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
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
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
A DEFIANCE TO DEATH WHEREIN BESIDES SVNNDRY HEAVENLY Instructions for a godly life we haue strong and notable comforts to vphold vs in death BY Mr. WILLIAM COVVPER Minister of GODS WORD PHIL. 3.20.21 But our conuersation is in Heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ. VVho shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is euen able to subdue all things vnto himselfe LONDON Printed by I.W. for Iohn Budge and are to be sold at his shoppe at Britaines Bursse 1610. TO THE RIGHT Honorable Sir Thomas Stewart of Gairntilie and his vertuous Ladie Grizzell Mercer Grace and peace from God the father through our Lord Iesus CHRIST IT is a notable saying of the Apostle If in this life onely we haue hope in Christ wee are of all meÌ„ the most miserable For whereas others being ignorant of betâ—er things to come set their harts on these which are present if wee despising such comforts as now we may enioy should also be disapointed of those which afterwards we looke for Our case indeede were most lamentable but praised be God it is farre otherwise for where the comfoâ—t of the worldling ends there the greatest comfort of the Christian beginnes The men of this world saies Dauid haue their portion in this life yea our Sauiour saith They haue receiued their consolation here It was spoken in that Parable by Abraham to Diues Remember that in thy life thou receiuedst thy pleasures And it appertaines to all the wicked better things then these which prâ—sently they see neede they neuer to looke for And therfore no maruell that as the taste of the Coloquint or wilde Gourd made the children of the Prophets abhor theiâ— meat so the taste of death make all the pleasures refreshments of their life loathsome to them Or as the hand which wrote to Beltazar on the wall his imminent iudgment did in a moment turn all the solace of that house into sorrow for the Kings countenance was chaunged his thoughts troubled his Princes astonished his Musitians silenced his seruants amazed their delightfull drinking became despised and all the house disordered and in a worde his Banquet concluded with a cuppe of wrath sent to him from the Lord so is it vnto all the wicked the smallest signification of death interrupts their greatest ioyes and causes them with the Peacocke looking to his feet let fall the proude feathers of their hie conceâ—tes within their owne mindes what euer they pretend in countenance As is the noise of thornes vnder the potte so is the laughter of fooles saieth Salomon both the one and the other quickely vanishes and death like that worme which eated vp the gourd of Ionas deuoures at length all their Worme-eaten pleasures and then woe be to them When all these fat and excellent things after which their soule lusted are departed from them and not so much as any hope of better remaines vnto them But vnto the Christian death can doe no more but demolish this parpen wall of clay within the which the soule is captiued for a time it opens the doore of the prison and giues liberty to the soule to goe out and returne to her Maker as shal at greater length appeare in the Treatis following which I haue offered and presented to your Honour partly to testifie my vnfeined affection toward you in the Lord for that vnfeined and incorrupt loue which in so corrupt a time ye haue alway carried toward the truth of the Gospell and by which also ye haue liued as rare examples of pietie and loue godly liberality and partly that ye may be remembred of these instructions concerning life and death wâ—ich ye receiued from vs by hearing during your residence with vs and vnto the practise whereof shortly ye must be called for albeit it is not long since it pleased the Lord beyond all expectation of man to deliuer you out of the handes of the Sergeants officers of death which had violently seased vpon you and threatned to slay you both your selfe by sickenesse your Ladie by the sorrow of desolation more heauie then death vnto her yet are yee to knowe and I doubt not are preparing â—oâ— for it that the same battell will shortly bee renued against you wherin both of you must bee diuorced from other and diuided from your owne bodies that yee may bee married and conioyneâ— with your Lord whom ye haue not yet seene but long to see him because ye loue him and reioyce in him with ioy vnspeakable and glorious And herein if these little fruites of my Ministery may serue any way to confirme you in the end as some way they haue comforted you in the iourney and if for your sake they may bee profitable to others who coÌ„stantly keeps with you the same course toward the face of Iesus Christ it shall be no small comfort vnto me knowing thereby that I haue not runne nor laboured in vaine for there is no thing in the world I desire more then that I may put my talent to the vttermost profite fulfilling with ioy the Ministration I haue receiued and so may be welcommed of my Lord as one who hath beene faithfull in little But because all encrease comes from God I humbly commend you and alâ— that loue the