Life and Death, Sermon 3

Life and Death · Sermon 3

p. 160THE THIRD SERMON.

ESA. Chap. 57. Verſ. 2

He ſhall enter into peace, and they ſhall reſt in their beddes; eueryevery one that walketh before him, or, that walketh in his righteouſneſſe.

THis ſcripture is a ſcripture of much comfort bringing aaGen. 8.11.Gen 8:11an oliue leafe of peace in the mouth of it to the righteous that periſh, and to mercifull men that are ſhut vp with the flood of death in the Arke of their graues, that they might not ſee the euill, the great euill to come, when they ſhould ſee their enemies in the habitation p. 161of the Lord, and Iuda, with her King and inhabitants, lead in Chaines of bondage to Babylon. The words (particularly) and thoſe of the fiue verſes immediately before (foure of them in the former Chapter, the fift and ſixt at the beginning of this) containe two things: as a complaint and comfort. The complaint, which is ioined with a threatning, concerneth the vngodly that liued in their ſinnes, the comfort pertaineth, to thoſe that ſhould be taken away in peace, walking before the Lord, that is, in pathes of righteouſneſſe before him. In the complaint, the Prophet ſpeaketh of a lamentable and very vniuerſall deſtruction or plague that the Lord was preparing to ſend ſhortly vponupon that wicked Rebell Iudah, which was come to ſuch a brimme of ſinne and ſenſleſſe wickedneſſe; and that is, he would call for the wild beaſts of the field and forreſt of Babel, (meaning thoſe Gentils and Nebuchadnezar, their King) to p. 162deuoure them, and to execute the Lords iudgements vponupon them, eating their fleſh and inuading their land. Therefore, where, in a figuratiue ſpeech, at the 9. verſe of the former chapter, he calleth the beaſts together, as to ſome royall feaſt: hee meaneth to forwarne the people of ſome grieuous iudgement, prepared for them, and comming toward them, euen a iudgement of deſolation and ſlauerie entended againſt them by the King of Babel and his great hoaſt. The like we reade, Ier. 9.22. & Ezech 39.18.19. And becauſe it might appeare that the Lords iudgements are euer righteous, (as he himſelfe is moſt righteous and holy) in the three verſes that follow, he ſpeaketh of one maine cauſe that moued the iuſt God to ſend ſo great a ſtorme of affliction and death, in the captiuitie then threatned: and that was, their watchmen who ſhould hauehave told them of their ſinnes, and giuen them warning, with the Lords trumpet at p. 163their mouth, of a plague ſo neere, neither kept watch nor gaue warning: but liued delicately and fed without feare, being alſo couetous and greedie dogges that could neuer hauehave inough. And indeed, when a kingdome is ouer-runne by ſuch, in the forme and calling of Teachers, it is a blazing-ſtarre to that people and kingdome of ſome alteration at hand. For, if the Sun be ſet vponupon the Mountains, what ſhew can it make in the valleys? or, if the blind lead the blind, muſt not both of them by the darknes that is in them of ſinne and ignorance, fall into the ditch of the condemnation of the Lord. Mat. 15.14. But, all the fault (though the greateſt) was not in thoſe dumme and greedie Dogs, the not teaching and ill ruling Miniſters of that time; the people them ſelues had their ſinne alſo (ſpoken of in the firſt verſe of this Chapter) and that was a careleſſe regard of the deaths of the righteous, beſide their feſtredneſſe, and more then p. 164ſtand, in ſinne and wickedneſſe wherein they continued and went on carnally, not feeling any ſtroke of Gods hand in that iudgement, which he begunne at his owne houſe, by taking away, ſuddenly his beſt men. And now, if this complaint may bee vrged againſt vsus and our coldneſſe in a like caſe, at this day, as it was againſt them, and if it ſhall make vsus no wiſer to God, nor more carefull of our laſt end, then it could them; let vsus prepare our ſelues to a like iuſtly deſerued miſerie, and to pledge theſe in the cup in which they hauehave drunke before vsus, or begun vntounto vsus, to deſtruction. Thus farre the complaint. The comfort entended