These objections being thus answered, it appears to be a manifest truth which Solomon saith, that the day of death is better indeed then the day of birth. Now I come to the third point, in which the reasons and respects are to be considered, that make the day of death to surpass the day of a mans birth: and they may all be reduced to this one, namely that the birth day is an entrance into all woe and misery; whereas the day of death joined with godly and reformed life, is an entrance or degree to eternal life. Which I make manifest thus: Eternal life hath three degrees, one in this life, when a man can truly say that he lives not, but that Christ lives in him: and this all men can say that repent and believe and are justified and sanctified, and have peace of conscience with other gifts of Gods spirit, which are the earnest of their salvation. The second degree is in this life, when the body goes to the earth, and the soul is carried by the Angels into heaven. The third is in the end of the world at the last judgement, when body and soul reunited, do jointly enter into eternal happiness in heaven. Now of these three degrees, death it self being joined with the fear of God, is the second: which also containeth in it two worthy steppes to life. The first, is a freedom from all miseries, which have their end in death. For though men in this life are subject to manifold dangers by sea and land, as also to sundry aches, pains, and diseases, as fevers, and consumptions, &c. yet when death comes there is an end of all. Again, so long as men live in this world, whatsoever they be, they do in some part lie in bondage under original corruption and the remnants thereof, which are doubtings of Gods providence, unbelief, pride of heart, ignorance, covetousness, ambition, envy, hatred, lust, and such like sins, which bring forth fruits unto death. And to be in subjection to sin on this manner, is a misery of all miseries. Therefore Paul when he was tempted unto sin by his corruption,1 calls the very temptation the buffets of Satan, and as it were a prick or thorn wounding his flesh, and paining him at the very heart. Again, in another place wearied with his own corruptions, he complains that he is sold under sin, and he cries out, O miserable man that I am, who shall deliver me from this body of death?
These obiections beeing thus answered, it appeares to be a manifest truth which Salomon saith, that the day of death is better indeede then the day of birth. Now I come to the third point, in which the reasons and respects are to be considered, that make the day of death to surpasse the day of a mans birth: and they may all be reduced to this one, namely that the birth day is an entrance into all woe and miserie; whereas the day of death ioyned with godly and reformed life, is an entrance or degree to eternall life. Which I make manifest thus: Eternall life hath three degrees, one in this life, when a man can truly say that he liues not, but that Christ liues in him: and this all men can say that repent and beleeue and are iustified and sanctified, and haue peace of conscience with other gifts of Gods spirit, which are the earnest of their saluation. The second degree is in this life, when the bodie goes to the earth, and the soule is carried by the Angels into heauen. The third is in the ende of the world at the last iudgement, when bodie and soule reunited, doe ioyntly enter into eternall happines in heauen. Now of these three degrees, death it selfe being ioyned with the feare of God, is the second: which also containeth in it two worthie steppes to life. The first, is a freedome from all miseries, which haue their ende in death. For though men in this life are subiect to manifold daungers by sea and land, as also to sundrie aches, paines, and diseases, as feauers, and consumptions, &c. yet when death comes there is an ende of all. Againe, so long as men liue in this world, whatsoeuer they be, they doe in some part lie in bondage vnder originall corruption and the re•nants thereof, which are doubtings of Gods prouidence, vnbeleefe, pride of heart, ignorance, couetousnesse, ambition, enuie, hatred, lust, and such like sinnes, which bring forth fruits vnto death. And to be in subiection to sinne on this manner, is a miserie of all miseries. Therefore Paul when he was tempted vnto sinne by his corruption,1 calls the very temptation the buffets of Sathan, and as it were a pricke or thorne wounding his flesh, and paining him at the very heart. Againe, in another place wearied with his owne corruptions, he complaines that he is sold vnder sinne, and he cries out, O miserable man that I am, who shall deliuer me from this bodie of death?
- 12. Cor. 12.7.
