The fore­runners of Death.

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 [Page 2]more adorned; the house of this body, than which nothing is more dear.

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 [Page 3]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.

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.

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 [Page 4] 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 [Page 5]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.

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?

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 [Page 6]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 [Page 7]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 [Page 8]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.

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 [Page 9]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.

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 [Page 10]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 [Page 11]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.

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?

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 [Page 13]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 [Page 14]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 [Page 15]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 [Page 16]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.

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?

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 [Page 17]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 [Page 18]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 [Page 19]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.

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.

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 [Page 20]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 [Page 21]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 [Page 22]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.

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.

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; [Page 23]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 [Page 24]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 [Page 25]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:

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 [Page 26]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.

The Devil solicits me to despair.

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 [Page 27]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 [Page 28]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, [Page 29]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.

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.

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 [Page 30]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 [Page 31]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.

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.

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 [Page 33]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 [Page 34]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.

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.

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 [Page 35]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. [Page 36] 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 [Page 37]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 [Page 38]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, [Page 39]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.

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.

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 [Page 41]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 [Page 42]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.

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.

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, [Page 44] 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 [Page 45]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. [...]. 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 [Page 46]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.

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: [Page 47]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 [Page 48]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.

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.

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 [Page 49]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 [Page 50]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 [Page 51] 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 [Page 52]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.

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!

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 [Page 53]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 [Page 54]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 [Page 55]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 [Page 56]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.

I confess that in the [Page 57]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.

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 [Page 58]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 [Page 59]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.

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 [Page 60]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.

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 [Page 61]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 [Page 62]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.

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.

The spirit helpeth our infirmity, as it were by put­ting his hand under us. For as we know not what we ought to pray [Page 63]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, [Page 64]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.

I breath indeed after [Page 65]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.

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 [Page 66]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 [Page 67]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

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.

Thou dost well in­deed to judge of the light of faith by the beams of good works: for [Page 68]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 [Page 69]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, [Page 70]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.

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?

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 [Page 71]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 [Page 72]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.

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.

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. [Page 74]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 [Page 75]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 [Page 76]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.

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?

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 [Page 77]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 [Page 78]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.

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 [Page 79]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.

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 [Page 80]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. [Page 81]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.

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 [Page 82]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.

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 [Page 83]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 [Page 84]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 [Page 85]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 [Page 86]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.

All these things ea­sily perswade me not to doubt of the firmness of Gods promises in [Page 87]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.

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 [Page 88]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 [Page 89]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.

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?

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 [Page 90]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 [Page 91]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 [Page 92]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 [Page 93]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, [Page 94]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.

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 [Page 95]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.

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, [Page 96]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 [Page 97]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 [Page 98]obtain'd that thou maist live with him hereafter and partake of hea­venly glory.

Satans wiles and strength.

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.

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 [Page 99]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 [Page 100]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; [Page 101]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.

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.

Thou dost well in­deed, [Page 102]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 [Page 103]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 [Page 104]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.

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?

That book of life is Christ, whence 'tis called the [Page 105]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 [Page 106]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, [Page 107]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.

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.

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 [Page 109]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 [Page 110]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 [Page 111]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.

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

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, [Page 112]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 [Page 113]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, [Page 114]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; [Page 115]in that the bodies of the godly like precious granes of wheat shall spring up hereafter again to life.

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, [Page 116]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 [Page 117]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.

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.

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, [Page 118]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 [Page 119]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.

I seem to be called [Page 120]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.

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 [Page 121]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 [Page 122]happily, whether he die in a good old age, Sph. Philos. c. 36. p. 411. or in the very flower of his youth. Quid [...] aliud nisi [...]; quid [...] nisi [...]; quid [...] nisi [...]; quid [...] nisi [...]; 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.

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.

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 [Page 123]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. [Page 124] 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.

I fear I my self have made my life shorter by my sins, how then can I hope for the [Page 125]presence and help of God in death? Those that are guilty of their own death obtain not a better life after death.

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 [Page 126]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 [Page 127]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.

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.

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 [Page 128]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 [Page 129]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 [Page 130]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 [Page 131]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.

I must leave my sweet children: I must leave my loyal wife: I must leave my plea­sant [Page 132]kindred: who shall provide for my wife and children? who shall be their righter and patron?

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 [Page 133]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 [Page 134]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.

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.

The inward conso­lation of the holy Spirit is more [Page 135]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. [Page 136]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 [Page 137]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

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?

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 [Page 138]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 [Page 139]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.

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.

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 [Page 140]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, [Page 141]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 [Page 142]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 [Page 143]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 [Page 144]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 [Page 145]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 [Page 146]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 [Page 147]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.

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.

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 [Page 148]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, [Page 149]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, [Page 150]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 [Page 151]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 [Page 152]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 [Page 153]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.

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.

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 [Page 154]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 [Page 155]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 [Page 156]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.

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. [Page 157]None shall be able to escape his power, to deceive his wisdom, to bend his justice, to repeal his sen­tence.

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 [Page 158]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 [Page 159]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 [Page 160]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. [Page 161]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 [Page 162]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 [Page 163]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 [Page 164]into the palace of heaven to ever­lasting glory.