away like the graſs: let the Sun that ſhines over my head lift up my heart to the Son of righteouſneſs, to that light which lightens the Gentiles, and the Glory of the people Iſrael. Let the Moon that rules by night, make me call upon thee the father of light, to illuminate me while I ſit in darkneſs and in the ſhadow of death, in whom is no variableneſs, nor change as there is in the Moon: finally let the beaſts, the birds, the fiſhes, yea the very flies and inſects, which ſeem to be the very ſcorn of nature, let them all by the ſhortneſs of their lives remind me of the brevity of my own; and ſince it is thy bleſſed will, O dear Saviour, let me be contented and rejoyce therein for ever.

III.

O Lord, the life of my life, and the God of the ſpirits of all fleſh, make me willing to dye ſince it is thy ordinance and appointment; for all things ſerve thee, let me not forget thee, nor behave my ſelf frowardly in thy Covenant; make me willing to die, and to ſay with old Sin can, Lord now, let thy ſervant depart in peace, and with St. Paul, I deſire to be diſſolved and to be with Chriſt; and becauſe my ſpirit is willing and my fleſh weak, raiſe it and quicken it with thy free ſpirit; by bringing to my remembrance thy promiſes and comforts to me on every ſide: and ſince it is thy holy pleaſure I ſhould die and not live, I am ſatisfied therewith, for thy law is within my heart, therefore make no long tarrying O Lord my God.

IV.

How long O God ſhall I live to ſin againſt thee? for as long as I live in this earthly Tabernacle I can do nothing but ſin; to will is preſent with me, but I find no ſtrength nor ability to perform; for I find a Law in my members rebelling againſt the law of my mind, making me captive to the law of ſin and death, ſo that the good which I would do, I do not; but the evil which I would not do, that do I. Deliver me therefore dear Lord from this body of death, that I may enter the gates of life and go to the Angels and Saints, and be one of them, and continue with them to all Eternity; my ſoul thirſteth for God, even for the living God, make haſt therefore O Chriſt and deliver me.

V.

Let my Converſation in this world, O Lord, be ſuch, that I may neither be aſhamed to live, nor afraid to die. I know that to the natural man death is very fearful and terrible, but let me be thine by thy grace, ſtrengthen me in my greateſt weakneſs, be preſent with me with thy conſolations even to the laſt moment, and compaſs me about with ſongs of deliverance; and then though I walk through the vally of the ſhadow of death; I will fear no evil, for thou art with me, thy left hand is under my head, and thy right hand doth embrace me, why ſhould I be afraid in the evil day, or why ſhould my ſoul be diſquieted within me? for death will then be to me advantage: let me therefore ſigh and groan, in being deſirous to be delivered from this burden of the fleſh, and to be thereby made partaker of immortality, and of thoſe unutterable joys and pleaſures, which thou O my bleſſed God and Saviour doſt enjoy for ever: let my faith O Lord ſcatter all my fears, and let my ſoul long for thy ſalvation; deliver my ſoul out of Priſon, and take me to thy everlaſting mercy; put an end to my ſins, by the end of this life, that I may live with thee without end.

VI.

Set a watch O Lord before the doors of my heart, and ſo order my thoughts that I may always ſet thee before me; and in the midſt of life let me ſo remember death, that when my days in this world are at an end, I may return unto thee my reſt: let not the flight and departure of this my Spirit from my body be on the Sabbath day, that is, in the reſt and tranquillity of my ſins, nor in the winter or froſt of my hard heart, nor in the midnight of my ſecurity when I leaſt look for it; let not this dangerous thief of careleſneſs and ſecurity break into my ſoul, nor hinder me from a ſerious and continual meditation of death, and of the heavenly habitations. If I forget Jeruſalem in my mirth, let my right-hand forget her cunning; thoſe thoughts that are imployed about my death, are my beſt teachers; teach me therefore to die unto ſin and to live unto righteouſneſs. Morning, evening and at mid-day let me wait for the coming of my bleſſed Saviour, who ſhall turn my night into day, my darkneſs into light, my heavineſs into joy, my labours into reſt; when death ſhall be ſwallowed up into victory, where the ſerpent ſhall ſting no more, and where the ſecond death ſhall never hurt me.

