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 & respects are to be considered that make the day of death to surpass the day of mans birth: & 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 ⟨p. 34⟩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 & sanctified, & have peace of conscience, with other gifts of Gods spirit, which are the earnest of their salvation. The second degree is the end of this life, when the body goes to the earth, & the soul is carried by the angels into heaven: the third is in the end of the world at the last judgement, when body & 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 steps to life. The first, is a freedom from all miseries ⟨p. 35⟩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.1 Therefore Paul when he was tempted unto sin by his corruption, calls the very temptation the buffets of Satan, and as it ⟨p. 36⟩were a prick or thorn wounding his flesh, and paining him at the very heart. Again, in an other place wearied with his own corruptions, he complains that he is sold under sin, and he cries out, ô miserable man that I am, who shall deliver me from this body of death?
These obiections being thus answered, it appeares to bee 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 & respects are to be considered that make the day of death to surpasse the day of mans birth: & they may al be reduced to this one, namely, that the birth day is an entrance into al woe and miserie; whereas the day of death ioyned with godly and reformed life, is an entrance or degree to eternal life. Which I make manifest ⟨p. 34⟩thus: Eternall life hath three degrees: one in this life, when a man can truely say that hee liues not, but that Christ liues in him: and this al men can say that repent and belieue, and are iustified & sanctified, & haue peace of conscience, with other gifts of Gods spirit, which are the earnest of their saluation. The second degree is the ende of this life, when the bodie goes to the earth, & the soule is carried by the angels into heauē: the third is in the end of the world at the last iudgement, whē body & soule reunited, do ioyntly enter into eternal happines in heauē. 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 steps to life. The first, is a freedome from all miseries ⟨p. 35⟩which haue their ende in death. For though men in this life are subiect to manifold dangers by sea and land, as also to sundry aches, paines, aad diseases, as feauers, and consumptions, &c. yet when death comes there is an end of al. Again, so long as men liue in this world, whatsoeuer they be, they doe in some part lie in bondage vnder originall corruption and the remnants thereof, which are doubtings of Gods prouidence, vnbeliefe, pride of heart, ignorance, couetousnes, ambition, enuy, hatred, lust, and such like sinnes, which bring forth fruits vnto death. And to bee in subiection to sin on this manner, is a misery of al miseries.1 Therfore Paul whē he was tempted vnto sinne by his corruptiō, cals the very tēptation the buffets of Satan, and as it ⟨p. 36⟩were a pricke or thorne wounding his flesh, and paining him at the very heart. Againe, in an other place wearied with his owne corruptions, he cōplaines that he is sold vnder sinne, and he cries out, ô miserable man that I am, who shall deliuer me from this body of death?
- 12. Cor. 12.7.
