such heauy crosses as are vpon their bodies or else because they cannot endure the terrours of a iust accusing conscience for these causes oftentimes they haue beeene forced to seeke reliefe by making their refuge to the bosome of death as did Saul Achitophell and Iudas but all in vaine for by new sins the worme of conscience is further wakened but not extinguished the breath of naturall life thereby maybe suffocate but the giltinesse of an euill conscience is encreased so that in this their refuge of vanity they finde no more ease to their weary spirits then if a man to eschew death by water should leap into the fire which is no other thing in effect but to exchange a smaller paine with a greater it being most certaine that all the paines which wicked men sustaine in this life if they bee compared with the paines of Hell are but like vnto reeke or smoake which goes before the fire If in the body they may not abide the smoake of Gods wrath how shall they abide to bee burnt with the fire thereof in hell Yet in this confused and perturbed estate goe they out of the world finding and feeling they are not well where they are and forwarned by their conscience that a worse abides them Two things then are requisite to make vs willing with comfort to remooue out of the body The first is that the sense of our miserie makes vs wearie of this life seeing here wee are absent from the Lord the next is that the hope of a better makes vs willing to remooue knowing that we shall dwell with the Lord The one is as a hand behind vs to put vs out of the world The other is as a hand stretched out before to receiue vs into a better if the sense of misery put vs not out we shal be lik Israel delighting rather ot bide vnder banishmeÌ„t in Babell then to follow Gods calling to Canaan and againe if the sense of mercy make vs not certaine of a better we shall bee like them who finding a hand behind them to put them out but none before them to take a gripe of them and pull them ouer cannot but in most miserable manner fall downe into that pit and gulfe which is betweene the two prepared for the damned And dwell with the Lord. Here we see that the soules of the godly after their remoouing out of the body haue their dwelling with the Lord it is not then as some suppose that the soules haue any other resting place but heauen wherin they are till Christ his second comming with which wrong opinion some of the learned haue bin stained whose names with theiâ— nakednesse we delight not to discouer but as the Israelites did to the Egyptians wee will borrow their Gold and Siluer and vse it as our owne leauing their Claye and Bricke vnto themselues and will rest vpon this most sure word of the Lord that our Soules remoouing out of the body shall dwell with the Lord. What our Sauiour said to that Conuert on the Crosse belongs also after Death to all the rest of his children This night thou shalt be with me in Paradise Non enim propter solam latroniâ— animam Christus Deus noster paradis um aperuit Sed ob reliquas etiam Sanctorum animas Againe wee learne here that seeing Saints departed are but flitted to dwell wiâ—h the Lord we should so moderate our mourning for them that we lament not their estate seeing they haue changed for a better but our owne who sustaine by their departure a twofold losse First that such notable instrumeÌ„ts of comfort as haue bin pledges to vs of Gods fauour should bee taken from vs suâ—h was the mourning of the Faithfull for S. Stephen and of the Elders of Ephesus for Saint Paul when hee tolde them that they should see his face no more Secondly because the taken away of godly men is a forerunner of euill dayes to follow the godly are as Pillars in a Citie like as Lot was in Sodome to hold backe the iudgement of God from it thus wee see how in the death of others beloued of vs the causes of mourning should respect our selues and not them and as for that which may concerne them if any cause of mourning be it should bee before their death and not after it as Dauid did who when his child was stroken with the hand of God he fasted and mourned for him seauen daies together but when hee saw that the Lord would not bee intreated to spare him his seruants hauing tolde him that the childe was dead then he arose and refreshed himselfe with meate teaching vs that the best time of mourning for those whom we loue is to mourne for them while they are aliue that so we may entreat the Lord to spare them or then to receive them into his fauour and not to take them away in the continuance of his anger but the contrary commonly is done by vs for then doe wee begin our mourning wheÌ„ the time of