VII.

Guide thou O Lord my God, the ſhip of my ſoul through the ſea of this world, by the direction of thy holy word, wherein thou haſt cauſed me to put my truſt; let me ſayl ſo ſafely, that by the winds and waves of temptations I may never be driven either upon the Rocks of Preſumption or Deſpair, but that I may happily arrive at the haven of the promiſed land of thy heavenly Kingdom. While I behold thee O Lord in thy juſtice, I am afraid, and am ready to deſpair; and while I look upon thee in thine infinite mercies, I am ſubject to preſume. Let thy hand therefore ſo ſupport me that I may be defended by thy fatherly goodneſs as with a ſhield, that I may not be cut off by the courſe of thy ſevere juſtice as with a ſword. I muſt confeſs that in juſtice I have incurred thy wrath and deſerve condemnation, but through thy manifold mercies O Lord I long and look for thy ſalvation. I am the workmanſhip of thy hands, deſtroy not therefore that which thou haſt made, but bleſs it and bring it to a perfect end; thou haſt redeemed me O Lord thou God of truth, and therefore I promiſe to my ſelf that I cannot be loſt if I ſincerely put my truſt in thee; for then thou haſt promiſed me ſalvation in thy word, and thou haſt bound this thy promiſe with an Oath, and ſealed it with the blood of thy Son, and that before the beſt witneſſes in heaven or earth, thy holy ſpirit bearing witneſs with my ſpirit that I am a child of God. Now upon ſuch conſiderations as theſe I fix and ground my faith: and am perſwaded that after this life ended I ſhall enjoy life eternal: and in this confidence I commend my ſoul unto thee, and in the belief thereof I do reſolve to live and die.

VIII.

No man dreads death as he ought, but he that always expects his ſummons, and therefore O my ſoul thou maiſt truly judge thy ſelf wofully ſecure, and a wilful contemner of thy future good, if thou canſt go to thy bed and reſt on thy pillow in the apprehenſion of thy known ſins without a particular humiliation for them; for how often doth a ſudden & unexpected death arreſt men? we ſee and know in our daily experience that many lay themſelves to ſleep in health and ſafety, yet are found dead in the morning. Thus ſuddenly are they ſnatcht from their quiet repoſe to their irrecoverable judgment, perhaps from the bed to the flames. Such is the frail condition of our brittle lives, that in the ſmall particle of an hour we live and ſicken and die; yet ſo groſs is our blindneſs, that from one day to another, nay from one year to another, we triflingly put off the reformation of our lives, until our laſt hour creep on us unlookt for, and draggs us to eternity.

IX.

How long (ſaith St. Auſtin) O how long ſhall I delude my ſoul with to morrow's repentance? Why ſhould not this hour terminate my ſinfulneſs? We are every minute at the brink of death, and every hour that we paſs through, might prove for ought we know, the evening of our whole life, and the very cloſe of our mortality. Now if it ſhould pleaſe God to take away our ſoul this night (as it happens to many) what would then become of us? In what eternity ſhould we be found? whether amongſt the damned or the bleſſed? Happy were it for us if we were but as careful for the welfare of our ſouls, as we are curious for the adorning our bodies: if our cloaths or faces do contract any blot or ſoiling, we preſently endeavour to cleanſe the ſame; but though our ſouls lye inthralled in the pollutions of ſin, this alas we feel not: it neither provokes us to ſhame, nor moves us to ſorrow. Therefore let us look into our hearts with a more ſevere eye; let the ſhortneſs of our days ſtir us up to the amendment of our ſinful lives, and let the hour wherein we have ſinned be the beginning of our reformation. Our repentance muſt not only be ſincere but timely alſo: whilſt we have the light let us walk as children of the light; let us no longer cheat our ſouls in ſtudying to invent evaſions or pretences for our ſins, but let us rather lay open our ſores, and ſeek to the true Phyſician that can heal them.

