may lay this for ground that the inuisibâ—… workes of God are alwaâ—… most excellent some 〈◊〉 his Creatures are vndeâ—…standing Spirits onely without flesh such as tâ—… Angels some are flâ—… only without vnderstaâ—…ding the one is subiect 〈◊〉 sense not so the other bâ—… how farre doth the one excell the other Yea in man who consists of a â—…oule and of a body doth â—…ot the inuisible soule far excell the visible body And seeing this visible world the place of our â—…oiourning is so beautifull as we may behold it what shall wee thinke of that inuisible Palace the place of our endlesse habitation The great Cities of Campania seeme but little cottages to them who stand on the toppe of the Alpes and when we shall once be exalted to the mountaine of our GOD the most stately and gorgeous building which are now shall appeare nothing at all yeaâ—… as the Moone coueretâ—… her selfe with a pale vailâ—… at the brightnesse of thâ—… Sunne so shall all the glory of flesh evanish wheâ—… that glory of the Sonne of God shall be reuealed But here may be demanded how saith oâ—… Sauiour I goe to prepareâ—… place for you Was it nâ—… prepared before the fouâ—…dation of the world Coâ—… ye blessed of my Father 〈◊〉 herit the Kingdome prepred for you from the foâ—… dation of the world The answere is both these are â—…rue it was prepared before and yet is preparing â—…till Distinguish the deâ—…ree from the execution â—…f the decree in respect â—…f the decree it was preâ—…ared in respect of the â—…xecution it is preparing â—…et And this preparaâ—…on stands in these three â—…st in possession seâ—…ndly in intercession â—…irdly in effectuall opeâ—…tion For the first Christ Ieâ—…s hath ascended vnto â—…auen to possesse it for 〈◊〉 and vnto vs to sease our nature in that conquered Kingdome Oâ—… this Tertullian in name oâ—… all the Saints gloryeth iâ—… this manner Quemadmodum nobis aharabonem Spiritus reliquit ita à nobis aâ—…rabonem carnis accepit vexit in Coelum pignus totius summae illuc quandoâ—… redigendae Securae estoâ—… caro sanguis vsurpastâ—… enim Coelum Regnum Dei in Christo As tâ—… Lord hath left behind him vnto vs the earneâ—… of his Spirit so hath hâ—… taken froÌ„ vs the earnest â—… our flesh carried it inâ—… heauen as a pledge thâ—… the whole summe namely all that are his euen in their bodies shall come thither also therefore O flesh and bloud be glad and rest in assurance for thou possessest that Kingdome of heauen already in thy head the Lord Iesus Christ. The second point of this preparation is his Intercession for vs Christ is not entred into the holy places which are made with hands and are similitudes â—…f the true Sanctuary but â—…s entred into the very heauen to appeare now in the â—…ight of God for vs. Thus then prepares hee that place for vs when by his continuall Intercession hee prayes that the placâ—… may be asigned vnto euery one of vs which heâ—… hath merited vnto vsâ—… The typicall high Priesâ—… had the names of all thâ—… twelue Tribes of Israeâ—… vpon his brest when heâ—… appeared before God tâ—… pray for them but ouâ—… high Priest knowes particularly by name all hâ—… Saints for whom hee iâ—… terceeds I haue called thâ—… by thy name for thou â—…mine Yea not oneâ—… knowes hee our personâ—… but all our seuerall infirmities For we haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne And lastly this preparation stands in his effectuall operation in vs according as hee promised And I if I were lift vp from the earth will draw all men vnto mee to wit all that are mine Then prepares he that place for vs when by his attractiue vertue hee drawes vs vp vnto it Parat quodammodo mansiones cum mansionibus parat mansores The Lord after a sort saith Augustine prepares a mansion place when hee prepares them who shold remaine in it Ita Domine para quod paras nos enim tibi paras tâ—… nobis paras cum locum paras tibi in nobis in te nobis tu enim dixisti Manete in me ego in vobis Euen so Lord prepare that which thou art preparing for thou preparest vs to thy selfe and preparest thy selfe vnto vs when thou preparest a place for thy selfe in vs and for vs in thee for thou saidst Abide yee in mee and I in you S. Peter ioynes these two together An inheritance kept in the heauens for vs and whereunto we are kept by the power of God through faith This is for our great comfort that hee who hath prepared that Kingdome for vs prepares vs for it hee hath ascended on high and is now drawing vs vp after him We speake it of the naturall body where the head goes through it will draw the whole body after it this is much more true in the mysticall body for whereas in the naturall body there are moe vitall parts then one in the mysticall there is no vitall part but the head so long as there is life in the head and that shal be for euer for Christ is now risen from the dead and can dye no more the members shall not want life Such as are in him feeles vertue flowing froÌ„ him to draw them vp to himselfe to renew and prepare them for these new Heauens wherein dwelleth righteousnesse and into the which no vncleane thing can enter Aboue all things let vs take heede that wee finde this attractiue vertue in our selues for thereby shall wee know that our Lord is preparing a place for vs in these heauenly Mansions Now that our Sauiour saith I goe to prepare a place for you we haue shewed â—…n what sense hee saith it And therefore they are farre mistaken who abuse this place to proue that the way to the heauenly Mansions was vnpassaâ—…le and heauen inaccessiâ—…le before the resurrection ascention of Christ â—…o affirme the Prolocuâ—…ors for Babell that the Patriarkes other good men of the olde Testament were in some other place of rest before the comming of Christ and not in heauen and namely that they were in a place called Limbus Patrum which in their mind is the vppermost house of hell A strange opinion as if there could be any rest but in heauen or that soules could haue rest in any house of hell And with this they abuse another place of the Apostle to the Hebrewes The way into the holiest of all was not yet opened while as yet â—…he first Tabernacle was standing For answering whereof we must know that the Apostles purpose there is â—…o declare vnto the Hebrewes that the seruice of the Leuiticall Priest-hood first Tabernacle could not of it selfe giue saluation but figured that saluation which comes by the bloud of the
TO â—…HE RIGHT â—…OBLE VERâ—…VOVS AND â—…ODLY LADY MARY Countesse of MARRE Right Noble LADY AS Pearles are of greatest price when they are most rare so is â—…tie most worthy to bee â—…ised when they be but few who practise it Oâ—… Noah in the old world oâ—… Lot in Sodome one Iâ—… among Gentiles one Simâ—…on in Ierusalem one Nâ—…codemus among Pharisiâ—…one Ioseph in the Sanâ—…drim one Esther in 〈◊〉 Court one Iudith in 〈◊〉 Citie one Abigail in 〈◊〉 Familie are of more woâ—… and waight in the Ballaâ—… of God then many thousaâ—… of others I speake not thiâ—… if our time were reduceâ—… that scarsitie for of all sâ—… and sexes of people bleâ—… be the Lord for it we 〈◊〉 many conscionable prâ—… sers of that word of Gâ—… â—…hereof they are professors â—…t in respect of the remâ—…nt of the world are they 〈◊〉 few that our fault were â—…eat if such as are good â—…ere not incouraged to be â—…tter by such good as wee â—…rough grace may minister â—…to them For this cause haue I preâ—…nted this little Treatise to â—…ur L as vnto one belonâ—…ng to the generation of â—…em that seeke the face 〈◊〉 God Wherein I hope not â—…ely to be seconded by the â—…timonies of all the godly â—…at know you but that the â—…its of your Faith also â—…ene of such as see your selfe shall free me of all iâ—…putation which malignaâ—…murmuring mouthes of aâ—…uer saries can make vnto mâ—… This threefold tyred Gaâ—… land of flowres euery one 〈◊〉 them transcending aboue 〈◊〉 other iustly belongs vâ—… your L Nobilitie Vertuâ—… and Piâ—…tie Nobilitie of â—… high degree as any subieâ—… of this Land can acclaimâ—… yet Vertue surpassing Nâ—…bilitie and Pietie supereâ—…nent aboue both These â—… pray God daily to encreâ—… in your L that Grace muâ—…plyed vpon you in this liâ—… may lead you to that proâ—…sed Crowne of glory 〈◊〉 â—…ared for all Saints in the â—…ansions of our Fathers â—…ouse whereof now turâ—…ing me to speake I humbly â—…ake my leaue And rests Your L in Christ Iesus W. B. of Galloway IOHN 14. 1. 2. 3. And Iesus said to his Discâ—…ples Let not your hearâ—… be troubled Yee beleeuâ—… in God beleeue also in mâ—… 2 In my Fathers house arâ—… many dwelling places iâ—… it were not so I woulâ—… haue told you I goe tâ—… prepare a place for you 3 And though I goe to prepare a place for you I wiâ—… come againe and receiuâ—… you vnto my selfe thâ—… where I am there you maâ—… be also A TREATISE of the Heauenly MANSIONS My help is in the name of the Lord. IOHN 14. 