It is threatned by Salomon that those who are disobedient to their parents the rauens of the valleyes shall picke out their eyes And those that are treacherous to the Ciuill Magistrates wee see they are made a spectacle to the world and depriued of buriall and set vp in the aire and made a prey to the foules of the aire as this is a iudgement on these so likewise the other is a blessing on them that goe vnto the graue in peace and it is an honour that is due vnto the very bodies of the Saints of God shewing they are the worke of Gods hands not as the bodies of beasts which God did make as it were with a word after a more sleight maner but for mans bodie hee formed it not onely with his word but it is the tabernacle of an heauenly substance that 's the soule which is the image of God because our bodily nature is also assumed into the diuine nature at the incarnation of the Sonne of GOD. Because the bodies of the Saints are the members of Christ and the temples of the HOLY GHOST Know you not saith the Apostle that your bodies are the temples of the Holy Ghost And last of all because though they sleepe in the dust for a time yet here-after they shall rise in glory and shine as the Sunne in glory in the kingdome of heauen and therfore great reason that some honor and reuerence bee done euen vnto the very bodies of the Saints So was Abraham buried buried hy his two sonnes Isaack and Ismael as in the 25. chapter of this booke the ninth verse buried in the field of Ephron a selected groūd of purpose where his wife Sarah was buried long before Genes 23. 19. and his sonnes wife Rebecca in the 49. of this booke the 31. verse One blessing more let mee adde in my Text to Abraham and we will come to my purpose Abraham was buried in a good age for so God did promise and it was prophesied in this place and so performed in the 25. of this booke the 8. verse and there wee finde the place amplified in three phrases together for euermore the performance of God is with the largest The promise is like a seede sowne in the ground onely but the performance comes in like fruit that 's multiplied caried in in due season so it is said that Abraham was buried he died in a good age an olde man of great yeares here is three phrases to expresse one thing and it is no idle repetition he died in a good age so good as hee desired to liue no longer nor did he desire for to die any sooner he liued to settle his houshold in order to marrie his sonne Isaack to prepare his soule for God and to depart in peace A good age Secondly he dyed an old man If hee had liued any longer his daies would but haue beene troublesome and burdensome vnto himselfe An old man ye◠not old before his time therefore a third phrase is added an old man of great yeares and so did Abraham die and was gathered to his people Dauid liued but threescore and ten yeares and yet Dauid was old before his time Secondly hee died in good yeares this God promised to Abraham and this God hath performed so as that was verified of him that is promised to the Saints in the 5. of Iob the 25. verse that they go vnto their graue as a ricke of come that goes into the barne when the Regions are white vnto the haruest as our Sauiour Christ speaketh so according to the Hebrew text it is here as we say in a good age When the Regions are white vnto the haruest then the sickle of death is put in in due season and they carried to the euer-lasting barnes What blessing was there then that Abraham did want hee was taken away before the affliction of his posteritie came yet not before the couenant was confirmed betweene GOD and him all this was granted him and hee dyed an ould man full of yeeres And thus beloued haue you heard of Abraham what he was and what is become of him May it please you now a little for to turne your thoughts vpon one of the sonnes of Abraham and briefely to remember with me first what he was and now what is become of him For as hee did tread in the steps of his Father Abraham so I will treade in the steps of my text concerning him and Abraham hee was the sonne of Abraham while he liued the blessing of Abraham was vpon him at his death and so I make no doubt but hee doth rest in Abrahams bosome Abraham the father of the faithfull a patterne of faith and religion vnto his sonnes and posteritie this was one of them It was his chiefe stay and comfort euer in his great heauinesse and in his sicknesse long before his death or before that deadly sicknes the couenant that passeth betweene GOD and his Saints in Christ Iesus there was his stay Abraham was a patterne of faith faith was imputed vnto him for righteousnes but it neuer went without righteousnesse no more did his I doe refer him for that to you that haue had so many yeres experience of him did this our brother do any man wrong willingly was hee not an vpright and a iust man in all his dealing with all whom hee had to doe withall Abraham was a patterne of humilitie of meeknes of mildnesse of