X.

All the creatures under the Sun do naturally deſign their own preſervation, and deſire that happineſs which is agreeable to their nature; only man is negligent, and impiouſly careleſs of his own welfare. We ſee the Hart when he is ſtricken and wounded looks ſpeedily for a certain herb well known to him by a kind of natural inſtinct, and when he hath found it applies it to the wound. The ſwallow when her young ones are blind knows how to procure them their ſight, by the uſe of her Celandine; but we alas are wounded, yet ſeek for no Remedy; we go cuſtomarily to our Beds, to our Tables; to our good Company, but who is he that obſerves his conſtant courſe of prayer, of repentance, of hearty and ſincere humiliation for his ſins? We go forward ſtill in our old way, and jogg on in the ſame Rode; though our judgment haſten, Hell threaten, Death ſtand at the door, yet we run forward ſtill: But alas miſerable ſouls that we are, how can we imbrace quiet reſt, and uninterrupted ſleeps with ſuch wounded Conſciences! how can we be ſo ſecure, being ſo near our time!

XI.

The whole world promiſed for a reward cannot perſwade us to endure one momentany Torment in Fire; and yet in the accuſtomed courſe of our lives, we dread not, we quake not at everlaſting burnings. But O thou delicious and dainty ſoul who cheriſheſt thy ſelf in the joy of thine heart, and the delight of thine eyes, whoſe belly is thy God, and the world thy Paradiſe; Oh bethink thy ſelf betimes, before that gloomy day, that day of clouds and thick darkneſs, that day of deſolation and confuſion approach, when all the inhabitants of the Earth ſhall mourn and lament, and all faces (as the Prophet Joel ſpeaks) ſhall gather blackneſs, becauſe the time of their judgment is come. Alas! with what a doleful heart and weeping eyes and drooping countenance, and trembling loyns wilt thou at that laſt and great Aſſize, look upon Chriſt Jeſus when he ſhall moſt gloriouſly appear, with innumerable Angels in flaming fire, to render vengeance on them that know him not? What a cold damp will ſeize upon thy ſoul, when thou ſhalt behold him, whom thou haſt all thy life long neglected in his ordinances, deſpiſed in his members, rejected in his love; when thou ſhalt ſee the judgment-ſeat, the books opened, thy ſins diſcovered; yea all the ſecret counſels of thy heart after a wonderful manner manifeſted and laid open to the eye of the whole world, what horrour and perplexity of ſpirit will poſſeſs thee to view and behold but the very ſolemnities and circumſtances which accompany this judgment? when thou ſhalt ſee the heavens burn, the Elements melt, the earth tremble, the ſea roar, the Sun turn into darkneſs and the Moon into blood; and now what ſhall be thy refuge? where ſhall be thy ſuccour? Shalt thou reign becauſe thou clotheſt thy ſelf in Cedar? Shalt thou be ſafe becauſe with the Eagle thou haſt ſet thy neſt on high? Oh no, it is not now the greatneſs of thy State, nor the abundance of thy wealth, nor the priviledge of thy place, nor the eminency of thy wrath, or wit or learning that can avail thee ought either to avoid thy doom or prorogue thy Judgment.

XII.