only to thoſe who ſhould walke before God in their goodneſſe, fidelitie, and truth, (for ſuch ſhould be ſure vponupon the remoue of their ſoules, in ſoule to enter poſſeſſion of an euerlaſting and preſent peace, and in bodie to reſt moſt ſweetly in the common bed and houſe of the earth till the laſt great day) hath two p. 165things to be conſidered in it: as a promiſe made, and the perſons to whom the promiſe is made. The promiſe is in two things: peace to the ſoule, and reſt to the bodie, ſo ſoone as the ſoule goeth out of the bodie. The perſons to whom this promiſe is made, are iuſt men and mercifull men that walke before the Lord, that is, that doe his commandements that they may liue. Luc. 10.28. and keep his ſayings that their part may bee in the tree of life. Apoc. 22.14. The text may be reſolued thus: (as a learned man reſolueth it:) He, that is, the righteous, ſhal enter into peace, or vponupon peace; and they, namely the godly: ſhall reſt in their beddes: to wit, immediately and preſently vponupon their deaths: for, as their bodies goe to reſt, ſo their ſoules ſhall enter into peace: as Apoc. 14.13. & Luc. 16.22. Euerie one, that is eueryevery godly one: God is no accepter of perſons, and there is a generalitie of giuing in him, as their muſt be a particularitie of receauing p. 166in vsus, that walketh before the Lord, that is, that hath his conuerſation in the Lord, walking in no way but by him, nor in any courſe but after him. This being (as I take it) the true, both reſolution and ſenſe of this verſe, the firſt thing, in it, promiſed to the righteous, is peace: by which (as was ſaid) is meant the peace of their ſoules, as by reſt is vnderſtood the reſting of their bodies in their chambers of peace, and this peace, as by the knitting of this ſentence to the former, with the tie of reference, may appeare, doth come preſently vntounto them vponupon their going hence. The meaning is: righteous perſons ſo ſoone as they die, and mercifull men vponupon the inſtant of their change, enter into a more excellent ſtate both of peace and reſt, then euer they had here. Doctr. The Doctrine gathered from hence is: VponUpon our going hence by death we are preſently happie, not before. So ſaith the ſpirit: bleſſed are the dead from that time, that is, p. 167they are immediately and preſently vponupon their death, bleſſed; not ſome time after, nor at any time before, but, ſo ſoone as they die, who die in the Lord, or for the Lord. Apoc. 14, 13. And this we hauehave confirmed by that which we reade of Lazarus, Luc. 16.22. who was carried imme diately vponupon his death into Abrahams boſom: before his end no man regarded him, at it, the Angels came from Heauen to fetch him. Iob calleth the daies of man, that is, his daies on earth, the daies of an hireling; Iob 7.1. as if hee ſhould call them, daies of labour and wearines: and, ſpeaking of the life of man, his life here; he cals it a life of ſhort continuance and much trouble. Iob 14.1. Months of vanitie, and nights of ſorrow. Iob 7.3. Salomon ſaith, all things are full of labour, Eccleſ. 1.8. that is, all things here. And he that is greater then Salomon hath ſaid, ſpeaking of the righteous; in the world, that is, ſo long as yee walke in it as men, and ſoiourne in it as Pilgrimes, ye ſhal p. 168hauehave affliction. Ioh. 16.33. The words are plaine, and the meaning is, there is nothing in it to, or for Gods children but ſorrow and miſery. The reaſons of this doctrine are. Firſt, the ſpirit ſaith ſo: Apoc. 14.13. the ſpirit of truth, and the ſpirit which is truth. Secondly, there is continuall enmitie, as it were daggers drawing betweene vsus and Satan, and betweene Gods children and his curſed children. Gen. 3.1…. Apoc. 12.13. Now, what may be looked for in the field of a life full of deadly braules, skirmiſhes and battels? Surely, as it is ſaid, there is no peace to the wicked. Eſa 57.21. So we may ſay truly, nor peace to be had with the wicked. Thirdly, experience in all the ages of mans life teacheth this truth. For, from the firſt ſcene of our comming vp vponupon the ſtage of this world, to the laſt act of our going downe, what part of our life is not full of vanitie and vexation of ſpirit? Eccleſ. 