CHAP. I.
Observations concerning the Martyrs in generall.

A Martyr in common use of speech,Vide Be­zam in Act. 22. 20 Heb. 12. 4. Rev. 2. 13. & 6. 9. means one which seals his witnesse to the Go­spel with his bloud, suffers death for Christ. That's a Martyr, [...] [Page 2] in the highestMartyrū nomen bo­diè dun­taxat illis attribui­tur qui mortem pro Christo perpessi sunt. Olim verò & potiss [...] ­mum aetate Cypriani, etiam illis qui à confessione nomi­nis Christi nulla tormentorum atrocitate abduci poterant; quos eleganter Tertullianus lib▪ ad Martyres, designatos martyres nuncupat. Pamelius ad Cypriani▪ epist. 9. degree. But the word in Grammar sense, means but a wit­nesse. Tertullian cals confessours to Christ, Martyrs.

He must suffer in a good cause for the name of Christ, 1 Pet. 4 14. Cau­sa non poena facit martyrem. Non de­bet quid quis (que) patiatur, sed quare pa­tiatur, attendi. Aug. contra Crescon. lib. 4. cap. 46. The cause not the pu­nishment makes a martyr. When I consider the cause of my condemna­tion (said M^r Bradford) I cannot but lament, that I do no more re­joyce then I doe. For it is for God [...] verity and truth, so that the condem­nation is not a condemnation of Bradford simply,M [...] Bradford to all that professe the Gospel in Lanca­shire. but rather a con­demnation of Christ and of his truth Bradford is nothing but an instrumen [...] in which Christ and his doctrine i [...] condemned.

[Page 3] How early did martyrdome come into the world?D. Halls contempl. The first man that died, died for religion.

One saith,M. Pinkes fourth Ser­mon on that Text▪ Luke 14. 26. See more there. None are saved but Martyrs; martyrs either actually or habitually; having faith enough to encourage, and love to constrain them to be martyrs, if the honour of their profession should require it. The habit of martyrdome is included in the most fundamentall principle of Christianity, love of Christ better then our selves, self-resignation or de­niall.

To suffer death for Christ is the greatest honour which can befall a man,Phil. 1. 29. Carelesse in his let­ter to Ag­nes. and such a promotion that the highest Angel in heaven is not per­mitted to have.Glascock. Foxes 3. vol p. 29. And Guide Bree 3 vo. p. 38.

In the primitive times they were wont to call martyrdome by the name of Corona Martyrij, the crown of martyrdome, and Stephen the pro­tomartyr had his name in Greek from a crown.Magnificus martyrij titulus [...]. One woman martyr having her childe in her hand, gave it to ano­ther, and offered her self to martyr­dome; Grot. in 21. Joh. 19. Crowns (saith she) are to be [Page 4] dealt this day, and I mean to have one.

Luther writing to those which were condemned to death, saith, the Lord will not do me that honour, I who have made all this busle: It was very strangeHic (sc. amor spon­ [...]) leonis faucibus [...] eripuit, & [...]uod meri­tò stupebat mu [...]dus, in medio tot ac etiam potentum hostium, infimo homuncioni & longam vitam prorogavit, & placidam mortem intra domesticos parictes concessit. Brightman in cant. 6. 2 that one who had so provoked the Pope and all his po­tent party, should die quietly in his bed.

Bernard saith there are three sorts of martyrs, 1. Martyrs voluntate so­lùm, in will only, so all the godly are martyrs. 2. Voluntate & opere, in will and act; those who chearfully lay down their life for Christs cause. 3. O­pere solum, in act only; so the children of Bethlehem, Spanhom. Dub. Evan p [...]r [...]. Dub 84. Mat. 2. 16. This was rather a passive then an active mar­tyrdome, and improperly so called, since to true martyrdome not only slaughter and a good cause are requi­site, but a will and intention of under­going death for Christs sake.

[Page 5] It is a question among the School­men why Christ should so complain in his sufferings, as in the garden and on the crosse, and yet the martyrs suf­fer so chearfully.

1. They suffered for God, and Christ from God.

2. They suffered in their bodies, Christ in his soul, and the wrath of God, Isa. 43. 10.

3. Their sufferings were mixed with joy and comfort, exuberance of joy sometimes. Christs sufferings on the crosse were void of all com­fort, Mat. 27. 46. and there was a suspension of divine influence.

M. Ball in his catechisme saith, The testimony of conscience is a strong ar­gument to prove that there is a God, and the constancy of the SaintsEx illa tanta mul­titudine omnis ge­neris sex­us (que) hominū tot locis ac saeculis di­stinctorum, qui pro hac religi­one mori non dubi­tarunt, col­ligendum, magnam aliquam tantae constantiae fuisse cau­sam, quae alia cogitart non potest, quam lux veritatis Grot. de veritate Rel. Christ. l. 2. is a good reason to prove the Scriptures to be the Word of God, both these main principles of religion may be then confirmed from the carriage and courage of the Martyrs.

[Page 6] First,See Foxes 1. volume in Bilney, and 2. vol. p. 300. How forcible was the work­ing of conscience in some of them! Bilny and Bainham at first recanted, but what a hell did they feel in their consciences till they returned to God and bewailed their abjuration! On the contrary, what ravishing com­fort did Robert Glover injoy a little before his martyrdome? Dear wife (saith Sanders In a let­ter to his wife Fox. 3. vol. p. p. 138.) riches I have none to leave behinde me, wherewith to endow you after this worldly man­ner, but the treasure of tasting how sweet Christ is unto hungry consci­ences (whereof I thank my Christ I feel part, and would feel more) I bequeath unto you, and to the rest of my beloved in Christ to re­tain the same in sense of heart al­waies.

Secondly,See Raw­lins and William Sparrow. The Martyrs constant suffering may much establish us in the assurance of the Scriptures coming from God.

1. Observe the number of those which suffered for the truth, of all sorts and conditions, stout and ten­der, noble and base.

[Page 7] Famesius departing out of Italy is reported to have said,Sleid con [...] l 17. That he would make such a slaughter in Germany that his very horse might swim in the bloud of the Lutherans. So much bloud of the Protestants was spilt in France that the very rivers in the streets flowed with bloud. The Duke of Alba sitting at his TableMeter. hist. de reb. Belg. l. 15. said, that he had taken diligent pains in rooting out the tares of heresies, having deli­vered 18000 men in the space of six years only to the hands of the hang­man.From the beginning of the Je­suites to 1580. (being the space of 30 years) almost 900 thou­sand Pro­testants were put to death in France, England, Spain, Italy, Germany, and other parts of Christendome. Reverend Cranmer, learned Ridley, Down right Latimer, zealous Bradford, pious Philpot, patient Hooper. Fuller. on Heb. 9. 10.

Within the compas [...]e of lesse then four years continuance, there died in England in Q. Maries reign 277 per­sons, without regardSpeeds chron. in Q. Mary. Neither in Q Elizabeths reign, nor in the reign of K. James, nor King Charles, vvas any Papist put to death meerly for his conscience. of degree, sex or age. In the heat of those flames were consumed five Bishops, one and twen­ty Divines, eight Gentlemen, eighty [Page 8] four Artificers, one hundred hus­bandmen, servants and labourers, twenty six wives, twenty widdows, nine virgins, two boies, and two in­fants.

Secondly, The persecutours could neither by torments nor pleasures in­duce them to deny the truth.

When Valens the Emperour com­ing to Caesarea commanded Basil to assent to the Arians, and threatned to banish and punish him if he obeyed not, Pueris (saith Basil) illa terricu­lamenta proponenda sunt, sibi verò vi­ta eripi potest, sed confessio veritatis e­ripi non potest. Those bug-bears were to be propounded to children, but for his part (said he) though they might take away his life, yet they could not hinder him from profes­sing the truth. When King Lysim­achus threatned Cyrenaeus Theodorus with hanging,Cic quest. Tusc. l. 1. Istis quaeso (saith he) ista horribilia minitare purpuratis tuis: Theodori quidem nihil interest, humi­ne an sublimè putrescat. Threaten those terrible things to thy brave Courtiers, Theodorus cares not whe­ther [Page 9] he rot in the air, or on the ground. Cyprian said Amen S. Cypri­an [...] sen­ten [...]i [...]m in se latam audiens, dixit gra­tias ago Deo omni­potenti, qui me à vin­culis hujus corporis dignatur absolvere▪ Pont. in vita Cy­priani. to his own sentence of martyrdome, and the Proconsul bidding him consult a­bout it, he answered, In re tam justa Aug Ser. de Cypr. nulla est consultatio.

Bonner said, A vengeance on them, I think they love to burn.

When the Proconsul threatned An­drew the Apostle with the crosse, if he left not off his preaching, I would ne­ver (said he) have preacht the doctrin of the crosse, if I had feared the suffer­ing of the crosse.

Jerom in the life of Paulus the He­remite reciteth a story of a certain souldier, whom when the Pretor could not otherwise with torments remove from his Christianity, he devi­sed another way, which was this: he commanded the souldier to be laid upon a soft bed in a pleasant garden among the flourishing lillies and red roses;Foxes Acts and Mon. vol. 1 p. 8 [...]. which done, all others being removed away, and himself there left alone, a beautiful harlot came to him, who imbraced him, and with all other incitements of an harlot, laboured to [Page 10] provoke him to her naughtinesse. But the godly souldier fearing God more then obeying flesh, bit his own tongue with his teeth, and spit in the face of the harlot, as she was kissing him, and so got he the victory by the constant grace of the Lord assisting him.

Thirdly,See in Io. Hus. Ierom of Prague. Hen. Voes. Pet. Serre. Ia. Bain­ham. Anth. Person. An. Askew The Martyrs suffered with much comfort, courage and assurance of their salvation, going to the fire as to a feast, calling the coles roses, and the day of their martyrdome, their marriage day.