1. And Iesus said to his Disciples Let not your hearts be troubled Yee beleeue in God beleeue also in mee AT this Chapter begins the Legacie or latter Will of our â—ord Christ Iesus and â—ontinues to the eighteene In the entry thereof hee first comforts his Disciples against the fearâ— of all euill which may trouble them and next by strong arguments confirmes the Comfort In the Comfort three Circumstances are to be considered First who giues it Christ Iesus Secondly to whom to his Disciples Thirdly the Comfort it selfe Let not youâ— heart be troubled proponed as you see by way of Exhortation Out of the first Circumstance appeares thâ— superabundant loue oâ— Iesus toward his owne He is now entring to his â—…loudy Passion which troubled him sore yet he cares not for himselfe all his care is for them that they should not be troubled O what a loue where shall we finde the like of it Many examples of rare loue haue wee in holy Story in the common yea and in nature also but none like this Here is a loue the length the breadth the height the depth whereof none is able to comprehend Iuda offered himselfe a seruant to Ioseph that Beniamin might go free Ionathan perilled his life and quyted his kingdome for loue of Dauid Arsinoe interposed her selfe betweene the murtherers weapons that were sent by Ptolomie her Brother to kill her Children shee embraced them in her armes and turned her body about to receiue the strokes giuen out foâ—… them and in the midst oâ—… bloudy wounds shee receiued in their defence she kissed them her loue was great her power small she could not keepe them from cruell death â—…he Pellican not onely â—…edes her yong with her â—…ne bloud but with inâ—…ncible constancy abides â—…e flames of fire for their â—…eseruation Naturalists â—…rite that they who seek â—…e Pellican for a prey â—…uing found the Nest â—…erein her young are â—…dle a fire round about 〈◊〉 Videt Pellicanus ignem â—…us non ignorat vehemenâ—…m audacter accedit arâ—…rem in singula membra â—…etrantem sentit neque loco â—…ouetur exuritur pene â—…a neque tantillum quidem â—…sternatur patientissim áâ—…e constantia vigens saluti filioruÌ„ intenta potius quasuae mortis genere omniuâ—… atrocissimo conficitur Tâ—… Pellican sees the firâ—… knowes very well the vâ—… hemencie of it yet flyâ—… boldly vnto it seeking bâ—… the motion of her winâ—… to extinguish it she feelâ—… the burning heate wiâ—… intollerable pain pierciâ—… all the parts of her bodâ—… yet flyes not from it bâ—… with great patience eâ—…dures it rather mindfâ—… of the safety of her yonâ—… then carefull to saue hâ—…selfe from so painefull death These are indeede examples of strong loue in the creature but as I said this loue of Iesus ouercomes them al he came in the shape of a seruant to make vs free-men he was content to be bound that his Beniaminites that is the sonnes of his right hand might be restored to their Father he keeps the kingdome as heire and onely begotten Sonne of the Father and giues the kingdome to vs conqueâ—…ed by him as our Goel â—…insman who hath redeemed our inheritance he â—…eceiued in his blamelesse â—…ody the stripes which were due to our sinnes He hath borne our infirmities and carryed our sorrowes he was wounded foâ—… our transgressions and broken for our iniquities thâ—… chastisement of our peacâ—… was vpon him and with hiâ—… stripes are we healed Heâ—… is that Good Shepheard who gaue his life for hiâ—… Sheep he is that true Pellican who saw the fieriâ—… wrath of God burning about his young ones anâ—… cast himself into the middest therof that he might quench it hee knew the terrour thereof yet hee fled it not he longed with great desire to eate that â—…t Passeouer albeit hee â—…ew it would be a supâ—…r of sowre hearbs vnto â—…m for loue of those â—…ho are his hee forgot â—…mself when Iudas came 〈◊〉 betray him and the â—…en of war to apprehend â—…m he made no shift for â—…mselfe If yee be seeking â—…us I am hee let these goe â—…ir way And here when â—…e is to vndergoe his â—…ublesome Agonie all â—…s care is to comfort â—…em that they should â—…t be troubled Sure it is we can neuer quite this kindnesse of our Lord yet at least 〈◊〉 vs remember it
with suâ—… thankfulnesse as we mâ—… All the words of the Loâ—… should be kept in oâ—… minde so Dauid did 〈◊〉 haue hid thy promises in 〈◊〉 heart so Mary laid vp â—… words of the Angell her hart no place to kâ—… Manna without putrâ—…ction but the Arke aâ—… no place to keep the wâ—… with profit but the hâ—… But as kindly Childâ—… remember most carefuâ—… the words of their Fatâ—… deliuered on his deaâ—… bed so should wee 〈◊〉 words of our Lord vâ—… â—…d vnto vs when he was â—…ing to dye for vs. Naâ—…rall men keepe the Leâ—…cie or Testament of â—…eir fathers wherein peâ—…shing portions of tranâ—…torie things are bequeaâ—…ed to them they will â—…ot rest till it be confirâ—…ed and shall not wee â—…cke vp in the Cabinet â—… our heart the Testaâ—…ent of our Lord wherâ—… the right of an inheriâ—…nce that fades not is asâ—…ned vnto vs he leaues 〈◊〉 not any corruptible â—…ing not the moueables â—… the sons of Keturah nor â—…et the portion of Esau the fatnesse of the earth 〈◊〉 these the Iewels he leaueâ—… vs Peace I leaue with you my peace I giue vnto you this the tenour of his Leâ—…gacie or last Will Fatherâ—… I will that they whom thoâ—…hast giuen mee be where 〈◊〉 am with me that they mâ—… behold the glory which thâ—…hast giuen mee O what 〈◊〉 comfort is here the Father saith vnto the Soâ—… Aske of me what thou wiâ—… and I will giue thee thâ—… Sonne declares his will iâ—… his Legacie Father I wilâ—… yea assures vs of his Fathers will Feare not littâ—… flock it is your Fathers wiâ—… 〈◊〉 giue you the Kingdome Here is our right here are he Charters of our heaâ—…enly inheritance happy â—…re we if we lay them vp 〈◊〉 our hearts and giue no â—…est vnto our soules vntill â—…ee haue the confirmaâ—…ion of them past and seaâ—…ed by the Spirit of Aâ—…option assuring vs that â—…hey are ours The second Circumâ—…tance leades vs to consiâ—…er to whom is this comâ—…ort giuen To his Disciples â—…ot to the twelue onely â—…ut as afterward the Lord expounds himselfe â—… pray not for these alone but for them also who shaâ—… beleeue in me through theiâ—… word This Legacie theâ—… pertaines not to thâ—… twelue Disciples onely first preachers of thâ—… Gospell after Christ Iesuâ—… but belongeth also to aâ—… that to the worlds enâ—… shall beleeue in Chriâ—… through their word anâ—… by beleeuing shall bâ—…come his Disciples bâ—… vnto none other Thâ—… consolations of the Goâ—… pell are not for euerâ—… man the Gospell is preached to many but thâ—… peace proclaimed by iâ—… lights vpon none but thâ—… â—…ildren of peace New â—…ne is not for old botâ—…s and the glad newes 〈◊〉 the Gospell euery man â—…th not an eare to heare â—…em nor a heart meete receiue them When you â—…e into an house salute the â—…e and if the house be â—…rthy let your peace come â—…pon it but if it be not worâ—…y let your peace returne â—…nto you And againe If â—…e sonne of peace be there â—…ur peace shall rest vpon â—…m if not it shall returne 〈◊〉 your selues Take heede 〈◊〉 your selues we preach â—…eace in the name of Ieâ—…s our Commission is sure but not common tâ—… all if you be the childreâ—… of Gods good-will our bleâ—…sing of peace shal rest vpon you if not you mâ—…heare it but shall not 〈◊〉 partakers of it There no peace saith my God the wicked But as Ieâ—… answered Iehoram whâ—… he demanded Is it peacâ—… What peace said the otheâ—… What hast thou to doe wiâ—… peace Such is the meâ—… sage that commeth froâ—… the Lord vnto all the wiâ—…ked The same Gospâ—… that commeth from tâ—… Lord with abundance 〈◊〉 blessing to those who aâ—… â—…s owne bringeth with ready vengeance against 〈◊〉 disobedience The â—…mme of all is eyther â—…nder your selues beleeâ—…ng and obedient Disciâ—…es to the Lord Iesus or â—…oke not to receiue any â—…rtion of the consolatiâ—…s which he hath left in â—…s Legacie Let not your heart be troubled THE third Circumstance is in these words and it containes the Comfort it selfe Leâ—… not your heart be troubled I haue fore-warned yoâ—… of many things which 〈◊〉 know are grieuous vntâ—… you I haue told you oâ—… my suffering that one oâ—… my Disciples will betraâ—… me and that the best oâ—… them will deny mee anâ—… that I my selfe must goâ—… from you and whither 〈◊〉 goe you cannot comâ—… now These heauy speeâ—…hes did no doubt astoâ—…ish and confound them â—…nd cast down their harts â—…to the gulfe of exceeâ—…ing sorrow and thereâ—…re comes hee in here to â—…ise them vp againe and â—…mfort them But howâ—…euer the occasion of â—…is Doctrine ariseth of â—…e former premonitions â—…et we may espie in them compleat consolation â—…uen vnto vs by our â—…ord against all that may â—…ouble vs. There are two euils â—…e feare whereof trouâ—…les men first the feare of sinne next the fearâ—… of death and that which followes it The wicked in their life time feare nothing more then death â—… Sinne they feare not yeaâ—… it is a pastime to them to doâ—… wickedly onely they feare Death and Iudgement they cannot eschew it alâ—… their care is to delay it In their death by the contrary they feare nothing so much as their sinne now they flye death aâ—… the center of their sorâ—… rowes then they shaâ—… seeke it as the remedie oâ—… their remorses There iâ—… no death so horrible which they would not â—…illingly imbrace prouiâ—…ed it might free them â—…om the conscience of â—…eir sin yea they would â—…e content to be smotheâ—…ed quick Mountaines fall â—…pon vs and couer vs. But the godly in their â—…fe feare nothing so much â—…s their sinnes they â—…ourne for former sins â—…nd with good Ezekiah â—…ecount them in the bitterâ—…esse of their soule they â—…ght against present sins â—…anding with the armour â—…f God vpon them and â—…rough his grace ouerâ—…ome it they are in continuall feare of sinne tâ—… come if it renew the forâ—… they are still making preparation to resist it Anâ—… therefore they feare nâ—… death at least are not â—… uercome with the feaâ—… thereof they defie it the prouoke it they preueâ—… it I meane they know will come but ere it conâ—… they desire it and are prâ—…pared for it ere it be prâ—…pared for them Simeâ—… sight makes them sing â—… meons Song Now Lorâ—… let thy Seruant departâ—… peace and they resolâ—… with S. Paul I desire to dissolued that I may be wiâ—… Christ. But indeed fearefull is their estate who at one time haue to fight â—…oth against the terrours of sinne and horrour of death It is a godly poâ—…icie in the spirituall warfare to diuide your enemies first ouercome your sinnes vanquish them ere â—…he forces of death can â—…oyne with them so shall â—…ou not be afraid to enâ—…ounter with death for Death is a biting Serpent â—…nd Sinne is the sting
