mortis in cujus anima omnes vires ac Potentiae fuerunt per speciale miraculum conservatae saith Gabriel in 3. sent Dist. 15. Christ alone did feel all the sharpness and tast all the bitterness of Death in whose soul alone all powers and faculties were preserved in their full vigour and sense by special miracle But we will not argue the case whether the pains of death be most felt in the sensitive or intellective parts of the soul and whether they that have the strongest senses have alwayes the strongest pains For sure we are what are the pains of death none do know but those that cannot come to tell us yet we have reason to believe that they are so violent as to be able to shake the tallest Cedar of Libanus much more the shrubs of Carkemish To terrifie men of undaunted resolutions much more such as have too much guilt to have too little fears or else the Church would never have taught us to pray O Holy and mercifull Saviour thou most worthy Judge eternal suffer us not at our last hour for any pains of Death to fall from thee Thou art our Saviour we cannot fall from thee but we must fall from our salvation and the pains of Death will make us fall from thee unless thou shew thy self our merciful Saviour to sustain us in the hour of Death as thou hast sustained us all our life And why didst thou taste the vinegar at thy death and not till then give up the ghost John 19. 30. but to teach me to pray O my God let me not taste the vinegar when I am to give up the ghost since thou thy self hast tasted it for me so saith thy Apostle Heb. 2. 14 15. For he also himself took part of the same flesh and blood that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of Death were all their life time subject to bondage We see here a two-fold effect of Christs death The one was to conquer the Devil that had the power of Death The other was to deliver us that were under the fear of Death and fled to him for deliverance The Devil had the power of Death till he was conquered and he was not conquered till the death of Christ till then he kept the keys of Hell and of death but then Christ took them away from him and doth ever since keep them Apoc. 1. 18. I am he that liveth and was dead and behold I am alive for evermore Amen and have the keys of Hell and of Death Then let me not fear to pass through the gates of Death whiles my Saviour keeps the keys of it to open the Grave Let me not fear to pass by the gates of Hell whiles my Saviour keeps the keys of it to shut the Gates Yea though I walk through the valley of the shadow of death I will fear none evil for thou art with me Psal. 23. 4. Thou art with me to uphold me in that walk that I fail not to direct me in that valley that I stray not To enlighten me in that shadow that I stumble not Christs guidance cannot but afford a very safe conduct which is not unfitly expressed by these four words Educit Deducit Adducit Introducit He brings out He brings on He brings to He brings in First Educit he brings the soul out to wit out of the Body for it may not go till he call and then it must O my soul never be affraid to go from thy body when thy Saviour calls thee to go along with him Secondly Deducit He brings the soul on to wit on the way to Heaven And himself saith Justin Martyr in Tryphon did pray to his Father to guide his soul at his death that we might know how to pray to him to guide our souls Psal. 22. 20 21. Deliver my soul from the sword my Darling from the power of the Dog save me from the Lions mouth He thus prayed on the Cross immediatly before his death for it is the Tradition of the Church That Christ said all the 22 Psalm upon the Cross though the Evangelists mention only the first words of it to teach us to pray when we die That God who alone can would deliver our souls from the Dog and from the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he would turn away the evil Angel who is compared to a Dog for his impudency to a Lion for his violence least he should catch our souls at their going out of our bodies We know the Devil is called the Prince of the Air and we may be sure he would not let any mans soul pass from earth to Heaven were not he ready to convey it thither to whom is given all power in Heaven and in Earth and over Hell Thirdly Adducit He brings the soul to that is to God Man when he dies his body returns to the dust but his spirit returns to God that gave it All spirits return to God at the hour of death either as to a Father or as to a Judge and Christ brings them all to him The spirits of wicked men as to a Judge for punishment The spirits of good men as to a Father for mercy Whence that admirable prayer of our Church for the sick That whensoever his soul shall depart from the body it may be without spot presented unto thee through Jesus Christ our Lord Christ presents all souls unto God but the souls of the impenitent and unbelievers in the spots they have contracted by their sins The souls of those who by Faith and Repentance have laid hold on his Righteousness he presents without spot Those souls that are in their sins shall be rejected those souls that are in their Saviour shall be received There is no man at that day but will be speechless who hath not the Eternal Word to answer for him Fourthly and lastly Introducit he brings the soul in that is into the state of Eternal blessedness to see and enjoy him who is the blessed and only Potentate the King of Kings and Lord of Lords who only hath immortality dwelling in the light which no man can approach unto unless Christ bring him in whom no man hath seen or can see to whom be honour and power everlasting Amen 1 Tim. 6. 15 16. No man hath seen him or can see him in this corruptible body but the Saints now do see him in their incorruptible souls and do ascribe unto him his honour and power everlasting Accordingly the Angelical Doctor makes it his business to confute those who said that the souls of the Saints separated from their bodies do not come to their bliss till the day of judgement quod quidem apparet esse falsum autoritate ratione which saith he is apparently false as we can prove both by authority and by reason and all the world is not able to afford better proofs or gain-say them 1. By
reveal to me from thence Gods will coâ—…cerning my salvation for that is to bring Christ down from above to deny that Christ is already come down from heaven of purpose to shew us the way up thither Or who shall descend into the deep to wit to rescue me from the power of death and hell that is to bring up Christ again from the dead to deny that Christ is risen from the dead and hath conquered the power of death But what saith it The word is nigh thee even in thy mouth and in thy heart That if thou shalt confess with thy mouth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead thou shalt be saved As if he had said What needs any man trouble himself about cuâ—…ious Questions to know whether he be in â—…he state of Salvation for that 's a thing which he can best know from his own mouth and from his own heart If his â—…eart be true to his Saviour by a lively Faith in his death and Resurrection And if his tongue be true to his heart by a â—…oyful Profession of that Faith If his Faithâ—…e â—…e agreeable to the word of Christ and his â—…fe be agreeable to his Christian faith eiâ—…er by his Innocency or by his Repentance â—…f his Inner man be true to Christ and his â—…uter man be true to his Inner man He needs neither Rove in uncertainties noâ—… Dive into Curiosities nor distract himself with Perplexities for he is undoubtedly in the state of Salvation The Spiriâ—… of God saith to a man in such a condition Thou shalt be saved Upon these Premiseâ—… of Faith and Obedience here specified bâ—… Confession it would be Unlogical anâ—… much more Untheological to deny thâ—… Conclusion the state of Salvation Thoâ—… shalt be saved And if you shall yet desire to know whether you have a trâ—… Faith or no I must tell you that as thâ—… life of the Soul is the life of the Body sâ—… Faith is the life of the Soul For Chriâ—… dwelleth in the heart by Faith Eph. 3. 