1.14. The firſt ſcene is of our infancie when p. 169we are in our nurſes armes, and doth not that beginne with teares? and is not all that vnhappy, ſaue that we want reaſon, that is, the vſe thereof to apprehend that happineſſe? when we come out of our nurſes armes, to goe in our nurſes hands, or to goe by our ſelues in our next age, doe we not weep long vnderunder the rod, and preſently fall into the ſubiection of a Teacher? when we come out of the priſon of boyes and girles, and are ſet at ſome more libertie in a young mans life, are we not toſſed, as vponupon a ſea of vnquietneſſe, ſailing betweene reaſon and paſſion, as betweene two contrarie waters and croſſe winds? then commeth perfect age, or mans age, and what hauehave wee here but blaſts, and ſtormes of greater vnreſt then in any age before? from one trauell we paſſe to another, neuer ending, but changing our miſeries. And, when we come to old age, or, hauehave liued ſo long that we are come to dotage, is there any thing in p. 170theſe ages exempt from miſerie, and the trauell that is vnderunder the Sun? Surely our infirmities do now, if in any age before, come vponupon vsus in multitudes, yea, ſo load vsus with their weight and number, that they make vsus to bend and goe double vnderunder them to the earth. And can there be any comfort in theſe diſeaſes (as I may call them) and daies of euill, wherein doe meete and flocke together ſo many vultures of life, the weakeneſſe of infancie, the ſeruitude of childhood, the ſickneſſe of youth, the carkes of mans age, all which come againe, and come all together, as ſo many ſtormes vponupon one poore old houſe that is ſore ſhaken already, violently in death, to ouerthrow it for euer? Here the exceſſe and riot of youth is recompenced wi… goutes, palſies, and ſundry fearefull aches, the watchings and carkes of manhood are puniſhed with loſſe of ſight, loſſe of hearing, and loſſe of all ſenſes, except the ſenſe of paine. p. 171There is no part in man which death (in that age of yeeres) doth not take, in hope to be aſſured of him, as of a bad pay-maſter, which greatly feareth, and would put of his daies of payment, and therefore it bringeth him lowe in all parts, that he may hauehave power in none to auoid his creditor, & end ſo neere. Queſt. But is there no peace in this life? Anſw. Yes, a kind of peace there is in this life: but it wanteth two things which ſhould make it ſound and happy, to wit, perpetuity and wholeneſſe. For it is not long not entire, but by fits, and with mixture of croſſes: and ſo may be called a kind of truce, rather then true peace. And good it is for vsus, that wee hauehave theſe outward good things thu… ſcanted, and (as it were) weighed out vntounto vsus. For the mind, cloyed with them, would lothe euen the honi… combs of peace. Beſides, all earthly things are full of variableneſſe and change: which hauing no peace in themſelues, how can they p. 172giuegive any to vsus? I ſpeake of outward peace, or peace in theſe outward thinges. For, the peace which the children of god hauehave, is in inward matters, and eueryevery way ſound, though imperfect, many waies. This is that peace of their conſciences, whereby they receaue contentment, and practiſe patience in all their troubles; by it, they are all one with God and with themſelues: at one with the good Angels, and with good men, and hauehave peace with all the creatures. The reaſon is: In the flotes of this life, they caſt their anchor as deepe as heauen, finding no faſtning for it vponupon the earth. The peace they hauehave or ſeek to hauehave, is in God, and from him, in the comfortable teſtimonie and peace of their conſciences, which they deſire to lay vp, as a treaſure, in all the worlds frownes. 2. Cor. 1.12. Therefore, whatſoeuer commeth, their heart is not moued. And, hereby they take ſieſon below, of which they ſhall not fully be poſſeſſed p. 173of till they receiue their inheritance.