mourning for them is past that is when the iudgement is giuen out both vpon their soules and bodies which by no intreaty of ours can be reuoked Last of all comfortable is it that our estate after this life is called a dwelling with the Lord it is not a soiourning in a tabernacle as heere we are but a dwelling in an euerlasting habitation the Lord Iesus shall stablish vs there as well grounded pillars in the temple of our God and we shal neuer any more goe out and againe seeing that is the place of the dwelling of God with his Saints and of them with him it offereth to our consideration that great variety of good without any want which there abydes vs for if vpon earth Men of power haue their dwelling places aboundantly furnished with all necessary good what shall wee looke for in the dwelling house of our God Blessed is hee whom thou chusest and causest to come to thee hee shall dwell in thy courts and we shall bee satisfied with the pleasures of thine house The best creatures which serue vs now shall not get that honour as to serue vs there There is no neede of the Sunne nor of the Moone to shine in that Citie for the glory of God doth light it and the Lambe is the light thereof The Lord himselfe shall bee all things in all vnto vs In a word then Anima Animae erit Deus God shall bee the soule of our soule he onely shall mooue it he only shall possesse it with him onely shall it be delighted filled and fully satisfied We conclude then with Dauid How excellent is thy mercy O God therefore the children of men trust vnder the shadow of thy winges They shall be satisfied with the fatnesse of thine house and thou shalt giue them drinke out of the riuers of thy pleasures for with thee is
except they bee sent I will not so be content with preaching that I neglect prayer because the ministrie is of men but the grace is from God neither will I so depend on prayer that I despise preaching for hee can neuer receaue grace froÌ„ God who despises the means by which it pleases God to giue it Now as to the fourth whereof wee promised to speake it is a point most necessary to bee knowne for our comfort how we may know whether if or not wee haue receiued this spirit there are many in this age who haue heard the Testimony of God in his Gospell who as yet haue not receiued the seale and Testimony A very lamentable thing indeed for albeit the Gospell be a doctrine of ioyful tydings yet what comfort can it bring to theÌ„ who are not assured they belong vnto theÌ„ The Apostle writing to the Corinthians thaÌ„ks God not onely for that they had hard the word but because the testimony of God was confirmed vnto theÌ„ suchlâ—ke to the â— phefiaÌ„s he thaÌ„ks God not onely for that they heard the word of truth which is the Gospel of saluation but álso for that after they had beleeued they were sealed with the holy spirit of promise but truly as the disciples at Ephesus being asked if they had receiued the holy Ghost answered we know not if there be such a thing as an holy Ghost so is it with many in this age who haue heard the gospel which is the testimonie of Gods loue if they bee asked whether if or not they haue receaued the earnest of the Spirit which is the seale and confirmation of the testimonie shall bee found not to knowe what the earnest of the Spirit is But now to shew in one worde how it may be knowne wheâ—her if or not wee haue receaued him let vs remember that the same holy Spirit which is heere called the earnest of God is also called the seale of God Now the nature and vse of a seale is that it leaues behinde it in that which is stamped by it and impression of that same forme which it hath in it selfe Euen so also the Spirit of God imprints the very image of God in the hearts of so many as are sealed by him in which sense the Apostle sayes that the Romanes were deliuered vnto a forme of doctrine whereunto from the heart they had been obedient thereby declaring that euen as wax is made conforme to the print of the seale vnto which it is deâ—iuered so the hearts of the Godly are made conforme to the Image of God so soone as they are stamped with his holy spirit So that they who liue licenâ—iously after the lusts of the flesh declare themselues to be of their father the deuill because as our Sauiour said to the carnall Iewes they doe his workes and it is but a lying presumption when the like to these men dare say that they haue receiued the earnest of the spirit VER 6. Therefore we are bold FOllowes now the 2. conclusioÌ„ which the certain knowledge of that glory to come wrought in the Apostle to wiâ—te a contentment with boldnes to remooue out of the body that hee might dwel with the