Lord Iesus to the grace of God which is able to build you further and giue you inheritance among them who are sanctified by faith in Christ and so rest Your H. in the Lord Iesus M. William Cowper Minist at Perth A DEFIANCETO DEATH Mine helpe is in the name of the Lord. 2. COR. 5.1 For wee know that if our earthly house of this Tabernacle be destroyed we haue a building of God an house not made with hands eternall in the heauens IT is appointed sayeth the Apostle for all men once to die and it is certain that in whatsoeuer estate we die in it wee shall remaine for where the tree falleth there it shall lie said Salomon He that dies in the Lorde is blessed for he rests froÌ„ his labours and shall remaine for euer in Abrahams bosom which is the Paradice of God hee that dies in his sins goes downe to the prison out of which is no redemption and shall neuer get licence to come backe to learn to die ouer againe Qualis in nouissimo vitae die quis que moritur talis in nouissimo mundi die iudicabitur such as euery man dies in the last day of his life such shal he be iudged in the last day of the world It is therefore a special point of wisedom so to liue that by liuing wee may learne to die that a godly life may prepare the way to an happy death and happy death may make vs sure of a ioyfull resurrection these three follow one vpon another inseparable if the life be good the death
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
must looke to other of the Fathers who dâ—ed the common course of death Gen. 27.1 Gen. 49.33 The godly also aliue at Christs comming shal not be dissolued But we haue no warrant that wee shall be of that number For before Chriâ—ts comming the Iâ—wes must be recallâ—d Rom. 11.24 It is out of al doubt our bodies must be dissolued by death Heb. 13.14 Al fortification against death is in vaine Deu. 28. marg As Adam was the first liuing man so the first that died by the course of nature But now so many haue gone through death before vs that it is a shame for vs to scare at it Seneca By the earthly house our body here is to be vnderstood For two causes is our body called an house I For the câ—mly and orderly workmanship thereof Other creatures were made by the word of God but to the making of man God put too his hand also And consultation among the persons of the blessed Trinity goes before Basil hexam hâ—m 10. Tortul de resur car This preparation before shewes that some great thâ—ng was to follow as it did indeed Aug. de ciuit Dei l. 10. cap. 12. Man an excellent workmanship euen iâ— respect of his bodie Gregor mâ—ral l. 32. Sect 13. Bernard A short view of the excelleÌ„t workmanship of mans body as it is giuen by Salomon Psal. 139. Man euen in regard of his body is a world of wonders Eccles. 12. VVe should not dâ—shonour the bodie which God hath honouredso highly 2 The bodie is called a house in respect of the soule dwelling in it Man for his two substances whereof he consists is a compend of all Gods creatures But the coniunction of these two substances is more marueilous Bern. in die â— Natal dom er 2. Nazian That flâ—sh and spirit should agree so well together That the soule shâ—uld be kept in the bodie by blood and breth yet not liuing by them Carnal men so liue as if they were nothing but flâ—sh onely Ierem. 15. VVhâ—reas the body is but the house the man is he who dwels in the bodie Let vs so care for the house that much more wâ—â—â—re for him who dwâ—ls in it The bodie is called an earthly house First because it was made of the earth And herein appeares Gods power and wisdome that of so base a matter hath made so excellent a creature Tertul. de resurrect car Gen. 2. Ambros. hexam l. 6. cap. 6. The soueraignty of God ouer man is more thâ—n that which the Potter hath ouer his clay 1. Cor. 10.22 Therefore wo to him who liues in â—nmity with God Act. 12 20. The consideration of our originall does leâ—rne vs humility They who will not learn it by their originall â—et them looke to their end and they shal see no cause of pride Gen. 23.4 Greg. moral l. 16. sect 105 Neither is there strength nor beauty nor stature of the body to be delighted in Esa. 40.6 The body like a wall of clay plastered ouer and painted with colours Esa. 14.11.19 Remâ—mbrance of that which we haue bin should keepe vs from waxing proud for that which we arâ— Secondly the bâ—dy is called an earthly house because it is vphoâ—den by earthly meanes Our body is called a Tabâ—rnacle first because we haue here a couering but not a foundation Ber. parui Sermones Esa. 4.6 Heb. 11. Ibid. Sâ—condly because we should vse it as a Sconse or Tent for the warfare Basil. ser. 10. in Psal. qui habitat Thirdly because it is not fixed in one place as an house but is made for transporting That death whâ—rein all deaths concurre is the proper punâ—shment of sinne Aug. de ciuit Dei l. 13. cap 12. Of the two kindes of death mentioned in holy scripture Eph 4. Eph. 2. 