All ſtates and conditions of men are alike when they appear at the bar of Chriſt; there the Prince muſt lay down his Crown and the Peer his Robes, and the Judge his purple, and the Captain his Banner. All muſt promiſcuouſly attend to give in their accounts, and to receive according to what they have done whether it be good or whether it be evil. Here on the earth men that are great and glorious in the eye of the world, as long as they can hold their habitations, have both countenance to defend and power to protect them from the injuries of the times; but when the diſmal face of that terrible day ſhall ſhew it ſelf, then ſhall they find no eye to pity, nor arm to help, nor palace to defend, nor Rocks to ſhelter, nor mountains to cover them from the preſence of him that ſits upon the Throne, and from the wrath of the Lamb. Shew me the moſt inſolent ſpirit, the moſt undaunted ſoul that now breaths under the Cope of heaven, who now fears not any created Being, no not God himſelf, yet when he ſhall hear that terrible ſound, Ariſe ye dead and come to judgment, how will his heart even melt and his bowels quiver within him, when he ſhall have his ſevere Judge above him, and hell beneath him, and his worm within him, and fire round about him. Oh then my ſoul dye unto thy ſins and to thy pleaſures here, that thou maiſt live to God hereafter.

XIII.

Death is the ending of our days not of our life; for when our day ſhall cloſe and our time ſhall be no more, then ſhall our death conduct us to a life which will laſt to all eternity; for we dye not here to dye but to live for ever; therefore the beſt guide of our life is the conſideration of our death; and he alone leads a life anſwerable to his Chriſtian profeſſion, who daily expects to leave it. It is very ſtrange that we ſhould be ſo induſtriouſly carefull to avoid death, and ſo careleſly improvident of the life to come; whereas nothing makes death bad but that eſtate which follows it: but the reaſon is, we are ſpirtually blind and ſee not, nor know in this our day the things that belong to our peace. We have naturally neither ſight nor feeling of the joyes to come. But when God ſhall enlighten the darkneſs of our minds, and reveal his ſon in us, when once the day dawneth, and the day-ſtar ariſeth in our hearts, Oh then our death will be our joy and the rejoycing of our hearts, then ſhall we infinitely deſire to be diſſolved & to be with Chriſt. Let us therefore with unwearied endeavours labour to bring Chriſt home to our hearts and to keep him there. Let us dye to our ſins and our luſts here; that ſo in the world to come we may everlaſtingly live unto Chriſt and in him.