I am to die (said Bishop Ridley In a let­ter to his kindred & friends at his fare­vvel. Fox. vol. 3. pa. 506.) in defence of Gods everlasting truth and verity, which death I shall by Gods grace willingly take with hear­ty thanks to God therefore, in certain hope without any doubting to re­ceive at Gods hand again of his free mercy and grace everlasting life.

Rowland Taylour departing hence in sure hope without all doubting of eternall salvation,D. Tailour in his last vvill and testament. Fox. vol. 3. p. 175. I thank God my heavenly Father through Jesus Christ my certain Saviour. Amen.

They thanked their Judges for con­demning them, Sententiis vestris gra­tias [Page 11] agimus, Crudelitas vestra glo­ria est no­stra [...]ert. ad Scap. c. 5. cum damnamur à vobis à Deo absolvimur. Tertul. Apol. c. 5.

The Martyrs were eminent in many graces.

1. In humility. They neither called themselves martyrs, nor did they give way to others so to entitle them,Euseb. ec­cles. hist▪ l. 5. but if any in epistle or speech so named them, they did sharply reprove them, saying, That this appellation was due to Christ alone, which only is a faith­fall witnes to the truth.

Ignatius in his Epistles saith, I salute you, who am ultimus, the last and least of all: and so in another Epistle, Tan­tillitas nostra.

Lord (said Hooper) I am hell,In a praie [...] a little be­fore his death. but thou art heaven, I am a sink of sin, but thou art a gracious God, and a mer­cifull Redeemer.

2. In love to God and Christ.F [...]xes vol [...] 3. p. 154. See the subscripti­ons of Brad [...]ord [...] lett [...]rs. Ignatius called Christ his love, A­mor meus crucifixus est, said he, My love was crucified.

None but Christ, none but Christ, said John Lambert.

They offered to some of them gifts and honors to take them off, to which [Page 12] one well answered, Do but offer me somewhat that is better then my Lord Jesus Christ, and you shal see what I will say unto you.

3. In love to the brethren, and one another.Tertul. Apolog. c, 39. Ejusmodi vel maximae dilecti­ovis operatio notam nobis inurit penes quosdam, vide inquiunt, ut invicem s [...] diligant. In the primitive times the cry of the Heathens was, See how they love one another, See how they are ready to die for one another. How did they express their affection to one another likewise by their gilt pence, nutmegs, and other tokens which they sent to one another, and by their hear­ty praiers?

4. In See M. Kerby, Io. Rogers, D. Farrar, patience, Victi sunt Gentiles, & eorum Idololatria, non à repugnantibus, sed à morient [...]bus Christianis. Aust.

5. In liberality to the poor.See in B. Hooper

6. In fidelity, John Bradford had oft­en leave of his keeper, while he was in prison, to go see a friend, and he re­turned to his prison again rather be­fore his time.

7. In zeal and fervency inSee B. [...]ati [...]er▪ praier.

8. In mildenesSee Archbi­shop Cran­ [...]er. and forgiving their enemies.

CHAP. II.
Some memorable Collections concern­ing the Martyrs, especially out of Foxes three large volumes.

CHAP. III.
Martin Luther.

HE was born on S^t Martins day, and therefore calledThree Martins have much opposed the Papists, Martin Lu­ther, Mar­tin Bucer, and Mar­tin Chem­nicius. Martin Luther. He was though strong in body, yet sparing in diet; I saw him (saithMelanct. Praefat. ad [...]dum vo­lumen Lu­theri. Melancthon) when he was in good health, four whole daies eat­ing and drinking nothing at all, I have often seen him at other times to be content many daies with a little bread and herring daily.

When he recreated himself, and took his minde off his studies, he was delighted with the play of Chesse, and was skilfull at it.

He was almost beyond measure li­berall toward the poor: it happened once that a student asked some mo­ney of him, he bad his wife to give him something, but she excusing the matter in regard of their penury at that time, he took a silver cup which stood near to his hand, and gave it to the scholler, wishing him to sell it [Page 66] to the Goldsmith, and take the mon [...] to himself.

Erasmus saith,Homo af­fectibus su­is nimium indulgens, qui ipse a­nimi suiaestum prae­properum saepe ag­noscit. Rai [...]ol. de lib. Ap­poc. prae­lect, quarta vide Ges­ner▪ B [...]b­liothecam. Lenitatem se in [...] desider are, He wished him more mo­deration and temper in his writing Erasmus also often said, That God gave to this last age a sharp Physitian because of the greatnesse of their dis­eases. Intemperans aeger crudelem me­dicum fecit.

He was by nature fiery but placa­ble; therefore when Melancthon came once to him being vehemently moved, he rehearsed this verse to him the rest being silent,

Vince animos iram (que) tuam qui caeter [...] vincis.

Overcome thy minde and anger▪ which overcomest other things.

Calvin Saepe di­cere soli­tus sum: etiamsi me Lutherus diabolum vocaret, me tamen hoc illi honoris habiturum, ut insignem Dei servum agnosca [...]: qui tamen ut pollet eximiis virtutibus, ita magnis vitiis laborat, Vehementian autem quae illi est ingenita, utinam in hostes veritatis sem­per contulisset, non etiam vibrasset in servos Dominituti­nam recognescendis suis vitiis plus operae dedisset. Cal. Bul. saith, Though Luther should call him a devil, yet he would honour him as a famous ser­vant [Page 67] of God, who as he excels with great vertues, so he hath also great vices, but I would (saith he) he had alwaies exercised his vehemency which was imbred in him on the ene­mies of the truth, and not also on the servants of God, and that he had spent more pains in acknowledging his own faults.

He was of a just stature, a strong body, of such a Lion-like vivacity of eyes that many could not endure to look directly upon him. He had good health, except that towards his later end he was often troubled with a pain in his head; whence he: Valemus omnes praeter Lutherum ip­sum, qui corpore sanus, foris à toto mundo, intus à Diabolo patitur & om­nibus angelis ejus. We are all well save Luther himself, who being sound in body suffers outwardly from the whole world, inwardly from the devil and all his angels.

A great deal of money was given him by Dukes and Princes, so that I began (saith he) to fear least God would herereward me, sed protestatus [Page 68] sum me nolle sic satiari ab eo, but I pro­tested that I would not so be satisfied by him.As for se­dition, for ought I know me thinks I should not need Christ if I might so say.

He saith somewhere of himself, that he was never in all his life tem­pted to covetousnesse, one that was so great a reformer as he was, had need to have a spirit disingaged from the world.

When upon a time one Papist de­manded of another,Latimers 3d Serm. before Edw. the 6 why do you not stop the mans mouth with gold and silver? The other answered, Hem, Germana haec bestia pecuniam non cu­rat. See, this Germain beast careth not for money.

He was the first that opposed the Popish Indulgences.Rivet. Ie­suit. vap▪ Occasione nun­dinationis Indulgentiarum pretio nu­merato,Lutherusinitio fuit permotus ad hoc quod suscepit reformaetionis o­pus.

In the same yearAbout the year 1517. when Martin Luther began, Pope Leo the tenth did create one and thirty Cardinals: In which year and day of their crea­tion, there fell a tempest of thunder and lightning in Rome, which so [Page 69] shook the earth when the Cardinals were made,Foxes Acts and Mon. 2d. Tom. out of I. Bale. that it removed the lit­tle childe Jesus out of the lap of his mother, and the keyes out of S. Pe­ters hands, which thing many then did interpret to signifie and fore­shew the subversion and alteration of the Sea of Rome.

Erasmus told Frederick Duke of Saxony, The spirit of Luther was raised by opposi­tion. Con­currimus utrin (que), illi extremo [...]u­rore, & ego summo cō ­temptu, & vincet mea audacia. That in Luther were two great faults: First, That he would touch the bellies of the Monks. Se­condly, That he would touch the Popes Crown, which two matters in no case are to be medled with­all.

Luthers friends disswading him from going to Worms, some crying that by the burning of his books it appeared he was condemned in the judgement of the Papists: others in­stancing in the examples of John Hus and Savanarola: Luther thus an­swered Melch. Adam. Si scirem tot Wor­matiae esse diabolos quot tegu­lae in te­ctis▪ tamen essem in­gressurus., As touching me, since I am sent for, I am resolved and certainly determined to enter Worms in the name of our Lord Jesus Christ, yea although I knew there were so [Page 70] many devils to resist me,He might more fitly be called Doctor re­solutus then the schoolman as there are tiles to cover the houses [...] Wormes.

Whose undaunted minde, mos [...] fervent zeal, great learning (sait [...] Tom. 2d l. 16. c. 15. Chamier) stirred up many who ar­med themselves against the errours and commonly received superstiti­ons, among which were Zuingllus Famous writers of the refor­mation, Luther & Melancthō in Saxony, Oecolam­padius in Helvetia, Calvin and Beza in France, Peter Martyr and Zanchi [...]s from Italy Oecolampadius, Melancthon, B [...] ­cer, Calvin, and many others, whos [...] labours and endeavours that way [...] God would not suffer to be frusta [...] ­neous.

Albertus Crantzius an Historia [...] of the Vandales is reported to hav [...] said to Luther, Frater vade Sculter. Annal Fox. Acts and Mon 2d Tom. p. 83. in cel [...]lam, & dic Miserere mei Deus. Bro­ther go into thy cell, and say, Lord have mercy upon me, insinuating that an Aust [...]n Monke should in vai [...] dispute against the Pope.

His praiers were so ardent unto Christ, that (as Melancthon wri­teth) they which stood under his window where he stood praying might see his tears falling and drop­ping down.

[Page 71] He praied every day three hours,Tanta re­verentia aliquid pe­tit, ut cum Deo: tanta spe & fide ut cum pa­tre & a­mic [...] se lo­quisentiat. Melc. Ad. and then when his spirits were most lively, Pertres horas eas (que) ad studia aptissimas.

When he preached they which heard him thought every one his own temptations severally to be no­ted and touched, whereof when signification was given unto him by his friends, and he demanded how that could be: Mine own manifold temptations (said he) and experi­ences are the cause thereof.He said [...] things make a Di­vine, me­ditation, praier, tē ­ptation. For from his tender years he was much exercised with spirituall conflicts, and vexed with all kinde of tem­ptations.