patience and of a quiet and peaceable disposition and so was he witnes this Parish wherein he hath liued How deadly any contention or debate amongst vs was vnto his soule and spirit how diligent would he be and how troubled till the peace were made blessed are the peace-makers Araham was a patterne of loue and kindnesse of kinde affection vnto all men and so was he ready and prone to shew his kindnes according to his estate vpon any occasion Abraham was a patterne of charitie so was he for I haue obserued comming to this mans table at ordinarie occasions who were his guests commonly but such as were not able to bid him againe such as had most neede of refreshing like Lazarus in Abrahams bosome He was a patterne of fatherly prouidence in his familie and to his children I know saith God that Abraham will teach his sonnes and so did hee hee did continually admonish them and if any admonition at any time did not take that effect hee desired how grieuous it was to his soule and spirit let his Sonnes remember it now he is gone and if any affliction come vpō them as on Abrahams posteritie let them thank themselues it was not the Fathers fault they shall fare the better for his sake Abrahams posteritie were not afflicted in Egypt for his sake but deliuered out of Egypt for Abrahams sake but he is gone hee is taken away seasonablely from the euill that is to come the sinnes of these times do prophesie some euill to come vpon vs and it is a blessing vnto them that are taken away before it comes He is gone to enioy the effect of that couenant made betweene God and his Saints in Christ Iesus that was his comfort he is gone vnto his Fathers and if his Sons will tread in his steps they shall goe to their Fathers he is gone and hath left this companie this companie now present whereof hee was a good member and is gone vnto an other companie of the Saints and Angels of God in heauen hee is gone in peace in that manner that his death was a sleeping in death in peace of conscience In a peaceable manner did hee depart this life euen as if hee had stolne a nap wee that were then present with him could not tell when he went and now beloued are wee here assembled for to solemnize his Funerall in that decent manner you see and that is beseeming to follow and to remember the Saints of God that are taken away from amongst vs. Abraham hee was buried and hee was buried in the ground where hee had buried his beloued wife Sarai before and so is hee Innocent hee was in his life innocent as a doue hee hath continued this many yeeres solitarie as a turtle doue and now hee is gone yet so many yeeres after as I thinke one graue may well hold them both Last of all let me adde the conclusion of my text he is buried in a good age I may adde the three phrases before mentioned of Abraham A good age an old man of great yeeres if he had liued longer as I haue often heard him say vnto mee hee should haue beene burdensome and troublesome vnto himselfe a good age fourescore one a good age in these times but let me yet add one thing more as hee died in a good age so I may say truely that hee died vpon a good day also for it was vpon the Saboth day in the morning that hee commended his soule into the hands of God in the morning when we were about to assemble in this place to praise God then did hee sing Halleluiah with the saints and Angells in heauen No man did more duly obserue Gods saboths in this place them hee did and now his soule doth enioy that saboth of rest in the kingdome of heauen On the Sabboth day in the morning did he goe to solemnize the Sabboth in heauen a Sabboth without an euening that is an eternall rest into this rest is hee now entred and into this rest that we in due time may also enter that our spirits may enioy the blessed companie of all the Saints of God let vs desire of him who hath purchased the same Sabboth for vs IESVS CHRIST the righteous To whom with the Father blessed Spirit one euerliuing and only wise God be ascribed all praise power thanksgiuing this day and for euermore Amen FINIS
so we might happily escape this bitter haruest erre not my deere brethren saith S. Iames for this is a dangerous errour it is that imputation which old Adam by way of insinuation laide vpon God as if God had made him a wife for to tempt him and it doth sticke fast in the hearts of many of his sonnes vntill this day that in euery sinne that a man committeth there is some fatall necessity from aboue that driues him thereunto but if there had been no other booke written but that which euery one carries about him in his owne bosome it would conuince him of this errour For my conscience tells mee that I haue omitted many duties which I might haue done and haue committed many sinnes which I might haue left vndone doth my conscience erre in this accusation or not if it erre how can it iustly be mine accuser at the last day the 2. Rom. the 15 if it erre not then erre not my deare brethren saith Saint Iames bee not deceiued saith my text for there is no place for excuse or extenuation but as a man soweth so shall he also reape be not deceiued for if thou be thou canst not deceiue God he is not mocked is it not a mocke and an indignitie both for to account the blood of Christ an vnholy thing as if it had beene shed to Heb. 10. 