Divine Poems. Man that is born of a Woman is of few days and full of Trouble, Job 14.1.
I. OUr time's ſtill flying, and we all make haſt To live our laſt: We come into the world to ſee't, and then Go out again. We are born crying, and we ſpend our breath In ſighs till death. Our life is but a Toil, ere we can try What courſe of life is beſt, 'tis time to dye. II. The Merchant waſts himſelf with fretting cares, With hopes and fears: And when his bags are fill'd, his laſt day comes, He leaves his ſums. When he would joy in what his pains hath got, Straight he is not. By all the care wherein his life is ſpent, Perhaps he gets a coſtly Monument. III. The Scholar bends his curious thoughts to find What is the mind? He ſtudies to know good, but ſeldom does The good he knows. Some, winding up their Wit to an high ſtrain, Have crackt their brain. He that's moſt learned only comes to this, To know at laſt how Ignorant he is. IV. The ranting Gallant wears out time and cloths To learn new Oaths. He ſcorns to take affronts, but thinks it brave To be Hells ſlave. The countrey Farmour's thinking night and day Of Corn and Hay. But Hawks and Hounds are for the better ſort; Who loſe their time in ſeeking of their ſport. V. In every Action whatſoe're it is, Something's amiſs. We ne'er obſerve a mean, we run, and ſweat, Or can't get heat. Some bitterneſs ſtill interrupts our joyes, Or too much cloys. Our choiceſt Comforts are inlaid with fears, And all our pleaſures ſprinkled o're with tears. VI. Amidſt this Trouble here's my hope, that I Shall ſhortly dye. Our time o'recaſt with ſorrow ſoon decays, Like winter days. W' are Pilgrims here on earth, This is our way No place of ſtay. The way's unpleaſant, come Death be my friend, And bring me quickly to my Journies end.
Ʋpon the death of Chriſt. I. THis day preſt with our ſins the moſt high fell, Leſt he ſhould feed on us, Chriſt ſatiates Death, With his own blood quenching the Flames of Hell, Enkindled by the fire of's Fathers wrath. To make atonement for our ſins, God dyes, Our Jeſus is God, Prieſt and ſacrifice. II. Lo how the haſty Jews cry Crucify! Lo how they judge the Holy one to death! Whoſe atribute, is Immortality. Lo how they murther him who gave them breath! The King of glory ſuffers ſhame, and he That made the world is hang'd upon a Tree. III. Lo how they nail unto the Croſs his hands Who ſpans the Heavens, how his feet they pierce Who over hell and Death, Triumphant ſtands, Whoſe boundleſs preſence fills the Univerſe; How every Varlet the Almighty ſcorns. Lo he by whom Kings reign is crown'd with Thorns. IV. And now the ſouldier with his cruel ſpear, Dares pierce the ſide of the Bleſt Prince of peace! His torments are ſo great as man can bear, The angry Godhead will not make them leſs. When God himſelf withdrew, grief fill'd his heart, Curſt ſin for which God and Chriſt ſeem'd to part. V. He bow'd his head on which ſo heavy lay The ſins of Adam, and all Adams ſeed, Which by his death he did revive this day, To Heal our wounded ſouls, his Limbs did bleed. Lord I believe, let me partaker be Of thy Deaths power, that I may live to thee.
Ʋpon the Reſurrection of Chriſt. I. Our Lord is riſen, and the powerful Grave Holds him no longer; He hath made his way Even through the Gates of Death, that he might ſave His heavenly fleſh from turning into Clay. The Grave knew not whom he had taken; when He ſaw who 'twas, he let him out agen. II. Upon this day the Suns Creator roſe, And the Eternal life came from the dead; He that made ours did his bleſt eye uncloſe, And ſaw the place where his own Corps were lay'd. Death Conquer'd thus, he laid his grave-cloths by As Trophees of his ſignal victory. III. I know not whether may more ſtrange be thought, For God to dye, or man to riſe again. Our holy Jeſus made both true, he fought The Lyon Death even in the Grave, his den; And thus he entred the ſtrong bounds of Fate, Not as led Captive, but to captivate. IV. The King of terrors now has loſt his power, And is become a ſervant unto all Who will but imitate their Saviour, Who made a triumph of his Funeral. And now he's up me thinks I hear him ſay To all that dye in him, Riſe come away.