17. And as life is known to be in the body bâ—… its sense and motion so also is life known tâ—… be in the Soul First by its sence for 〈◊〉 hath a feeling of its own sins and groanâ—… under the burden of them It hath a feeling of Christs merits and mercies and râ—…joyceth in the comfort thereof Secondly by its motion The Affections are the feeâ—… by which the soul moveth Hence thaâ—… saying Anima est non ubi Animat sed uâ—… Amat The soul is not where it lives bâ—… where it loves consequently the soul thaâ—… placeth its love in God hath its life in God Omnia sunt Vita in Deo quae non vivunt in seipsis saith the Angelical Dr. most Angelically All things are life in God even those things which have no life in themselves Creatures that are dead in themselves are alive in God Creatures without life are life in him Creatures that have life in themselves yet in God have a far better life Thus men in themselves have but a Momentany a Corruptible an Indigent an Inglorious life But men in God have a life of Eternity of Incorruption of Al-sufficiency and full of Glory wouldst thou then live Eternally Incorruptibly Contentedly and gloriously Go out of thy self O Devout soul and live in God Go out of thy self by thy Affections which will carry thee from earth to Heaven from thy self to thy Saviour and will make thee whiles thy body is below mount up on high Placing thy heart where thy Treasure is for Christ alone is the Treasure of Souls who alone is the Saviour and Lover of Souls even in Heaven nay in the highest part of Heaven at the right Hand of God This is the Apostles advice Col. 3. 1 2. If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God set your Affections on things above not on things on earth And we may very well turn this Advice into an Argument to prove that we are indeed Risen with Christ because we do seek those things which are above where Christ sitteth on the right hand of God because we do settle our affections on things above not on things of the earth but withall we must carefully observe the nature of this proof For 1. It is not a Violent but a Voluntary motion of the Affection that is herâ—… required the things above are such as wâ—… seek with Desire and find with Delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae sursum sunt qâ—…aerite seek those things which are above Noâ—… turn Seeker after mens new Phansies bâ—… after Gods old Mercies Psal. 25. 6. Thâ—… Tender mercies and thy loving kindnesses fâ—… they have been ever of old It is in the Hebrew Quia à seculo ipsae No Verb at aâ—… to signifie any Time to shew they were bâ—…fore all time from everlasting and shaâ—… continue beyond all time to everlasting 〈◊〉 is the consideration of these everlasting meâ—…cies that maketh the soul to seek after Gâ—… the father of mercies Not the Fear of heâ—… but the Love of heaven It is not a Violeâ—… but a Voluntary motion That is the first 2. Secondly Again It is not the motion of one Affection but of all for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set your affection is spoken Indifinitely and therefore since in a matter necessary Universally It is not some affections for God some for the World for so had wicked Balaam Num. 23. 10. saying Let me die the death of the Righteous And yet he loved the wages of Unrighteousness 2 Pet. 2. 15. But all the affectious must be for God For as a man cannot live the life of nature and have his Heart divided so much less can he live the Life of Grace Therefore all the Affections His Affections are settled Universally That is the second 3. Thirdly This motion of the soul is not without Deliberation and great Judgement For it is grounded upon the consideration and belief of Christs Resurrection If ye then be risen with Christ The consideration That Christ hath opened the Kingdom of Heaven to all believers makes him Believe The consideration That Christ sitteth on the right Hand of God in the Glory of the Father maketh him Seek those things which are above where Christ sitteth on the right Hand of God His Judgement goes before his Affection the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires no less He hath seriously computed with himself and sees there is but one Pearl of great Price unto his Soul and for that he will sell all that he hath to buy it Mat. 13. 4. 5. His Affections are settled judiciously on Christ that 's the Third 4. Fourthly and lastly This motion of the soul is not without right Order for it begins from a right Principle and therefore must needs end with a blessed conclusion He is not moved with the Fear of Gods Majesty but
when â—…we meet with such Preachers we have reaâ—…on to be afraid of such Doctrine Souldiers can easily teach others to serve them but they can hardly teach themselves much less others to serve God And now you may also if you please see a third Quake more terrible then the other two not a quaking of Earth nor a quaking of bodies but a quaking of souls in the first Sect of Quakers They who before quaked for fear of an Angel now much more quaking for fear of Devils But be not you O Christian Souls afraid of that sight The Angel himself saying Fear not ye for I know that ye seek Jesus which was crucified Mat. 28. 5. not seek much less help to crucifie him This reason doth no less concern all other seekers that seek Jesus which was crucified then it did the women They may well seek without fear for they are sure to find with joy They shall find that their Lord is risen and calleth them to rise with him Immediately in their souls Immortally in their bodies Incorruptably both in souls and bodies This will be thâ—… best exercise of thy hope that Christ thâ—… Head being risen will make thee his member partaker of his joyfull Resurrection which consideration made our Church compose a choice Hymn of purpose for Easter day to express the joy and exultation oâ—… true Christian souls for the Resurrection of Christ And I suppose none will condemn her of singularity or novelty concerning that Hymn although it is not to be found entirely either in Greek or Latine Liturgies for there is no doubt of her communicating with the Church of Christ whiles she communicates with the Spirit of Christ And in this Hymn she immediately communicates with the Spirit of Christ because it is all taken out of his Word Rom. 6. 8. and 1 Cor. 15. 20 c. And though the Hymn it self may possibly be taken out of good Christians mouths yet surely the Joy of it can never be taken out of their hearts That Christ Rising again from the dead now dieth not Death from henceforth hath no power upon him and in that it hath no power upon him I am sure it shall not long have a power upon me And that other Christ is risen again the first fruits of them that sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophil He that goes first sure hath some to follow him There cannot be first-fruits but there must be after-fruits This is my Hope the head being risen will not leave his members for ever in the dust My soul and my body cannot be now so unwillingly parted in the Death As they shall hereafter be joyfully United in the Resurrection from the dead Lastly Thy love and charity will best exercise it self about his glorious Ascention Thou wilt there see hin attended on Earth by his Disciples ready to receive his Instructions Thou wilt there see him attended in the Air by a Cloud ready to receive his Person Thou wilt there see him attended in heaven by millions of Angels and glorified Souls ready to congratulate his reception If these considerations will not make thee love the Christan Faith that teacheth such heavenly mysteries it is because thou hast dull affections If they will not make thee love thy Saviour Christ who hath prepared such heavenly mercies it is because thou hast no affections This will be the best exercise of thy love to inflame thy soul with the contemplation of those Unspeakable joyes which cannot more Inflame then they will content it Christ ascended into heaven What hast thou to do but in heart and mind thither to ascend after him that thou maist continually dwell with him He is gone to prepare a place for thee what hast thou left to do but to prepare thy self for that place and beseech him to assist and bless thee in that preparation SECT II. The soul Divided from the body when it dies by a violent separation THE Soul of man had no subsistence before his body and is therefore unwilling to have a subsistence without it Creatio infusio sunt simul respectu animae is the Tenent of the School The soul is not created till the body be fitted to receive it so that in the same instant wherein it is Created it is also received into the Body And that 's the reason That coming cloathed into the world she is so much troubled to think that she must at last go as it were naked out of it Hence it is that though we groan in this tabernacle being burdenâ—…d with the miseries and much more with the sins of our Flesh yet we do not desire to be Uncloathed but cloathâ—…d upon that mortality might be swallowed up of Life 2 Cor. 5. 