2. Tim. Reuel 3. Death of the whole man what it is It is demanded seeing the soule and body of the wicked shâ—ll be vniâ—ed in the resurrectâ—on how shall they be punished with the second death Gregor moral l. 15. Sect 55. It is answered that this â—nion of their â—oule and body is for their greater punishment Aug. de ciuit dei l. 13. c. 13 A great difference betweene the death of the Christian and the wicked The Christian shall neuer die that death which is the punishment of the wicked And the wicked cannot free themselues of that death which they inflict on the godly â— beside that a worse abides them By death we get deliuerance from our present euils Aug. de ciuit Dei l. 9. cap. 10. VVhat a great benefit it is that our bodies are mortall By death we are set at libertie to enioy our greatest good Aug. de ciuit dei l. 9. c. 20. Athanas in qâ—estionibus quaest 18. Many lookes to the dissolution but not to the coniuction made by death and therefore are affraid at it Two things remoued which make death fearefull 1 The feare of punishment after death Ambr. de bono mortis c. 8 But indeede death is not to be blamed for thatwhich comes after it 2 An apprehension that death destroyes man Ambros. ibid. Death it self is not terrible but the opinion of death Nazian orat de funere patris Greg. moral l. 4. sect 47. Death should not be looked vpon in the glasse of the law but in the mirrour of the Gospell Comfortable phrases by which death is described by the spirit of God Gen. 25.8 Deu 31.16 Psal. 16.9 Luke 2. Pet. 1.14 S. Paul expresses the nature of our death by thrâ—e similitudes 1. He compares it to the changing of a garment To the sowing of seed in the earth thaâ— it may grow againe 1. Cor. 15. 3 To a flitting from one house to another Albeit death be certaine yet the time place and kinde thereoâ— is vncertaine Many dreame of more daies theÌ„ they haue are far deceiued at the length Aug. Ber. de fallatia vitae praesentis Time of our death left vncertaine to make vs the more vigilant Gregor The life of man is but a life that turnes vpon seuen daies and in one of them man must die Therefore shâ—ld he take heed to them all The place of death vncertaine VVe can come to no place in the which some haue not died before vs. Bernard The kinde of death is also vncertaine that for all deaths we might be prepared VVe come all into the world by one way but we go out of it by many VVe should not much care for the kind of death but for the way we goe after death Aug. de ciuit dei l. 1. c. 11. Men should not be violeÌ„t actors of their owne death but patient sufferers Gen. 9. 2. Mac 14. A selfe murtherer neuer allowed but condemned in holy scripâ—â—re The second parâ— oâ—â—he verse conteynes the vantage we â—aue by death The comfort giuen here against death concernes the soule onely Comfort concerning the losse of our bodies by death is to be sought â—n other places of Scripture The Lord will noâ— forsake that body whiâ—h was
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
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
takes on it both the tast and colour of the Wine so shall all humane cogitation and affection cease from that which now it is the Lord shall so replenish vs that he shall become all in all vnto vs he shall make vs pertakers of the diuine nature and transchange vs into the similitude of his owne Image And this also should vpholde vs against our naturall feare of death Now we goe to life but through death and wee leaue behinde vs for a time a deere pledge in the power of death for death like vnto a cruell monsterâ— bytes from vs in the by-passing the halfe of vs to wit the bodie wherefore Mors a mor su nomen accepit â—aid Augustine because one part it bytes away and another it leaues behind it but at length when the day of our full victory shall come and the course of the battell changed not a part of death onely shall be deuoured but altogether it shall be swallowed vp in victory VER 5. And hee who hath created vs c. LEast it should seeme that the Apostle in that which he hath saide before were carried away with a vain desire of that which shall neuer come to passe hee doth now prooue by two arguments that it is no vaine desire but such as at the length shall bee fulfiled both in him all the rest of the children of God The first argument is taken from Gods ordinance and appointment the Lord saith he hath appointed vs to immortality and life therefore of necessity we must obtaine it for it is not possible that the Lord can be frustrate or diâ—apointed of his end If we looke to the first creation wee were created to the Image of God and consequently to be immortal for immortality is a part of the image of God and if we looke to the second creation this same shall bee more manifest for this cause did Christ die for vs that we might liue eternally with him and certainely his death was in vain if that life which he hath conquest vnto vs did not at the length ouercome all mortality and death in vs. But there is yet greater comfort in this argument as it is proposed by the Apostle for hee shewes vs that not onely are wee by Gods ordinance appointed to this end but that the Lord also by his effectuall working in vs aduaunces vs to the same ende for so the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which heere the Apostle vses imports a present action of our God perfiting in vs our saluation against all impediments In the first creation when once he began he continued working ay and while he