dissolued by death after the common manner before the flood HENOCH was taken away and hee sawe no death after the flood ELIIAH was transported into a Chariote of fire and strange is it that is written of MOSES that when hee died on the toppe of Pâ—sgah beeing an hundred and twentie yeare olde his eye was not dimme nor his naturall force abated But we haue not vppon these to fansie vnto our selues a priuiledge whereof God hath not assured vs neither are wee to thinke wee are the lesse beloued of God because after the same singular maner he takes vs not away out of the world but we must looke on the other hand to the remanent Patriarches Prophets and worthie Apostles who finished their daies as Ioshua speakes after the way of all flesh so Abrâ—ham the father of the faithfull died being worne with the infirmities of his age and Isaac thorough weaknes waxed blinde before he died and Iacob that famous Patriarch being in his bed by ordinary death pulled vp his feet vnto him and we must bee content after the same manner to suffer the dissolution of our bodies by diseases which are the Sergeants and officers of death It is true also that they who shal be found aliue at the second comming of Christ shall not be dissolued but suddenly transchanged but this priuiledg in like maner we are not to looke for hauing no warrant that we shall continue alike vntill that day for that man of sinne is not yet so weakened by the Gospell as hee must bee Neyther are our eldest brethren the Iewes conuerted to the faith of Christ as in likelihood they wil be before Christs second appearing Sixteene hundred yeares were they in the couenant when we were strangers from it During that space sundrie of the Gentiles in sundrie partes of the World became Proselytes as Naaman in Syria and Ebedmelech in Ethiopia but that was not the accomplishment of the promised calling of the Gentiles till the bodie of IAPHETS house were perswaded to dwell in the Tentes of SEM. And now other sixteene hundred yeares haue wee beene within the couenant they strangers from it in which space sundry of them also haue embraced the faith of the Gospel but that as wee conceiue is not the performance of the promised recalling of the Iewes but the body of that people shall be conuerted that the prophecy may be fulfilled And there shall be one Shepheard and one Sheepe folde then shall our Lord appeare the second time for our full redemption So that these words of the Apostle doe not make any peraduenture of our death farre lesse doe they giue vs any exemption from death but rather assures vs that our bodies must be dissolued Our life on earth is no inheritance our breath is but a vapour wee haue heere no continuing Citie Men may preasse to repine and sit the summonds of death made by sundrie diseases as long as they can and do all they may to fortifie themselues against the dart of death but it shall not bee eschued These daintie women which wil not suffer so much as their soles to touch the earth must at length lay down not the soles of their feete onely but the Crowne of their head also to be couered by it The labour of man in his life is to turne ouer the earth in the sweate of his brow seeking in her bowels food and fewell materials for building and Mineralles of sundrie mettals for his other vses in all which shee renders to man her seruice receiuing at leÌ„gth for a recompence man in her bosome to fil vp her wants whose finest flesh is turned by her without difficulty into dust If we were as AdaÌ„ who neuer saw one die before him by the course of nature for Abel was takeÌ„ away by violence it were somwhat more tollerable then now it is to doubt whether if or not wee shall bee dissolued It was threatned against him that if he brake the commandemeÌ„t he shold die yet after the transgression he liued a bodily life I meane nine hundred and thirty yeares euen to the eight generation a father of many children in both the houses of Caine and Seth as he was the first man that liued in the world so it seemeth he was the first that died by the ordinary course of nature But now death is become Via trita a paide gate All generations of men since the beginning of the world haue walked through it Patriarchs Prophets Apostles and all that Congregation of the first borne who stand as witnesses that there is no danger in death and shal we onely scare at it and stand affraid as though it would deuoure vs yea euen the very Ethniks esteemed death to bee Non supplicium sed tributum viuendi Not a punishment but a tribute which euery man must pay for his life and therefore said one of them Quod debeo paratus sum soluere vbi me faenerator appellat I am ready to pay my debt when he who lent mee it shall call vppon me and require it And if notwithstanding oâ— al this we liue in securitie as if we were in couenant with death and it would not long come neere vs in verie truth wee deserue that we should perish in it Our earthly house Somtime both the soule bodie of man are compared to an house and that is in regard ofGod dwelling in them by his spirit but heere by thâ— house the bodie alone is to bee vnderstood in regard of the soule that soiournes in it and this is cleare in that also he calles it an earthlyhouse And here wee haue three things to consider First that the bodie is called a house next a house of earth and thirdly