29. wash swine withall that delight to wallow in the mire or dogges that returne backe againe vnto their vomit Such sinnes of recidiuation as those wherof the Apostle speaketh Heb. 10. 26. before what is the reason that the holy Ghost hath not recorded in the booke of God any one example of any that receiued pardon was restored for any grosse sinne by him committed that euer fell afterward into a relaps and was saued what is the reason of this Surely because it is to bee feared that the repentance of such a one was but a mock-repentance the burned childe dreades the fire and so will a true penitent shun that grosse sinne whereof hee hath had a true remorse If this clause of my text shal seem obscure vnto any how God is mocked this Citie will yeeld vs too large a commentary for to make the same plaine vnto you A man with an ill purpose hath gotten doth keep an other mans goods in his possession no rare-example his conscience tells him this is a great sinne for if others should deale so by him he would be iustly greatly offended now for this sinne amongst the rest he doth aske and hope for pardon at Gods hand as if he did repent but it is but a mock-repentance for saith S Austin a thiefe takes my purse he saith hee repenteth and doth aske pardone but hee keepes my purse and holdes it still doth hee not mocke mee I may put vp this flout because I cannot remedie it but God is not mocked hee will haue iustice satisfied So I vnderstand my text A Merchant liueth riotously not like the prodigall Sonne vpon his owne Luk. 15. 13. Luk. 16. 6. portion but as the vniust Steward vpon other mens in the end either for necessitie or in policie which is worse hee becomes Bankerout no rare example he agrees with his Creditours for the halfe for the third yea for lesse he doth not obserue the Prophets rule first sell and pay then 2. King 4. 7. liue thou and thine on the rest but first he reserues a rich portion for him his then he paies of the rest so the world is blinded his Creditours are deluded but God is not mocked there will come a day when all reckoings shall be cast ouer againe when iustice must bee satisfied to the full then shall this debter be cast into prison that is into a prison out of which he shall not come till hee haue paid the vttermost farthing and yet shall not haue a farthing for to pay it Therefore beloued in our Lord and Sauiour Iesus Christ this wee doe say and affirme and I beseech you for to carry it home with you for one sound point of doctrine that the bloud of Christ was not shed vpon the Crosse for to pay mens debts ciuilly vnderstood not because it wanted vertue for there is more vertue in the seede of the woman then there can be poyson in the head of the Serpent but it is because that debt was paid vnto God and not vnto men It was because thou couldest not performe the least part of that price that was tendered vpon the crosse but this debt to thy Creditour thou maiest It was because by a counterfet repentance thou hadst made thy selfe vncapeable of pardon and it was because thou didst offer an indignitie vnto thy blessed Sauiour in setting such a reckoning vpon his score Let mee conclude then in one word these debts Christ doth not pay for the reasons alleaged thou canst and wilt not discharge thy contracted debts iustice one day must be satisfied vnto the full therefore look thou to it and looke to it before thou die for after death comes iudgement So I vnderstand my text let mee speake vnto you beloued as the Apostle speaketh in this place not vnto those that are without whom God shall iudge but vnto those that are in the Church vnto you that call vpon the name of the Lord who call Christ Lord as Professours of the true Christian religion who as zealous Professours of the same can double it and crie Lord Lord if any of you desire to put off almighty God with a sleight and a slie repentance for your great sins committed against his diuine Maiestie or seeke to defraude his brother of his owne right and therein doth persist such a one doth but deceiue his owne soule God is not mocked for as a man soweth so shall he also reape Now this that hath beene said it doth onely make way vnto that which followeth it is but a preface be not deceiued God is not mocked c. Then wherin should wee not be deceiued what is that truth that we should take so seriously to heart whatsoeuer a man soweth that shal he also reape a firme trueth without doubt that as a man soweth so he shall reape either the same in kinde or the like in proportion and it is a generall truth without exception that whatsoeuer a man soweth either in kinde or proportion hee shall be sure to reape the same To beginne with the first and first in kinde the very inference of this sentence vpon the preface doth argue a very pregnant instance that whosoeuer doth goe about to delude or mock God as hath before bin said hee shall finde that in the end God will mock him he that sits in heauen shall laugh him to scorne and the Lord shal haue him in derision the 2. Psalme the 4. verse he shall reape the same at Gods hand Againe Salomon going about to perswade the young man to sow his seede betime in the morning the 11. of the