Ʋpon the Aſcenſion of Chriſt. I. WHo on the water walkt, now climbs the Air, And without dying thus he goes to heaven, Although his habitation now be there, Yet we on earth are not of him bereaven. He's like thoſe lights which in the skies appear, Though there his Body be, his Rays are here. II. Now he's aſcended up on high, Lo he Gives us his hand, that we may get up too, By him our ſtrength we walk, our light we ſee, He makes us able, ſhews us what to do. To heaven he's gone for us there to provide, Bleſt man! whoſe God's his Harbinger and guide. III. Look up my Soul, and with bleſt Stephen, ſee Thy Jeſus ſtanding o'th right hand of God, And then think earth too mean a place for thee, Whom he redeem'd with his moſt precious blood. Sweet Jeſus! Thouwaſt pleas'd to buy me, come (I'm not the worlds but thine) then fetch me home.
If in this life only we have hope, we are of all men moſt miſerable, 1 Cor. 15.29. THE world preſents thee Ophir gold, but ſtay! Loſe not thy Intereſt in God for Clay. The world preſents ſhort pleaſures to thine Eye, Thy God preſents bleſt Immortality. Be circumſpect, the world's a crafty Cheat, And ſells its Vanities at too dear a Rate, Thy Soul's more worth than all the world enjoys; Exchange it not for Fooleries, and Toys, Which to thy fancy may ſeem precious things, Yet are but Adders Poyſon, Serpents ſtings, Wounding the dying ſoul, that cannot die Nor live leſs than to all Eternity. Conſider him who ſaid, My ſoul take pleaſure, Go eat, and drink, thou haſt abundant Treaſure, Laid up for many years. That very night, This wretched ſoul was ſtript of all delight, And hurried hence amidſt its chiefeſt joy By furious Ghoſts Triumphing in their prey. There are but few, that ſolid wiſdom prize And ſearch Eternity with ſacred Eyes Of ſaving faith; Imploring not to miſs Grace here below, in Heaven Eternal Bliſs. Let thy Redeemer in thy heart be fixt, So ſhall no ſorrow with True joy be mixt, Nor tempting vice thee from his precepts draw: Omit no time, fulfill his Royal Law, With ſon-like fear; and thou ſhalt have no leſs I'th end, than everlaſting Happineſs.
The wages of ſin is death, but the gift of God is Eternal life, through Jeſus Chriſt our Lord, Rom. 6.23. There is therefore now no Condemnation to them that are in Chriſt Jeſus who walk not after the fleſh but after the ſpirit, Rom. 8.1. SAid I not, Lord, that I would ſin no more? Yet ſin again hath got me on the ſcore. Pray I not without ceaſing to be free From ſinful thoughts? yet ſin abides in me. When I awake, ſin ſeeks to gain my heart; Contending for precedence by deſert Of Birth-right from the womb, and would controul My holy thoughts, and cloſe beſiege my ſoul, That matchleſs gift of thine; what ſhall I do? Comply with ſin, and be its Captive too, Who arms the Creatures with enticing ſmiles, And with deceitful arguments beguiles Unſtable Souls? no, I will ſhun its charms. Thy ſtrength, my God, to ſhield me from its harms. I do implore; elſe I am loſt, undone, O let me find redemption in thy ſon, The ſon of thy dear love, who's freely bent To bath my ſoul, and make it innocent With his pure crimſon ſtreams, whoſe mighty power Trampled on Death and Hell, that dreadful hour. The Graves reſtraint he vanquiſhed at length By his victorious and triumphant ſtrength. The Temple Veil he rent in open view, And gave himſelf to Gentile and to Jew, A ſacrifice for ſin; He is that Lamb Foretold and Typified in Iſaac's Ram. The builders Scorn; yet the chief Corner-ſtone; Ezekiels Shepherd, Daniels Holy One; My Rock, my only confidence, my ſtay, Forſake me not, but guide me in thy way. I am the Jonah; I did cauſe the Rout To beg a Murtherer and caſt thee out; I ſtript thee of thy cloaths; and of thy skin, And my tranſgreſſions tortur'd thee within; My ſins thy ſharpeſt ſufferings contriv'd, My ſinfulneſs thee of thy life depriv'd, Drew down thy fathers wrath which none could bear But only thee my Lord, my Life, my Fear; Uphold me yet a little, to endure Sins Buffetings, the victory is ſure. Faith tells me ſo; and patience bids me wait And I ſhall gain a conqueſt to the height Of my expected hope; I ſhall but die And then ſhall go to immortality, To live with perfect ſouls in perfect bliſs, Diſcharg'd of ſuch a Nothingneſs as this. Then wait my ſoul with patience for thy reſt Prepar'd from everlaſting to inveſt Thy nakedneſs with pureſt white array, Free from the Moth, and power of times decay. While with inceſſant pleaſures thou art fed, A Crown of glory ſhall begirt thy head; Perpetual Halelujahs ſhalt thou ſing Unto thy God, thy Saviour, and thy King.