a Tabernacle and the reasons why Our bodie is called an house for two respects first in respect of the comely and orderly work-manshippe thereof for as Artificers out of an inordinate heape of things amassed together do rais vp most pleasant buildings by walling out one of them from another by preparing theÌ„ and placing euery thing in the owne roome and making them by line and measure one of them proportionall and answerable to anoâ—her so that now they make vp a comely house pleasant to looke vnto wher before they were a dissordered masse So is it with the body of man which of a confused lumpe of clay without forme God hath builded vp in this pleasant forme and comely order wherein now it stands It is true al the works of God are very wonderfull what euer is done by him cannot bee but very excellent and good hee himselfe being most excellent and infinitly good But a singular wisedome goodnesse hath God showne in the creation of man for hee came out in the last roome as the perfection of Gods workes and last design of the thoughts of God and therefore was he not created after the
serues man in this present world shall not haue that honour as to shine in that heauenly building there shall bee no neede of Sunne nor Moone there the glory of God shall be the light of that City as lesser lights are obscured at the presence of greater so shal all these created coÌ„forts subiect to sense euanish when God shall receiue vs in his euerlasting habitations and he himselfe shall become al things in all vnto vs. Not made with hands The second part of this description points out the manner of the building the house is built by God in such sorte that no hand of man nor any other creature did helpe him in it It is the Lords praise that he made and prepared that dwelling place for vs before he made our selues yea as our Sauiour witnesses before the foundations of the world were laid and it is also his praise that he makes and prepares vs for it which two are very comfortably conioyned by the Apostle Saint Peter that God reserues that inheritance for vs in heauen and keepes vs also by his power on earth vnto it so that al hands are here excluded from the praise eyther of the building or yet of the obteyning of it by any thing that man can do that the praise alonely may bee reserued to God who is both the builder giuer of this house to the children of his good will in Christ. The worke of the first creation God reioyces in it wil haue the glory thereof only giuen to himselfe hee spake it to his seruant Iob to humble him Where wast thou when I laide the foundations of the earth declare if thou hast vnderstanding who hath laide the mâ—asures thereof if thou know or who hath stretched the line ouer it c. And much more are wee to thinke that the glory of the second creation he will haue ascrâ—bed to himselfe Of all his workes he craues no more but the glorie and is content that the fruit and benefite of them be ours let vs giue vnto him that which he will not giue to any other namly his glory coÌ„tent vs with that which willingly he giues vs he would not suffer Israel tothink or say that fortheir righteousnes they were entred in earthly Canaan far lesse will he be content that our entrance to heaueÌ„ly Canaan shold be ascribed to the righteousnesse of man or that man should say My right hand hath done it Not vnto vs O Lord not vnto vs but to thy name be the praise thy hande hath made that building thine hande must also bring vs vnto it Eternall It is thirdly described from the endurance thereof which is vnto all eternitie Here we soiourne in a Tabernacle there wee shall dwell in a Mansion house here there is a definite time of daies moneths and years assigned to vs our life on earth is but momentanean wherein if wee speake as the trueth is we liue no more but a moment at once for the begunne time is past vnto vs and wee are dead vnto it the time to come is vncertain and we cannot be said to liue vnto it it is onely the present moment wherein we liue which shortly is done and must giue place to an other that so by moments one of them succeeding to another our silly life may bee prorogate heere vpon earth And to the same purpose belongs that meditatioÌ„ of Basil that our life on earth is finished by many deathes for if we shall diuide our life into these four ages infancy youth manhood and olde age Our infancy is dead and gone already wee may say with the Apostle when I was a child I â—pake as a childe but to that estate of childhood shall we neuer return again Our youth in like manner is past and of it we may say with Dauid I haue beene young and now am olde but what wee were shall we neuer be againe Our manly age in like manner in most part of vs is finished or at least wearing away there remains no more in them who are falsly named to be of longest life amoÌ„g vs but theiroldage which shortly also by death shall be abolished the most parte of vs haue passed through three deaths alreadie haue no more but the last and weakest time of our life to soiourne vppon earth but in heauen our life shall not be measured by daies moneths nor yeares our house there is eternal our estate in glorie vnchangeable And this should warn vs with all godly care to make sure to our selues the rights of that heauenly building wherof I haue spoken If we once misse it we shall neuer recouer