soule is pulled and mooued to and fro either vnto good or vnto bad actions Here is Loue stronge loue stronge as death and affection that will mooue vs if not here is feare of Iealousie that growes cruell Iealousie cruell as the graue if loue will moue vs wee shall bee knit vnto Christ that way if not if feare will moue vs wee shall bee drawne vnto Christ that way and if neither of these single will moue vs if both together will moue vs here is feare that growes out of loue grounded vpon loue loue is strong as death but if abused she growes iealous and that Iealousie growes cruell But if neither loue nor feare nor both these grafted together will drawe vs then is our case most desperate this I conceiue to bee the resolution of the text the branches whereof you haue heard in my text Set mee as a seale on thine heart and as a signet vpon thine arme that is the petition of the Church or the euidence of Christ his two metaphors which doe most liuely expresse and set foorth vnto vs. The neere coniunction betweene Christ and his Church in the 22. of Ieremie the 24. verse as I liue saith the Lord though Coniah the sonne of Iehoiakim king of Iudah were the signet of my right arme that is as neere to mee as neere possiblie could be yet I would cast him off The personall vnion of the sonne of God vnto our nature it is the first great mysterie of godlinesse for without controuersie great is the mysterie of godlinesse the 1. of Tim. the 3. chap. the last vers God manifested in the flesh Yet notwithstanding you may be bold to say that this vnion wherof Salomon doth here speake it is aboue that and a neerer vnion and coniunction vnto vs in two respects first that hypostaticall vnion it was the coniunction of God and mans nature in generall but this comes neerer doth incorporate our particular persons into one bodie with Christ Howsoeuer the other in his owne nature bee great betweene the things themselues vnited yet notwithstanding this is vnto vs more comfortable because it brings with it a particular application to euery one that wee may say and pray with Dauid in the 35. Psalme the 3. verse Say vnto my soule I am thy saluation not onely vnto all in generall but vnto thy soule and my soule in particular which is more comfortable Therefore God hee hath for this purpose not only ordained the preaching of the Gospell in publike to declare the loue of God in Christ Iesus to mankind in generall but hee hath also instituted sacraments which are ministred vnto euery ones persons in particular that as Gods loue is vnto all so he confirmeth the same loue to euery one in particular that is capable of the same Secondly this coniunction which this metaphor expresseth it exceedeth the other in this that though Christ did take our nature vpon him and our nature with all humane infirmities yet hee did take it cleane voide of all sinne but in this misticall vnion betweene Christ and his members though we be full of sinne and infirmities as well in soule as body yet he vouchsafed to knit vs vnto himselfe as being one bodie Iesus Christ ties vs as in an vnseparable knot which vnity is most comfortably in the Scripture set forth by two Metaphors both which come short of these meraphors in my text It is expressed by the head and the members and by man and wife but Nero or some Tyrant may chop the head from the members and death doth make a separation between man and wife but of this vnion saith the Apostle Paul I am perswaded neither death nor life principalities nor powers shall be able to separate vs from Christ and in the 8. of the Epistle to the Bomanes the 28. also we know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose But the two metaphors of my text are more emphaticall for the heart it is the fountaine of life it is the first that liueth and the last that dieth and the arme is the instrument of power if Christ haue set vs as a seale vpon his heart and as a signet vpon his arme let vs see what principalities or power what life or death is able to make a separation betweene vs except he can be ouercome who is omnipotent God himselfe this signet shall neuer bee plucked from his arme and vnlesse he can die againe who is life it selfe the Lord of life this seale which is imprinted in his heart shall neuer be blotted out this admirable coniunction betweene Christ and vs it is here declared in this place and propounded by way of a petition whereof we may be bold to make a position