4. That is we would so lay aside our burden as not to lay aside our Flesh and would have our mortal bodies not by Death put off their mortality but by a change put on Immortality Wherefore the Union of the soul with the body being altogether natural the separation of the soul from the body must needs be against nature Consequently it is not possible that a meer natural man should deliberately desire to die for nature cannot desire its own destruction and therefore a deliberate desire of Death cannot possibly proceed from nature but from grace which alone can make a man both live contentedly and die comfortably where there 's a great measure of grace there is also a great measure of contentment in life and of comfort in death In so much that if we do not wilfully shut our eyes we cannot but see if we do not wilfully shut our hearts we cannot but believe if we do not wilfully shut our mouths against the truth we cannot but confess that Godly and Religâ—…ous men do continually dye with more Pâ—…tience and comfort then we dare live bâ—… the original of this Patience of this Comfort is not from the man but from thâ—… Godliness For thereby alone he is able tâ—… say with Saint Paul For me to live is Christ and to dye is gain Phil. 1. 21. To me tâ—… live is Christ for I die unto sin to me tâ—… die is gain for I have lived unto righteousness Or else as Beza expounds that place mihi enim est Christus in vita in morte lucrum Christ is a gain to me both iâ—… life and death To talk of gain in death to a natural man were to make him mad or to think you so for he loseth his soul he loseth himself but to talk of gain iâ—… death to the spiritual man is to make him the more sensible of his spiritual comfort and Condition for the less he hath of the Flesh the more he hath of the Spirit So that though death takes from him his Body yet it gives him his Soul though it take from him his Soul yet it gives him his Saviour Be it then that death takes from him all things but his God yet
sure that it gives him Christ is my gain whether 〈◊〉 live or dye For whiles I live I live unto him the only Author Preserver and Redeemer of my life that when I shall dye I â—…ay die unto him the only Joy Comfort â—…nd Repairer of my Death that whether I â—…ve or dye I may still be his Thus did hoâ—…y Job comfort himself against the miseries â—…f his life and the terrors of his death â—…aying I know that my Redeemer liveth Job 19. 25. as if he had said I know that I â—…m as one forsaken and forlorn yet I â—…ave a Redeemer I know that I seem as â—…ne ready to be swallowed up by death yet he who swallowed death it self up in victory he liveth I know that my Redeemâ—…r liveth and hereupon do I ground my Faith my Comfort and my Assurance my Assurance is infallible undeniable for â—…t proceeds from knowledge I know I am as sure that my Redeemer liveth as that I shall die my faith is firm and immoveable for he is mine none shall ever separate me from him he is my Redeemer my comfort is heavenly and immortal answerable to those Divine fountains of Faith and hope from whence it floweth it is the comfort of eternal life for in that my Redeemer liveth I am most confident that in him and by him I shall also live for when Christ who is our life shall appear then shall we also appear with him in Glory Col. 3. 4. An assured hope a constant faith an immortal comfort these were Jobs only supports in his greatest afflictions and his were so great that we can scarce imagine but sure we cannot endure greater never was his body in worse case never was his soul in better Afflictions in the body then have the right end for which they are sent when they make our souls magnifie the Lord and our spirits rejoyce in God our Saviour The devil intended to have added to Jobs misery by increasing the Torments of his body but he did indeed add to his happiness by increasing the Devotion of his soul Mans extremity is Gods opportunity he then most helps us when we can least help our selves when I am weak then am I strong 2 Cor. 12. 10. and by the Rule of Proportion when weakest then strongest when weakest in my self then strongest in my Saviour yet dare I not venter to stay till the weakness of my body give strength unto my soul. For had not Job been a man perfect and upright in his health he would scarce have shewed so much perfection and uprightness in his sickness What then should be the work of my health but to prepare for sickness what should be work of my sickness but to prepare death Then shall I so live as prepared death then shall I so die as prepared Judgement then shall I so live and die prepared for Christ and his Kingdom Grace in this world of Glory in the â—…ld to come Let me snatch away this â—…ry from my adversary Kingâ—…odom â—…odom say I have made Abraham Rich. 〈◊〉 14. 23. Lest hell and the grave say I â—…e thrown this man upon his knees no â—…nk to him for his devotion it is bare â—…ed and necessity meer extremity and â—…r that makes him devout Happy is â—…t man whom this worlds Afflictions â—…ve driven neerer to his God but much â—…ppier is he that hath made this approach his maker by voluntarily Afflicting mself for seldom is there so much sinâ—…rity but never is there so much Glory that Repentance and Devotion which oceeds rather from compulsion then â—…om election rather from necessity then â—…om choice Let the mercies of God inâ—…te me to Repentance and amendment of â—…e in my health and let me not expect his â—…dgements in my sickness lest instead of â—…eing amended I be confounded For if be afflicted in the flesh and not comforted in the spirit then will death wâ—… was appointed to the end be but the ginning of my afflictions For what 〈◊〉 we say was Jobs body now becomâ—… most as loathsome as the Dunghil wâ—… he sate upon a fit embleme of Immoâ—…lity and yet whosoever shall look into own soul with an impartial eye will 〈◊〉 there much less hope and comfort of eâ—…nity then Job found in his body 〈◊〉 how then can he contentedly compose hâ—…self for Death I answer he must do as did cast but one eye down upon himselâ—… lift up the other to his Redeemer when looks down upon himself he finds notâ—… but worms to destroy his body v. 26. 