â—…ereof take the sting from the Serpent and without danger you may â—…mbrace it Take Sinne away and Death shal nâ—… be terrible Against both these â—…uils the Lord Iesus heâ—… furnisheth vs with sufficient comfort against thâ—… feare of sinne hee sets thâ—… buckler of Faith whicâ—… is able to quench the fieâ—…darts of the Diuell in thesâ—… words Yee beleeue in Goâ—… beleeue also in mee Againâ—… the feare of death thâ—… graue and all that may follow them hee sets thâ—… meditation of these heauenly mansions prepareâ—… for vs and in respect oâ—… both premits the comfortable Exhortation Leâ—… â—…t your heart bee trouâ—…ed For vnderstanding â—…hereof wee must conâ—…der two things first â—…at our Sauiour here â—…omiseth vs not exempâ—…on from trouble next â—…at hee requires not we â—…ould be without all â—…nse of trouble The first â—…euident he hath plainly â—…ld vs In the world you â—…all haue affliction If any â—…an will follow me he must â—…ke vp his crosse follow â—…ee It is a prettie obserâ—…tion of Chrisostome so â—…one as our Lord was â—…orne Herod persecuted him and slew him in 〈◊〉 members the innoceâ—… infants so soone agaiâ—… as he was baptised Satâ—… tempted him to teach â—… that if wee be such Châ—…stians as in whose heâ—… Christ is conceiued aâ—… formed wee must looâ—… for persecutions froâ—… men for tentations froâ—… Satan As a shadow foâ—… lowes the body saith Mâ—…carius so Vbi Spiritus 〈◊〉 persecutio pugna Tâ—… second is as cleare if 〈◊〉 should be without senâ—… of trouble where weâ—… the praise of Patience foâ—… what commendation is 〈◊〉 〈◊〉 suffer that which grieâ—…eth thee not this were â—…orse then Stoica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is beastly stupiditie not â—…mmended for a vertue â—…t condemned for a â—…ce Thou hast stricken â—…em and they haue not â—…rrowed But the meaning of the â—…xhortation is howsoâ—…uer it be that sore trouâ—…les be abiding you and â—…at the sense of your â—…ouble will be grieuous 〈◊〉 you also yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let â—…ot your heart be shaâ—…en and perturbed with 〈◊〉 so that you quit your comfort and confidenâ—… in mee Here then is tâ—… victorie of a Christiaâ—… that no trouble can oueâ—… come his heart his gooâ—… may be stolne his naâ—… be slandered his boâ—… may be killed his coâ—…science may be racked his heart may be shakâ—… and sore moued but caâ—…not be remoued becauâ—… it is fixed on the Lord hâ—… Spirit dwels in it and bâ—… secret grace vpholds iâ—… Inward temptations cannot do it vnder these it 〈◊〉 the voice of Saints whicâ—… once was vttered by patient Iob O Lord thougâ—… thou wouldst sâ—…ay me yet wil I trust in thee and by the Apostle We are persecuted but not for saken wee are in doubt but wee despaire not we are cast down but we perish not we are afflicted on â—…uery side but not left in distresse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such straitnesse of place as out of which â—…here is no forth comming the godly may be â—…raited with trouble yet â—…euer so but that they â—…aight for an issue someâ—…me they are without â—…ense but no time altogeâ—…her without hope of betâ—…er Farre lesse can outward tentations doe it 〈◊〉 Though the earth should bâ—… moued and the mountaineâ—… fall into the bottome of thâ—… Sea yet the Christian keeps his comfort God iâ—… my help and my hope mâ—… stength in trouble ready to bâ—… found Vir Deo subditus noâ—…uit inter transeuntia starâ—… aduersis non frangitur prosperis non eleuatur habâ—…enim pondus desuper insâ—…dentis timor scilicet Dei illum cohibet A man subiect to God knowes verâ—… well to stand in the midâ—… of transitorie things heâ—… is not broken by aduersitie nor puft vp with prosperity the weight of â—…im that is aboue him â—…eepes him equall and â—…onstant in euery estate â—…o wit the feare of his God restraines him And this inuinsible â—…eart flowes not from aâ—…y strength that is in â—…an How weake a creaâ—…re the strongest man is â—…ay bee seene in Peter â—…ppose a pillar of the Church the voyce of a â—…amsell shooke him and â—…ade him deny his Maâ—…er All our strength is â—…eere that Christ dwells 〈◊〉 our harts by Faith and he who craues of vs thaâ—… our heart should not bâ—… troubled keepes it himselfe defends it againsâ—… all that will assault it weâ—… preuaile by the power oâ—… his might and througâ—… him are made more theâ—… conquerours It is obserued by Philo the heart and the hornes or brainâ—… were neuer offered in thâ—… Law leuiticall with thâ—… sacrifices for they are thâ—… fountaines secret arkeâ—… wherein lurkes and ouâ—… of which floweth all impiety but what euer waâ—… in the type this is in thâ—… truth As the heart is by nature the Lord will not â—…ue it yet till the heart 〈◊〉 renewed and giuen to â—…e Lord hee will accept â—…thing can come from â—…an this is the maine saâ—…fice My Sonne giue me â—…ne heart This is the seâ—…et sanctuary wherein â—…od will dwell and withâ—…t which hee will not â—…ell at all This is the â—…rt of Sion and city of â—…auid which must bee â—…ongly kept or else the â—…manent city cannot be â—…eserued therefore the â—…rd Iesus arming his â—…sciples against trouble â—…gins first at the heart let not your heart be troubled Magnum enim fortâ—… dinis fundamentum est mus non turbatus aniâ—… autem nondum supernafâ—… datus gratia timidus stabilis nimium est A gâ—… ground of fortutude iâ—… heart not troubled therwaies it not beestablished with heaueâ—… grace is out of measâ—… fearefull instable the fore the Apostle when blesseth the Philippiaâ—… prayes that the peacâ—… God which passeth all â—…derstanding may preseâ—… their hearts so shall â—… the heart be troubled But here it is demaunded how requires our Sauior of vs that we should â—…t be troubled seeing was troubled himselfe testifies this same Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now is my â—…le troubled and aâ—…in when Iesus had said â—…ese things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was troubâ—… in the spirit more significantly is the same â—…pressed by S. Marke â—…en hee entred to his aâ—…ny in the Garden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee began to be aâ—…nished and transported the words imporâ—… strange motion scarly vtterable which sense of that wrath â—… to our sinnes wrouâ—… in the Lord. The answer is the trouble of our Lord was faâ—… different from ours bâ—… in the end in the maner or measure there for hee was troubled the end hee might keeâ—… vs that we should not troubled with that trouble which was due to â—… sinnes Other Physitian to cure the deadly diseâ—… of their Patients prepâ—… a bitter potion for the â—… may well taste it themselues but the Patiâ—… must drinke it out our Physitian perâ—…ing well that the bitcup of wrath would
â—…wne but so that it â—…uches nothing but the â—…wne proper obiect to â—…it that whereunto the â—…romise of GOD in his â—…ord directs it and a rare â—…well I call it because it no larger then Election it may be common to â—…any in respect of proâ—…ssion but proper to â—…aints onely in respect of participatioÌ„ Many are called few are chosen vnto these few elect onely is iâ—… giuen to beleeue It may be confirmed by learning long experience but â—… not at the first begotten by any of those Sentitâ—… antequam discitur we feeâ—… it before we can learne iâ—… nec per mor as temporuÌ„ loâ—…ga agnitione colligitur seâ—… compendio gratiae matur aÌ„â—… hauritur And it is wroghâ—… by rypening grace noâ—… by length of time noâ—… greatnesse of knowledge That therefore wee be not deceiued in so great â—… matter as is faith the only remedy giuen vs heere against the guilt of sin and â—…errour of the wrath to â—…ome let vs ponder that â—…recept try your selfe if you â—…e in the faith There is a â—…ith which S. Paul calls â—…nfeined to distinguish it â—…om faigned faith called â—…uely and laborious to distinguish it froÌ„ that which Iames calls a dead faith â—… there were but one kind â—… faith euery man had â—…ere needed no such preâ—…pt try if ye be in the faith â—…ut since it is not so it lyâ—…h euery man in hand to â—…oke to himselfe that he â—…mbrace not a false faith in stead of the true a fained faith for a sincere 〈◊〉 dead and idle faith for 〈◊〉 liuing laborious faith Leauing to discusse aâ—… length of Faith wee wilâ—… shortly consider the nature and the threefold operations thereof S. Pauâ—… cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A reall subsistancâ—… of things hoped for anâ—… so Faith is called not formaliter but effectiue because it maketh things hoped for after a sort to be present Againe heâ—…cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The euidence oâ—… things not seene Fideâ—… â—…redit quod non videt nam 〈◊〉 vides non est Fides Faith â—…eleeues that which it â—…ees not now wee walke â—…y Faith after this wee â—…all walk by sight when â—…ght shal come Faith shal â—…ease Thirdly hee cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Anchor four soule sure and stedâ—…st which entreth into â—…at which is within the â—…aile This world is fiâ—…ed by the Spirit of God â—…y a Sea weltring and â—…ormy our soule and â—…onscience in it is likened to a Ship rossed to and fro with many contrary windes of restlesse tentations the Anchor which keepes vs stedfast that we be not driuen away with the winde and preserueâ—… vs sure that we sinke not vnder the waues is ouâ—… Faith the Rocke whereupon it fasteneth the gripes thereof is abouâ—… within the vaile the Lord Iesus the Cords or Cables that holdeth sure together the Ship and the Anchor are the promises of Gods mercy made with this three-fold vniuersalitie of all sinnes all times all persons Repenâ—…ance intervening This funiculus triplex qui non â—…cile rumpitur that threeâ—…ld cord which is not â—…fily