and say indeede that Christ hath set vs as a seale vpon his heart and that he hath worne vs as a signet vpon his arme For that which was the wish the prayer desire of the Church in Salomons time when this song was sung that is now inioyed by the Church of Christ their wish is our Article their prayer our creede wee doe beleeue it because Christ hath manifested it since the Son of God did take vnto him an heart and an arme that is to say a humane soule within and a naturall bodie without hee hath in that soule and body fully granted the petition to the Church and set vs as a seale vpon his heart For were not we deepely imprinted in his heart when he suffered his hart to bee deuided by the point of the speare when he shed out water his heart bloud in loue vnto vs when he was in a manner forsaken of his owne Father rather then his father should forsake vs. That Euangelicall Prophet Isaiah in the 49. cha ver 16. saith in the person of God vnto Zion I haue ingrauen thee in the palmes of my hands were we not deepely ingrauen in the palme of Christs hands when hee suffered both hands and feete to bee pierced vpon the crosse it was a deep impression and Christ would neuer haue suffered it vnlesse this seale had bin deeply printed in his hands showing them after his resurrection this print still in the 24. of Luke Behold my hands and feet It is a question amongst Diuines whether those scarres in the hands and in the sides of our blessed Sauiour which remained in his bodie after his death resurrection to the end that hee might shew himself vnto a few doe not yet remaine in his glorious body being in heauen that he may shew them at the last day of his resurrection that they might looke vpon him whom they had pierced and this is without all question the impression spoken of in this place remayning still on his hands and heart and Iesus Christ doth euen weare vs and makes as precious account of vs as the signet of his right hand for the same affections hee had
here on the earth he hath carried them with the same bodie vp into heauen and as hee remembred vs vpon the Crosse so doth hee not forget vs when he is now in his kingdome Hee is not like Pharoahs Butler that forgat Ioseph who was so kinde to him in prison when hee came to his preferment but Christ hee remembred the petition of the thefe thou now remembrest vs because thou art in the same passion with vs subiect to the same death but when this passion is past when thou coÌ„mest into thy kingdome ô God remember me then So doth Christ remember vs now when hee is come into heauen to the right hand of God hee remembers vs as hee did remember vs when hee was dying and shed his precious blood for vs on the Crosse Wherefore did he take humane affection vpon him but that hee might expresse this loue vnto vs The affection of loue is noted to be most vehement in women as Dauid doth expresse 2. Sam 1 26. speaking of Ionathan Thy loue to me was wonderfull passing the loue of women And because the affections of that sexe are naturall so should be most tender therefore our Sauiour when hee came to bee incarnated and to take our flesh vpon him he was made of a woman Gal 4. 4. and yet because sinne doth naturally harden the heart and dull the affection therefore he tooke them from a pure Virgin and that they might yet bee more tender he did free them and purge them from all sinne and these affections hath he in his bodie taken vp with him into heauen and set them at the right hand of God his Father and therefore I may be bold to say hee hath set vs as a seale vpon his heart and as a signet vpon his arme and with his stretched-out arme he hath mightily defended vs and preserued his poore Church from time to time from all enemies Thus the petition is easily heard and granted therefore I will not stand long vpon it that which happily you are more loth to heare yet that which is more needfull for mee to speake is the dutie reflecting vpon it if we take that sense or the very literall sense it selfe that Christ doth exhort vs that we set him on our hearts as a seale and weare him as a signet on our arme And of this dutie here be many branches notably expressed in these two metaphors For first there 's a heart there we must euer begin It is a maxime in Diuinitie that which the heart doth not is not done at all before God for whatsoeuer is done is but formally done it is not effectually done vnlesse the heart be affected with it the heart it is the first that liues by nature so it is the first that must liue againe in our regeneration and new birth It is the first that God doth challenge in the first Commandment of the first Table Thou shalt haue no other gods before me that is in my presence or before mee in thine owne affection but thou shalt loue me with all thine heart and with all thy soule c. It is the last Commandment of the second Table Thou shalt not couet in thy heart God in his Table begins with the heart first because in all our actions the first