Hee regarded not the threats of his adversaries the Papists, he said to Melancthon, Si nos [...]uemus ruet Christus una, His motto was, Sit miser, qui miser esse potest. scili­cet ille regnator mundi: & esto [...]uat, malo ego cum Christo rue [...]re, quam cum Caesare stare. If we fall Christ the Lord and Ru­ [...]er of the world falleth with us, I had rather fall with Christ then stand with Caesar.

[Page 72] When any evil news was brought to him, he called for the 46. Psal [...] to comfort him.

He saith in one place, odi istud v [...] ­cabulum paenitenti [...] Prius non fuerit fermè in Scriptura tota ama­rius mihi verbum quam pae­nitentia, nunc nihil dulcius aut gratius mihi sonat qua [...] paenitentia. Lutherus Stupitio. there was one no word so terrible unto him (while he was a Papist) and which his so [...]did more hate then that, Repent, b [...] after no word was more sweet, when he understood the Gospel.

When a certain Jew was appoint­ed to come to destroy him by poison yet it was the will of God that Lu­ther had warning thereof before,Foxes Acts and Mon 2d. tome. p. 88. an [...] by the face of the Jew sent to him by picture, whereby he knew him, an [...] avoided the pill.

In the garden of his houses the de­vil appeared to him in the form of [...] black bore, but he regarded it not.

Cajetan asked him whether [...] thought the Duke of Saxony would make warre in his behalf▪ he said,Quid (in­quit) putas princi [...]em Frideri [...]ū propter tearma sum­turum dixi? hoc nollem prorsus, & ubi manebis? Respondi, sub caelo. Lu­therus praetat. ad Tom. primum. [...] would not have him: Where wil [...] you be then said Cajetan? Luthe [...] [Page 73] answered, I shall be sub caelo under heaven.

Erasmus wrote that there was more solid Divinity contained in one folio of Luthers Commentaries, then in many large writings of the School­men and such like.

He said and taught many things truly and gravely, as concerning the sacred Scripture and its authority, Solis canonicis libris debetur fides, Ego ipse odi meos libros, & saepe opto eos interi­re, quod met [...]o ne morentur lectores, & abducant à lectione ip­sius Scri­pturae, quae sela omnis sapientiae fons est▪ Luth. in Gen. 19. cae­teris omnibus judicium. We must be­leeve the Canonicall books only, and may judge all others.

He was so zealous to have the Scriptures read, that he professed, if he thought the reading of his books would hinder the reading of the Scripture, he would burn them all before he died.

His saying was, Ecclesia sanguine & oratione totum mundum convertit. When something concerning a busi­nesse was concluded amisse at No­rimberg, he said, Longe aliter in cae­lo [Page 74] quam Norimbergae hoc de negoti [...] erat conclusum: It was farre other­wise concluded in heaven then at Norimberg concerning that matter.

He took a liberty to himself t [...] speak stoutly when he was brought before the Emperour, till he hear [...] the pen go behinde the hangings.

He hath some high expressions in [...] in his writings, fiat volunt as nostra, let our will be done. Cave non tan­tum à peccatis sed etiam a bonis ope­ribus. Take heed not only of sins but also of good works.Hic me prorsus re­natum esse sensi, & apertis por­tis in ipsū Paradisum intrasse ibi [...]ontinuò a­lia mihi facies to­tius Scri­pturae ap­paruit. Lutherus praesat. ad pr [...]mum opus.

He being in an agony, and [...] glimpse of Christs righteousnesse be­ing discovered to him out of Rom. 1. 17. and perceiving that it was not meant, de justitia puniente, but ju­stificante, not of his punishing ju­stice, but that which justifieth the ungodly, he saith, I perceived my sell regenerate, and to have entred into Paradise, the Scripture presently ap­peared in a new hew.

He would have been content at the first if they would have taken away indulgencies. He said, Brevi effici­am [Page 75] ut anathema sit esse Papistam: I will shortly cause it to be a curse to be a Papist. A young man about Wittenberg being kept bare and nee­dy by his father, was tempted by way of sorcery to bargain with the devil or a familiar (as they call him) to yield himself body and soul unto the devils power, upon condition to have his wish satisfied with money, so that upon the same an obligation was made by the young man, writ­ten with his own bloud, and given to the devil: upon the sudden wealth and alteration of the young man, the matter first being noted, began afterward more and more to be sus­pected, and at length after long and great admiration he was brought unto Martin Luther to be exami­ned. Foxes Acts and Mon. vol. 2d. p. 88. The young man whether for shame or fear long denied to con­fesse, and would be known of no­thing, yet God so wrought being stronger then the devil, that he ut­tered unto Luther the whole sub­stance of the cause, as well touch­ing the money, as the obligation. [Page 76] Luther understanding the matter and pittying the lamentable state of the man, willed the whole Congregati­on to pray, and he himself ceased not with his prayers and labour, so that the devil was compelled at last to throw in his obligation at the win­dow, and bad him take it again unto him.

He held Consubstantiation, but confessed to Melancthon that he had gone too far in the controversie of the Sacrament.Paulò ante mortem a gens cum Philippo Melanctho­ne, fatetur in negotio cae [...]ae ni­ [...]um esse factum. [...]nold▪ de lib. Apoc prael quarta Melancthon perswaded him by the publishing of some milde writing to explain himself. Luther replied to that, that by this means he should cause his whole doctrine to be suspected, but Melancthon might do what seemed good to him after his death.

When they said he had recanted, he writing to his friend Stupitius, saith, Omnia de me praesumas praeter fugam & palinodiam: Presume any thing of me sooner then flying and retracting.

Luther so much esteemed of his book de servo arbitrio, that he glo­ried [Page 77] in it as unanswerable and wrote to Wolfangus Fabricius Capito: They of­fered him a cardi­nals hat if he would be quiet & not speak against the popish indulgen­cies, he answered, he would not though he might be Pope. Nullum se agnoscere justum suum librum, nisi fortè De servo arbitrio, & Catechismo, that he acknow­ledged none of his books for his, but those two, that de servo arbitrio, and his Catechisme.

If any of his books be to be disliked, surely that de sermonibus Convivali­bus is most faulty, of which GerhardLoco primo de sacra Scri­ptura. (a Lutheran) saith thus, Liber ille Convivalium sermonum à Luthero nec visus, nec lectus, nec approbatus est, quin multoties privato quorun­dam arbitrio mutatus, mutilatus, auctus.

He said of the Pope, non habeo ar­gumentum robustius, that he should fall, then quia sine cruce regnat.

Luther speaks slightly himself of his first labours. Above all I beseeeh the godly Reader, and for our Lord Jesus Christs sake, that he would reade my writings judiciously, and with much compassion, and let him know that I was formerly a Monk and a most furious Papist, when I [Page 78] first entred into the cause undertaken by me.Lutherus de primis conatibus petit, ut ea legatiector cū magna commise­ratione & meminerit authorem fuisse ali­quando monachum & Papi­stam insa­niffimum. Luth. tom. 10. operū in praefat. Vide Melc. Ad.

He fitly called the Popes bull bul­lam, a bubble in respect of its va­nity.

Being reproached, he said, Pror­sus satan Lutherus sit, modo Christus vivat & regnet, Let Lurther be coun­ted a devil so Christ may live and reign.

His saying was, Turcicum impe­rium quantum quantum est, mica tantum est quam pater-familias pr [...] ­jicit canibus, The whole Turkish Empire is but a crumme that th [...] master of the family throws to a dog.

He said he learnt more by one fer­vent prayer, then he could get by reading of many books or most in­tent Ipse [...]go in una ali­qua arden­ti oratione mea plura saepedidi [...]i▪ quam ex multorum librorum lectione aut accu­ratissima meditatio­ne co [...]sequi potu [...]s [...]em. Luth. tom. 1. meditation.

Melancthon in his preface to his 3^d Tome reports this of him.

When he often seriously thought of the anger of God, or the wonder­full examples of punishments, sud­denly he had such terrours that he was almost dead with them, and in [Page 79] disputing once about some points being much amazed, he lay upon a bed in the next room, where he of­ten inserted this sentence in his pray­er: He hath concluded all under sin that he might have mercy on all.

His prayer a little before his death was this, Melc. Ad. Paeter mi caelestis, Deus & Pater Domini nostri Jesu Christi, Deus omnis consolationis, ago tibi gratias, quod filium tuum Jesum Christum mihi revelasti, cui credidi, quem sum professus, quem amavi, quem celebravi, &c.

My heavenly Father, the God and Father of our Lord Jesus Christ, the God of all consolation, I give thee thanks, that thou hast revealed thy Son Jesus Christ to me, whom I have beleeved, whom I have profes­sed, whom I have loved and cele­brated.

When he lay a dying, this was his will for his wife great with childe and his little son.

Domine Deus, gratias ago tibi, quod volueris me esse pauperem super terram & mendicum. Non habeo [Page 80] domum, agrum, possessiones, pecuni­am [...] quae relinquam.Melch. Ad Tu dedisti mihi uxorem & filios, tibi reddo, nutri, doce, serva, ut hactenus me, O Pater pupillarum, & judex vi­duarum.

O Lord God, I thank thee that thou wouldst have me to be poor upon the earth, I have no house land or money that I should leave them. Thou hast given me wife and chil­dren, I restore them to thee, doe thou O father of Orphans and Judge of widdows, nourish, teach, keep them, as thou hast hitherto me.

CHAP. IIII.
Of the Covenant and Promises.Dicitur Hebraeis foedus [...] Be­rith vel à [...] Ba­rah id est, eligendo, quod Foedus est ut A­benezra scribit mu­tuus cōsen­sus super aliqua revel à [...] Bara id est exscindē ­do, e [...] quod in foederi­bus semper ali [...]uid oc­cide [...]atur▪ Gen. 15 10, 17. Foedus Latinis a ferie [...]do▪ Paul. Fag. Armot. in Deu. [...]9. 11.