broken were the â—…ormes of our life neuer 〈◊〉 deadly wee haue this â—…omfort we may be moâ—…ed but cannot be remoâ—…ed we may be sore tosâ—…d but cannot suffer â—…ipwracke our Anchor fastned not vpon sand 〈◊〉 slipping ground but â—…pon the Rocke it will â—…t come home to vs but â—…ill draw vs home vnâ—… it Therefore Philo speaking of Faith called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely suâ—… seale and infallible gooâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The solaâ—… of our life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fulnâ—… of good hopes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The auerâ—… of euils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the bringer of good The learned recâ—… Theologs expresse tâ—… nature of Faith by tâ—… definition Fides est fiâ—…cia in Deum plane filiaâ—… concepta ex agnitione Châ—…sti amore Patris 〈◊〉 homo in amplexum Dei râ—… ait Abba Pater Faâ—… a filiall confidence in â—…od conceiued of the â—…owledge of Christ and 〈◊〉 thâ—… loue of the Father him whereby man â—…nneth vnto God and â—…yeth vnto him Abba â—…ther Of this is euident the â—…o-fold operation of â—…ith first there is in faith apprehending vertue 〈◊〉 which the beleeuer reâ—…iues and applyes to â—…selse Iesus Christ as is offered in the Word â—…d Sacraments Secondâ—… there is in Faith a ranâ—…ing vertue so to cal it â—…hereby the beleeuer goes out of himselfe intâ— the Lord. By the firâ—â— Christ becomes ours bâ— the second wee resigâ— our selues vnto Chrisâ— and become his Qui crâ—dit in Deum transit â—â— Deum the phrase in mâ—â— significant manner imports thus much that who beleeues in God passeth out of himseâ—â— into God hee becomeâ— partaker of the diuine nâ—ture hee liues not anâ— more in himselfe bâ—â— Christ liues in him anâ— makes him say with tâ—â— Apostle Now thankes â—â— to God I liue yet not I 〈◊〉 Christ liueth in me for by â—ith he being planted in â—hrist Iesus draweth sap 〈◊〉 grace from him which â—akes him to become â—â—ch as Christ is and to â—â—nder vnto him the fruit 〈◊〉 his owne plantation â—ost acceptable to him These then are the two â—â—nds of Faith by the â—â—â—st it receiues from God â—y the second it giues vnâ—â— God this is a point â—â—t commonly marked 〈◊〉 this age many would â—â—â—ioyne these two which â—od hath conioyned toâ—â—ther as if Faith had but â—â—e hand for receiuing and not another for giuing they thinke therâ—… is no more but to receiuâ—… mercy from God forgeting that by the saâ—… Faith they must rendâ—… sonne-like obedience tâ—… their Father This is nâ—… Faith but presumptioâ—… Infidelis fiducia faithleâ—… confidence For why bâ—…leeuest thou that God become thy Father aâ—…prehendest thou him be so in Christ then shâ—… mee that thou hast reâ—…dred thy selfe to be 〈◊〉 sonne let mee see his mage Naturall Fatheâ—… beget children like vnâ—… themselues and shall our â—…eauenly Father bring â—…rth children to another â—…age then his owne Be â—…hamed O you licentiâ—…s liuers to call God â—…ur Father Out of your â—…ne mouth shall yee be â—…dged If I be a Father â—…here is mine honour saith â—…e Lord of hosts vnto you â—…at despise my name No 〈◊〉 your answere is that â—…hich our Sauiour gaue â—…nto the Iewes Yee are 〈◊〉 your Father the Diuell â—…cause you doe his workes â—…r canst thou say I beâ—…eue in Iesus who in thy â—…fe doest not expresse the vertue of Iesus Hee is powerfull Sauiour thâ—… Angel gaue the reason 〈◊〉 his Name He shall be â—…led Iesus because he sauâ—… his people from their sinnâ—… thou art yet in thy siâ—… thou canst not say wiâ—… the Apostle I was a percuter I was a blasphemâ—… but now thankes bee God I am another thiâ—… Such I was but now I 〈◊〉 cleansed
man can vnderstand it The Christian by course hath residence in three houses The first was his mothers wombe there hee soiourned by moneths The second is this world wherein hee ◅oiourneth by years The ◅hird is heauen wherein ◅re the euerlasting Taber◅acles and there the chri◅tian shall dwell for euer Of this comparison will ◅ppeare the glory of our ◅hird house wherof who ◅o pleases to reade more ◅s likewise of that com◅ort we haue of this that God the Father of our Lord Iesus is also become ◅ur Father in him may ◅ee it at greater length in ◅ur treatises on the eight ◅o the Romanes and Defiance of Death The third circumstance is in the word Mansions and it imports the endurance and eternity of that house and them which dwell in it it is no soiourning house no place for pilgrimes but our mansion place The earth is stable and moues not yet all things in it are in a continuall motion wee neuer stand in one estate from the womb our course is to the graue without any resting The heauens are againe in a perpetuall motion and yet aboue them hath the Lord prepared our mansion That petition of the Church is a meet prayer ◅r vs O thou whom my ◅ule loueth shew me where ◅ou ◅eedes and rests at the ◅one day Here the Lord ◅edes vs but heere the ◅ord rests n̄ot heere is ght but not the light of ◅e noone day No no ◅e Sunne in his meridi◅ light extends not so ◅rre the morning twight as the lightsome ◅ory of our mansions ◅ceeds the greatest glo◅ man can haue in his ◅lgrimage As the great ◅ies of Campania seeme ◅t litle cottages to them who stand on the top◅ the Alps as the moo◅ couereth her selfe with pale vale and shineth n◅ at all in presence of t◅ Sunne so all the beau◅ and glory of this eart◅ shall vanish when that gl◅ry of the Sons of God sh◅ be reuealed Miserable worldlin◅ haue no care of a place ◅ these mansions as if could be obtained wit◅ out care but beyond ◅ measure they care for t◅ place of their pilgrimag◅ as if their care could pr◅cure the continuan◅ thereof What greater fo◅ ◅y then this Suppose thy ◅ossessions were as sure ◅s the earth to remaine with thee and thine after ◅hee to the worlds end ◅rt thou also sure to remaine with them No in ◅ne houre wherein thou ◅ookest least for it it will ◅e told thee O foole this ◅ight they will take away ◅hy soule from thee But in truth thy posses◅ons are most vnsure ◅hey came from another ◅and vnto thee thinkst ◅hou so to tedder and re◅eiue them that from ◅hee they shall not passe ◅o another S. Paul his Epithite for riches is to be marked Trust not in vncertaine riches Salomon attributes wings vnto them if they flee not tow◅rd thee thou wert not able to reach vnto them and if they will flee from thee thou art not able to deteine them Dauid compares them to a flowing water which as it hath ◅ filling so also an ebbing which none is able to stay Fluxa est diuitiaru◅ natura And Basile writing on that place called them to be of a flowing nature possidentes torrent◅citius praetereunt ac dese◅ unt they runne by their ◅ossessors like the water ◅f a swift running riuer ◅nd forsakes them If ye ◅oe to the land-ward ye ◅hall see the field which ◅elongeth to one this ◅ay rendred vnto the ◅ossession of another the ◅ext morning If ye en◅r into cities how many ◅ames from seuerall Ma◅ers hath the houses ther◅f changed since they ◅ere first builded if ye ◅oke vnto gold and sil◅er goes it not from one ◅and to another like wa◅r that hath the one way ◅d cannot long be kept in the hand Nazian ze◅ compared them to a ball which young men tosse◅ too and fro and is now i◅ the hand of one and in◅ continent in the hand o◅ a◅other We liue in a time whe◅ in as Iob saith we may s◅ the portion of many curs◅ vpon earth If the nett◅ possesse not their pleasa◅ place and the thorne the◅ Tabernacle as was threa◅ned by Hosea and is see◅ vpon many yet at lea◅ their owne place misknow◅ them and they leaue th◅ riches vnto others Th◅ thinke their houses shall co◅tinue and calls their lands ◅y their names thus their ◅ay vttereth their folly It ◅ay be the Lord dealeth ◅ with some in mercy ◅ he caused Goshen to cast ◅ut Israel that he might ◅ring them to Canaan so ◅e Lord to chase his own ◅nto heauen maketh the ◅rth to forsake them But ◅re vnto many it is the ◅arefull recompence of ◅eir sinnes that wrath ◅hich the fundamentall ◅nnes of their house hath ◅ndled long agoe breaeth now out into a flame ◅ deuoure them accor◅ing to that threatned curse The land shall sp◅out the inhabitants f◅ men haue stopped th◅ eares at the word of t◅ Lord therefore now do◅ hee meane himselfe to t◅ workes of his hands h◅ hath offred a place in t◅ heauenly Mansions vn◅ men which they haue ◅fused choosing rat◅ with losse of heauen ◅ seek a possession on ear◅ that which God off◅ them in heauen they ◅ not haue and that wh◅ they would faine ha◅ vpon earth hee suff◅ them not to enioy T◅ Lord hath smitten ◅ earth and it trembles he ◅ath shaken this land with fearefull earth-quake ◅ many of all estates cast ◅ut from their ◅ncient ◅ossessions hath not bin ◅und in many hundred ◅ares before vs. And yet ◅ this great worke of ◅e Lord men are not ◅akened to learne the in◅bility of things that ◅e heere and to prouide ◅lace for themselues in ◅ese enduring Mansions ◅ereunto our Sauiour ◅re calleth vs. The last circumstance heere that the Mansi◅ are many noting vnto vs two things Fir◅ the largenesse of amplitude of that place ne◅ the comely order that ◅ there As for the first it cleare innumerable Ang◅ dwell there and bes◅ them a great multitu◅ which no man can num◅ of all Nations Kinreds p◅ple and tongues but th◅ is roome enough and ◅ficient for all Againe it notes ◅ comely and decent or◅ of that house there ◅ be no confusion there earthly assemblies w◅ great multitudes of p◅ple gather together to old any pleasant specta◅e one of them is an im◅ediment to anot◅ it ◅all not be so there The ◅omane Emperors raised ◅ ample Amphitheaters a circular forme that ◅eir people sitting round ◅out might haue a com◅odious sight of such ◅easant spectacles as ◅ere exhibited vnto thē ◅heir seates ascended by ◅grees that one of them ◅ould not hinder the ◅ht of another these ◅ere onely erected as oc◅sion serued and lasted ◅t a time till at length ◅mpeius the Great caused to be built a great pe◅ ma◅ Amphitheate◅ of such huge quantity that