〈◊〉 when he looks up to his Redeemâ—… then in my flesh saith he shall I see Gâ—… What a strange contrariety is here Woâ—… and Flesh Death and Life Destructâ—… and seeing God! The Worms are 〈◊〉 loathsome that turn to Flesh The Deatâ—… not terrible that ends in Life The Dâ—…struction is most welcome that ends in â—…ing God but yet still worms in theselves are worms death in it self is deathâ—… and destruction is destruction and worâ—… as worms are loathsome death as deatâ—… terrible destruction as destruction canâ—… welcome and the body is invaded by â—…ms captivated under death and deâ—…ction when the soul is separated from and therefore we cannot but look on 〈◊〉 as a violent separation which comâ—…s a Rape upon Nature and conseâ—…ntly must needs be an unwelcome â—…est such as we are unable to exclude yet much more unwilling to entertain â—…erefore the soul while it is in the state conjunction with the body though it now by reason of sin in a miserable state is that state natural and consequentâ—… desirable nor is it easie to define how it need be made miserable before it can made not desirable for we may easily â—…ern a very great desire of life in most 〈◊〉 because the greatest miseries are not â—…e of themselves fully to expel that desire â—…t the soul whiles it is in the state of sepaâ—…ion from the body is in a state altogether natural or rather contra-natural for â—…s as long as she continues so she hath 〈◊〉 the perfection of her own nature it beâ—… as natural for humane spirits to be with â—…ies as for Angelical spirits to be withâ—… them which Aquinas hath excelâ—…tly proved in this manner Ia. p. q. 89. â—…all Intellectual Substances the Intellective Virtue or Facultie is from tâ—… fluence of the Divine Light which 〈◊〉 the farther it is diffused from God more it is divided in it self and the nâ—… is divided the more it must needs â—…minished Hence it is that those Intelleâ—… Substances which are farthest from 〈◊〉 such as are Humane spirits having thâ—… share of the Divine light havâ—… so the weakest Intellectuals and â—…quently are not able to understand 〈◊〉 by such universal forms and represeâ—…ons by which the Angels are able tâ—…â—…derstand them Therefore it is neceâ—… that the Souls of men be united untâ—…â—…dies thereby to be made capable oâ—… universal forms and representations such as are imprinted in the Angels had God given unto men
throws him into prison to keep him from starving Jer. 37. 21. for by thaâ—… means he had a piece of Bread when many others had not even till all the bread iâ—… the City was spent He keeps him in prison to keep him from being butchered by the sword of the Chaldeans Jer. 38. 28. Finds out an Ethiopian to be his preserver when the Princes of Judah were his persecutors ver 7. more charity in one Prâ—…selite then in many Apostates yet woulâ—… not let Ebedmelech prevail for his enlargement lest the Prophet should have loâ—… his life as the rest did when the City waâ—… taken by gaining his liberty Carcer 〈◊〉 obsonio pro Asylo quid ni mors 〈◊〉 lucro When his prison was his Granaâ—… and his Dungeon his security tell me whâ—… could be his loss for sure Death woâ—… have been his gain Do your worst theâ—… O ye ravenous Wolves that seek to dâ—…vour the flock of Christ Well you 〈◊〉 deny them a place to live but sure yoâ—… cannot deny them a place to die And thâ—… look upon the troubles and afflictions 〈◊〉 their life as so many Calls or Summons 〈◊〉 Death For God saith unto them moâ—… particularly as he did to his Propheâ—… Jer. 18. 2. Arise and go to the Potters House and there I will cause thee to hear my words They are sent to the Potters House that â—…s they are bid to consider their own frailâ—…ty and mortality that so they may the more attentively hear Gods Word The Word of Piety and Patience that he is preaching unto them and the more benefit by hearing it For many a man that will not hear Gods Word in Gods own House will hear it in the Potters House when he shall consider that his body is no other but a polished Potsheard to day a very weak and brittle and to morrow perhaps a broken Vessel For Theophilus lib. 2. ad Antol. gives us this very similitude As a Vessel in the hand of a Potter when it is faulty in the making is therefore broken that it may be fashioned and formed again till he make it perfect and compleat So is the Vessel of mans body broken in pieces by the hand of God because it is now quite out of order that it may be formed and fashioned again and by that means become a glorious and an incorruptible and an immortal body wherefore it is not amiss going to the Potters House not only for Gods sake but also for our own For we need not fear being broken by that hand which alwayeâ—… mends in the marring Mans hand often mars in the mending brings a Deformation instead of a Reformation but Gods hand alwayes mends in the marring What then have you else to do in this world but to live innocently and to die comfortably that so you may live in the Faith and die in the hope of a better world The day will come when a little innocency will go further with you then the greatest Patrimony therefore keep your Innocency though you lose your Patrimony Facile contemnit omnia qui credit jam se esse moriturum saith St. Hierom He that thinks himself a dying man will be sure to keep himself an Innocent man and will rather forsake all here then carry guiltiness away from hence He can easily contemn the smiles of this world and therefore cannot fear the frowns of it For he believes that Rule of the Casuist to be true though not pleasing Divinity Mortem potius ferre debet quam consentire mortali peccato That he is bound rather to suffer death then to consent to any deadly sin The reason is plain for that the death of the body is as nothing to the death of the soul All death is the privation of some life The corporal death is the privation of the life of nature the spiritual death is the privation of the life of Grace the eternal death is the privation of the life of Glory yet is the Eternal Death not called the third but only the second Death because the spiritual Death is indeed no other then the Inchoation of the Eternal and awaits onely the corporal Death to be its completion Apoc. 20. 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power But it hath a power on the rest though it hath not yet the exercise of that power The second death hath power on a wicked man whiles he lives though not the exercise of that power till he dies Therefore the wicked and ungodly man hath great reason to fear the first because he cannot but expect the second Death But whosoever hath his part in the first Resurrection and it is our shame if we have not a part in it for let every one that nameth the Name of Christ depart from iniquity 2 Tim. 2. 19. is blessed and holy and blessed in that he is holy His holiness being to him the Inchoation of blessedness and the life of Grace the beginning of the life of Glory such a man hath little reason to fear the first death because on him the second death hath no power and not having power on him while he lives shall much less have power on him when he dies yet do not Divines think it necessary to exempt the most righteous man that is from the fear of death They onely think it necessary that he be furnished with comforts greater then his fears Comforts enough to conquer his fear though not enough to expell it Suarez is of opinion that the blessed Virgin her self received extream Unction and Fillieucius saith positively that if you will suppose a man by special priviledge preserved from all sin yet it will not follow that he should not need extream Unction because he is capable of the principal effect of it which is Confortatio contrâ—… mortem a comforting and strengthening against Death And though many Divines do much doubt whether there be any sucâ—… aertue in extream Unction as to comfort â—…gainst Death yet none do doubt but even â—…he most righteous may need such comâ—…orts Our Saviour himself had an Angel strengthening him Thou hast need of more and blessed be his goodness he hath given thee more Thou hast his Spirit God the Holy Ghost to strengthen thee Nay thou hast his death to comfort thee in thine and that 's the onely reason why when Christ himself so much feared death yet many Christians have willingly embraced it because death was not conquered to him but it is now conquered by him to us yet Not my will but thy will be done is the greatest degree of perfection we can rationally expect when this bitter cup shall come to be tasted For certainly that could not but relish very ill to any mortal palate had not the Saviour of the world himself tasted it and by tasting the bitter Potion therein sweetned the Cup to those that should tast it after him Solus Christus sensit amaritudinem