thing that God beholds is the heart but in the second Table which is for continuall duties amongst men it is in the last place because the last that a man can see is to see into the heart so then to take all ten Commandments together the heart you see it is the Alpha Omega the first and the last of all and so in truth it is all in all for giue God the heart and all the rest will follow a heart therfore hee doth claime at our hands in this exhortation in the first place and this heart it must be wrought like wax that it may receiue the impression of a seale for so saith Christ here to his Church set me as a seale vpon thy hart You know the matter that is disposed for to receiue an impression it must neither be too hard nor too soft for if it bee ouer hard it will not take it and if ouer fluxible it will not hold it therfore the heart must bee of a good temper to receiue the impression of the seale of Christ As a braine if it be too dry it will not be apprehensiue and if too moist it will not be retentiue it must be a well tempered brain that shall receiue both in apprehension and memorie So the heart that receiueth Christ and his righteousnes must be of a good temper some hearts are too hard that will take no impression at all like the hearts of the Cheifetaines among the Iewes that nothing could mollifie them nothing would moue them nothing would perswade them to haue pitty and compassion on our Sauiour Christ Pilat himselfe when hee had made furrowes on his backe with scourging him and crowned his head with thornes he brought him out before them to see if they would haue pitty and compassion on him to say it is enough but their hearts they were hardned they would receiue no impression at all On the other side the hearts of the people they were soft and vnstable and vnconstant ready to cry Hosanna one day Blessed is hee that commeth in the name of the Lord and shortly after Crucifige Crucifige the hearts of men do offend in these two extremities somtime they are too hard to receiue any impression and somtimes they are againe too inconstant they will not hold it there be as a Diuine speaketh not onely Sabbatarians that were heretikes but Sunday-Christians also that haply vpon the Sabbath will take some impression some certaine qualme of religion haply may come ouer their consciences but it is quickly gone againe they serue God vpon the Sabbath and serue themselues and the Deuill all the weeke after they are resembled vnto that goodly Idoll Dagon in the 5. chap of the 1. booke of Samuel the 4. verse who so long as he stood in his place in the temple was a goodly Idol to looke vpon but the next morning when they came they found his hands and his head at the threshold of his temple so as the text saith there was nothing left but the very stumpe of an Idol so is it with many of vs who comming into the house of God to heare a Sermon and it may be with great shew of deuotion also to receiue the Sacrament but at the Church doâ—e there lies their hands and affections nothing remaineth but a very stumpe of religion they haue neither hands to doe a good deed nor happily tongues to speake a good word all the weeke after these be Sabbath day Christians But if we will fruitfully receiue the ingraffed word of Christ which is able to saue our soules as the Apostle speaketh Iam 1 21 We must haue a heart fit to receiue and retaine that his impression set me
reward therefore now Abraham might depart in peace when God and hee were so reconciled Now Abraham may cheerefully go to his Fathers After that old Simeon had embraced his Sauiour and had gotten Christ in his armes Then he sings Lord now lettest thou thy seruant depart in peace for mine eies haue seene thy saluation Therefore seasonable was the death of Abraham both in that it did preuent the euill to come that he should not see it and also because it was after the couenant that passed betweene God him and there must needes follow in the next place a most blessed death expressed well in the phrase of going to his Fathers which must not bee vnderstood of his bodily buriall for Abraham was buried in the field of Ephron the 25. of this booke the 10. verse where none of his Fathers were buried and so the like phrase is vsed in the 32. of Deuter the 50. verse where it is said that Moses was gathered to his Fathers and yet it is said likewise in the 34. of Deut. the Sepulcher was not knowne therefore of necessitie this phrase must onely haue relation to the soule and spirit of Abraham that that was gathered to the societie and company of those holy Fathers that went before thou shalt goe vnto thy Fathers for there is a companie and society of Saints Indeede when men are taken out of companie here on earth in this world they goe to a better companie and societie of blessed soules and spirits in heauen a companie where there is no distraction or diuision no ambition or emulation no strife nor contention but where there is peace ioy and pleasure