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

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

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

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

Anſ. I anſwere; though in this condition of our heauenly life there may be degrees of glorie, yet there ſhall be no want. Some may bee like the skie, ſome like the ſtarres of the skie, yet all ſhall ſhine. Some veſſels may hold more, ſome leſſe; & yet all bee full. One may hauehave more ioy then another: and there are ſundry meaſures of more or leſſe glorie in heauen; but no meaſure ſhall lacke his fulneſſe of life, or glorie there. He that hath leaſt ſhall hauehave inough. The reaſons are; Hell is contrarie to Heauen. In hell there is a fulneſſe of torment: In he … therefore there muſt be a perfection of glorie. Secondly, earthly kingdomes p. 183and the Kings thereof hauehave as great an abſoluteneſſe, as earth can giuegive them; and ſhall we thinke that heauen, which can giuegive an entire, will giuegive an imperfect crowne of righteouſneſſe? Will not the Kings of the earth dwel in baſe cottages, but in royall courts? And ſhal theſe Kings of a better kingdome want glorie, where mortall Kings hauehave ſo great glorie and power? Princes on earth dwell in royall palaces, and ſometimes in Cedar and Iuorie. Apoc. 1.6.Rev 1:6But they whom Chriſt hath made Kings & Prieſts to God his Father (who dwell in tabernacles not made with hands) ſhall raigne in a citie whoſe twelue gates are twelue Pearles, whoſe wall is of Iaſper, and building of Gold, and whoſe ſtreetes ſhine as cleare glaſſe. Apoc. 21.18.19.21. So ſaid he who ſaw all this glorie but darkely; or as Moſes ſaw the land of Canaan, in a very ſhort Map or Card, a farre off. Deu. 34.1.2.3.4. We ſee but the outward wall of this heauenly citie, p. 184new Ieruſalem; & yet how glorious is it, and how decked with ſtarres, as with ſparkling Diamonds? What would we ſay if wee could ſee into it, and behold, (though with Peter, Iames and Iohn at a glance & bluſh ſuperficially,) the goodly pauement of heauen within, whoſe floore is of gold, and wall about, is garniſhed with precious ſtones? Apoc. 21.19. Thirdly; if Adams paradiſe and garden was ſo pleaſant and delightſome; how pleaſant and glorious is Gods owne garden, and ſeat of his owne reſidence? Hee ſpake of it with a wondering tongue, whoſe finite heart could not comprehend ſo infinite an excellencie: very glorious things are ſpoken of thee, thou Citie of God. Pſal 87.3. For, though in the letter, this worthy Prophet ſpake of that earthly heauen, which he confeſſed to bee in the materiall tabernacle, becauſe of Gods preſence, and the godly exerciſes of Gods people performed there, yet his meaning was, vnderunder the cloud p. 185of the phraſe, to direct Gods children to a higher tabernacle, and houſe of greater glorie, then that which was earthly, and vnderunder the doome of time.