for he tasted it at his own pleasure Death feeds on us for we must tast it against our wills and not only tast it but also eat it down Corruption first seized upon our souls and from thence passed to our bodies It was to our greatest disadvantage that it seized upon our souls But it is to our greatest advantage that it seizeth upon our bodies For unless they should be quite destroyed sin which first caused mortality would in the corrupt remainders and Reliques of our bodies it self have a kind of immortality whereas Righteousness alone is and ought to be immortal And therefore it is very probable that those who shall be found alive at the last day of whom the Apostle hath said We shall not all sleep but we shall all be changed 1 Cor. 15. 51. shall have a change not only Equivalent to a Death but also to a Total Destruction For sin must totally be destroyed And therefore also our bodies that have lodged it and have been defiled by it That there may not be left the least monument of sin in the New World wherein shall dwell nothing but Righteousness 2 Pet. 3. 13. And now me thinks I can find a Paradise in Golgotha ever since my Saviour hath been there and bid hearty welcom to those worms which shall destroy that flesh which would have destroyed me For I can now safely conclude that neither in regard of my soul nor of my body ought I to fear Death which certainly is not so formidable in it self as it is generally in the worlds opinion For if the Rule be true Nomen quasi Novimen The name of every thing is that whereby it is best known and discerned then by the name of death we may best know and discern the nature of it And these are the chief Names whereby the Scripture expresseth it A Sleep A Change A Departure A Dissolution and none of all these Names is terrible and why then should the thing it self be so But if there be any terrour in the thing yet we are sure that in the Text there is a comfort greater then the terrour First Death is called a Sleep Mat. 9. 24. The maid is not dead but sleepeth And though wicked miscreants who believed not the Resurrection laughed at our blessed Saviour for calling death A sleep yet let all good Christians rejoyce that it is so and give him thanks for making it so It is a comfortable Gloss which the third Toletan Council cap. 22. gives upon those words of John 11. 35. Jesus wept For they say Dominus non flevit Lazarum sed ad vitae hujus ploravit Aerumnas resuscitandum Jesus did not weep that Lazarus slept but that he was again to be awakened to see the miseries and feel the mischiefs of this wicked world T was said before verse 11. Our friend Lazarus sleepeth And he that said it having made his death a sleep was troubled that he should awaken him so soon from his sleep In vita vigilant Justi ideo in morte dicuntur Dormire saith St. Augustine The good man when he dieth is said to sleep because he watcheth and waketh all his life but a wicked man sleeps all his life and awakens only at his death Soul take thy rest saith the rich worldling He lulls his soul asleep but what follows Thou fool this night is thy soul taken from thee Thy sleep shall soon be over together with thy life and Vengeance and Death they shall awaken thee For hast thou slept all thy life and wouldest thou also sleep at thy death Hast thou slept all the while thou wert here and wouldest thou also sleep now thou art going hence Hast thou slept when God bad thee awake and wouldest thou also sleep now that he bids thee die No Thou mayest not any longer expect rest ease and tranquillity For thou shalt certainly have disconsolation at thy departure grief in thy passage and shame at thy journeys end when thou shalt appear before Gods Judgement-seat and shalt not be able to give any account at all of thy life no more then the Souldiers could of Christ Mat. 28. for thou wert asleep Thy Death would have been a sleep if thy life had not been so Secondly Death is called A Change Job 14. 14. All the dayes of my appointiâ—… time will I wait till my Change come Thâ—… Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wiâ—… wait till I be made again If death be thy making Tell me what can be thy marring A happy change doubtless which is nothing but a new making of that which is quite out of Order And thus saith St. Chrysostome did Symmachus expound thâ—… words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my holy Nativity or my holy Naturâ—… come The nature which I now have iâ—… full of corruption full of unholiness so that my own flesh is not so neer me as iâ—… my sinfulness O for a regeneration of my body as well as of my soul that I may be born again in my flesh as I am in my spirit Nor is there any thing that can morâ—… truly sweeten the thought of death theâ—… this consideration that it is a change For we are already in so bad a condition that we cannot well fear our Change should be for the worse And if we be truly sensible of our own condition it is most sure thaâ—… our change will be infinitely for the better For so saith the Apostle Phil. 3. 20â—… 21. For our conversation is in Heaven froâ—… whence we also look for the Saviour thâ—… Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body as if he had said we find nothing on Earth worth conversing withall therefore our conversation is in Heaven we know that our body is now vile and loathsom and therefore we look for the Lord Jesus Christ to Change and Fashion it like unto his Glorious Body Here are two great changes which the men of this world that are most given to change least care for A change of the soul from being on Earth to be in Heaven for our conversation is in Heaven A change of the body from Vileness to Glory who shall change our vile body that it may be like his glorious body Thirdly Death is called A Departure and so doth Abenezra expound the forenamed word in Job 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaliphathi my change that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halicathi my departure For the Jews express mans Birth as a Coming and his Death as a Going So Eccles. 1. 4. One generation goeth or Passeth away and another cometh Generatio vadens and Generatio Veniens The first is put for the Dying the latter for the living Generation of mankind And the first Council of Nice can 13. speaking of Dying men useth a word that only signifieth going forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De iis qâ—… exeunt And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man be ready to Depart
yet I may with humility and I hope not without some truth impute the amendment of many of them to mine own sufferings The ground hath been tilled and the tree hath been pruned And why should not this tilling and pruning yield the peaceâ—…le fruit of righteousness unto me that have been exercised thereby I have been â—…ng and often ploughed as it were â—…nd broken up and harrowed by the hand of God and why should I not be somewhat amended and improved by his good husbandry I have been long and often â—…ned as it were in my flesh by his â—…harp knife cutting off my superfluities 〈◊〉 make me the less sinful and the more â—…ruitful And why should I not bring â—…rth good fruits in due season even tâ—… peaceable fruits of righteousness or the fruits of righteousness which bring forth peace the peace of a good conscience here and of a blessed Eternity hereafter Therefore earnestly desiring to walk in this righteousness I will hope to lay me down in this peace And at the end of my wearisom Pilgrimage to take my rest in the arms of Gods Eternal mercy though now I groan under the hand of his Justice For so laying me down to sleep none shall ever be able to take either me from his arms or my rest from me Amen The sick mans Ejaculations To the Reader THese Ejaculations are Eighty in number and they are like mans years in Moses time when they come to that same number full of labour