CHAP. V.
Of the Covenant of grace.

AFter man by his fall had broken the first Covenant, God our of his free grace did enter into a bet­ter and second Covenant.

1. All the persons in the Trinity did enter into Covenant with man, they have all the same nature, essence, will, and this is an act ad extra, 2. Sin was against all the persons in Trinity, therefore all they were to [Page 92] be reconciled, but the person that chiefly made the Covenant with man was God the Father, the other persons have their peculiar office [...] in the administration of this Cove­nant,Heb. 12. 24. Eph. 13. the persons that God would take into Covenant were designed by the Father, John 17. 9. Rev. 13. 6, 8. He imploies Christ as Mediator of the Covenant, Isa. 49. 8. Matth. 12. 18. He appoints how much grace and glory he will give to every one in this Covenant.

2. The fountain from whence this Covenant flows is the free grace of God, Gen. 17. 2. I will make (He­brew, I will give) my Covenant. Ephes. 1. 6. Isa. 41. 1, 2. 2 Sam. 7. 21. Free grace is here exalted in these particulars. 1. From the considera­tion of the person that enters into Covenant,Gen. 17. 1. God Alsufficient. 2. Of [...] the persons with whom he enter [...] into Covenant, man fallen, Gal. 4. 21. 3. In that this Covenant was made with some of those that fell, and not others, Ephes. 2. 12. 4. In that the Lord hereby exalts our persons [Page 93] and services, Hos. 2. 19. 5. In that sin can never spend the righteousnes of this Covenant, Hos. 3. 2, 3.

The Covenant of grace is that free and gracious Covenant which God of his free mercy in Jesus Christ,It is cal­led the Covenant of grace, because God of his meer love and favour made it with man when he lay wal­lowing in his bloud, Ezek 16. 6. It doth not exclude all conditions, but only those wh [...]ch will not stand with grace. It is called a new Covenant, Heb. 8. 8, 10. The Covenant of life, of salvation and grace, Rom. 4. 16. Gal. 3. 18. Isa. 42. made with man a miserable and wretched sinner, promising un­to him pardon of sin, and eternall happinesse, if he will return from his iniquity and embrace mercy reached forth by faith unfained, and walk before God in sincere, faith­full, and willing obedience, as be­comes such a creature lifted up un­to such injoyment, and partaker of such precious promises.

God himself plotted this Cove­nant, Ephes. 1. 9, 10. He spent infi­nite thoughts about it, Psal. 40. 7. took infinite delight in it, Isa. 53. 10. The main end of Christs coming into the world was to bring in a new [Page 94] Covenant, Mal. 3. 1. Heb. 7. 22. an [...] 12. 24. The spirit belongs to the se [...]cond Covenant, Isa. 59. ult. his glo [...]rious works, a witnesse, seal, earnest, belong to the spirit of the second Covenant.

The Covenant of grace is more glorious then that of works.

The first Covenant was made with the first Adam a mutable head,As the first Adam Ca­put cum faedere, so the 2d, Adam, Isa. 42. 6. the second with the second Adam an unchangeable head, Gal. 3. 16.

Secondly, The Covenant it self was a changeable Covenant, it gave place to the Covenant of grace,Gen. 17. 7. 2 Sam. 5. 23. but this second Covenant was an ever­lasting Covenant.

Thirdly,Isa. 54. 10. The righteousnesse of the second Covenant is far more glori­ous then the righteousnesse of the first Covenant,Hos 2. 19. Vide Ames. Medul. l. 1. c. 24. that of the first Cove­nant was the righteousnesse of a creature,2 Cor. 5. ult. this the righteousnesse of God.

Fourthly, The condition of the se­cond Covenant was more glorious then that of the first, the condition of the first Covenant on mans part, [Page 95] was perfect and personall obedi­ence of this Covenant-faith,The first Covenant offers no surety, it is a Cove­nant without a Mediator. to sin against God in Christ, is the highest way of sinning, and to glorifie God in Christ, is the highest way of glo­rifying him.

Fiftly, The power of performing it is more glorious, now we have a constant supply of the spirit, Ephes. 1. 19. and 4. 13. then we had none to assist us.

Sixtly, The promises of the second Covenant are more glorious then those of the first, Heb. 8. 6. All the promises of the law were con­ditionall, This doe and thou shalt live, Those great ones of the Gospel, of pardon of sin, of giving a soft heart, are absolute: 2. Those of the Gospel are mighty promises, they can give the mercy promised, and grace required, the law is weak through the flesh. I will be thy God, I will give thee my Son, my Spirit, God did not tell Adam that he would be his God in that way that he promiseth himself to his in the second Covenant. God promiseth a more glorious manife­station of himself,God in the second Covenant set forth as it were a new e­dition of all his at­tributes. Repen­tance is a fruit of the second Covenant Act. 2. and union with himself in Christ, a higher manife­station of his wisdome, holinesse, [Page 96] power, and also of his mercy, which was not before discovered, a higher union, under the first head there was only a moral union of love, under the second a mysticall union, we are the same person with Christ; the second Covenant brings repentance and pardon upon repentance. The first Covenant said, If thou dost well thou shalt be excepted. We have a higher Sonship. Adam was a son by creati­on, we by Christ, our ground of the acceptation of all our services is high­er, God looks on us as being one with Christ, we have a greater ground of perseverance, we have a higher ti­tle to our inheritance, Adam was made King of this low world, Christ was made heir of all things, and we coheirs with him.

Question,

How can the Covenant of grace be called a CovenantFaedus dicitur, quia firma est promis­sio in Scripturis ēim quodlibet firmū statutū, quā vis sit de rebus ina­nimis, di­citur, faedus Ier. 33. 20, 25. Quia ta­men gratu­ita donati­one constat, & morte donantis confirmatur, non tam pro­priè faedus quam testamentum vocatur, Heb. 9 16. quod cum in priori non invenitur, illud non tam propriè testa­mentum vocatur quam foe [...]us. Ames▪ Med The. l. 1. c. 24., as Ier. 31. 34. since it contains a meer absolute free [Page 97] promise, whereas a covenant requi­reth mutuall conditions. Now no condition can be required to this covenant, which the covenant it self doth not work; For I will write my laws doth denote all things done by grace.

Answer.

Though God do perform, and in his Covenant promise to performe what he requires, yet still there is something required which man con­senting to, and promising to perform (though not of himself by his own power) it is a covenant.

The Covenant of grace is menti­oned an hundred times directly in the Scripture, and a thousand times by consequence.

In generall it comprehends all the blessings which God can give from election to glorification.

Particularly he gives;

1. His own self, God spared not his own Sonne, To us a Son is given, I will be thy God, thy reward, thy portion, thine inheritance. He is their reconciled God, theirs in a [Page 98] league of love and friendship. [...] Scripture useth to expresse this [...] some peculiar relations, as of King [...] Husband, Father, He will do [...] the offices of a good King, of a [...] ­ving Husband and Father.

2. He doth actually with himse [...] put the soul into the possession [...] many other things.

• 1. He brings reconciliati [...] with God.
  He is their shield, Ge. 15. a wall of fire round a­bout them Zech. 12.
• 2. Justification, the pardon [...] all their sins, and covering [...] their deformities with the [...] of Christs righteousnes.
• 3. Adoption, makes them [...] heirs with himself.
• 4. Sanctification, He gi [...] his Spirit to dwell in them.

Thirdly, He gives them infin [...] wealth in bils & bonds, in promi [...] 1. For this life,

• 1. Of preservation and de [...]verance from all evils, they [...] either be prevented that [...] come not, or sanctified if [...] do come, or removed.
• 2. Of a constant supply of [...] [Page 99] good things they stand in need of, for soul, body, name, Ps. 34. He will prosper and give successe to all the works of their hands, Psalm 1. 2. Job 22. 28.
• 2. For life to come.
• In the new Covenant there be three great Promises.
• 1. I will be your God.
• 2. I will pour out my Spirit on [...]ou.
  The goodnesse of du­ties lies inadverbs, and the sweetnes of the co­venant lies in posses­sives.
• 3. I will give you my Sonne. His giving his Son is the ground of both [...]he rest, He is a God to none but [...] whom Christ is a Saviour, we [...]ave the Spirit also by interest in Christ.

First, I will be your God, Genesis [...]7. 7. Psal. 48. This God is our God,Deus quan­tus, quantus [...] noster est▪ Tolle De [...] & nullus ero. Psal. 144. ult. 2 Cor. 6. 16, 18. [...]at is, you shall have as true an in­ [...]erest in all my attributes for your [...]ood, as they are mine for my glory, [...]y grace to pardon you, my power [...]o protect you, my wisdome to di­ [...]ect you. This is a comprehensive [...]romise for God to be ourSubstan­tia foederis, Iun. God it [Page 100] includes all,Anima foe­deris. Pare. Caput foe­deris, Mus. Deus meus & omnia, said Luther. The Covenant of grace is both Faedus amicitiae & conjugale, a Covenant of friendship, and a con­jugall Covenant. Abraham was in covenant with God, and God stiles him his friend; also it is a conjugall league, Hos. 2. 19, 20.

Secondly,Isa. 44 3 God promiseth his Spirit,Ier. 31. 33 Ioel 2. 28. John 14. 16, 26. and 15. 26.Ezek. 36. 26▪ and 16. 7. Luke 24. 49. Act. 1. 4. an accomplishment of which promise we have, Act. 2. 23.

The Spirit is called,The Spirit reveals & applies the promises. Christus impletio legis spiri­tus impletio Evan­gelij. Ephes. 1. 13. The holy Spirit of promise, because this was the great promise which Christ from the Father hath made unto us, the giving of the holy Ghost to work in us all the good which he requireth & apply all the good w^ch he hath promised. The giving of the Spirit is a great and excellent pro­mise of the new Testament. The great promise of the old Testament was the promise of Christ, Gen. 3. 16. of the Messiah, all the ceremoniall Law was but a typical enlargment of that promise. Christ when he was to goe [Page 101] out of the world promised his Spirit.