punishment to the â—…icked which is their due â—…y deseruing but of â—…ace giues that to the â—…dly which hee is not â—…ebt-bound to giue The same tenor of Doâ—…rine is kept by Bernard 〈◊〉 many places namely 〈◊〉 that notable Treatise â—… hath of that foure-fold â—…bt wherein man stands â—…lieged to the Lord. â—…rst thou art oblieged 〈◊〉 him as vnto thy Creaâ—…r when thou hast giuen him the whole seruice oâ—… thy soule and body thoâ—… hast giuen but his dueâ—… because he created themâ—… Secondly thou art debter to him as vnto thâ—… Redeemer who hath redeemed thy life by suffering death for thee wherâ—… with wilt thou pay thâ—… debt If thou saist thoâ—… wilt pay it with good seâ—…uice how can that beâ—… seeing all thy seruice â—… not able to pay thy firâ—… debt Cum Christo donaâ—…ro quicquid sum quioquâ—… possum nonne istud est sicâ—… Stella ad Solem gutta â—… fluuium When I haâ—… â—…iuen vnto Christ all that â—…am all that I can al is not â—…ke a Starre in compariâ—…n of the Sunne or like 〈◊〉 droppe in respect of a â—…iuer There is yet a â—…ird debt vpon thee Exiâ—…nt à te praeterita peccata â—…a futuram vitam tuam â—…hy former sinnes reâ—…uires of thee a better â—…e in time to come Seeâ—…g thou hast but still one â—…ing to pay all thy Creâ—…ters Nunquid vt vulgo â—…citur de vna filia duos â—…tuisti facere generos â—…ilt thou as the Proâ—…erbe is make two sons 〈◊〉 law of one daughter Beside these there is â—… fourth thou desirest tâ—… possesse that Citie oâ—… which it is said Glorioâ—… things are spoken of thee â—… Citie of our God and tâ—… haue a roome in theâ—… heauenly Mansions thâ—… are in thy Fathers houseâ—… Nonne ad hoc emendendâ—… totum te quaecunque â—… vndecunque contrahere pâ—…ter is dare oportebit Muâ—… thou not for buying anâ—… obtayning of this giuâ—… thy selfe and all thaâ—… whatsoeuer or howsoeuer thou art able to geâ—… it and yet when thoâ—… hast done all The afflictiâ—… â—…ns of this present time are â—…ot worthy of that glory to â—…e reuealed Wilt thou â—…hen be so impudent Vt â—…inutum tuum etiam ad hoc â—…onquirendum vel â—…udeas â—…umer are that thou darest â—…e bold to lay out thy â—…alfe-penny to conquere â—…is also seeing it is inâ—…aged by iust debt to so â—…any before Quis ergo â—…icet se nimium egisse cum â—…ec mille simae imo nec miniâ—…ae debitorum suorum parâ—… valeat respondere Let â—…apists blush be ashaâ—…ed to heare this in their â—…aine confidence they â—…ry out of the fulfilling of the Law of the doinâ—… of workes of supererogation which is more theâ—… the Law requires thâ—… they can merit eternaâ—… life by the worthinesseâ—… their workes There â—… the answere of Bernaâ—… vnto these men Who 〈◊〉 this that dares say he hâ—… done that which hee shouâ—… or more then he should sâ—…ing no man is able to ansâ—… the thousand nay not 〈◊〉 least part of that which he debt-bound to doe If it were not so I would haue told you HEre is a confirmation of the first degree 〈◊〉 the Comfort It is no â—…ine word I haue spoken 〈◊〉 you it is true and you â—…all finde it so if it were â—…t so I would haue told â—…u If wee would reape â—…e fruit of this Comfort â—…ee must consider who â—…e is that giues it hee is â—…lled the faithful witnesse â—…e true one God hath giâ—…n vs a minde to know him â—…ho is true What his serâ—…nts spake of our Lord and his glory they spaâ—… with a warrant Wee fâ—… lowed no deceiuable faâ—… when wee opened to youâ—… power and comming of 〈◊〉 Lord Iesus Christ but wâ—… our eyes wee saw his Mâ—…stie What himselfe spaâ—… hee spake out of certaiâ—… knowledge and wâ—… now hee speaketh in 〈◊〉 eares wee shall one 〈◊〉 see it with our eyes rael sung it of old As â—… haue heard so haue we sâ—… in the Citie of our God aâ—… so shall we yea wee shâ—… see much more then eâ—… we heard for the gloâ—… of these Mansions â—…ngue is able to expresse â—…e shall be forced to conâ—…sse with that Queene of â—…eba that the halfe of â—…e glory of our Salomonâ—…s â—…s not told vs in our â—…ountry Iamesâ—…d â—…d Iohn got but a transiâ—…rie glance of that glory 〈◊〉 Mount Tabor if a â—…nce of it did so rauish â—…em how shall the full â—…ht thereof replenish vs â—…ely let vs pray with â—…t sweet Singer in Isâ—…ll Remember mee O â—…rd with the fauour of thy â—…ple visit mee with thy â—…uation that I may see the â—…icitie of thy chosen and reioyce in the ioy of thy people and glory with thine inheritance And here againe is to be obserued the perfection of Christs Propheticall office what he hatâ—… told vs is true and he hath left nothing vntolâ—… which is needfull for 〈◊〉 to know that wee maâ—… be saued So witnesseâ—… S. Iohn Many other sigâ—… did Iesus in presence of 〈◊〉 Disciples which are 〈◊〉 written in this Booke 〈◊〉 these things are written tâ—… we might beleeue that Iesâ—… is the Christ the Sonne God and that in beleeuâ—… â—…ee might haue life through is name With him agrees â—… Paul who protests hee â—…ad deliuered to the Elâ—…ers of Ephesus the whole â—…ounsell of God and yet it recorded of him that â—…hen he opened his cause 〈◊〉 the Iewes and Brethren â—…f Rome Hee preached to â—…em concerning Iesus out â—…f the Law of Moses and of â—…e Prophets yet are the â—…duersaries so shamelesse 〈◊〉 to affirme that though â—…ow the Euangelists and â—…postles be ioyned with â—…oses and the Prophets â—…et in all their writings â—…e counsell of God concerning our saluation 〈◊〉 not to be found But admit it were aâ—… they say that all thing needfull for vs to know were not told vs by ouâ—… Lord and his holy Peâ—… men Who is hee that able to reueale that whiâ—… the great Angell of tâ—… Couenant the Doctâ—… Prophet of his Churâ—… hath not reuealed Tâ—… last Booke of holy Scrâ—…ture is the Booke of tâ—… Reuelation it is come froâ—… the right hand of that â—…ler who sitteth on tâ—… Throne S. Iohn saw closed with seauen sealâ—… â—…nd he mourned because â—…one in heauen nor in â—…arth were able to open â—…t yet the Lambe opened â—…t which if hee had not â—…one the Proclamation made by the Angell witâ—…esseth that none was â—…ble to haue done it This â—…ame may wee say of all â—…he remanent Bookes of â—…oly Scripture the Lamb â—…ath loosed to vs the Seales of them all hee â—…nely hath opened and â—…euealed them vnto vs. And if any part of the â—…ounsell of God needfull â—…o be knowne for saluatiâ—…n be yet vnsealed not reuealed to vs I pray them tell vs who is he iâ—… heauen or in earth wilâ—… do that which the
high Priest Now albeit the Leuiticall seruice of it 〈◊〉 could neyther saue Priest nor people yet so many of them as were spirituall and in vsing of the Typicall sacrifice looked by the eye of faith vnto the true sacrifice beâ—… leeuing remission of sinâ—… through the bloud oâ—… Christ these were saueâ—… by faith in Christ tâ—… come no lesse then we are saued by faith in Chrisâ—… that is come And where the Apostle saith the wayâ—… to heauen was not open during the time of the first Tabernacle it doth not import that the way to heauen was closed all that time but that it 〈◊〉 not manifested then 〈◊〉 made so clearly apparenâ—… as now it is by the comming of Christ for the Apostle vseth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to open that which was closed but hee vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to make manifest and cleare a thing which is darke and obscure Now there is a great difference betweene these two to say that the way of heauen was obscured with shadowes couerings which were remoued by Christs comming and the way to â—…eauen more clearly manifested and to say that the way and dore of heauen was closed locked vp before til Christ came and opened it and therfore the Iesuites themselues are forced to translate this word as I haue alledged The way of the holiest was not yet manifested They had the same Couenant of Grace that wee haue but they had it infolded couered with figures and shadowes we haue it outfolded and clearely proponed without figure or shadow The Sunne before his rising sends out a light whereby any man that hath eyes may see the way wherein he should walke but when it riseth it brings with it a greater light whereby the way is more clearly manifested The Lord Iesus before his in carnation sent out a light which shewed the way of saluation to so many as were appointed for it and by that light they walked vnto it but much more clearely hath hee manifested it by his owne comming These words are abused when another sense is inforced vpon them When Moses testifieth of Henoch that hee walked with God and hee was no more seene for God tooke him away The Doctors of Rome must make this Commentary vpon it God took him away that is tooke him downe to an house of hell called Limbus Patrum or else they must renounce their opinion and where the Spirit of God saith that Elijah went vp by a whirlewinde into heauen these babling builders of Babell will haue it expounded this way that hee went downe to Limbus When Lazarus dyed his soule was carryed by Angels into Abrahams bosome now say they that the â—…lace called Abrahamsâ—…osome â—…osome is now in heauen â—…ut before Christs death â—… was a place in hell Limbus Patrum But I pray â—…ou what reasonable man â—…ill thinke that holy Anâ—…els carry the soules of â—…en vnto another place â—…en that wherein they â—…well themselues Origen â—…riting on that place of â—…b And naked shall I reâ—…rne saith in this manner I shall returne thither â—…here Adam and the rest â—… mine elders are gone â—…here the tabernacles of the â—…ghteous are the rest of the faithfull the consolation oâ—… the godly where Abrahams bosome is and thâ—… company of Angels the kingdome of