An inſtruction aboue all things, Ʋſe 1 to affect the things aboue, and to draw our mindes with ſtrong cordes of deſire vntounto them. Col. 32. For what place hauehave we here, but of trouble? There wee ſhall hauehave our place of peace. The joyes of our earthly life do much affect vsus, ſometimes too much, which yet hauehave their gall of bitterneſſe in them, and croſſe of ſhort time. For, no ſooner doe they begin, but their end borders vponupon their beginning, and many times, they rather ſeeme to begin, then begin indeed, being like to a falſe conception that comes not to bearing. Many are vnwilling to leaue this world, becauſe of the acquaintance they hauehave in it, and which, (when they die) they muſt leaue behinde them in it. And yet in this worldly fellowſhip, there p. 186is much ſowre ioined with ſweet. But if there be ſo great a portion of content, in this worldly fellowſhip, what pleaſure is there, and how perfect in the ſocietie of glorified ſoules, the ancient worthies of the old world, and the flower of this: when wee ſhall ſee but with other eyes, and in a ſpirituall manner, Abraham, of whom we hauehave heard ſo much, Iſaac, Iacob, Iob, Samuel, and the Prophets, whoſe names we hauehave loued: When with Eliab, we ſhall ſee Chriſt clothed with our fleſh, who hath immortalitie at his right hand, and ſhall make vsus raigne for euer? Wee admire the building of Kings, and hee was a Diſciple, who ſaid to Chriſt, ſpeaking of the temple; ſee what ſtones & what buildings are here. Mar. 13.1. But as Chriſt to him: ſo let me ſay to all that wonder at theſe things; are thoſe the things ye looke upon? Luk. 21.6. The ſumptuous buildings of Kings and ſtately Nobilitie, though all the rich entrals of the earth had p. 187conſpired to giuegive them varniſh and glories, what are they but baſe Cotes, compared to this frame, not made with hands? And doe we ſo much wonder at mortall, lime and ſtone, and ſo little care for our eternall houſe? The three Diſciples, who in the transfiguration, ſaw but a glimpſe of this heauenly glorie ſhining vponupon the face of their Sauiour, would needs build taberbernacles in it: what, if we ſaw the whole Sunne of it, and not ſome glimpſes onelyonly? Math. 17.2.4. Moſes ſaw God but a little in the mount and with mortall eyes, and his face ſo ſhow that the people were afraid to come neere him. Exod. 34.30. How (then) ſhall they ſhine in roabes of perpetuall glorie, who do behold (not with theſe, but with other cies) the face of God for euer? Laſtly, to draw our affections to the place where our life is, and directly to God in whom we liue; let vsus conſider the honour and pleaſures of this Citie. Where… greater honour p. 188then in ſoueraignty? and where are more pleaſures then at feaſts? this eſtate of heauenly life is both a kingdome, and a feaſt. A kingdome, for they that are in it, hauehave ouercome and ſhall ſit on thrones. Apoc. 2.7. A feaſt, yea, the marriage feaſt of the ſonne of God, in which he ſhall euer be eſpouſed to the Church his wife. The contract is made below, the marriage ſhall be conſummate aboue with ſolemnities vnſpeakeable. But, if theſe excellent things, ſpoken of the citie of God, cannot winne our louelove thither, remember we the rich man in torments, Luc. 16.23.Luke 16:23and by this burnt child learne to dread the fire of hell. The places are contrarie, and all things contrarie that be in them. As therefore Heauen is a place of ioyes, and honour eternall; ſo hell is a kingdome of ſhame and perpetuall contempt. Dan. 12.2. And now, if ſo great glorie and pleaſures, ſo many and ſo endleſſe, cannot pleaſe you, doe but a litte caſt downe your eyes into that deepe p. 189lake, where are nothing but flaming fire, palpable darkneſſe, and perpetuall burning: and nothing but teares, ſhrikes, and outcries, of hopeleſſe and reprobate conſciences: and nothing but torments, and places of torment prepared for damnable ſinners, where is no intermiſſion of complaints, nor end of paine: as farre from eaſe, millions of yeeres to come, as at their beginning. The rich man in torments, craued but one drop of water, when whole riuers of water would not quench thoſe riuers of brimſtone that fed that fire; and could not hauehave it. Luc. 16.24.25. And, if the rods wherewith God chaſtneth his children in this life, be ſo ſmart and galling, that they hauehave brought them downe to the brimme of deſpaire, and ſo low in affliction, that they hauehave wiſhed for death: what ſmart and galling plagues doe the damned ſuffer in the torments of hell, who are beaten, not with rods of chaſtiſement, but with an p. 190iron rod of deſtruction: in whoſe confuſions remedileſſe, the Lord will ſay, euen he whom here they deſpiſed; I will eaſe me of mine ad…erſaries, and auenge me of my fees. Eſa 1.24. And thus the feare of hell may be reaſon inough to draw our affections from theſe things below, if the louelove of heauen cannot. But neither the louelove of heauen, nor feare of hell, can worke in ſome any little diſtaſt of this worldly Egypt, that they may eat of this Manna that is hidden. Apoc. 2.17. That is, of the bread of heauen, in the kingdome of heauen.