The ſouls Longing. COme Lord, my head doth burn, my heart is ſick While thou doſt ever, ever ſtay, Thy long deferrings wound me to the quick, My Spirit gaſpeth night and day, O ſhew thy ſelf to me Or take me up to thee. II. How canſt thou ſtay conſidering the pace Thy blood did make which thou didſt waſt? When I behold it trickling down thy face, I never ſaw thing make ſuch haſt. O ſhew thy ſelf to me Or take me up to thee. III. When man was loſt, thy pity lookt about To ſee what help i'th earth or sky, But there was none; at leaſt no help without, The help did in thy boſom lye. O ſhew thy ſelf to me Or take me up to thee. IV. There lay thy Son, and muſt he leave that Neſt, That hive of ſweetneſs, to remove Thraldom from thoſe who would not at a feaſt Leave one poor Apple for thy Love? O ſhew thy ſelf to me. Or take me up to thee. V. He did, he came, O my redeemer dear, After all this canſt thou be ſtrange, So many years baptiz'd, and not appear, As if thy love could fail or change? O ſhew thy ſelf to me Or take me up to thee. VI. Yet if thou ſtayeſt ſtill, why muſt I ſtay? My God, what is this world to me? This world of woe? hence all ye clouds away, Away, I muſt go up and ſee. O ſhew thy ſelf to me Or take me up to thee. VII. What is this weary world, this meat and drink That chains us by the teeth ſo faſt? What is this Woman kind which I can wink Into a blackneſs and diſtaſt? O ſhew thy ſelf to me Or take me up to thee. VIII. With one ſmall ſigh, thou gav'ſt me t' other day, I blaſted all the joys about me, And frowning on them as they pin'd away, Now come again ſaid I, and flout me. O ſhew thy ſelf to me Or take me up to thee. IX. Nothing but drouth and dearth, but buſh and brake Which way ſo'ere I look I ſee, Some may dream merrily, but when they wake They dreſs themſelves and come to thee. O ſhew thy ſelf to me Or take me up to thee. X. We talk of Harveſts, there are no ſuch things; But when we leave our Corn and hay, There is no fruitful year, but that which brings The laſt and lov'd, though dreadful day. O ſhew thy ſelf to me Or take me up to thee. XI. Oh looſe this frame, this knot of man unty, That my free ſoul may uſe her wing, Which now is pinion'd with mortality, As an intangled, hampred thing. O ſhew thy ſelf to me Or take me up to thee. XII. What have I left that I ſhould ſtay and groan? The moſt of me to Heaven is fled: My thoughts and joys are all packt up and gone, And for their old acquaintance plead. O ſhew thy ſelf to me, Or take me up to thee. XIII. Come Deareſt Lord, paſs not this Holy ſeaſon, My fleſh and bones, and joynts do pray, And even my verſe, when by the rhime and reaſon, The word is Stay, ſayes ever Come. Oh ſhew thy ſelf to me, Or take me up to thee.
Ʋpon Death. WHy ſhould we not as well deſire our Death As ſleep? No difference but a little breath. 'Tis all but reſt, 'tis all but a releaſing Our tyred limbs, why then not alike pleaſing? Being burthened with the ſorrows of the day, We wiſh for night; which being come we lay Our body down; yet when our very breath Is Irkſome to us we are afraid of death. Our ſleep is oft accompanied with frights, Diſtracting dreams, and dangers of the nights; When in the ſheets of Death, our Body's ſure From all ſuch evils, and we ſleep ſecure. What matter Doun, or earth? what boots, it whether? Alas our body's ſenſible of neither. Things that are ſenſleſs feel not pains nor eaſe. Tell me, and why not worms as well as fleas? In ſleep we know not whether our clos'd eyes Shall ever wake; From Death w'are ſure to riſe; I but 'tis long firſt; Oh is that our fears? Dare we truſt God for nights, and not for years?
Concluſion. THe God of love my Shepherd is And he that doth me feed; While he is mine and I am his, What can I want or need? II. He leads me to the tender graſs, Where I both feed and reſt: Then to the ſtreams that gently paſs, In both I have the beſt. III. Or if I ſtray he doth convert And bring my mind in frame, And all this not for my deſert But for his holy Name. IV. Yea in deaths ſhady black aboad Well may I walk, not fear; For thou art with me, and thy Rod To guide, thy Staff to bear. V. Nay thou doſt make me fit and dine, Even in my enemies ſight: My head with Oyl, my Cup with wine Runs over day and night. IV. Surely thy ſweet and wondrous love Shall meaſure all my days; And as if never ſhall remove, So neither ſhall my praiſe. FINIS.