1. That in this last age of the world there might be a more full dis­covery of the great things of the Gospel,Veritas à quacun (que) est à spiritu sancto est. the Spirit reveals truth and stablisheth us in the truth, that Gods people might know more of himself and his Son, and prie more into the mysteries of the Gospel.

2. There are more glorious con­quests to be made in this last age of the world, all the great enemies of Jesus Christ are to be vanquished, Ze. 4. 7. 2 Thess. 2. 9. the sharpest suffer­ings are reserved for these times, therefore Christ hath provided the most sovereign cordials.

What undaunted courage, what invincible patience, what ravishing consolation had the martyrs in the flames? God made good this promise to them in sending his Spirit.

We should put our bond in sute, turn promises into praiers, presse God with much importunity for more of the Spirit.

3. God hath promised to give us his Son.

[Page 102] The whole Covenant of grace i [...] purchased,Abraham saw Christs day a farre off, and rejoyced. Anna, Za­charias, & Elizabeth waited for the conso­lation of Israel, L [...]. 2▪ 25, 30. founded, sealed, ratifi­ed in Christs bloud, Mat. 26. 28. Heb. 9. 14, 15. and 13. 20. It was Gods plot from all eternity to save man in such a way, as should advance all his glorious Attributes, his wis­dome, power, justice, mercy, compassi­on, wrath, vengeance.

The Covenant of grace is the most free and gracious tender of Christ, and all his rich purchases to all the lost and undone sons of Adam that shall believe in him.

All other particular promises found in the book of God receive their confirmation by the promise of Christ. God promiseth sometimes to deliver from a particular afflicti­on; to assure them that that shall be kept, he makes a promise of Christ, Isa. 7. 14. Behold a virgin shall conceive.

There are three things in the pro­mise of Christ to confirm all other promises.

1. Because there may be made more objections against the Lords giving of Christ, then against any o­ther [Page 103] promise whatsoever, in that the great provoked God must come to be a suter to his vassall, Jehovah must lie in a virgins womb.

2. More love and compassion is shewed in that one promise of Christ then in all other promises whatsoe­ver.

3. Because this is the mother pro­mise, 2 Cor. 1. 20.Rom. 8. 20

Some say, The conditions of the Covenant of grace, are repentance, faith and new obedience. Sincerity alone (or Evangelicall perfection) is the only absolute condition of the Covenant of grace, Gen. 17. [...]. It is called an upright heart, that is, straight: It is also called Integrity, a body that wants no members, a sound heart, a pure or sincere heart, a single heart, a simple and honest heart. Evangelicall perfection is a work of Gods Spirit whereby the whole inward man is applied to God and his waies without the mix­ture of strange intentions or affecti­ons.

2. Sincerity of singlenesse, puri­ty, [Page 104] perfection is the whole substance and mettall of all graces which God worketh in the soul; it is not any one grace, as patience, meeknesse, but the substance of every grace, faith and love unfeigned, Praier which comes not out of feigned lips; we must worship God in spirit and in truth, Ephes. 4. 34.

3. God and the Saints have e­ver judged of men by this, Iudge me, O Lord, according to mine in­tegrity.

4. The promises are made to this, Ps. 119. 1. Mat. 5. 8. See those Greek words (which have an emphasis in them) [...], Mat. 10. 16, and [...] Phil. 1. 10. explained fully in my Greek Critica.

Characters of sincerity.

As preparatory or a motive to the rest, to be willing and desirous to have his heart thorowly tried and searched, Joh. 3. 18, 19, 20. Psalm 139.

There are three reall marks,

1. It makes the work of grace u­niversall.

• 1. In regard of the subject: therefore it is called a new creature.
• 2. In respect of the object, [Page 105] abstains from all sin, and per­forms all duty.

2. It is constant.

3. It presseth on to have more till it be filled with God and his waies, Phil. 3. 8, 9, 10, 11.

It is a matter of great concern­ment for a man rightly to understand the nature of the Covenant under which he is, 2 Sam. 23. 3, 4.

Reasons.

1. Because it is the covenant which God hath respect unto in all his dealings with you, Psal. 105. 8. & 111. 5.

2. Else we shall never be able to understand our own state, 1 Cor. 11. 28. and 2 Cor. 12. 5. Galat. 4. 23, 24, 25.

3. Else we shall never be able to judge a right of any of our actions, neither of Gods waies to us, nor ours to him, Gen. 4. 4.

4. Without knowledge of the na­ture of the Covenant we can never understand our own sinnes, we are not only breakers of the Law, but transgressors of the Covenant, [Page 106] Hosea 6. 7. Deut. 29. 21. Lev. 26. 24, 25.

5. According to our Covenant, such is the Spirit by which we are a­cted, and such is our law and pra­ctice, one under the first covenant is acted by the spirit of bondage, one under the second is acted by the Spi­rit of adoption.

6. We cannot else understand our mercies or afflictions, whether they come from Gods love or dis­pleasure.

7. Without this we cannot under­stand the riches of Gods grace in the second covenant.

• 1. That he should enter into a covenant at mans creation.
• 2. When man had broke that to enter into a new covenant.
• 3. To finde out such a glorious way to abolish the first covenant.
• 4. To make it with such a glorious Head, Christ.
• 5. That the promises of this cove­nant should be better then those of the first covenant.

8. All our terrour or comfort [Page 107] comes from our covenant under which we are,Isa. 34. 5. Heb. 6. 17. 1 Pet. 3. 9. Eph. 2. 2.

We are under the covenant of grace.

1. If we be in the second Adam, if we be willing to accept of Christ upon his own terms, Hos. 2. 18.

2. If sin have not dominion over us, Rom. 6. 12.

3. If the Lord put his laws into our minde, and write them in our hearts, Heb. 8. 8. God dis­covers four things to his people by writing the law in the heart. 1 His ho­linesse, that a conformi­ty to this law is a conformity to his holinesse, Ephes. 4. 24. 2. A perfect patern of that glorious image our first parents had in innocency. 3. A perfect patern of the law of God in Christs humane nature. 4. A patern of that perfection they shall attain unto, Hebrews 12▪ 24. It is an allusion to the two Tables of the Law. They were first written by the finger of God, and then put into the Ark: so God first writes the Law in our hearts, and then puts it in our mindes. The writing of the Law in the heart signifies, 1. Similitudinem, a con­formity, an inward principle and di­sposition in the heart answerable to [Page 108] the doctrine in the book.Heb. 8. 10. It is not barely said thus, You shall not teach eve­ry man his neighbor, but that clause is added, say­ing, Know the Lord, not as if you were ignorant, but my law shall be in your hearts & you shal be taught as a know­ing people. 2. Per­manentiam, continuance, it is not a flitting but a binding principle, Lite­ra scripta manet.

All the errours almost of these times may be confuted from the do­ctrine of the covenant, Heb. 8. 9, 10, 11, 12.

1. Merit and supererogation of works, Satisfaction given to justice must be commensurate to that justice which it must satisfie, infinite.

2. The Popish and Arminian do­ctrine of Free-will. Can man work in a way of grace so as to determine and make it effectuall before he have grace, a principle of working? Can a man receive grace offered without a speciall work of grace stirring and exciting him? I will write my laws in their hearts, the promise then writ­ten in the heart is the foundation of all our faith, and the precept of all our obedience.

3. For in vocation of Saints. Christ is the Mediatour of the new Cove­nant; Iob 9. [...]3. He is touched with our infir­mities, and yet cloathed with ma­jesty, [Page 109] to his Father he gives his merit for us, from his Father he gives his Spirit to us.

4. That Arminian doctrine of universall grace and redemption, that Christ should die intentionally for all. Where ever the merit of Christs death goes, there goes his Spirit, the price and power of his death are equal; all have not the Spirit of Christ, therefore not his merit.

The Socinians deny the satisfacti­on of Christs death, justice must have satisfaction. Christ (they say) came into the world to be an exam­ple, and give us a patern of vertue, as the Pelagians say we have Adams sin by imputation. They deny all in­fused habits of grace, and would on­ly have moral perswasions.

The Antinomians also are hence confuted, there must needs be a work of grace in a man else the death of Christ will be ineffectuall, then some principle of grace must be put into us. The old rule may stand still, though there be a new principle put [Page 110] into the heart, because the holines of God is not varied.

The Anabaptists, the covenant is with the house of Israel, and Gods children born in the covenant are of the house of Israel.

Some say men are miserable two waies by Adams fall.

1. As we stand under his cove­nant, and so come short of confor­mity to the Law which requires per­fect, personal, and perpetuall obe­dience.

2. As we bear his image, life and eternall salvation is offered on im­possible terms, therefore (say they) in conversion there is required a dou­ble change.

1. Morall, which is the change of a mans covenant.

2. Physical, the change of a mans image. So that as a mans covenant is, such is his state, if under the first covenant, he is in a state of sin, of bondage and death, if he be under the second covenant, he is in a state of grace, of liberty and life, because he is no longer a son of the bond-woman, [Page 111] but of the free-woman.Gal 4. 24. Partu [...] se­quitur ven­trem. A man in Christ is freed from the Law as a covenant, in these respects.

1. For justification, Gal. 2. 21. in respect of condemnation,Gal. 4. 4. Christ was not only under the ceremoni­al law as he was a Iew, but under the moral as a man, for it is under the law under which we were, and frō which we were redeemed. See Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us, Gal. 5. 23. against such (persons, not works) there is no law.

2. He is freed from the Law in respect of irritation, there is a pow­er in it to stir up the lusts of men, Ro. 6. 14. For ye are not under the law, as a covenant (whether we under­stand it of its condemning or irrita­ting power) but under grace.