Christ where iâ—… light life and glory and thâ—… sight of God Darest thoâ—… say these things are to bâ—… found in any house oâ—… hell Fie that they are not ashamed to maintain such false and ridiculouâ—… fables The third word here is what goes he to prepare A place Not a place oâ—… punishment but as heâ—… said before A mansion place a place of euerlasting rest and ioy Still thâ—… comfort rises by degrees O what a mercy is this â—…f a place were assigned to â—…s according to our deseruing the earth would â—…ot beare vs. It is the â—…urse of the wicked when â—…hey dye they goe downe â—… their place so was it with Iudas and when â—…entence shall be giuen â—…ut against them the â—…rth shall open swallow them but the comâ—…assion of the Lord and â—…assion of his Christ hath â—…eed vs from this miserable condition For our â—…nne we were cast out of â—…arthly Paradise and yet the Lord out of his loue hath giuen vs a place in the heauenly Paradise The Angels lost the placâ—… of their habitation there shall neuer recouer it buâ—… man is raised vp into theiâ—… roomes to sit with Chrisâ—… in the heauenly places But the last word compleates the Comfort foâ—… you I goe to prepare a plaâ—… for you It were no matter of comfort to heare oâ—… that place and of thâ—… great preparation madâ—… in it if it were not for vs for as wee shewed in thâ—… beginning our Sauiouâ—… here vnderstands not thâ—… twelue Disciples onely when hee saith I goe to prepare a place for you there is one of the twelue â—…ath no place there Iudas went to his owne place and many beside the twelue that shal haue place there â—…s afterward our Sauiour expounds himself Alway wee see it is not sufficient â—…or true consolation to haue a generall sight of eternall life but a particular application of the promises thereof is necessarily required in vs. And this is the very essentiall difference which distinguisheth true iustifying faith from all other kindâ—… of faith whatsoeuer Thâ—… Papists mistake it farrâ—… when they teach there iâ—… no more in faith then Notitia cum assensu a knowledge with assent For suppose thou knoweâ—… the promises of eternaâ—… life and assentest to them also that they are true iâ—… the generall if thou haâ—… not the assurance which iustifying Faith renders that they are thine whaâ—… comfort hast thou Thâ—… damned Diuels know confesse the Son of God they know his word â—… true both his promisesâ—… mercy and threatnings â—…f iudgement but they â—…re sure that mercy belongs not to them and iudgement cannot goe by them therfore they tremble saith S. Iames where â—…f they thought and assented not to the truth of Gods word it would not moue them at all neither would they tremble for â—…he iudgement more then they reioyce at the mercie Thus haue these reprobate Spirits an assenâ—…ing knowledge then the which no more is in the Papists faith according to their owne doctrine And thus they mistaking the nature of Faithâ—… are forced to fall into anâ—… other in conuenience thaâ—… in this life no man can bâ—… sure of saluation vnlesse it be by extraordinary reuelation Indeed for them it is necessary to affirmâ—… this for it is impossible that their Religion can giue any man assurance of saluation and therefore hath their Counselâ—… of Trent decreed in this manner Si quis dixerit hâ—…minem renatum teneri exfide ad credendum se certâ—… esse de numero praedestinatorum anathema sit If any man say that a
S. Peter There shall come in the last times mockers which will walke after their lusts and say Where is the promise of his comming But as the Apostle hath in that same Chapter The Lord is not slacke as concerning his promise Hee kept precisely the time of his first comming when the Scepter departed from Iudah then Shiloh came and no lesse peremptorily wil he keep the time of his second comming Indeede it is hid from vs men when out of their owne coniectures they determine of it expose Christian religion to the ludibry of the vnbelieuing Alwaies as the Fathers and Saints vnder the old Testament longed for his first comming Abraham Iacob Simeon and the rest so should wee for the second Wait for the appearance of our Lord Iesus wee should loue it for there is a Crowne laid vp for all that loue his appearing we should pray for it Thy Kingdome come and with the Church in the Reuelation Euen so come Lord Iesus Let scorners mocke on We know whom we haue beleeued the Lord help our vnbeliefe Such scorners mocked Noah when hee was making the Arke but when they weltred in the waters of the Deluge their folly reproued them Such scorners mocked Lot who told them of the burning of Sodome but when their carkasses were scorched with the fire then they vnderstood it was not a vaine word The scorners of our time will not learne to be wise by their example but sure it is the word of the Lord shal take hold vpon them and it is daily seen so though the day of their generall doome be delayed yet the day of their particular doome comes vpon them sooner then they lookt for which cutteth downe their bodies with strange and vnexpected iudgements drawes their soules to vnder-lye a wrath whereof they neuer dreamed Alas that miserable and foolish man cannot think vpon this I suppose saith Augustine thou wert able to prolong the day of iudgement or that it should be delayed as long â—…s thou thinkest thou wouldest haue it delayed Quantum vis diem iudicij â—…rolonga nunquid vltimuÌ„â—…iem tuum id est vitae tuae â—…uo exiturus es de hoc corâ—…ore producturus es in 〈◊〉 yet art thou able to prolong the day of thy â—…eath nay not an houre But indeede as that â—…ame ancient saith that day of Iudgement which wicked men scorne now â—…hall assuredly come Venâ—…urum est iudicium illud quod modo rident impij The first comming of our Lord was obscure and secret the second shall be open glorious and manifest all flesh shall see him Occultum oportebat eum venire vt iudicaretur manifestus autem veniet vt iudicet Si prius manifestus venisset iudicare manifestum quis ausus fuisset He came first in obscure and secret manner that hee might be iudged but hee shall come in a knowne manifest manner that hee may iudge If at the first hee had manifested himselfe who durst haue iudged him For as the Apostle saith If they had knowne they would not haue crucified the God of glory If other things long before propheâ—…ied concerning his first comming and the propagation of the Church were not now fulâ—…illed there were some reason to think that the promises of his second comming should not be fulfilled also It was promised that in the seede of Abraham all nations should be blessed and that the church of Christ shold be spread throughout the whole earth A paucis dicebatur à multis ridebatur It was spoken by few but scorned by many yet is it now accoÌ„plished Si quae ante millia annorum praedicta sunt iam videmus impleta quiâ—… dubitamus etiaÌ„ haec ventura quae nunc annuntiantur Seeing these things which were fore-tolde many thousand yeares since we see them now accomplished why doubt we that these which now are promised shall in like manner be performed And receiue you vnto my selfe Here our Sauiouâ—… more particularly occurs to that dubitation which our infidelitie sends out How is it possible for vs after that the graue hath turned vs into dust to rise againe goe vp to these promised Mansions our Sauiour answereth here I will receiue you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will take you to my selfe who shall be able to hold you from mee You are the price of my bloud what creature can detaine you out of my hands when I shall come to require mine owne S. Iohn saw this in a vision which here is promised in this prediction And I saw the dead both great and small stand before God and the Sea gaue vp her dead which were in her death and hell or the graue gaue vp their dead which were in them And this is also clearely expounded by the Apostle S. Paul 〈◊〉 The Lord himselfe shall descend from heauen with 〈◊〉 shout and with the voice oâ—… the Arch-angell and witâ—… the Trumpet of God thâ—… dead in Christ shall risâ—… first then shall wee who liuâ—… and remaine be caught vâ—… with them also into thâ—… clouds to meet the Lord iâ—… the ayre and so shall we euer be with the Lord. Thâ—… word the Apostle vsethiâ—… passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee shall be rauished vp â—…o our rising and vpgoing shall not be by our owne power but by the power of our God no weakenesse therefore in our selues should make vs to distrust it Thus haue we here confirmed vnto vs â—…he certaintie of the resurrection of our bodies â—…nto eternall life which because man naturally diâ—…trusteth how the worthy fights of elder times haue laboured to proue it by Scripture reason examples similitudes whereof â—…e who pleases may read also that which wee haue written on the eight to the Romanes Concerning it Iustiâ—… Martyr reasoneth in this manner Aut non potest Deus resuscitare mortuos aut hominibus hoc est incommodum Eyther the Lord is not able to raise the dead or resurrection is vnprofitable for man To say the last is ridiculous to say the first is impious Nam si 〈◊〉 Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vtique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it was not impossible to God to create man why shall we think it impossible to raise him which is a new kinde of â—…reation And after the same manâ—…er reasoneth Irenaeus Qui ex nihilo potuit nos â—…eare potest resuscitare â—…e who made vs of nothing is also able to raise 〈◊〉 from the dead Si caro 〈◊〉 est vitae capax multo 〈◊〉 ibi Seeing flesh in â—…is earth is capable of 〈◊〉 much more shall it 〈◊〉 capable of life there 〈◊〉 mors ante expulit vitam 〈◊〉 magis vita restituta â—…ortem expellet Seeing 〈◊〉 hath expelled life much more shall life reâ—… expell death VerbuÌ„ Dei non factum fuisset caro si caro non saluaretur The Word had not bin made