Lord and this hath in it more tâ—en is in the former for where in the 1. he protested only he had a desire to that glory yet so that he had no wil to want the body but now hee goes further considering that hee was not able to enioy them both together he protests he was gladly conteÌ„t to remoue out of the body that hee might dwell with the Lorde This meaning of the wordes shall bee cleare if after the sixt verse wee reade the eight passing by the parenthesis which is in the seuenth verse The word the Apostle vses heere signifies such a boldnes as stout-hearted men vse to set against great daungers for where there is no cause of feare where can the praise of boldnesse be there is then will the Apostle say matter of great feare in death I see before mee a terrible deepe and gulfe of mortality through which I must goe many fearefull enemies with whom I must fight before I wonne to my Lord yet am I not affraid to encounter with them Against me is Satan with his principalities powers and spirituall wickednesse but I know that the seede of the woman hath brused the head of the Serpent Against mee are a greate multitude of my sinnes â—nd the terrors of a gilty conscience but I know that Christ hath once suffered for sinnes the iust for the vniust that â—ee might bring vs to God so that now there is no condemnation to tâ—em which are in him Against me stands in my way dreadfull death with the horrors of the graue but I know my Lord hath taken away the sting of death and spoiled the graue of victorie Shall I then bee afraide No certainely but through the vally of death will I walke with boldnâ—s â—ill I come to the Lord my God And this boldnesse against death in the godly proceedes not onely from the sure knowledgâ— of a better life but from the present sense and feeling of the same life begunne in them which they know cannot be extinguished by death Notable examples haue we therof in all ages to proue that it is no vaine content but the effectuall power of God working in his children Ignatius Bishop of Antioch beiâ—g brought to Rome in the third persecution which was vnder Traian gaue a proofe of his boldnesse for being condemned to be cast to the beasts to bee deuoured by them hee gaue this answere nihil visibilium nihil inuisibilium moror modo Christum acquiram I stand sayes hee vpon nothing visible nothing inuisible so that I may finde and obtaine the Lord Iesus let fire come let the crosse let beasts let the breaking of my bones the convulsion of my members the grinding of my body yea let all the torments of Satan come vpon me I care not for them so that I may inioy the Lord Iesus And Policarpe who suffered in the fourth persecution vnder Aurelius Antoninus beeing brought to the place of execution and desired by the Emperours Deputy to blaspheme Christ and he would let him goe answered these fourescore and sixe yeares haue I serued Christ and haue found him a good Master to mee how then can I curse my king who hath saued me But if ye will not saide the deputy I will cast thee to wilde Beasts who shall teare thee Call them when thou wilt said the Martyr it is fixed and determinat with mee that from good thinges by repentance I will neuer goe back vnto worse But if ye feare not beasts said the Deputy I shall bridle and danton you with fire thou boasts me said the Martyr with a fire that burnes for an houre and shortly after will be extinguished but knowes not that fire of the iudgement to
presence of euill whereof now we would faine be releeued and yet it lyeth still vpon vs. Concerning this last it is a notable saying the Apostle hath we are now in heauines through manifold tentations that the tryall of our faith being much more precious then Gold when it is tryed by fire might bee found to our praise honour and glory at the appearing of Christ there we see that the end of euills which now are suffered to lie vpon vs is the tryall of our faith and thaâ— for our owne greater praise and glory for where no fire is how can gold bee purged where no trouble is how can faith be tryed and where faith is not yet tryed how can it be praised And as to the other when these good things which God hath promised are not seene of vs but hidden from our eyes and delayed to bee performed vnto vs this is also for the tryall of our faith for where we see saluation what praise â—s it to beleeue but where we can neither see nor feele thâ—â—e good things which God hath promised but rather are exercised with contrary terrours and feares if yet wee still cleaue to the truth of the wordofgod that certainely is an argument of a great faith and such was the faith of that woman of Canaan who beeing