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

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

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

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

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

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

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

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

But, Ʋſe 2 doth not God accept mens perſons? Then his Magiſtrates on earth, which are called Gods. Pſal. 82.6. ſhould not in cauſes be partiall betwixt man and man. For, they execute not the iudgements of man, but of the Lord, who is with them in the matter of iudgement. 2. Chro. 19.6. The Magiſtrates ſeat muſt bee the throne that iudgeth right, and when he giueth ſentence in a matter, he muſt lay iudgement to the rule, and righteouſneſſe to the ballance. Eſay 28.17. as if hee would waigh out an equall & euen proportion of iuſtice to rich and poore. Deut. 1.17Deut 1:17And this meaſure muſt bee ſcaled at the Lords ſtandard, with teſtimonie of an vpright conſcience. Therefore, one ſetteth forth a good Iudge, with a ſword in the one hand, and a paire of ſcales in other. The meaning is, that hee p. 220muſt not ſtrike by iudgement til the cauſe to bee iudged, hauehave receiued an indifferent ballance in hearing. Though a Noble man ſpeake by a letter, and a rich man intreat by a gift, hee muſt not heare, to peruert the ſtraight ſteps of iuſtice. To be ſhort; as God is no reſpecter of perſons; ſo theſe Gods ſhould know no difference of perſon, wher right is one: nor bend their cares to credit a tale that firſt is ddProu. 18.7.Prov 18:7told them: nor corrupt their iudgement with their cenſure before they hear the cauſe: nor ſeperate betweene their verdit, and the truch of their knowledge, which ſhould goe together: nor vſe ſudden reſolutions: nor be haſtie in iudgement. So ſhall iuſtice be free: not partial nor hired, which God deteſteth.