it and if once we get entrance into it we shall neuer any more remooue out of it It is a shame that we should take so much pains for a long life on earth so litâ—le for an eternall life in heauen to prolong our life on earth what is it we leaue vndone that may helpe it For this cause wee care for garments wee prouide for nourishing meates wee purge the body by medicines but since nature hath learned vs to doe so much for a long life what a folly is it that wee should remain so carelesse as wee are of eternall life notwithstanding that by the light of the Gospell we are taught how by godly care wee might obtaine it In Heauen In the last roome that building is described from the place whereunto it stands Among men buildings commonly are commended from their situation and the Apostle to extoll ours aboue all that are on earth telles vs that it is situate in heauen The Lord hath not giuen vs with Esau the fatnesse of the earth to bee our portion neyther hath hee set our Habitation among Dragons hee hath lifted vs vp into the place of Angels from whence they fell by their pryde euen there hath the humble suffring and obedience of our blessed Sauiour exalted vs and set vs as sayes the Apostle in the heauenly places so that we may reioyce with Dauid The lines are falne to me in pleasant places and I haue a very faire Heâ—itage I find in holy Scripture that God hath assigned habitations to men according to their estate changing places to them according to the change of their manners Man in innocence had his dwelling in pleasant Paradise Man after his Apostasie was cast out to labor the cursed earth whichbears thorns and thistles Man continuing in Apostasie shall bee sent downe to the place of vtter darkenes and man receiued againe to mercie is restored to a Paradice as much more pleasant then that of Adams as the second Adam is more excellent then the first In heauen are none but Elects in hell none but abiects in earth there is a mixture of chaffe andcorne wheat and popple Goates and Sheepe alway if such comforts be heere where good and euill are together what delicates are there where there
into the Riuer hee answered him Pray for me to morrow what a misery is this the plague of God is vpon him and God offers by his seruaÌ„t to take it froÌ„ him at such a time as hee himselfe shold appoint yet the blind hard hatred maÌ„ hath no grace presently to seeke the remedy but puts it of til to morrow but truely more miserable are they to whom God by his Gospel euery day offers mercy and grace saying as much to them in effect as when wilt thou that I shal take thy sins from thee when wilt thou that I deliuer thee from the death vnder which thou lyest but truely the answer which is giuen to the Lord is worse then that answere of Pharao for in effect this it is no till the morrow yea no till the next yeare and which is worst of al no til mine old age Let me first go and kisse my father then wil I come and follow thee let me first delight my selfe with the pleasurâ— of corrupt nature and then shall I amend my life and become godly â—issoluta certe paralytica vox est de crastina cogitare conuersione hodiernam negligere Our carefull expedition to preuent all euills may befal to our bodies may iustly conuict vs for this carelessnes that we haue of our owne saluation no man beares a burden longer then conuenieÌ„tly he may be quit of it no man is soonâ—r wounded in his body but incontâ—nent he cries for a Phisitian and if fire enter into the house there is hast made for water to quench it shall we be so wise in thinges pertaining to our bodies and prooue foolish as concerning our souls why delight we to beare the burden of our sinnes any longer since the Lord Iesus offers to reliue vs of it wee are wounded to the death and will not receiue the Oyle of that sweet Samaritan that we may be cured the fire of Gods wrath is kindled against vs and we make no hast to get water out of tâ—â— fountaine of Dauids house which only is able to quench slaken it So soone as the Angell troubled the waters of Siloam so soone such as were diseased hasted to step downe into it that they might be healed the liuely and wholesome waters of Shiloh able to curâ— all out sperituall diseases flowes aboundantly among vs but alas we delay to seek our health in them But if it bee so that thou liuest in hope thy dayes will be long why wilt thou not fall to in â—â—me and make them also good for if God make thy daies loâ—g and thou thy self make them euill by continuall sinning doâ—t thou not turn good into euâ—ll and so increaâ—eft double wrath and iudgment vpon thy selfe Take heed to thy selfe and consider how euery thing which is thine thou wouldst faine haue it good and preâ—sest dayly to make it better if thou haue children thou wouldst haue them good if thou haue land thou woulst haue it good thy house thy garments and all that thiâ—â— is thou wilt haue them good onely heere thou forgets thy selfe that thy owne life thou suffers to be euill and so Intâ—r omnia bona tua ipse malus es in the midâ—le of all thy good thinges thou thy selfe onely art found euill The late repentance of the wicked falles out commonly to bee like vnto that of Esau hee sought the blessing with teares but hee found it not â—and it is the common iudgâ—ment of all â—he wicked â—ee loued cursing and it shal come vpon him