finished it and no intervening impediment could stay him from the perfiting of his purpose it pleased him in six daies to absolue it in euery one whereof hee made something to bee which was not before but til he had done all which he would he rested not so is it in the worke of our new creation he hath begunne it and we may be sure hee wil make an end In one day he might if hee had willed perfetly haue regenerate vs but pleases him in many daies and by degrees to doe it alway we are sure that neither Satans malice nor corruption of our Nature can stay him from finishing that which he hath begunne The same God who first commandâ—d light to shine out of darkenesse is hee who hath shined in our harts to giue vs the light of the glory of God in the face of Iesus Christ and he first made vs of dust giuing life and beauty to that which was dead without forme hath taken in hand through death misery to perfit vs to eternall life The certainty then of our glorification stands neither in vs nor in our desires but in the stability of the purpose of the vnchangeable God of the which it is not possible that hee should be disappointed as to man many a time he proposes to himselfe an ende of his actions whereof he is frustrate hee builds a house and dwels not in it he plants a Vineyard and eâ—tes not the fruit thereof he betrothes a wife and another marries her but the counsel of the Lord shall stand The Lord of hoasts hath determined it and shall disanull it his hand is stretched out and who shall turne it away wil Satan wil sin will death keepe vs from that glory whereunto God hath appointed vs No no it is not possible what the Lord hath said he will doe blessed bee the holy name of the Lord for euer who hath locked vp our saluation and made it sure in his own vnchangeable purpose It is true indeede that Satan is a restlesse tempter of all the children of God he doth what hee can to impede the work of our saluation but let vs bee comforted hee fights not against vs but against the Lord let vs therfore in the strength of our God fight against him and we shal be sure to ouercome him onely remember that as in some temptations hee is to bee resisted as when he tempts vs to sinne either by presumption or desperation so in other temptations he is to bee despited and reiected as when hee dare suggest that vnto others the contrary wherof he beleeues himselfe as namely that there is not a God nor a iudgement to come in others againe hee is to bee sâ—orned as not worthy of an answere as when hee charges Gods children with those things which they neuer did as he can craftily abuse their phantasie to troble the peace of their minde for hee that will answere euery shamelesse assertion of Satan shall not haue leaue to doe any other thing But in all these as I said let vs hold fast our former ground of comfort that we feare not for him that is against vs but stand sure considering that the Lord is with vs he that is the enemy of our peace is also an enemy of the glory of God yea which is very comfortable hee was an enemy to God first ere euer he became an enemy to vs and it is onely for the hatred hee hath to the Lord our God that hee hates vs seeking to deface the glory of God which shined clearely in the first creatioÌ„ but more clearly in the second creatioÌ„ of man but all in vaine for the Lord shall confound him and trample him shortly vnder the feete of his Saints And hereunto also tends it that the Apostle as hee saide before that God is the builder of our house which wee haue in heauen so now he saith that God creats and perfits vs vnto it these two ioyned together ' render vs most sure comfort that the Lord hath not only prepared a Kingdome for vs but also prepares vs for it he reserues in heauen saith Saint Peter an inheritance for vs reserues vs also in earth for it thus all is of him both the place of our glory and
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
come which will burne for euer and euer and then being brought to the fire hee was filled with boldnesse and harty thankes giuing reioycing that the Lord in that day and houre had vouchâ—afed to receiue him in the number of his Martyrs to drinke of the cup of his Lord Iesus Christ Thus was he offered in a burnt offering to the Lord and no feare of death could be perceiued in him And the like Christian boldnesse was shewed by Basil in that persecution vnder Valens made by Modestus and Eusebius his Deputies I will neuer sayd hee feare death which can dono more but restore me to him that made me all these beside many other innumerable examples which might be alledged if they bee coÌ„pared with that great timiditie feare which is in vs at the least mention or appearance of death may iustly make vs ashamed of that smal progresse which wee haue made in spirituall strength Now in this time of so cleare a light and plentifull grace of our Lord Iesus Christ. Alway But here least the Godly de discouraged by reason of that feare of death which many a time they finde in themselues it is to be considered if the Apostle was alway so bolde that at no time hee was fearfull or if such confidence can bee in any of Gods children as is without all vicissitude of feare No surely for