and sorrow though this latter age of the world will not let it self tarry so long for labour nor others tarry so long for sorrow And they are therefore called Ejaculations because they are as it were so many dartings of the soul upon some reflexion or thought either of mans misery or of Gods mercy sent up towards Heaven All aiming at one mark though from several occasions and after several waies That is at the rest of the soul in God Nor may you here look for curious method but for Religious matter sometimes you will find the sick mans soul troubled for fear of death sometimes almost inflamed with the desire of it sometimes bemoaning the disturbance of his body sometimes fearing the distemper of his soul sometimes affrighted with the thought of Judgement sometimes rejoycing against it If you find any thing to comfort you in your extremity thank not me for speaking to my self but thank God for speaking to your soul And be not troubled that your Passions like these Ejaculations are not orderly so as they be Religious Trouble and sorrow cannot look after Order but they must look after Religion And a sick mans expressions are not so much beholding to his head to make them Methodical and Eloquent as to his 〈◊〉 to make them affectionate and devout And God grant your sickness may make yours so Ejaculations 1. GRant Lord that I may be dead unto sin before I am dead unto the world that being planted together in the likeness of thy Sons death I may be also in the likeness of his Resurrection That like as Christ was raised from the dead by the glory of the Father so I walking in newness of life may have a comfortable death here and a glorious Resurrection hereafter 2. Destroy in me O God the body of sin before thou destroy in me the body of flesh that I may be justified from my sins whiles I live and freed from my sins when I shall be dead Make me to lie down in comfort because by my death I shall wholly die unto my sins Make me to rest in hope because by my Resurrection I shall wholly live unto my God 3. Make me to look upon my sickness my tedious and terrible sickness as upon thy Visitation that I may bear it patiently Make me look upon my death as upon my Release that I may take it comfortably 4. O thou who wouldst be crucified before thou wouldst be glorified and didst suffer pain to enter into Joy make me submit to thy Cross that thou mayest prepare me for thy Crown Make me contentedly to suffer with thee in this world that I may triumphantly reign with thee in the world to come 5. O Lord I have Judged my self let me not be Judged of thee so as to be condemned for it is agreeable with thy Mercy to save the sinner though thou destroy the sin And it is agreeable with thy Justice not to punish that sin in me which thou hast already punished in my blessed Redeemer 6. O Lord thou didst make thy beloved Son perfect with sufferings and I cannot hope thou wilt let thy unworthy servant be perfected without them O then let not my sufferings betray the imperfections of my flesh but conduce to the perfections of my spirit and make me ever willing to suffer since thou canst and wilt make me perfect by suffering 7. O thou God of peace that broughtest again from the dead our Lord Jesus Christ that great Shepherd of the sheep through the blood of the everlasting Covenant Make me perfect in every good work to do and suffer thy will working in me that which is well-pleasing in thy sight and working for me that which is profitable for my salvation through Jesus Christ to whom be glory for ever and ever Amen Heb. 13. 20 21. 8. O blessed Jesu the chief Corner-stone on which alone is laid for us the foundation of a blessed Eternity the Rock upon which thy Church is built and all our souls relie Be merciful unto me and give ear unto my prayers and to my sighs and groans when I cannot pray Be unto me a fountain of comfort whensoever my heart is in heaviness and my body is in pain that my soul may have continual health and joy and rest in Thee and in thy Merits and Mercies for evermore 9. Lord make me desire the dissolution of my earthly house of this Tabernacle that I may have a building of God an house not made with hands eternal in the heavens for I know that whiles I am at home in the body I am absent from the Lord Make me therefore willing rather to be absent from the body and to be present with thee my God for in thy presence is the fulness of joy and at thy right hand there is pleasure for evermore And make me labour that whether absent or present I may be accepted of thee through the righteousness of thy dearest Son my only Lord and Saviour Amen 10. Give unto me true sorrow for my sins that thou mayest give me true comfort in my sorrows Grant I may have peace in thee whiles I have tribulation in the world and make me be of good chear in all my tribulations for thou hast overcome the world and wilt not let the world overcome me 11. O Lord Jesus Christ who hast overcome the sharpness of death opened the Kingdom of heaven to all Believers Make me â—…ot to fear death since thou hast made that â—…n Inlet into thy
enjoy thee And now O Lord God the Word that thou hast spoken concerning thy servant establish it for ever and do as thou hast said for thou O Lord God hast spoken it and with thy blessing let the soul of thy servant be blessed for ever 2 Sam. 7. 18. 75. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us O Lord let me not fear being deprived oâ—… my earthly inheritance by death whiles 〈◊〉 find in my self the work of this Regeneration and cherish in my self the hope of this resurrection But let me ever be kept by the power of God through Faith unto salvation ready to be revealed in the last time that I may therein greatly rejoyce though now for a season I am in heaviness through manifold temptations 2 Pet. 1. 3. That the tryal of my faith being much more precious then of Gold that perisheth though it be tried with fire may be found unto praise and honour and glory at the appearing of Jesus Christ. 76. O thou who hast given me the soul of thy Christ and of my Jesus to sanctifie me the body of Christ to nourish and strengthen me the blood of Christ to redeem me the stripes of Christ to heal me the agonies of Christ to comfort and to refresh me give me also the wounds of Christ to hide me that thou mayest not Judge me or the Merits of Christ to cover me that I may be acquitted in the Judgement O Lord who didst not despise man transgressing and falling from thee do not despise me repenting and returning to thee but as thou hast opened unto me a door of faith and repentance unto life so shut not that door against me now I am desirous to enter in by it and to come to thee O Lord I believe help my unbelief O Lord â—…repent increase my repentance and give unto me that repentance whereby thou wiâ—…t accept me and that faith whereby I may receive and embrace thee for ever 77. The Lord make me faithfully to remember and thankfully to consider and constantly to believe that he who spared not his own Son but delivered him up for me will also with him freely give me all things or rather hath already with him freely given me all things that I was capable to receive and now is enlarging my capacity that he may enlarge his own bounteous liberality He is making me capable of receiving more that he may freely give more He hath made me capable of receiving himself his Son his holy Spirit by Faith Hope and Love He will now make me capable of receiving and enjoying himself his Son his holy Spirit by vision comprehension and fruition A vision that shall see him as he is in his excellent glory A comprehensioâ—… that shall fully receive and firmly retaiâ—… him And a fruition that shall perfectlâ—… enjoy him and perfectly rejoyce in him One God Father Son and Holy-Ghost world without end Amen 78. Abide thou with me O Lord Jesuâ—… Christ for it is towards evening with me and the day is far spent of this my toilsom and troublesom life And though my eye be holden that I do not see thee whiles I have sad communications with mine own heart yet be thou pleased still to tarry with me and to sit at meat with me and to bless to me the holy repast of eternity and mine eyes shall soon be opened to see thee and my heart shall be opened to receive thee And do not vanish out of my sight till thou hast brought me to see thee in thy heavenly Kingdom Amen 79. God be merciful unto me and bless me and shew me the light of his countenance in my passing through Death and be merciful unto me in bringing me to everlasting life The Lord bless me and keep me the Lord make his face to shine upon me and be gracious unto me The Lord lift up â—…is countenance upon me and give me â—…eace God the Father preserve me in my â—…assage by his Almighty power God the â—…on guide and direct me by his All-seeing wisdom God the Holy-Ghost assist and comfort me by his All-sufficient Grace and Goodness and bring me to everlasting life Amen 80. Now the God of hope fill me with all joy and peace in believing that I may abound in Hope through the power of the Holy-Ghost Rom. 15. 