he loueâ— not blessing and it shall bee far from him they farre deceiue themselâ—s who tâ—inke they may when they will euen in an instant returne to the Lord Many knotts that are surely casten are not easily loosed the heart which Satan hath bouÌ„d of along time with the cords of manifold transgressions is not easily mâ—de free againe Ioseph and Mary lost Christ at Ierusalem and went a daies iournâ—y from him but sought him againâ— three daies before thâ—â— could finde him and thinkest thou who aâ—l thy daies hast liued in rebellion against God that it is easie in a moment to be reconciled with him Wee see by daily experience howe often it comes to passâ— Vt hac anim duersione percutâ—atur peccator vt morienâ— obliuiscatur sui qui dum viueret oblitus est Dei That with this fearefull iudgement a sinner is stricken that in death he forgets hiâ—â—elfe who in â—is life did forget the â—ord as we see many of tâ—em suddenly taken away in their sinnes in such sort that not onely sense but reson and memory also is taken from them Men for their pleasure do iâ— such fort diuide their life and death that they liue in that state wherein neither intend they to die neither dare they dye and God for their punishment forsakes them letting them die in that same sinful estate wherein they liued Thus betwâ—ene two they fall into hell whilâ— in their young yeareâ— they will not in theiâ— olde age they cannot repent But if we with the Apostle will not delay in our life carefully to please him then in our death shall we be acceptable to him If our life be the life of the righteous out of doubt wee shall dye the death of righteous and bee welcommed of God with that ioyfull sentence Come to me thou faithfull seruant which God of his mercy graunt to vs for Iesus Christs sake to whome be praise and glory for euer FINIS 1 Cor. 15.19 Psal. 17.14 Luk 6.24 Luke 16. Eccles. 7.8 Reu. 18.14 1. Pet. 1. As our death is so shall our estate be after it eternally Reu. 14.13 Eccles. 11.3 August Hesych Epist. 80 Our life shold make our death good and our death should make our resurrection happy Aug. de ciuit Deâ— l. 1. c. 11. If that our life be not first good our death shall neuer be good and be the contrary Luke 23.40 How the life and death of the godly each one of them helpe another Ioh 11.25 Ioh 5 2â— Gregor moral lib. 13. Bern. The Apostles purpose and manner of proceeding herâ— offers two things 1 Preseruatiues against the â—eare of death 2 Instructions for a godly liâ—e Two waies know we that a better estate abides vs after death â—oh 14.2 Onely the Christian walkes in light the râ—st of the world are in darkâ—nesse Naturalists knew some thing of mans misery in the body but had no certaine knowledge of a better life The doctrine of the Româ—sh Churchleaues her disciples comfortlesse in death It is otherwise with the Christian taught by the word os God Abraham followed God calling to a countrey which hâ— knew not How much more should we being called to â— Countrey which we know Some godly men beâ—ore vs haue been taken away and their bodies not dissolued by death after the common manner Deu. 34.7 But wâ—e must not dreame of any such priuiledge to our selues But
whateuer it be cannot be euill Nunquam mala mors putanda est quam bona praecessit vita and if the life be euill to the end it is certaine the death cannot be good for euen that Thiefe who was crucified with our Lord before he got comfort in his death was first amended in his life â—or vpon the Crosse was he conuerted incontinent brought out the sweet fruite of righteousnes accusing himâ—elfe for his sinnes rebuking the railing of his companion pleading the innocency of our Lord giuing to God the glory of iustice and praying to Christ for mercie that he would remember him when he came to his Kingdome As it is comfortable in death to think vpon life looking to Iesus who for vs died before vs and hath left this comfort to vs who through death are to follow him I am the resurrection and the life And againe He that beleeues in mee hath past from death to life So is it very profitable in our life to thinke vpon death in our youth to remember the euill dayes and yeares approaching vppon vs wherein euery worke and secret thing must be brought to iudgement Our Sauiour at the Banquet in Bethania had his conference of his death and burial and Ioseph of Arimathea had his Sepulchre in his Garden both of them teaching vs to season the pleaâ—ures of our life with the remembrance of our death for Meditatio mortis vita est perfecta quam dum iusti sollicite peragunt culparum laqueos euadunt The meditation of death is perfite life which while the godly carefully practise they eschue the snares of sinne and for this same cause Bernard commends the meditation of death Tanquam summam Philosophiam as the most high and profitable Philoâ—ophy that wee can learne in our life To this purpose the Apostle in this Treatise deliuers to vs a most wholsome preseruatiue against the feare of death set down summarily in the first verse and then drawes out of it three notable conclusions which if wee can lay vp in our hearts shall learn vs to order our life well and so serue as preparatiues to make our harts readie and capable of this comfort in death The preseruatiue giuen vs in the first verse is the certaine knowledge of a better estate into the which