for euermore vnto this companie and societie of blessed spirits did the spirit of Abraham goe and what a comfort is it Beloued vnto a faithfull soule to consider what companie and society it is going vnto when it departeth out of this life if it bee within the couenant if the couenant haue passed betweene God and vs then when wee die wee shall goe vnto this place when wee go to our Fathers to the society and fellowshippe of the Saints of God that wee are at rest with Abraham where we shall inioy the companie and societie of all the Saints of God that euer haue beene departed from the beginning of the world to this present time and hereafter of all those that shall come vnto the same place to the end of the world Where Eliah shall knowe Moses and Moses Eliah and conferre together as on mount Tabour although they did liue in seuerall ages of the world Peter the Apostle of our Sauiour Christ when hee did see but the least glimpes of this comfort when hee see but two of the Saints Moses and Eliah on mount Tabour hee was so rauished with ioy that he cries out Let vs build three Tabernacles And it is indeede to bee obserued that the two chiefest Apostles of our Sauiour Christ that is Peter and Paul God did afford them this priuiledge that they had both a tast of the ioyes of heauen liuing in this life to the end they might more effectually perswade men to lift vp their affections to that comfortable society in the world to come Paul was rapt vp into the third heauen and so rauished with ioy that hee knew not whether hee had his bodie about him or no and methinkes after hee comes downe againe out of heauen he writes and esteemes of these worldly things as of dung such a contemptible respect hee hath of any thing vnder the Sunne after hee had tasted once of the sweetnesse of Paradise For imagine it were possible for a man to bee lifted vp in his body whither Paul was to the third heauen that he might be admitted but to looke into paradise to the blessed society of blessed Angells and Saints and looke but downe againe and see this earth hanging like a Clodde beneath and see so many millions of men busied about nothing like Ants in a mole-hill methinkes afterward hee should neuer esteeme of this world being rauished with this companie of the Saints in heauen And beside Peter and Paul except it were onely Iude that writes but one short Chapter I thinke there was not any of the Apostles of our Sauiour Christ that hath vsed exexhortations to the Church of God in their Epistles but they themselues of purpose did taste some part of this glorie to the end they might the more powerfully eleuate the hearts of men Paul in the third heauen and Peter Iames and Iohn on mount Tabour all of them see a glimpes of this glorie Go vnto thy fathers so did Abraham in Spirit he went vnto his Fathers that were dead before him and his sonnes after they came vnto him Then the manner and the passage vnto this place is expressed in the text Thou shalt goe vnto thy Fathers in peace Now you must vnderstand whosoeuer dieth in peace must die in Christ for there is no true peace without Christ Abraham died many hundred yeeres before Christ was borne and yet our Sauiour Christ saith of Abraham in the eight of Iohn the 58. verse that Abraham saw his daies and reioyced hee saw him then in the eyes of faith Hee died therefore in the faith of Christ and so died in peace for Christ is the Prince of peace that conferreth true peace vpon all his Saints hee is the Oliue tree of peace whereon peace groweth the eleuenth to the Romans the twentie-four Like that doue with the Oliue branch in her mouth hee euer brought peace with him it was his ordinary salutation when hee was on the earth peace be vnto you it was his legacie left with his Church when he went out of the world my peace I leaue with you Therefore Abraham dying in the peace of Christ must needes die in peace of conscience and as in peace of conscience so likewise in a most peaceable maner In the 25. of Genes the eight verse it is said Abraham did yeeld vp his spirit his spirit was not taken from him by violence but hee did most willingly yeeld vp his spirit into the hands of God Oh how fearefull is the remembrance of death to those that are not in Christ that fearefull rending of the soule and bodie a sunder is most terrible vnto them but the death of Abraham it was like that sleepe which was spoken of before this verse that signified his death a heauie sleep fell vpon Abraham for so likewise fell death vpon him euen as if nature should haue falne a sleepe quietly meekely peaceably and this is for his soule Then it followeth in the next place concerning his bodie that that also should bee buried in a good age Euen for to bee buried it is a blessing and a blessing that euery man doth not enioy No Iehoiakim himselfe though hee were a King in the 22. of Ieremy the 19 verse shall bee buried like an asse drawne and cast forth on a dunghill as Iosephus also writes of him