3. In respect of coaction the law causeth him not to do duties or for­bear sins out of fear of the curse of it, Gal. 5. 18. Ye are not under the Law, viz. constraining, 1 Tim. 1. 9. A godly man is perfectly freed from the Law as a covenant in respect of justification and condemnation, he is freed by degrees from the irritation and coaction of the Law, al those that are out of Christ are under the law for justification, condemnation, irri­tation and coaction.

[Page 112] The covenant of grace is the same for substance now to us since Christ was exhibited, and to them before he was exhibited, but the manner of administration of it is different, be­cause it is,

1. Now clearer: things were de­clared then in types and shadows: heaven was typed out by the land of Canaan, we have things plainly mani­fested, 2 Cor. 3. 12. in this respect it is called a better testament or covenant, Vid. Ames. Medul. l. 1. c. 39. Heb. 7. 22. not in substance, but in the manner of revealing, and they are said to be better promises, Heb. 18. 6.

2. Of greater extent: Then in Iudah was God known, now to all Nations.

3. Abundance of the Spirit is pour­ed out now: some few men then had a great deal of grace, butRom. 4. 18. Heb. 11. 17. generally now men partake of abundant more grace,Isa. 11. 9 & 54. 13. both for knowledge and holi­nesse.

CHAP. VI.
2. Of the Promises.

CHristians have many and great Promises, 2 Cor. 7. 1. 2 Pet. 1. 4. whereby are given to us,Rom. 9. 4. [...], great and precious pro­mises.

1. God makes them, they are the Promises of a great God: Great persons make great promises.

2. They are made to Gods peo­ple, his elect: a King will not be­stow mean things upon his Favour­ites.

Reasons,

Why God makes great Promises to his people.

1. Hereby God sets forth his love to them, Tit. 1. 2.

2. That we might have ground for our faith and hope: here in this world we are in a state of expectati­on, Heb. 11. 39, 40.

3. That hereby he might support them in their many troubles, [Page 115] Gen. 15. 1. Heb. 10. 35, 36. This is a mercifull administration of the Lord, Adam had all his good things in possession, he soon lost them, by the Promises they are as certain as if we had them already, Though 1. The matter was ex­ceeding great, yet God made good his Promise, as in that of Christ, Gen. 3. 15. who was more worth than hea­ven and earth, yet in the ful­nesse of time Christ came. 2. Though it exceeded all humane reason as the Promise of a childe to Abraham and Sa­rah when so old. 3. Though it was a cluster of good things, and that to a nation. 4. Though he hath taken a great time to make it good. 5. Though humane policies have stood in the way, as in the case of the people of Israel and David.1 Pet. 1. 3.

The Promises are sure and cer­tain,

God hath confirmed them,

1. By the Sacraments.

2. By oath, the strongest confirm­ation that may be, Heb. 6. 17, 18.

The faith of Gods people is built upon two pillars, his power and faithfulnesse resembled by those two pillars, 1 King. 7. 21. Bo [...] in it is strength, Jachin, he will esta­blish.

1. Gods power, that is often gi­ven as a prop to uphold our faith in his Promises, Mat. 22. 21, 29. Rom. 4. 20. & 11. 23.

[Page 114] 2. His faithfulnesse, Heb. 10. 23. 1 Pet. 4. 19.

When Gods Promises come to be fulfilled to his people, they finde twice as much in them as they expe­cted, 1 Cor. 2. 9. The Promise is the shell wherein the kernell is contain­ed, Ephes. 1. 20. 2 Pet. 1. 4. That Promise in the covenant of grace That God will be our portion, there is a great deal more in it then we can understand; God will put his fear in his peoples hearts, Job 28. 16, 17. Prov. 3. 13. They shall enjoy eter­nall life with him in heaven,2 Cor. 12. 4 Psal. 16. when this Promise comes to be accompli­shed, it will be farre greater then we can now imagine. They finde the mercies of this life double many times to what they expect.

Reasons,

1. From our weak capacity, we are not able to understand how much is laid up in a Promise, the ex­perience of Gods people is a great proof of this, the longer they chew the Promise the sweeter it is.

2. The infinite goodnes and boun­ty [Page 116] of God joyned with his om­nipotency and all-sufficiency, because God hath set his heart on his people he will give them abundantly more then they think of.

The Promises of God are of two sorts.

1. Absolute, those which the Lord hath undertaken to perform of his own free grace, not only citra meritum, but also citra conditionem, without all supposed or pre-required conditions in us: of this kinde are all those great promises of the new covenant, Genesis 3. 15. and 17. 7. Isaiah 43. 25. Ezekiel 11. 19. Jeremy 31. 33. Hosea 14. 4. Joel 2. 18.M. Strong on 1 Sam. 2. 30. I will be thy GOD, I will give my Sonne,Gods pro­mises are of two sorts, such as are ab­solutely, and such as doe run conditio­nally ac­cording unto the nature of that good thing which he promiseth; some good things promised are absolutely good for us, as pardon of sinne, grace. Thus Gods promise is made absolute to the elect in Christ: some good things are but conditionally good for us, as degrees of grace, comfort and outward bles­sings: and concerning these Gods promise is made conditionally, which condition if he break, he is at liberty. M. Bridge on Lam▪ 5. 2. Numb 14 34 q [...]d I have p [...]omised to bring you into the land of Canaan upon such and such conditions, if you doe not perform the condition I am free. I will pour out my Spirit, I, even I am he who blot out your iniquities for my Names sake, I will take away the heart of stone, and I will give an heart of flesh, I will put my Law in your inward parts, and write it in your hearts; I will heal your backesliding, and love you free­ly, [Page 117] for mine anger is turned a­way.

2. Conditional, which shews what God will do upon the perfor­mance of such duties and conditions by the creature, which conditions without Gods grace he is never able to perform; Ier. 17. 8, 9, 10. These are made for the encouragement of the creature in the waies of obedi­ence, and to shew a mans inability, that he may flie to Christ for strength, but they doe not alwaies shew the purpose of God to give the conditi­on or reward.

When once God makes a Pro­mise, though it may be a long time [Page 118] before it be fulfilled, yet it yeelds comfortable fruit from the day of his making of it.

All agree that a Promise is a cer­tain pledge of performance in due time.

Four other fruits grow from a Promise before it come to be accom­plisht.

1. It is a certain evidence of Gods love,Promises are a ma­nifestation of the co­venant of grace, the covenant of love. a declaration of his heart and good will; outward administrati­ons come all from Gods hand, but his Promises come all from his heart, his affection is set on them who have an interest in the Promi­ses.

Reason,

All the Promises are made in and thorow Christ, to Christ and then to those who are united to him.

2. A Promise from the day of the date of it is a sufficient pledge to the soul to whom it is made, that God will never doe them hurt, but his purposes and thoughts to them are alwaies good, notwithstanding the outward administrations.

[Page 119] 3. It brings preservation to the soul, 1 Pet. 1. 5. It will preserve it from the assaults of the devil, and the world.

4. It brings present consolation to the soul: in Peter, The con­solations of the Go­spel differ from all other comforts, 1 They are unuttera­ble, 1 Pet▪ 1. 8, Phil. 4 5. 2. Real, Ioh. 14 27. 3 Great & strong, Ephe. 6. 18 4 Reach to the inward man, 5 Com­fort in the saddest di­stresses. Mic. 5. 5. 6. Are e­verlasting, 2 Thess. 2. 18. where the A­postle speaks of great and precious promises, he saith, We rejoyce with joy unspeakable.

An ingagement of God in a Pro­mise is a speciall means to support Christians in times of distresse.

God was ever wont to bear up the spirits of his people rather by Promises then providences.

First, A great part of the Bible is spent in reporting Gods ingage­ments to his people by promise, and the exemplification of his people in performing his Promises.

Secondly, The Saints of God were wont to live by faith, Ps. 56. 4. They ever fetcht consolation from the Promises, as Jacob, Hast thou not said? and Jehosaphat, 2 Chron. 2.

Reasons,

1. The end of God in making the Promises was to give security.

[Page 120] 2. They are a ray of his power for the creating of help: he that hath a promise hath a blessing in the root of it.

3. Promises issue from the love, the grace and goodnesse of God, and are as unchangeable as his love, they are founded upon the truth and Allsufficiency of God.

That in Heb. 13. 5. is as full a pro­mise as any is in the Bible, it is ap­plicable to particular cases, made in the hazards of warre and difficulties of reformation, it is double to shew it is a fixed truth, and for time to come in the future tense, in the He­brews there is more said then is to Ioshua. Josh. 1. 5. God saith, He will not leave him nor forsake him, Heb. 13. 5. there are five negatives in that little sen­tence.

All the subjects of Christs King­dome of grace inherit all the Pro­mises of the Covenant, they are their portion.

1. It is a great priviledge to be the heirs of Gods Promises, and the Saints have gloried in it, David saith, [Page 121] Thy Promises have I claimed as mine heritage, by faith they imbraced the Promises, Heb. 11.

2. Every childe of God hath a right to all the promises, 1 Tim. 4. 8. Gal. 3. 16. Rom. 9. 4. 2 Pet. 1. 4.

1. They are all made in and through Christ, as branches of the Covenant of grace.

Objection,

Particular Promises were made to this or that man in a speciall case.

Answer,

No particular Promise was ever made to any for his own sake, but for Christs; Therefore those Promises which at first uttering of them were made to some particular person on a particular occasion, were after pressed on all Gods people, as that, Josh. 1. Heb. 13.

This is a peculiar priviledge to Gods people, none but those under Christs dominion have interest in the Promises.

We should therefore,

1. Study the Promises, and know for what use and time they serve.

[Page 122] 2. Beware of weighing them by our own carnall sense and reason.

3. Set faith awork, let the heart rest on Gods Alsufficiency, his truth, wisdome, faithfulnesse.

A good man fetcheth contentment▪ and satisfaction to his soul in all con­ditions.

1. From the Covenant of grace in generall, 2 Sam. 23. 5. This Covenant of grace, which God hath made with his people is Gods assurance office, and the Saints in all their fears may and ought to go to the Covenant to assure all things to them, to assure their estates and their lives.