For whosoeuer hath this hope in himselfe that hee shall see God there purgeth himselfe euen as God is pure The Lord who hath prepared these Mansions for vs prepare vs also for them and make vs meet to be pertakers of that inheritance oâ—… the Saints in light for his Christs sake To whom with the Father and the holy Ghost be praise honor and glory for euer Amen FINIS THE PRAISE OF PATIENCE BEING A Treatise full of sweet Consolation for the Afflicted BY Mr. WILLIAM COVVPER B. of Galloway LONDON Printed by T. S. for Iohn Budge and are to be sold at the great South-dore of Pauls and at Britaines-Bursse 1616. TO THE RIGHT HONOVRABLE Vertuous and Godly Lady Dame Elizabeth Kar Lady Broughtoun MADAME HAuing neere at one time brought out these two Treatises like â—…wo twinnes the one intreaâ—…ing of Heauenly Mansiâ—…ns the other of Patience The eldest of these two I haue committed to the patrocinie of the right Noble Lady the Countesse of Mar the second for many reasons doe I dedicate to your L. Grace hath ioyned your harts together in one holy band of mutuall loue in the truth which I trust these Treatises may serue some way to confirme no way to dissolue for they contend not one with another as did the two twinnes Iacob and Esau in the wombe of Rebecca but rather cherish one another yea without the one the other cannot consist The Heauenly Mansions cannot be obtained without Patience neyther can Patience be preserued without looking to the Heauenly Mansions The practising â—…f Patience now leades vs â—…o the full possession of the heauenly Mansions hereâ—…fter In these I am sure â—…and your greatest comfort without which all comforts â—…f the world are but deceitâ—…ll vanities It is true Nature hath â—…ought you out Honourable 〈◊〉 concerning this life the â—…ister germane of a right â—…oble Lord The Lord â—…oxbrugh the Spouse of 〈◊〉 Honourable Knight Sir Iames Bellenden but All the glory of flesh is as the flower of the field Onely the word of the Lord endureth for euer And herein is your greatest glory that by the immortall seedâ—… of the Word ye are made the daughter of the liuing Lord begotten againe to an inheritance immortall vndefiled and that fadetâ—… not away This is one poâ—… which greatly magnifies thâ—… prerogatiue of Grace abouâ—… all the priuiledges of nature that the one euanisheth thâ—… other endureth All coniunction on earth shall suffer dissolution except onely thâ—… coniunction of a soule with God in Christ. And this euen in your young yeares hath God taught you by sowre experience It is now about ten yeares since death diuorced â—…ou from your naturall husâ—…and yet in this time did â—…ot the Lord forsake you â—…hrough his grace yee haue â—…eene an Abigail to that â—…ouse whereunto your God did bring you that is a moâ—…her to it by wisedome more â—…hen common to your sexe â—…rocuring the good thereof â—…nd haue liued like that widâ—…ow ANNA seruing the Lord confessing him in his Temple a diligent hearer of his word to the good example of others who wait for the redemption of Israell Which with many moe as hitherto they haue beene euident in you to your great commendation before the world so I pray God these and all other graces of his Spirit requisit to your eternall saluation may be multiplyed vpon you for your approbation before the Lord. To whose mercy both now and euer I commend you And rests Your L in Christ Iesus W. B. of Galloway THE PRAISE of Patience My help is in the Name of the Lord. LVKE 21. 19. By your Patience possesse your soules THis Exhortation short in words but rich in matter renders to vs a two-fold instruction first it lets vs see what is it in all our spirituall warfare the aduersarie pursues and the Christian hath to defend to wit the Soule next the armour recommended to vs whereby we may best defend the soule namely Patience The Soule is the most excellent part of man vnder it saith Augustine is comprehended the whole inward man whereby this masse of clay is quickned gouerned and kept together changing her names according to her sundry offices and operations in the body wheâ— shee quickneth the body shee is called the Soule Anima when shee hath appetite or desire to any thing she is called the Wil Animus for knowledge shee is called the Minde for recordation the Memorie for iudging and discerning she is called Reason The soule was not made of the Elements as other creatures are that it being free from composition might also be free from corruption whereunto other creatures are subiect God breathed into man a liuing soule said Moses thereby declaring that hee created a spirituall immortall soule which he breathed into the body to quicken it That the estate of the soule depends not on the body experience proues for in weake and withered bodies the soule is more quicke and pregnant oftentimes then in stronger And that it is also of another nature is euident for where the body by small things is easily surcharged and so filled that it can containe no more such is the superexcellencie of the soule that no mortal thing can contain it It rauished Nyssenus with admiration when hee considered Quae sit interioris nostrae capacitatis amplitudo in quam omnia per auditum infusa influunt in qua visu recepta rerum apparentium simulachra formis certis depinguntur What is the amplitude of our inward capacitie into the which all things infused by the eare floweth and wherein the images of all things seene by the eye are contained and pictured in their owne formes But by the contrary the good estate and wellfare of the body dependeth vpon the good estate of the soule keepe it and keepe all lose it and lose all Nobilem hospitem habes ô Caro tota salus tua dependet de eius salute O Flesh a noble Guest hast thou within thee and all thy good estate depends vpon his good estate thinke not shame to dishonour thy selfe that thou maist honour him nor to disease thy selfe that thou maist ease him Neglect him not because hee is a stranger but consider diligently Quid hospitis huius praesentia tibi largiatur what great benefits thou enioyest by his presence and what losse thou shalt sustaine by his absence when hee goes from thee thine eye will see no more then the clay thine eare will heare no more then the stone thy body shall lose all the beauty it hath now yea no member thereof shall doe the own office Et si tantum tibi confert exul in terra peregrina quantuÌ„ tibi praestabit in patria And if thou hast so great benefits by it in a strange land what shall it doe to thee when it gets thee in her owne Countrey Yet such is the beastly ignorance of man that albeit hee feeles the life he hath by
here is worâ—…hy to be remembred Our Sauiour saith not â—…ossidete villas vestras sed â—…ossidete animas vestras Possesse your villages or â—…uch like but possesse your soules The men of this world glory in their externall possessions but â—…s Cyprian said of them Non intelligunt miseri possederi se potius quam possidere These miserable men vnderstand not that they are rather possessed by their riches then possessors of them Onely the Christian is a man of great possessions and he holds them all by these three graces Faith Loue and Patience by Faith hee possesseth the Lord and all his benefits by Loue hee possesseth his neighbour and all thâ—… good that is in him he reioyceth in it as in hiâ—… owne by Patience againâ—… hee possesseth himselfâ—… And without these thogh thou wert as rich as Craesus thou art but poore for what canst thou be said to possesse who art neyther a possessor of thy selfe nor of thy neighbour nor of the Lord thy God This is a necessary doctrine for this age whereâ—…n men are out of measure carefull yea contenâ—…ious for the smallest â—…hing which is theirs but â—…ltogether carelesse for â—…hemselues they are ready to resist him that would wound their boâ—…ies and resolute to fight for the least thing which is theirs onely when the oppressor of the soule inuades it no contradiction is made to him Oh that they were wise to ponder that warning of Moses S. Paul Attende tibi take heed to thy selfe art not thou thy selfe much more worth then anything that is thine If thou be so carefull for that which thou accountest to be thine how is it that thou forgettest thy selfe Et si tanta suffert anima vt possideat peritura quanta debet sufferre ne pereat ipsa Anâ—… seeing the soule endureth such labour that it may possesse perishing things what should it endure that it perish not it selfe O sonnes of men Quid vobis cum diuitijs quae nec verae nec vestrae sunt si vestra sunt tollite ea vobiscum What haue yee to doe with these riches which are neyther true nor yet yours if they be yours take them with you But still they dreame with that foole that their soules are full when their bodies are full Now my soule thou hast enough for many dayes said hee but a few dayes proued hee was as poore as his companion who had not so much as a droppe of water to refresh him By your Patience FOllowes now the second point wherin the armour is recommended to vs by which we should keepe and possesse our soules to wit by Patience Nobile vincendi genus patientia a noble and worthy sort of victory is Patience And not without cause is it recommended vnto vs. We are the Seruants of that God who is called The God of Patience QuaÌ„uis nihil pati possit Patientia vero à patiendo nomen acceperit patientem tamen Deum fideliter credimus Albeit hee can suffer nothing and Patience hath the name from suffering or passion yet we faithfully beleeue that hee is a patient God Sicut zelus sicut ira sicut poenitentia ita est in illo Patientia As Zeale and Anger and Repentance are in God so is Patience in God Zelat sine liuore irascitur sine perturbatione poenitet sine mutatione