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

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

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

From whence the doctrine is, Doctr. 1 That Chriſtians muſt not begin onelyonly or ſtand ſtill, but goe forward with encreaſe, and not goe out of the walke of godlineſſe. For therefore is our courſe of new life compared to a way: becauſe, as men goe in their way, and goe forward in it; ſo, new men keepe godlineſſe and increaſe in it. All that came into the Vineyard were labourers till the euening: and to theſe the houſehoulder gaue the hire of the day. Math. 20.2.8. So in the vineyard of the new-birth, none muſt be idle from the firſt houre of their entring in, to the laſt day of their going out by death: and to theſe God giueth the pennie of his endleſſe peace in glorie. For this, the Spirit is called winde, Ioh. 3.8. & they ſpiritual whom that winde p. 227driueth forward to ſaluation, with a diuine gale; who wax not worſe, nor keep at a ſtand in godlineſſe, but ſtriue to be better and better, by going on in the good way of eternall life. So did the Apoſtle S. Paul, who (therfore) forgate that which was behinde, and endeuoured himſelfe to that which was before, and followed hard toward the marke, to the prize of the high calling of God in Chriſt Ieſus. Phil. 3.13.14. He was not as a vain fooliſh man, who running in a race, will bee euer and anone looking backe to ſee how much ground hee hath rid: but his eye was alway vponupon the marke or goal to conſider how much he had to runne: how farre off hee was to perfection: and what was further to be done to an abſoluteneſſe in his Chriſtian courſe, that hee might finiſh the ſame with ioy. And as the Apoſtle himſelfe did, ſo he would hauehave the Philippians to do, and all Chriſtians in them: that is, hee would hauehave them to proceed in that grace to which they were come. Phil. 3.16. as if he ſhould hauehave exhorted them p. 228to abound more and more, in all wiſedome and godlineſſe. Rom. 15.14. And to goe forward therein, not to fit downe or goe backe. If wee hauehave prayed once a day in priuate and coldly, we muſt (after) pray twice, or oftner, and more feruently. If wee hauehave read and meditated in the word ſeldome, and with great weakeneſſe, we muſt mend that ſeldome, and vſe thoſe exerciſes more frequently, and with more ſpirit. If we giuegive ſomething to the poore this yeare, we muſt giuegive more the next, as God ſhall bleſſe our increaſe. If wee doe ſome good now vnwillingly, wee muſt hereafter doe much good and with great pleaſure. So then, wee muſt continue to walke before God as we ought to walke, and to pleaſe him that hath called vsus, growing in grace, and increaſing in goodneſſe. 2. Pet. 3.18. 1. Theſ. 4.1. The end makes all: and, hee that endureth to the end ſhall be ſaued. Math. 24. So ſaith hee who ſaueth vsus, whoſe words are true and faithfull. He ſaith not, he that endureth for a ſeaſon, or for ſome daies, p. 229but that continueth to the end: and not, he that runneth (for all runne) but who ſo runneth that he may obtaine: 1. Cor. 9.24 Apoc. 2.7.1 Cor 9:24Rev 2:7and not he who fighteth (for wee may fight and be foiled) but hee that ouercommeth ſhall bee ſaued, and receiue this prize of peace, and crown of life. The reaſons; He is not crowned, that proueth maſteries; but hee receiueth the crowne who doth Maſter. 1. Cor. 9.25. Not hee that commeth into the field, but he that ouercommeth in the field, is praiſed: And who will giuegive him the garland of a good runner, who ſitteth downe, or giueth ouer before he come to the Goale? Now, will not men, and will God praiſe thoſe, or giuegive ſaluation to thoſe who ſhall begin onelyonly to doe well, and not continue in well doing? Will he crowne thoſe that giuegive ouer? or ſaue thoſe that fall away? It is certaine, & theſe compariſons, vſed in ſcripture, ſhew plainly and conclude ſoundly, that he will not. Secondly; The way of the righteous, is compared to the way of the Sunne that ſhineth more and more vntounto p. 230the perfect day. Prou. 4.18. Now the Sun is not in full glorie till full noone; Neither perfect, till he hauehave runne his courſe like a Gyant: So, Chriſtians receiue not their glorie at their morning, and nine of the clock, but when their Sunne is come to his full point; nor when they begin to beleeue, Rom. 13.11. but when they come to the end of faith, 1. Pet. 1.9. Apoc. 2.10. nor when they are baptized, but when they die in the faith of their baptiſm. Thirdly, that we muſt continue, and not begin onelyonly to walke before the Lord, is plaine by the word, which in the tenſe wherein the Prophet vſeth it, ſignifieth to continue walking, not giuing ouer till we come to our waies end: or to walke as they who walke to a Citie, and therefore goe on till they come thither. So muſt Chriſtians doe, and not faint by the way, elſe their labour of ſetting forth is vaine and fruitleſſe. For as in our way to a place, hee that goeth not forward nor to his waies end, is neuer the neare, though he hauehave gone halfe the way, or p. 231(almoſt) the whole way: ſo in the courſe and way of godlineſſe, he that walketh not forward with encreaſe, or continually to the end, looſeth his labour, and findeth nothing. Laſtly, if we eate daily that we may liue, wee muſt doe good alway, if wee will liue for euer. If a man ſhould giuegive ouer eating, and thinke to liue, his hope were vaine: and as vaine is their hope, who giuegive ouer to doe well, and thinke to be ſaued.