we shal be translated by death In handling of this he first sets downe the losse wee haue by death it is no more but a dissolution of our earthly Tabernacle and then subioynes the vantage we get by it to wit that wee are entred into a better building giuen of God not made with handes but eternall in the heauens and so lets vs see that the vantage wee receiue by death doth farre exceede the losse that we susteine by it We know He first affirmes it as a thing not doubtsome but certaine and well enough knowne that by death wee are translated into a better estate the warrants of our knowledg are two for first wee know it by the reuelation of the worde In my fathers house are many dwelling places I goe to prepare a place for you Our soiourning place is on earth our Mansion place in heauen And next we know it by the perswasion of faith which is proper onely to Gods elect children effectually called And of this we learn how the ChristiaÌ„ man onely walketh in light where al the rest of the world are groping in darkenesse in their life wandring after vanity and in their death departing comfortles or at least doubtsome and vncertain where-away to goe Something they knew by experience of the vanity of this life for the which some of the naturall Philosophers did think it was Optimum non nasci and others as Heraclitus was moued to mourning by euerie thing which hee saw but certaine knowledg of a better life to come they haue not therefore in their best estate goe doubting as I said lamenting out of the bodie as did that Emperor Hadrian like a wilsome man not knowing whither to goe Animula Vagula blandula quae nunc abibis in loca And no maruell he being destitute of the light of the word and taught by his Master Secundus the Philosopher that death was incerta peregrinatio an vncertaine peregrination And truely no better is the coÌ„fort which that Step-mother the Church of Rome giueth to her children for shee sendes them away out of the world without any assurance of saluation and keeps them in suspence with a vaine hope of helpe to bee sent vnto them for their deliuerance from the paines of Purgatorie by soule Masses and such like rotten caddle as must be made for them when they are dead vppon their owne or their friends expences And in this all the bastard Religions of the world are alike that they render no solide comfort to their professours in death Neither can it bee otherwise for seeing they are not vpon the Foundation Iesus Christ in whose merits onely wee get life who are dead in our selues what maruel if they die oppressed with doubtings and fearefull despaires But as to vs we know whoÌ„ we hauebeleeued that wheÌ„ our course is finished our battel ended a crown of righteousnes shall be giuen vnto vs we know that the day of our death is but the day of our chaÌ„g from the worse to the better And this should animate vs to coÌ„stancy perseuerance in godlines because wee goe not like vncertain men carried vpoÌ„ vaine hope to an vnknown end but before haÌ„d we are both forewarned certified of the'nd wherunto we are called why then shall wee linger in the way and suffer our spirits to bee discouraged with doubting of the euent It is the praise of Abraham the father of the faithfull that albeit hee knew not the land whereunto God called him yet he obeyed the calling and willingly forsooke his natiue countrey and kindred being assured the word of God could not beguile him and that the Lord neuer biddes his children exchange but for the better And we certainly are vnworthy to bee accounted the children of Abraham if wee refuse ioyfully to follow the heauenly vocation considering the Lord hath foretold vs or euer we goe out of the body of a better building into which we shall bee translated Let them doubt and feare who knowe not of a better let vs giue glory to him that hath called vs and through the valley of death hee shall lead vs to eternall life That if The Apostle speakes not this doubtingly as if it were vncertaine whether our bodies were to bee dissolued or not but by way of concession hauing in it a stronge affirmation as if hee did say albeit it bee so that the earthly house of our Tabernaclâ— must bee dissolued yet are wee sure of a better It is true that in the ages before vs there hath beene some of Gods Saints whose bodies were not
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
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
were with a white vaile though in deede it bee very blacke for if the pleasures thereof be compared with the paines it will bee found that the paines exceede the pleasures both for their number greatnesse and continuance it being most certaine that no pleasure in the earth hath beene found to endure so long as the paines of a feuer whereas on the other hand if death bee looked vpon with the eyes of nature it seemes to be very terrible as it were couered with a blacke vaile but is white indeed being to the godly but a finishing of our miseries entrance to our endlesse glorie And this shall be euident if we mark these phrases by which the spirit of God describes death to vs in holy scripture the death of Abraham is called a gathering of him to his fathers the death of Moses a sleeping with his fathers Dauid calles the death oâ— his bodie a resting of his flesh in hope S. Luke calles the death of our Lord the