2. For particular Promises in the Covenant of grace,Those that are driven frō their houses, spoiled of their goods, should re­member the hun­dred fold promise, and that Mic 4. 6, 7 a gracious heart looks upon every Promise as coming from the root of the Covenant of grace in Christ. See Psal. 34. 10. and 37. 6. and Isa. 58. 10. and elsewhere [...] where there are divers Promise [...] which may bring Christian content­ment.

It is the greatest honour that [...] creature is capable of to be taken in [...]to Covenant with God, Levit. 26. [Page 123] 18, 19. Jer. 11. 11. Zach, 11. the staffe of beauty, that is the Cove­nant, and you sin against offers of a second Covenant which the devils never did.

Those who are in Christ and have their covenant changed are in a hap­py condition.

1. By this means God and thou art reconciled, thy covenant is a cove­nant of [...]peace, Ezek. 37. 26.

2. Being once taken into the co­venant thou hast interest into glori­ous relations; God is become thy Father, thy Husband, thy Friend, 2 Cor. 6. 16.

3. Thou hast interest into a most glorious inheritance by becoming the son of a free woman.When David was dri­ven from house and harbour, he incou­raged him­self in the Lord his God Tolle meum & tolle Deū. Aug.

4. Thou hast a foundation for thy faith and a ground of all thy praiers, the covenant contains all the privi­ledges a beleeving soul can expect, it is the ground of all thy praiers, Jer. 31. 18. Isa. 64. 9. The people of God still plead it, it upholds the soul from sinking. When David came to dy, God hath made with me an ever­lasting [Page 124] covenant. So Christ, My God my God, Psal. 89. 26.

5. It is a covenant that can never be broken, 2 Chron. 13. 5. Isa. 50. 7.

CHAP. VII.
Of living and dying by Faith.

CHAP. VIII.
2. Of dying in Faith.

QValis vita, finis ita: He that will die in faith,Heb. 11. must first of all live by faith, and there is but one ex­ample in all the whole Bible,M. Perkins his right way of dying wel of a man dying in faith that lived with­out faith, viz. that thief upon the crosse.

To die by faith, is when a man in the time of death, doth with all his heart rely himself wholly on Gods speciall love and favour and mercy in Christ,Psal. 73. [...]. and as it is revealed in the [Page 135] word. Religion is seen in its glory, when one not only lives but dies in Christ,These were the words of Tremellius a conver­ted▪ Jew near his end, Vivat Christus pereat Barabbas. Domini causa, id est▪ propter Dominum. Beza. Phil. 1. 21. For me to live is Christ and to die is gain. And ver. 20. So now also Christ shall be magnified in my body, whether it be by life or death. If I live, by preaching, if I dy, by suffering. D^r Preston said a little before his death, I have long [...] con­versed with Christ in the world, and though I change my place, I shall not change my company. Revel. 14. 13. Blessed are the dead which dy in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours, In Domi­no mori­untur, qui­cunque perfidem uniti & conjun­cti Christo inunum quasi cor­pus cum eo coalescunt. Rainold. de l. Apoc. praelect. 80 and their works doe follow them. In the Lord, that is, say some for the Lord, as Ephes. 4. 1. Which suffer death for Christ, rather in the faith of Christ being incorporated into him, [...] from henceforth, as Rom. 8. 1. and 16, 17. That constant­ly hold out in these times of persecu­tion, say some, presently, saith D^r Rainolds, from the very time of their death, they rest from their labours, of their particular calling, under afflictions from God, and persecu­tions [Page 136] from men, under sin, tempta­tions, Beati a modò, statim, è ve­stigio, ab ipso mortis tempore. Id. ib. desertions. And their works, That is metonymically, the rewards of their works, as 2 Cor. 5. 26. Do follow them, accompany or go with them, the words well weighed sound so.

When a godly man dies he dies in the [...]ord by vertue of his union with Christ,There must be a being in Christ be­fore there can be a dying in him, those that sleep in Iesus. when there is a dissolution of the soul and body, the mysticall uni­on is not dissolved, as the personall union of Christ was not dissolved when he died.

Before I lay down directions how to die well, and shew the benefits that come to the godly by death, I will shew

1. The necessity, or certainty of death, and the misery of it to the wicked.

2. Resolve some questions about death. Of the first,

Death is a common condition ap­pointed for every man first or last to undergo.

Heb. 9. 27. And as it is appointed unto men once to die, but after this [Page 137] the judgement. The Greek word [...] translated, It is appointed, signifieth, it lieth as a mans lot. Once imploies two things, 1. A certainty, it shall once be. 2. A singularity, it will be but once, 1 Samuel 26. 8. 1 King. 2. 2. I go the way of all the earth, saith David Job 30. 23. The grave is called the house appointed for all the living.

Eccles. 12. 5. Solomon calls the grave [...] Bajith Gnolam, domum saeculi, the house of age: We tran­slate it long home, where he must abide for a long time.

1 Cor. 15. 26. The last enemy that shall be destroyed is death, that is, death destroies all and after is destroied it self.

Psal. 89. 48. What man lives and shall not see death?

When we would affirm any thing to be infallibly true, we say as sure as death.

A young man may die, an old man must die. It is an Hebrew proverb, In Golgotha are to be seen sculs of all sizes, that is, death comes on the [Page 138] young as well as the old.

When it was told Anaxagoras that both his sons (which were all he had) were dead, being nothing terrified therewith, he answered, Sciebam me genuisse mortales, I knew I begat mortall creatures.

There are three speciall reasons why all must die.

1. Because God hath so decreed it, Heb. 9. 27.

2. All men are made of one mould and matter,Adam of Adamah, homo ab humo. Job. 4. 19. Dust thou art, and unto dust shalt thou return, Gen. 3. 19.

3. Because all have sinned, Rom. 5. 12. Wherefore as by one man sinne entred into the world, and death by sin: Some reade [...] propterea quod, for as much as. and so death passed upon all men, for that, or in whom all have sinned. Beza prefers that version, in whom, In Adam legally, as they stood under his Covenant, in him naturally, as they bear his Image. Sin brought death into the world, either meri­toriè, as it deserves wrath, or priva­tivè, [Page 139] as it takes away the power of the law to conferre life.

Rom. 6. 23. The wages of sinne is death. The word in the [...] Stipendia capitur, Lu [...]. 3. 14. & 1 Cor. 9. 7. pro stipendio militum. de Dieu. in loc. Vide Grotium. in loc. Originall signifies properly victuals, because victuals were that which the Roman Emperours gave their souldiers as wages in recompence of their ser­vice: but thence the word extends to signifie any other wages or salary whatsoever.

Death is then certain, because no man can eschew it, yet it is 3. waies uncertain.

1. In regard of time, no man knows whenMorte ni­hil certius, boramortis nihil in­certius. he shall die, Hezekiah only had a lease of his life.

2. In regard of placeIncertum est, quo te loco mors expectet, itaque tu illam omni loco expe­cta. Sen. epist. 26., no man knows where he shall die.

3. In respect of the kinde of death, no man kuows what death he shall die, whether a naturall or violent death.

Objection,

1 Cor. 15. 51. We shall not all sleep, but we shall all be changed, Christ is said to be the judge of the quick and dead,Act. 10. 42. therefore all men shall not die.

Answer,

Cajetan on 2 Thes. 4. 17.Vide Calv. in 1 Cor. 15, 51, gives both a succinct and sufficient answer, Sta­tutum regulare est, illos autem non mori singulare est.

Others say that change shall be a kinde of death.

Secondly, The misery that comes to the wicked by death.

Every man in an unregenerate e­state lies under the fear of death.Death is the Athe­ists fear, and the christians desire.

1. The Scripture thus frequently sets forth naturall men.

Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage.

Job 18. 14. Death is called The King of terrours, an ordinary hebra­isme, as the Lord of glory, that is, most glorious, death hath a dominion over them.

Luk. 1. 79. Tenebrae metum mortis in­cutientes. The shadow of death, that is, such darknesse as strikes men with fear of death.

2. All unregenerate men hate the very thoughts of death, Isa. 28. 15.

Lewis the 11^th of France straitly charged his servants, that when they [Page 141] saw him sick they should never dare to name that bitter word, Death, in his ears.

3. Thoughts of death often im­bitter all the comforts of this life.

The reasons of this truth may be these.

1. Because death is contrary to nature it self, and to that inseparable desire of its own preservation, it be­ing a dissolution of the whole man,1 Cor. 15. 26. and a separation of two most loving companions, the soul and body, by vertue of that ancient curse, Gen. 2. 17. Yet it is not an enemy to the godly mans person, though it be to his naturall estate, 1 Cor. 3. 22. Christ did maledictionem benedicere, pau­pertatem ditare, ignominiam glorifica­re, saith Luther.

2. Because they die in their sins they must themselves conflict with the terrours of death,Lies down with the sins of his youth. 1 Cor. 15. 55. John. 8. 44. Sin in every man brings with it a secret guiltinesse, which makes him fear something worse will follow after death.

3. It puts an end to all the bene­fits [Page 142] and comforts of this life. Son remember that in thy life time thou re­ceivedst good things. It deprives him of friends, goods, pleasures, credit.

4. It puts an end to all his hopes, A great man wrote thus a little be­fore his death, Spes & fortuna valete. Job 11. ult. Their hope shall be as the giving up of the ghost.

5. His conscience shall then be a­wakened, this is the worm.

6. It brings him to the barre of judgement, Heb. 9. 27. He must go to God to give an account, in whom he hath no interest.

7. All offers of grace shall be at an end.

8. It is the inlet to eternity and puts them into an unchangeable con­dition.

In the next place I shall resolve some questions about death.

1. Question,

Whether it be lawfull to desire death?