ita patiatur sine passione He hath Zeale without spight he hath Anger without perturbation hee repents without alteration so also is hee patient without passion Nam si tanquam nostra cogitemus ista in illo nulla sunt For if wee thinke of Zeale Anger Patience as they are in vs wee must know that such are not at all in the Lord yet hee is patient and causeth his Sunne to shine and his raine to fall vpon the iust vniust Et serui debent ingeniuÌ„ Domini sui imitari and it becomes seruants to imitate the manners of their Lord. Beside that we are the Souldiers of that Captain who obtained the greatest victorie that euer was conquered by patient suffering The Samaritanes held him at the port the Disciples inflamed with ire called for fire from heauen but patient Iesus reproued them Yee know not of what spirit yee are The Pharisees reuiled him and said hee had a Diuell but our Lord reuiled them not againe Iudas came to betray him and our Sauiour went out and embraced him O wonderfull Patience Quod dolosis proditoris labijs non negauit osculum pacis that to the deceitfull lips of the false traitor hee denyed not the kisse of his mouth The men of warre buffetted him scourged him mocked him but hee like the Lambe was dumbe before the shearer so hee who by his word requires Patience by his example teacheth vs Patience as that singular grace wherby we are able to get most glorious victory yea to become more then Conquerours through him that loued vs. His Saints in like manner following the example of their Lord haue aduanced his Kingdome more by the patient suffering of the shedding of their owne bloud then euer any Monarch of the world could aduance â—…is Kingdome by the shedding of the bloud of others Quo acriora supplicia in Christianos adhibita fuerint eo plures alij fideles comparantur quemadmodum si quis partes Vitis praecidat vt aliae fructuosiores rursus germinent The sharper punishments be vsed against christians the more is the number of faithfull ones encreased as men cut off the branches of the Vine tree that others more fruitfull may come in their roome so is it with the Church Who knowes not saith Cyprian how the corne of the Church hath brought out most abundant encrease being watered with the bloud of the Apostles and other Martyres Quo plus sanguinis effusum est eo magis effloruit fidelium multitudo hoc latius sparsit suas propagines illa beata Vitis à Christo stirpe surgens The greater quantity of bloud was shed the more flourished the multitude of beleeuers and the more largely did that blessed Vine-tree springing from the roote Christ Iesus spread out her branches For this cause said Tertullian that Sanguis Martyrum est semen Ecclesiae The bloud of Martyres is the seed of the Church And this the Aduersary is forced to confesse that albeit in the Primitiue Church there were as many thousand Christians as were able to haue giuen battle to the persecuting Emperours yet they had ratâ—…er ouercome by patient suffering then violent shedding of the bloud of any other Ita vere Catholicos pia quaedam tenuit misericordia Such was then the tender compassion of true Catholikes But how vnlike the Church of Rome now is to the Church Primitiue let any indifferent man discerne by their fruits If they bee the flocke of Christ his sheep what is the cause their teeth are so bloudy Quid facit
that perseueres to the end shall be saued Through all these flyes Prayer like a winged Cherub When Truth is sore impugned and Faith beginnes to faint Loue languisheth when Patience is sore put at and Hope beginneth to houer or any other of the remanent Graces waxes weak then Prayer goes vp as a speedy messenger to the great Captaine of the Lords Army Iesus Christ and procures for helpe to be sent from him which without failing comes alway in the time of neede And this is the way whereby the Saints of GOD possesse their Soules in Patience Of this it is euident that no true Patience can bee where Truth Faith Loue and the rest of these Graces are not and therefore the greatest sufferings of Ethnikes Heretiques and others voyd of Faith Truth and Loue are iustly excluded from the praise of Patience Ethnici multa tulerunt animo forti nulla tamen cum solida consolatione Ethnikes haue suffered many things with a strong or rather an obstinate heart but without any solide consolation Curtius a Romane Knight armed and vpon horsebacke precipitated himselfe and his Horse head-long into a gulfe of the earth for a good which in his ignorance he supposed might thereby come to the Citie of Rome this was fury not Fortitude And many other naturall men out of the like madnesse to shew their magnanimitie and stoutnesse of minde haue not onely endured horrible paines inflicted by others vpon them but haue made an end of themselues by poyson by fire and many sorts of cruell death this is not to possesse their soule in Patience this is not saith Augustine magnanimitie but pusillanimitie the Daughter of Impatience which because it cannot endure it seekes to eschew that which grieues it Soli Christiani sicut veram Sapientiam ita veram habent Patientiam Onely the Christian as hee hath true Wisedome so hath hee true Patience And of all other Patience beside Christian Patience that is true which S. Iames speakes of all other wisedome Non est ista Patientia desur sum descendens sed terrena animalis diabolica cur enim non sit superborum falsa Patientia sicut superborum falsa Sapientia This Patience comes not from aboue but is earthly sensuall and Diuellish seeing proud men haue their owne false sapience what maruell they haue also their owne false and deceitfull Patience And of this same nature is the Patience of Heretiques they may make a shew of voluntary Religion in not sparing the body but seeing they haue not the truth of GOD how can they haue true Patience The Baalites of Idolatrous Israell launcing themselues with kniues the Gymnosophists of India who pine and distresse their bodyes with labour not required at their hands the Poenitentiaries of Rome so much boasted of who scourge themselues and spare not their owne flesh the foure religious Orders of superstitious men among the Turkes who in hard vsing of their bodies goe beyond these I haue spoken of yet are they all strangers from this Praise of Patience Cum ergo vider is aliquem patienter aliquid ferre noli continuo laudare Patientiam quam non ostendit nisi causa patiendi quando illa bona est tunc ista vera est When therefore thou seest any man suffer any thing patiently prayse not thou incontinent his Patience for patient suffering cannot bee commended vnlesse the cause of the suffring be known if the cause bee good then the Patience is good also Circumcelliones a most pernitious branch of the Heresie of the Donatists were so desirous to obtayne by suffering the prayse of Martyrdome that they would throw themselues downe headlong from high places or cast themselues into fire or water But Augustine in his learned Disputes pulleth from them the Praise of Patience Quid miseri faciunt qui cum non solum impietatis aduersus Deum sed etiam ipsius quam in se exercuerunt crudelitatis luant poenas insuper quaerunt Martyrum glorias What doe these miserable men who when they suffer punishment of their impietie toward GOD and crueltie toward themselues yet out of such suffering seeke the glory of Martyrdome An impatiens passio coronabitur Shall an impatient passion bee crowned Aut quomodo innocens iudicabitur cui dictum est diliges proximum sicut teipsum si homicidium committit in seipso quod committere prohibetur in altero Or how shall hee be iudged innocent who is commanded to loue his neighbour as himselfe if hee commit murther in himselfe which hee is forbidden to commit in another Si enim parricida eo sceleratior est quam quilibet homicida quod non tantum hominem verum etiam propinquum necat quo propinquiorem quisque necat tanto immanior iudicatur sine dubio peior est qui se occiderit quia nemo est homini seipso propinquior For if a parricide be so much the more wicked then another homicide because he not onely slayes a man but a kinsman and the nearer the man bee to him whom hee slayes the more beastly is hee that slew him esteemed to bee of all men then out of doubt much worse is hee that slayes himselfe seeing there is none nearer to a man then a man himselfe But how is this that our Sauiour calleth Patience ours for so saith hee By your Patience possesse your soules Patience is ours euen as the Soule is ours to wit by the gift of God wee haue it not of our selues Hee is the Father of lights from whom descends euery good gift The Pelagians of olde attributed this grace to the power of mans free-will the Papists of our time affirme the same But as Augustine said to the one Error iste superbus est This is a proud error so say wee to the other For what is the Creature wandring from the Creator vnlesse the Lord bee mindefull of him Et eligat eum gratis diligat gratis and choose him of his free grace and loue him of his free grace Otherwise Prae cecitate non videt eligenda prae languore fastidit diligenda such is his blindenesse that hee sees not what hee should choose and such is his languishing weakenesse that hee loathes that which hee should loue Si quis per naturae vigorem bonum aliquod quod ad salutem pertinet cogitare aut eligere posse aliquem affirmat absque illuminatione inspiratione S. sancti haeretico fallitur spiritu If any man affirme that man by the strength of nature can eyther thinke or choose any good pertayning to saluation hee is deceiued by an Hereticall spirit Nulla tibi facultas inesse potest voluntatis aut operis nisi id gratuito munere diuinae miserationis acceperis There is no abilitie in thee eyther to a good will or a good worke vnlesse thou receiue it by the free gift of diuine commiseration Dei est omne