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

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

But, it is ſaid here, that they enter into peace and come to reſt, that walke before the Lord, as it were vponupon two legs, the right, of ſound religion, and the left, of an vndefiled life: for, where one of theſe is lacking, there is halting in the way, as alſo where they be ſeuered, and where both goe not together. The doctrine is: Doctr. A good life hath a p. 240good death, and they who liue well here, ſhall liue well, that is, bleſſedly, hereafter. Dauid made this queſtion, Lord who ſhall reſt in thy mountaine, that is, in heauen, not as Pilgrims for a time, but as heires for euer. Pſ. 15.1. and God maketh this anſwere. He that walketh vprightly and worketh righteouſneſſe, verſe 2. that is, he that liueth holily, ſhall die purely, and liue for euer. He that loueth the face of God in his Church, ſhall ſee the face of his pleaſures in his kingdome. The ſame Prophet with ſome ſmall alteration of the words, asketh the like queſtion, to which the like anſwere is made. The queſtion is: who ſhall aſcend into the Lords mountaine? Pſal. 24.3. that is, who ſhall be taken from their pilgrimage to their countrey, and from this mortall vale, to the hils of immortall reſt? and the anſwere is. He that hath innocent hands and a pure heart. verſe 4. The meaning is, he that liueth charitably with men, and holily with God: or that is not vniuſt to men, nor an hypocrite to God. He that profeſſeth the p. 241Goſpell and is carefull of his waies, not walking vponupon a leg and a ſtumpe, as they doe, who ſeeme religious, and liue ill; or appeare righteous, and are prophane; hee ſhall ſtand before the Lord for euer. Eſay (likewiſe) maketh a queſtion and anſwere to this effect: Who (ſaith he) ſhall dwell with the deuouring fire? who ſhall dwell with the euerlaſting burning? Eſay 33.14. His meaning is, who ſhall abide the preſence of God, who is a conſuming fire? Heb. 12.29. and dwel ſafely before him? This is the queſtion; and the anſwere is; He that walketh in iuſtice and ſpeaketh righteous things, &c. ver. 15. that is, whoſe waies are without offence, and words without guile, he that ſaith well, and doth well, ſhall dwell on high, ver. 16. or reſt ſafely in the mountaine of peace. And Chriſt (our bleſſed Sauiour) telling vsus, who ſhall not enter into the kingdome of heauen, as the hypocrites of heart, who make a ſtirre with their mouthes, and put no good work into their hands, who prophecie in Chriſts name; and doe nothing for p. 242for his name, and call him Lord, but make their luſts their Lords; telleth vsus, that they ſhall enter into heauen, who doe his fathers will which is in heauen. Math. 7.21.22. All deſire to reſt in the holy mountaine of God, but few behaue themſelues as Pilgrims in his tabernacle: Yea, all deſire with Balaam, to die the death of the righteous, when there are few who take care to liue the life of the righteous, that they may ſo die; Num. 23.10. Therefore our Sauiour ſheweth that our talking of ſaluation will not bring vsus to it, nor our wiſhing to bee in heauen ſend vsus thither. If we will be ſaued (then) we muſt liue as the heires of the grace of life, that is, as the ſonnes of God, not as brands of hell. The reaſons; Though nothing be due to a good life by deſert on our parts, or by debt on Gods; yet it being his merciful promiſe, that all ſuch ſhall be happie both here and hence, in this world, and in Gods kingdome; Pſa. 112.16 &c. 128.1.2.Ps 112:16he will not, and (becauſe it ſo pleaſeth him) cannot call backe his word, whoſe promiſes are all yea, and p. 243Amen; that is, no ſooner made, 2. Cor. 1.20.2 Cor 1:20but as good as done: Therefore they that liue godly, ſhall die bleſſed. Secondly, they who liue well, liue in obedience to God. Now, they who obey a good maſter, are in fauour, and encreaſe in wealth, and ſhall the ſeruants of God liue in miſerie, and die vnrewarded? Alſo, they who conforme to Gods commandements are his faithfull ſcruants, and loyall ſubiects, whom a good maſter and gracious Prince muſt needs countenance. Thirdly, the Apoſtles words are plaine, that godlineſſe hath the promiſes of this life, and of that to come. 1. Tim. 4.8. As much as if hee had ſaid; They who walke according to this rule, ſhall be bleſſed here, and bleſſed in heauen. Indeede the godly doe not alway proſper in theſe outward things; yet wanting them, or their fill in them, they hauehave Gods bleſsing, inwardly in the peace of a contented minde, outwardly in ſo much as is ſufficient. The wicked, who hauehave them in greater meaſure, hauehave them not vnderunder Gods hand p. 244nor as his bleſſings, but as ſtolne wares that they ſhall anſwere for, becauſe they hauehave no right vntounto them by Chriſt, nor hold them in Capite, that is, in him. Therefore, their table is a ſnare vntounto them, and their proſperitie their ruine. They liue to the encreaſe of their damnation, and they die to take poſſeſsion of it. Fourthly, they who with the glorified virgins, wait for Chriſt in the life of the righteous, are alway prepared for death, when it knocketh, Mat. 25.10.Matt 25:10to open vntounto it. And what is a prepared death, but an happy death? And what followes an happie death, but an happy life, neuer to die againe? Such goe in with Chriſt, to his marriage of euerlaſting life.

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

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

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

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

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

The end of the third ſermon.