We have examples of both kindes,Phil. 1. 23 Paul desired to be dissolved, but Hezekiah mourned, and prayed ex­ceedingly against it, so did David, Psal. 102. yet he rashly wished to [Page 143] die for Absolom, 1 Sam. 18. 33. The Israelites offended this way, Would God we had died in Egypt, and would God we had died with our brethren. Elisha, 1 Kings 19. 4. Job, and Jonah were to blame this way,Jonah 4. 3. O that I had never been born,Job 7. 15. and 6. 9. said Job, O that I had died so soon as I was born, O that I might die out of hand, for these are the three parts of his desperate words. It is often in the mouths of wicked people, would I were dead, and I would I were out of the world. If they were to die indeed they would be loath enough to it.M. Fenner of consci­ence. Like the man in the fable,Summum nec met [...]as diem nec optes. who being wearied with his burden of sticks, lay down and called for death, but when death came indeed to take him, and said, What shall I doe man? thou calledst me: I pray thee, said he, help me up with my burden of sticks.

To answer this question, we must distinguish, 1. Of desire, there is Desiderium carnale, spirituale, heros­cum, a carnall, spirituall, and heroi­call desire. If this desire ariseth,

[Page 144] 1. From diffidence of Gods help and succour.

2. From impatience under crosses.Mors non est simpli­citer &, absolutè optanda, quia habet in seratio­nem mali, sed primò tanquam medium ad finem prae­stantiorē, secundò propter consecutio­nē majoris boni.

Or 3. From shunning of those la­bours and pains which are to be en­dured for Gods glory and the Churches good, it is very sinfull, but if it arise from a holy desire to injoy the presence of Christ, and to be freed from sin, it may be lawfull.

Secondly, We must distinguish of the manner in desiring, which is ei­ther absolute or conditionate, if it be a conditionate one with submissi­on to Gods will, as long as the Church hath need of him, it may be lawfull, Domine si adhuc populo tuo sim necessarius, n [...]llum recuso labo­rem.

2. Question,

Whether a godly man may fear to die?

Answer,

He may.

1. For some sin that he is not e­nough humbled for.

2. For want of the clear evidence of pardon and assurance of interest in Christ.

[Page 145] 3. Question,

Whether may one pray against a sudden and violent death?

Answer,

A violent and sudden death chiefly by some immediate hand of God, is redious to mans nature: The Apo­stles themselves in a tempest made bold to waken Christ with some what a reproving speech, Master, carest thou not that we perish? Christ told Peter (foretelling a violent death) that he should be led to it as to that which he would not, meaning by the naturall inclination of his will, this gives us just ground and warrant to pray against sudden and violent death.

4. Question,

Whether may we mourn for the dead?

Answer,

Yes, Because

1. Death is a fruit of sin, In the day that thou eatest thereof thou shalt d [...]e the death, and a sign of Gods dis­pleasure against it.

2. It is a separation of friends, and [Page 146] they should not part without some grief, onely we must look that our mourning in such cases, be

1. Serious, not counterfeit.

2. Moderate, not excessive, either for quantity or continuance, which may shew want of hope and excesse of love, both naught.

3. Holy, turning our sorrow from the death of our friends to the be­wailing of our sins, the only procu­rers of that and all other crosses.Egredere, quid times? egredere anima mea quid dubi­tas? septu­aginta propè an­nos servisti Christo & mortem times?

In the last place I shall lay down directions how to die well, and shew the benefits that come to the godly by death.

1. What a Christian should do that would die comfortably.

1. Discharge the place and office which God hath called him to with much diligence and sincerity, 2 Tim. 4. 7, 8. Act. 20. 31. Hier epist. Fam. l. 3. Non est timendum quod nos liberat ab omni timē, do. Tertul. Why dost fear O my soul (said Hilarion) thou hast served God this seventy years, and art thou afraid to die? Live much in a little time, doe all for eternity, be a­bundant in serving thy generation, Acts 13. 36. You live no longer in [Page 147] Gods account then you serve him.

2. Doe nothing against conscience for the greatest advantage, this trou­bled Iudas, he betraied innocent bloud, this made the wofull tragedy of Spira.

3. Take heed of unjust dealing and violent oppressing of others. Samuel before his death,Deu. 32. 19 Tell me (saith he) whose ox or asse have I stolen or taken away? Psal. 90. 12.

4. Improve thy riches and honours for Gods glory,This will make death less bitter and terrible unto us, forewarn­ed fore­armed. Luk. 16. 9.

5. Spend the time of thy health well, and lay up praiers for death before hand. Teach us to number our daies (that is, to consider how few they are) that we apply our hearts to wisdom.

6. Get acquaintance with death,Tu mor [...]ē ut nunquā time as, semper co­gita. Senec It is the act of acts & science of sciences to learn to die. take notice of all the approaches of it, behold the mortality of others and consider thine own, do not think to die all at once, the Apostle saith, I thank God I die daily,

So seriously meditate on death, as to draw from thence some whole­some and profitable conclusions and [Page 148] resolutions for the well ordering of thy life, and that in respect of four things chiefly; sin, the things of the world, our own persons, and the per­sons of others.

For sin, this conclusion must follow, therefore sin is a most hatefull thing to God, and a most harmfull thing to man, for it alone hath provoked God to inflict this heavy punishment of death, yea of eternall death after this upon the sons of men, unlesse re­pentance come betwixt. Sinne is the parent and sting of death, sin brought it into the world and makes it ter­rible,Moriantur ante te vitia Sen. therefore I must hate sinne, la­ment sin, resist and mortifie sin, and must make it my chiefest and in a manner my only care to get my sins forgiven,Our Savi­our being at a great feast at Bethanie, sell into meditatiō and speech of his death and [...], Ioh. [...]. 7, 8. my iniquity subdued, and then resolve especially to mortifie that sin which thy heart is most un­willing to reform.

2. In respect of the world, we must conclude and resolve, that wealth ho­nour, pleasure, friends, are but very vanities, trifles and toies, poor petty short and vanishing goods, therfore I [Page 149] must,Ioseph of Arimathea made his tomb in his gardē, Ioh. 19 4 [...] and by Gods grace will resolve to pull mine heart from off these things, not rejoice in them, trust in them, boast of them, seeing I brought nothing into the world and must car­ry nothing out, use the present world as if we used it not. 2. Diligently prepare for the life to come, every man must be for ever in heaven or hell (there is no middle place as Nemose decipiat fratres, duo enim loca sunt, & tertius non est visus. Qui cum Christo regnare nō meruit, cū diabolo absque ul­la dubita­tione peri­bit. Aug. serm. 1. de ebrietate. pargatory) so soon as his soul and body are separated. Labour there­fore to get good assurance of bet­tering your estate and injoying eter­nall life by bewailing the sinfulnesse of your nature and lives, and seeking unto, and resting upon the Lord Je­sus Christ alone, and his mediation and obedience and the sprinkl [...]ng of his bloud for pardon of sin and help against damnation, and lastly labour and study to reform your hearts and lives more and more.

3. Concerning our own persons, we must thus conclude that we are but mean and contemptible crea­tures that must die and turn to dust and be made food for worms, why [Page 150] should I then be proud, or think my self better then others because of my strength, beauty, wit, learning, pa­rentage, titles, offices, attendances? of all which death will strip me and teach me to know they were but borrowed things.

4. For other men we ought to to conclude thus, they also must die as well as my self, my husband, wife, my dear and faithfull friend, who knows how soon? therefore it is a great weaknesse to trust on such, to place my happinesse in them. Cease from man whose breath is in his nostrils, therefore use al persons as well as all things, as if thou didst not use them.

Lastly, Let the Saints of God take great comfort in the contemplation of the good that death will bring them, it concludes all their sorrows and evils and is a beginning of all joies, pleasures, comfort, glory and happinesse. Death is to such a re­sting from their labours, Rev. 14. 14. A happy change, Phil. 3. 21. Job 14. 14. cals death a change, it is not an anni­hilation or extinction, but a muta­tion, [Page 151] and that by way of eminency, My change. It is the last change we shall meet with till the resurrection. 2. A lasting, nay an everlasting change, it puts us into an eternall condition of happinesse or misery. 3. An uni­versall change, 1. in respect of persons all must meet with it. 2. In regard of the whole man, body and soul, makes the body a stinking carkasse, and puts the soul into heaven or hell. 4. A dif­ferent change according to the qua­lity of the person changed, terrible to a sinner, comfortable to the godly. Death is their bodies seed-time, 1 Cor. 15. the crowning day to the soul, 2 Tim. 4. 7, 8. the funerall of all their sins and sorrows, Rom. 6. 7.

I shall in the last place mention some of the chief benefits that come to the godly by death.

By it he is freed

1. From sin, not only the destroying power, but the being of it is then ta­ken away.

2. From those miseries which fol­low sin, Isa. 57. 1, 2, 3.

3. From the temptations of the de­vil, Rev. 12. 8.

4. From the troubles of the world, and vexations of the flesh, Rev. 14. 13. Eccles. 4. 1, 2.

2. There is nothing in his death but what conduceth to make him happy.

1. A godly man dies in Gods love, and mercy,

2. He never dies til he be prepared,See Ioh. 11. 44. till his graces be perfected and work finished,2 Tim. 4. 7 Job. 5. 26.

3. He shall in some measure be assu­red of a better life, 2 Cor. 5. 1.

4. When he dies he shall leave a sweet favour behinde him, Prov. 10. 7. The memory of the just is blessed The Iews when they make mention of any of their de­ceased Worthies, are wont to doe it with this encomium [...] id est, Memoria ejus sit in bened [...]ctionem. Which encomi­asticall scheme is taken from that of Solomon, Pr [...]. 10. 7. Buxtorf. de Abbreviat Hebr. Fuller. Concord. Hebr. transm. and Mede on Psal. 112. 6. [...]

The Septuagint thus translates it, [...]. The memory of the just is with praises.

Let the godly therefore comfort themselves against death with these promises, Joh. 3. 16. & 5. 24. and 10. 28. and 11. 25. 1 Cor. 15. 22, 57. 2 Cor. 5. 1.