not onely refused but as it were disdainefully reiected by Christ did so trust vnto the truth of Gods word that constantly shee looked foâ— mercy at the hand oâ— Christ who strongly by word had denied it vnto her and therefore receiued this commendation in the end O woman great is thy faith Thus we see how in â—he children of God all these hinderances which wee hâ—ue to stay vs from beleeuing do so much the more commend and approue our faith vnto God Wee loue rather Of two loues wee see in the Apostle the stronger ouercomming the weaker he loued his body protested before he had no will to want it but he loued the Lord Iesus better then his body and therfore perceiuing that hee cannot now enioy them both together for while hee was in the body he was absent from the Lord he is now very wel content to remoue out of the body that he might dwell with the Lord there is nothing naturally a man loues more then his body nothing he feares more then death because it imports a dissolution of his body but where the loue of Christ is strong in the heart it casts out not onely the feare of death but ouer comes also all other loue whatsoeuer And here haue wee a point of holy wisedome discouered vnto vs by which we may cure that vnquietnesse of minde which arises in vs of the wandring of our affections after secondary obiects the best way to remedy it is to set our affections vpon the right obiects if the loue of the creature haue snared thee set thy loue on the Lord and bend thy affection toward him and the otheâ— shall not troble thee If the feare of men terrifie thee learne to sanctifie the Lord God in thine hart make him thy feare and and thou shalt not feare what flesh can doe vnto thee and if the care of the world disquiet thee cast thy care vpon God and labour by continuance in prayer how to feele the sense of his loue toward thee in Christ and thou shalt finde that where the one care like thornes did pricke thee with sorrowes the other shall bring contentment peace and ioy vnto thee But to returne when we consider this strong loue of Christ that was in the Apostle wee we haue great cause to be ashamed of that weak and little loue which in our heartes wee feele towardes our LORD how many this day professe that they loue him who for his loue will not want the superfluities of this life and what hope then is there that for his sake they will lay down the life it selfe if smaller crosses be vnpleasant to vs and his loue be not so strong in vs as to make vs reioice in them how shall death be welcommed of vs wherin there is a concurse of all crosses into one Wee must therefore learne for the loue of Christ to inure our selues with the beginnings of mortification not onely to slay the vnlawful affections but also to want ouâ— wills euen in those things which are lawful that so by degrees we may be inabled willingly to want the body and all that euer we loued in the body for Iesus Christs sake To remooue out of the body Two manner of waies in this treatise doth the Apostle discribe death first in regard of that which it doth to the body and then he calleth it a dissolution of our earthly Tabernacle Next in regard of that which it doth to the soule and so he calles it a remouing out of the body so that if we will think of death as the spirit of God doth teach vs there is no cause why wee should bee discouraged with it Againe we see heare that the death of the godly is a voluntary remoouing out of the bcdy to dwell with the Lord as to the wicked like as they liue in disobedience so they die in disobedience their death is involuntary that which is spoken of that one wicked rich man O foole this night they will take thy soule from thee is true in all the wicked their spirits are taken from them against their will exeunt istinc necessitatis vinculo non voluntatis obsequio whereas the Godly willingly commend their spirits into the handes of GOD offering vp both soule and body to him in death in a full free and voluntarie oblation This difference betweene the death of the Godly and wicked men may be commodiously shadowed by the fourth comming of Pharao his Butler and Baker out of prison whereof the one knew he shold be restored to serue the king his Master and therefore went out with ioy the other knew by Iosephs Prophesies hee should be hanged within three dayes and therefore if it had beene giue to his choice would still haue remained in prison rather then to haue come foorth to be hanged euen so is it with the godly who are certified before hand that they are receiued into fauor and after death shall haue plaâ—â— to stand about the throne of God there to serue him by praising him continually are well content wheÌ„ the Lord cals them to remoue out of the body whereas the other having receiued a sentence of condemnation within themselues no maruaile they go out of the body with feare and trembling like malefactors going from the prison to the place of execution vincti impliciti catenis variorum peccatorum ad terribâ—le illud iudicium trahuntur Or otherway if at any time the wicked bee willing to dye it is not for any loue or knowledge they haue that they shall be with the Lord but either els because they are impatient of