time of his assumption S. Peter cals it the deposition of an earthly Tabernacle Now I pray you what here is terrible vnlesse to be gathered to our fathers to let our bodies sleepe for a time and rest in hope that our soules may be assumed vp into heauen be terrible to vs. But most cleerly doth S. Paul by three proper similitudes expressethe nature of death vnto vs for first he compares it to the laying aside of an old rotten garment in stead whereof wee put on a better teaching vs thereby that as no poore man will grudge to lay aside his contemptible garment when a better is offered vnto him far lesse shold a Christian murmure when God vncloths him of his corruptible bodie since he doth it that hee may cloth him with a more excellent garment of glorie and â—mmortalitie Secondly he compares the laying of our bodies in the graue to the sowing of seede in the earth teaching vs thereby that suppose our bodies being couered with moulds rot putrifie vnder the earth yet they shall spring vp again and theâ—fore we shold willingly render our bodies to the Lord that great husbandmaÌ„ to be dimpled like pickles of liuely seede by his owne hand in any parte of the earth hee pleases yea if it were in the bottome of the sea seeing the whole world is the Lords husbandry which he can cause to bring out fruite to him at his pleasure At his word both the earth and water brought out to him liuing creatures which neuer had been and shal we not thinke that at his word they wil render to him these creatures which haue bin before And thirdly he cals it here a flitting from one house to another a remoouing from our cot house on earth to a Palace of glorie in heauen Now this being spoken vpon the worde Dissolued for our comfort in death somthing further must we marke out of it for our preparation to death Howeuer death be most certaine yet the Apostle speaks indefinitly of it both in regard of the time the place and the kinde of death it is out of al doubt our bodies must bee dissolued but wee know not when nor where nor how in these three respects death is vncertaine As to the time of our death God hath hidden it from our eies Nihil certius morte nihil incertius hora mortis Many goe out of the body being disapointed as concerning the time lipning and looking in their owne thought for a longer time then they find ordeined for them In this folly by nature wee are all followers of that rich man who dreamed to himselfe that he had many daies to the fore when in very deed hee had not one for that same night his soule was taken from him Vita haec multipliciter illudit hominibus longam se simulat vt fallat Alway the vncertainty of death in regard of time God hath done it in wisedome to make vs the more carefull Ignoratur vnus dies vt obseruentur multi Hee hath made one day vnknowne that many daies may be obserued If the good man of the house had known what houre the thiefe would come hee would haue watched not suffred his house to be digged through Be ye therfore prepared the house is the body the theef that breakes it is death the treasure thou keepst in it is thy soule therfore watch pray the conclusion of the Parable telles vs that God hath hid the houre of death from vs not to snare vs but to stirre vs to vigilance Ideo voluit horam mortis incertam esse vt semper sit nobis suspecta God hath made the houre of death vncertaine because hee will haue it alway suspected The life of man on earth is but a life of seauen daies how manie yeares soeuer he liue yet hath hee but these same dayes multiplied vnto him As he therfore who hauing seuen seruants to serue him if he be aduertised that one of the seauen will slay him takes seruice from them with the narrower obserâ—ation of euerie one of them when they come by course to serue him so man whose life runnes vpon seauen dayes in the weeke which together with their shaddowes serue him by course since he is tolde that in one of them hee must die and he knows not which it is he shold the more carefully obserue them all to liue holily and godly in them let all of them be passed ouer in feare let none of them want their owne exercises of godlinesse so shall we die peaceably and with comfort in any of theÌ„ wherein it shall please God to call vpon vs. Secondly in regard of the place death is also so vncertain somehaue died in the wombe wherein they tooke life some in the Cradle as the infants of Bethlem some in the bedde as Ishboseth some in the Parlour as Eglon some on the stoole as Arrius some at the table as Ammon some in the Chappell as Sennacherib some in the Temple as Ioab In a word what place is there wherin we can come in the which or the like of it some men haue not died before vs and this to warne vs how in euery place we shold be prepared Vbique te expectatmors tu si sapiens fueris vbique cam expectabis Thirdly the kinde of our death is also left vncertaine vnto vs that against all kinds of death wee may be prepared there is one way by which we all come into the worlde but many wayes by which wee goe out of it for some die in the water as Pharao some in the fire as the King of Edom some by Lions as the disobedient Prophet some by Beares as the railing children some by dogges as cruell Iezabel some by vermine as proude Herod some by the sword as swift Azahel some smothered in the house as the children of Iob some by the fall