the same Apostle who here reioices in his boldnesse proâ—ests in an other place that hee had fightings without and terrors within Yea our blessed Sauiour albeit he longed with a greate desire to eate the passouer which was his last meale and after which immediately hee knew his passion was to folow yet when he entred into the garden to his sufferings hee began also to be affraid proceeding in feare hee sweat blood and confessed that his soule was heauy vnto the death It is true there is no comparison betweene his death and ours for he suffered that death to be a satisfaction for our sinnes and he alone trod the wine-presse of the wrath of God but our death neither is it a satisfaction for sinne neither a stroke of the wrath of God neither endure we it by our owne strength but are sustained in it by the spirit of our Lord yet is it in such fort made comfortable to vs that in some manner it is conformeable to his death for so saith the Apostle that God hath predestinate vs to bee conforme to the image of his son and that not in heauen only by rayning with him in glory but in earth also by carrying his image and bearing of his Crosse both in our life and death and that not onely by suffering the outward dolors of death caused by the seperation of the soule and body but also the inward feares terrors thereof that so in our little measure tasting of that cup wherof our Sauiour dranke before vs wee might some way learne the great loue he hath caried towards vs. So that wee are not exempted froÌ„ our owne feares wherewith in death after our small measure God wil haue vs exercised which I haue marked that wee should not be discouraged with this tentation of the feare of death we may tast of it but it shall not remayne with vs for it is certaine that in all Gods children faith shall preuaile at length and confidence in Gods promises shall breed such boâ—dnes as shall cast out and ouercome all contrarie feare in vs. Knowing that while we are at home in c. In the end of this verse the Apostle casts in two reasons which wrought in him this coÌ„fidence and willingnes to goe out of the body one is that soâ— loÌ„g as he was in the body he was absent froÌ„ the Lord another that remouing out of the body he knew hee should dwel with the Lord the Apostle to expresse this vseâ—two words in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which caÌ„not be turned in to full significant speeches in our languag yet do they import thus much that so long as we are here among our owne people in the body we are absent from our people who are with the Lord. So that hee wil here draw vs to consider of two Cities two Countries and two fellowships of people whereof the one is in the earth the other in heauen with the one wee haue fellowship so long as wee are in the body and by expeâ—ience knowe what are the comforts of our carnall kinred of our earthly country city but with the other wee cannot haue familiar conuersation till we remoue out of the body And this also serues greatly if we consider it to take from vs our natural vnwilingnesse to dâ—e the cause whereof is that we haue no will to depart from our country kinred and people but here we are taught that if it greiue vs to depart from this people it should much more reioyce vs to bee gathered to that people there is a better Country there a more glorious Citie a more excellent Burgeship there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof th'Apostle by which we are made free to greater liberties and priuiledges then any we can haue here there is a kinred of people sibber to vs much worthier to be loued then that which is heere as the heauens are more high and excellent then the earth Oh that this light did a way shine in our minds that as oft as wee are troubled with the griefe oâ— Nature to forsake our people which are on earth we might be comforted by grace and made willing to goe to our people which are in heauen For â—he Apostle coÌ„paring these two together he accounts our abyding here but a Pilgrimage in respect of our remaining there which is dwelling at home in our own country our best estate wherin we can be vpon earth is but an absence from the Lord of all places in the world a man naturally loues his natiue countrey best and of all parts of his countrey hee esteemes himselfe most homely in his own house and of all that is in his house what hath he neerer to him then his owne body yet is it of truth that not onely in his owne Country but euen in his house at his owne fire in his own bed yea euen in his owne body he is but a stranger and therefore so should wee liue in it as ready to remoue out of it for here we haue no continuing Citie We are absent from the Lord. The losse that we sustaine by our soiourning in the body the Apostle takes it vp in few words but very weighty to wit that it keepes vs absent froÌ„ the Lord and truely if there were no more to sparre vs from the loue of this life yet this were enough that it holdes vs from the Lord our God whom aboue all wee ought to loue most deerely for this cause Nazianzen writing of the calamities of his soule and
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
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