13. And the Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdom to whom be glory for ever and ever Amen 2 Tim. 4. 18. The sick mans Devotions To the Reader DEvotion is seldom Cordiaâ—… when it is constrained and iâ—… is commonly constrained when either Fear or Paâ—… makes a man devout For then he may seem to have taken up Sauls resolution 1 Sam. 13. 12. Therefore said I the Philistines will now come down upon me and I have not made supplication unto the Lord I forced my self therefore and offered a burnt-offering So is it too too frequently with those men who neglect the motives and means of prayer whiles they are in health and leave all their suplications to be made in their sickness or any other great extremity for whiles â—…y vainly fear lest custom should make â—…ir prayers uncordial or undevout they â—…erably find that compulsion doth indeed â—…ve them to be so since therefore either â—…tom of praying will steal away thy heart thou fondly thinkest or contempt of praywill harden thy heart at I flatly averr now in good time what thou hast to do a phantastical fear is no excuse for runâ—…g into a real mischief Whiles thou â—…ishly fearest lest thy heart should be stolen 〈◊〉 impiously causest thy heart to be hardenâ—… Consider therefore what the Prophet â—…uel hath taught thee to say and do in thy â—…resses to thy Maker since God hath set 〈◊〉 appointed him to direct and guide thee â—…y Devotions And do not as Saul did 〈◊〉 without a Priest or with a Priest of â—…e own choosing perhaps of thine own â—…ing offer thy burnt-offering lest Samuel 〈◊〉 at the end of thy sacrifice and say unto 〈◊〉 as he said unto him v. 13. thou hast 〈◊〉 foolishly thou hast not kept the comâ—…dment of the Lord thy God which he â—…manded thee this reproof as it doth â—…rly concern thee so it will undoubtedly siâ—…e thee for when God hath given thee a sure Guide for thy Devotions even such a Church as neither the wit of man can prove nor the malice of Devils can make guilty either of Faction or of Superstition If thou wilt not go along with this Guide but wilt needs gad after thine own imaginations thou dost indeed follow Saul in his sin and art like to follow him in his punishment thou appeasest not wrath but provokest it thou forsakest God and
offered and the time of my departure is at hand 2 Tim. 4. 6. Now therefore I pray thee if I have found grace in thy sight shew me now thy way that I may know thee that I may find grace in thy sight and consider that I am one of thy people And he said my presence shall go with thee and I will give thee rest And he said unto him if thy presence go not with me carry me not up hence for wherein shall it be known here that I have found grace in thy sight is it not in that thou goest with me And the Lord said I will do this thing also that thou hast spoken for thou hast found grace in my sight and I know thee by name And he said I beseech thee shew me thy glory so saith my soul O Lord and because no man shall see thee and live I desire to die that I may see thee Exod. 33. 13 14 15 16 17 18. Unto him that is able to keep me from falling into the pit of everlasting destruction and to present me faultless before the presence of his glory with exceeding joy do I recommend my soul even to the only wise God our Saviour to whom be glory and Majesty dominion and power now and ever Amen Epist. of Saint Jude v. 24 25. The Lord shall preserve me from all evil yea it is even he that shall keep my soul. The Lord shall preserve my going out and my coming in from this time forth for evermore Amen Psal. 121. 7 8. The sick mans Departure or Dismission ARise ye and depart for this is not your Rest because it is polluted it shall destroy you even with a sore destruction Micah 2. 10. Return unto thy Rest O my soul for the Lord hath dealt bountifully with thee For thou hast delivered my soul from death mine eyes from tears and my feet from falling I will walk before the Lord in the Land of the living Psal. 116. 7 8 9. There remaineth therefore a Rest to the people of God Heb. 4. 9. Lord I willingly go out of this world that I may enter into that everlasting rest Amen I have set God before me he is at my right hand I shall not fall Therefore my heart is gland and my glory rejoyceth my flesh also shall rest in hope For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Thou wilt shew me the path of life in thy presence is fulness of joy at thy right hand there are pleasures for evermore Amen Psal. 16. 8 9 10 11. To me to live is Christ and to die is gain I have a desire to depart and to be with Christ. Lord now lettest thou servant depart in peace that he may rest in hope rise in joy and reign in glory Amen A sick mans Resignation Psal. 31. 5. Into thine hand I commit my spirit thou hast Redeemed me O Lord God of Truth THere is nothing more the duty of a good Christian then whiles he lives to possess his soul in patience and when he shall die to resign his soul in comfort And indeed he must possess his soul in patience that he may resign it in comfort He must possess his soul in patience as not being fully contented much less fully delighted with his present â—…ndition in this world wherein he canâ—…t but see very much to trouble him but â—…thing at all to satisfie him Help Lord â—…h the Psalmist Psal. 12. 1. in great â—…ation of his heart and we may gather threefold reason why he is so vexed 〈◊〉 the godly man ceaseth the faithful fail â—…d they speak vanity Defectus sanctitatis 〈◊〉 affectu veritatis in intellectu sanctitatis 〈◊〉 â—…ffectu saith Alensis The defect of holiâ—…ss in the will of truth in the understandâ—…g of innocency in the action This is â—…e threefold defect that makes the good â—…ristian possess his soul not in delight as â—…on choice but only in patience as upon â—…cessity because he wants holiness in his â—…ill and cannot love God because he â—…nts truth in his understanding and â—…not know God because he wants inâ—…grity in his action and cannot honour â—…od as he is bound and desires to do This the reason that he possesseth his soul not delight but in patience and the trouble â—…at he finds in his possession makes him 〈◊〉 think himself of a Resignation The â—…ssessing his soul in patience whiles he â—…es makes him Resign his soul in comâ—…t when he is to die And here we have the form of that comfortable Resignatioâ—… Into thy hands I commit my spirit thou haâ—… redeemed me O Lord God of truth I hopâ—… no man will say that this set form of thâ—… Resignation of his soul doth stint Goâ—… Spirit which teacheth him how to Resigâ—… his own For sure we are that he useâ—… this same form of whom it is said Gâ—… giveth not the spirit by measure unto hiâ—… John 3. 