Athanas. Quest. 19. Mourning therefore should not be made for them who are departed but for our seâ—ues who râ—main First because they were plèagâ—s of Gods fâ—uour to vs. Acts 8. Aâ—â—0 Next because the taking away of good men is a forerunner of euill dayes Esa. 57. The mourning to be made for them should be 〈◊〉 their death not after it is Dauid did â— Sam. 12.16 But we commonlâ— begin not ouâ— mourning till the time of mourning â—e past Comfortable is it that our 〈◊〉 in heauen is called a dwelling for it shewes 1. That we shall neuer remoue out of it Reuel 3.12 That we shall haue sufficient furniture of all good 〈◊〉 it Psal. 65.4 Reuel 21 23. Bern. VVhat can be lacking where God shall be Anâ—ma Animae yea all things in all vnto vs. Psal 36.78 Apostâ—t man receiued to mercy and set in the pace 〈◊〉 wâ—ich Apostat Angels fell without recâ—uery Iude 6. Thâ—â—â—ole reasons which make the godly willing to remooue out of the body are taken vp in three 1. The misery present 2. The felicity to come 3. â—he helpes for the iourney Shadowed in three the like which made Iacob willing to goe froÌ„ Egypt to Canâ—an In this life is a feareful famine of all good 〈◊〉 Psaâ— â— And the best things which are here makes not their possessors batter Ber. But albeit good things were here yet were they to be exchanged for better How the soule is abused in the body Ambros. dâ— bono mortis cap 3. The Soâ—le hath her greatâ—◠〈◊〉 ioy out of the body while the body be glorified Athanas. Cont. Gent. In heauen is wealth and safetie of all good things VVhat a blessed companie shall we be gathered vnto there Heb 12. 3. VVe haue notable helps to carie vs forward in the iourney 1. The Oracle to warrant vs. Lukâ— 17 2. The Chariots of Angels to conuey vs. 3. The holy spirit within vs to conduct vs. An Exhortation to courage in Death Col. 3 1. How wee should stanâ— ready to welcome it Luk. â—â— â—7 Naturalists sometimes shâ—w a courage in death which is not Christian confidence â—â—ither in â—â—ing nor suffering doth God looke to the shew but to the power The third â—ruit of godlines which â—he Apostle gathers of his generall grâ—und of comfort The Apostles holy ambition by 〈◊〉 he 〈…〉 with God Honour which comes by courting wâ—th men is an euâ—nishing shaddow Two questions to discouer tâ—â—â—anitâ— oâ—â— man in his best estate 1. VVhat hath he to â—â—ke vp 〈◊〉 magniâ—â—â—ence whiâ—â— hee haâ—â—â—ot 〈…〉 the 〈◊〉 2. How long shall he â—tand in that state of honour Both the Christian and the worldlings seekes life riches and honour 〈◊〉 the 〈◊〉 followes â—â—e shadow 〈◊〉 the other the substance Chrisâ—â—t in Math. hom 11. Pro. â— Ambros. de fuga saeculi cap. 5. Religion takes not away affections but rectifies them Affecâ—â—ons distemperaâ— or diuerted from their right obiects breede vs trouble Two 〈◊〉 requi sitâ— hold â—â—fections moderate Iam. 3.7 The godly consecrate not their deathonely but their life also to God All men faine 〈◊〉 death to seeke the Lord. Desiring in death the meanes of reconciliaâ—â—â—â— which 〈◊〉 they 〈◊〉 They 〈…〉 â—uiâ—l 〈◊〉 giue 〈◊〉 young yeers to Satan their old daies to the Lord. Such vnder go Malaâ—hiâ— cursse 〈◊〉 〈…〉 1. And haue cause to feare this fearefull answere to be giue 〈◊〉 them 〈◊〉 death Iud. â—â— Delay of Repentance till old age is procured by Satans 〈…〉 Protract of time makes diseases more incurable Miserable Pharao delayed his deliu rance till the morro◠〈◊〉 8.9 More â—â—rable they 〈◊〉 lay thâ—â—â—ceiuing the 〈◊〉 the 〈◊〉 to an other time Aug. ad frat in Eremo ser. 71. Bodily â—uils we remedy wâ—thout any delay But are not so wise as concerning our soules Ioh. 5. He that liues in hope of a loâ—â— liâ—e shaâ—â— liue 〈◊〉 care 〈◊〉 make 〈◊〉 good All thinâ—es that a man hath he would haue it good onâ—y â—e makes â—is life euil The late repâ—ntance of men fâ—lls oâ—t often like thâ—t of Esau. Psal. â—â— 17 After long wandâ—ring from God it is not easiâ— to return to him In Gods iudgemeâ—â—â—t fals osten out that he who in life forgets God in death â—orgets hâ—m selfe 〈…〉 who 〈◊〉 will not 〈◊〉 in 〈◊〉 cannâ—◠〈…〉 by Satan snared to destruction