34. And if a set form did not coâ—…fine the spirit in him who received it not bâ—… measure much less can it confine the spirâ—… in us who have it measured from him Well may set forms teach us rightly tâ—… commend our own spirits to God but theâ—… cannot possibly make us confine his Spirit Had there been any such inconveniency 〈◊〉 using of set forms the Spirit of Goâ—… would not have provided us so many seâ—… forms of Prayers and Praises in the Psalm and other parts of the Text so that no objection can be made against set forms oâ—… Prayer as such which may not be retorteâ—… to some undervaluing if not undermininâ—… of the Scripture it self the very light oâ—… our eyes the breath of our nostrils and thâ—… joy of our hearts We may not then hearken to this objection above all the rest unless we will say That the Spirit of Goâ—… did intend to confine himself Or the Son â—…f God did intend to confine his own Spiâ—…it in us when he absolutely prescribed a â—…t form in his own most holy Prayer comâ—…anding it to be said Luke 11. 2. when ye â—…ray say Our Father nay yet more unâ—…ess we will say that the Son of God did â—…ntend to confine his own Spirit in himself when he used this very particular form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into thy hands I commend my spirit Luke 23. 46. For it is the very same Greek Text in both places and the very same translation in the vulgar Latine though we in English have seemed to make a Verbal but not a Real difference And therefore it is evident that our blessed Saviour by using this set form hath sanctified it for our use and taught us thereby how to Resign our souls to him that gave them And indeed the Spirit of God had sufficiently sanctified it before so that now we have this Resignation doubly sanctified to us by the spirit and by the Son of God so happy a thing is it for us seriously to consider and much
Secondly the faithfulness of the Redeemer O Lord thou God of truth First the fulness of the Redemption for it had a threefold fulness a fulness of Excellency a fulness of Appearance a fulness of Redundancy which is Bonaventures distinction concerning our blessed Saviour lib. 3. sent dist 13. Quod est loqui de Plenitudine secundum Excellentiam secundum Apparentiam secundum Redundantiam We may speak of the fulness of Christ according to its Excellency according to its Appearance and according to its Redundancy for Christ had a fulness of Excellency from his first conception And he had a fulness of Appearance from the discent of the Holy-Ghost upon him for then his excellent holiness was made apparent to all the world by the testimony of the Father and of the Holy Spirit And he had a fulness of Redundancy from the time that he sanctified his disciples and servants by the communication and participation of his holiness And this same threefold fulness is in this Redemption A fulness of Excellency or Perfection in the nature of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast Redeemed A fulness of appearance or manifestation from the Author of it Thou thou hast Redeemed And a fulness of Redundancy from the subject of it me Thou hast Redeemed me First there is a fulness of Excellency or Perfection in this Redemption from the nature of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast Redeemed So saith the Master of Greek Criticisms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is properly used concerning the Redemption of Captives that are Redeemed with a price For they that are otherwise delivered then by a price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are said rather to be Rescued then to be Redeemed Eustath in Iliad a. Here is then a Redemption as excellent as the price that was paid for the Captives and that was the blood of the Eternal Son of God A price that was infinitely more worth then all the whole Creation both in heaven and in earth which hath in truth no other preciousness but what it hath from this price is no farther precious then as it is sprinkled with this blood Secondly A fulness of appearance or manifestation in this Redemption from the Author of it Thou thou hast Redeemed Thou whom God hath appointed heir of all things by whom also he made the worlds and who art the brightness of his glory and the express image of his person Heb. 1. 2 3. This heir of all things came to make us partakers of his inheritance The same God that made the world by his Power and governed it by his Wisdom Redeemed it by his Mercy He that was the brightness of the glory of God and the express image of his person was pleased to make himself of no reputation and took upon him the form of a servant and being found in fashion as a man to humble himself and become obedient unto death Phil. 2. 7. That by his death he might destroy death and by his rising to life again might restore to us everlasting life But that 's the third fulness in this Redemption A fulness of Redundancy from the subject of it Me Thou hast Redeemed Me Thou Me Heaven and Earth are meet together in the Mysterie But Heaven and Hell are met together in the Mercy of this Redemption God and Man in the Mysterie but God and sinful Man in the Mercy of it Me in my Nature was a great mysterie but Me in my Sins was a far greater mercy Thy love did seek me when I did not deserve it Thy care did keep me when I did not observe it O let neither Love nor Care forsake me now I do desire it And indeed thou hast promised not to forsake us And that is the second Reason we are so willing to Resign our selves to thee the faithfulness of our Redeemer O God thou God of Truth Thou art powerful in thy performances as God and faithful in thy Promises as the God of Truth As none can resist thy power in performing so none may distrust thy truth in promising It was thy Mercy that made thee promise but it is thy Truth that maketh thee keep thy promises Mercy and Truth are together in God as Cruelty and Falseness go together in man Though I have no right to thy Mercy from it self yet I have a right to thy Mercy from thy Truth And thine own Holy Spirit hath taught me to claim this Right Heb. 13. 5. For he hath said I will never leave thee nor forsake thee He said it to Joshua yet will have me believe he said it to me for though that promise in its occasion was particular and concerned only Joshua and those with him Josh. 1. 5. yet in its document it was universal and concerned all the faithful servants of God that should be to the end of the world for that promise was made to Joshua as Leader of the people and therefore belonged in common to him and to them even to the whole Church of the Jews And by the same reason belongs to us now as it did to them even to the whole Church of the Gentiles For there is no difference between the Jew and the Greek or Gentile For the same Lord over All is rich unto all that call upon him Rom. 10. 12. If we call upon him as Joshua and the Israelites did we have the same interest in his promises as Joshua and the Israelites had He will be as rich in Mercy to us as he was to him and to them or else in vain hath his Apostle said For whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. Where is the comfort of the Scriptures if it be not in the Promises or what promise can be the ground of our hope like this I will never leave thee nor forsake thee A promise which he made in Mercy as Lord over All and therefore rich in mercy to All that call upon him But a promise that he keepeth in truth as being the same Lord over All That is one and the same constantly in himself and therefore not diverse in his Word nor in his Promises O God thou God of truth As God thou art a Creditor to All by thy Mercy All borrow of it All depend on it All are obliged to it But as a God of Truth thou art a Debtor to All that is to All that call upon thee for the Promise though it be universal yet it is conditional Thou art a Debtor to All by thy Truth they have an Interest in thy Promise claim it as their Right look to it as their Treasure look on it as their Comfort Debitor fidelitatis non Justitiae God is to man a Debtor of faithfulness though not a Debtor of Justice A Debtor of faithfulness because of his own Word though he cannot be a Debtor of Justice because of mans Merit As he is God he hath