when â—…we meet with such Preachers we have reaâ—…on to be afraid of such Doctrine Souldiers can easily teach others to serve them but they can hardly teach themselves much less others to serve God And now you may also if you please see a third Quake more terrible then the other two not a quaking of Earth nor a quaking of bodies but a quaking of souls in the first Sect of Quakers They who before quaked for fear of an Angel now much more quaking for fear of Devils But be not you O Christian Souls afraid of that sight The Angel himself saying Fear not ye for I know that ye seek Jesus which was crucified Mat. 28. 5. not seek much less help to crucifie him This reason doth no less concern all other seekers that seek Jesus which was crucified then it did the women They may well seek without fear for they are sure to find with joy They shall find that their Lord is risen and calleth them to rise with him Immediately in their souls Immortally in their bodies Incorruptably both in souls and bodies This will be thâ—… best exercise of thy hope that Christ thâ—… Head being risen will make thee his member partaker of his joyfull Resurrection which consideration made our Church compose a choice Hymn of purpose for Easter day to express the joy and exultation oâ—… true Christian souls for the Resurrection of Christ And I suppose none will condemn her of singularity or novelty concerning that Hymn although it is not to be found entirely either in Greek or Latine Liturgies for there is no doubt of her communicating with the Church of Christ whiles she communicates with the Spirit of Christ And in this Hymn she immediately communicates with the Spirit of Christ because it is all taken out of his Word Rom. 6. 8. and 1 Cor. 15. 20 c. And though the Hymn it self may possibly be taken out of good Christians mouths yet surely the Joy of it can never be taken out of their hearts That Christ Rising again from the dead now dieth not Death from henceforth hath no power upon him and in that it hath no power upon him I am sure it shall not long have a power upon me And that other Christ is risen again the first fruits of them that sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophil He that goes first sure hath some to follow him There cannot be first-fruits but there must be after-fruits This is my Hope the head being risen will not leave his members for ever in the dust My soul and my body cannot be now so unwillingly parted in the Death As they shall hereafter be joyfully United in the Resurrection from the dead Lastly Thy love and charity will best exercise it self about his glorious Ascention Thou wilt there see hin attended on Earth by his Disciples ready to receive his Instructions Thou wilt there see him attended in the Air by a Cloud ready to receive his Person Thou wilt there see him attended in heaven by millions of Angels and glorified Souls ready to congratulate his reception If these considerations will not make thee love the Christan Faith that teacheth such heavenly mysteries it is because thou hast dull affections If they will not make thee love thy Saviour Christ who hath prepared such heavenly mercies it is because thou hast no affections This will be the best exercise of thy love to inflame thy soul with the contemplation of those Unspeakable joyes which cannot more Inflame then they will content it Christ ascended into heaven What hast thou to do but in heart and mind thither to ascend after him that thou maist continually dwell with him He is gone to prepare a place for thee what hast thou left to do but to prepare thy self for that place and beseech him to assist and bless thee in that preparation SECT II. The soul Divided from the body when it dies by a violent separation THE Soul of man had no subsistence before his body and is therefore unwilling to have a subsistence without it Creatio infusio sunt simul respectu animae is the Tenent of the School The soul is not created till the body be fitted to receive it so that in the same instant wherein it is Created it is also received into the Body And that 's the reason That coming cloathed into the world she is so much troubled to think that she must at last go as it were naked out of it Hence it is that though we groan in this tabernacle being burdenâ—…d with the miseries and much more with the sins of our Flesh yet we do not desire to be Uncloathed but cloathâ—…d upon that mortality might be swallowed up of Life 2 Cor. 5. 4. That is we would so lay aside our burden as not to lay aside our Flesh and would have our mortal bodies not by Death put off their mortality but by a change put on Immortality Wherefore the Union of the soul with the body being altogether natural the separation of the soul from the body must needs be against nature Consequently it is not possible that a meer natural man should deliberately desire to die for nature cannot desire its own destruction and therefore a deliberate desire of Death cannot possibly proceed from nature but from grace which alone can make a man both live contentedly and die comfortably where there 's a great measure of grace there is also a great measure of contentment in life and of comfort in death In so much that if we do not wilfully shut our eyes we cannot but see if we do not wilfully shut our hearts we cannot but believe if we do not wilfully shut our mouths against the truth we cannot but confess that Godly and Religâ—…ous men do continually dye with more Pâ—…tience and comfort then we dare live bâ—… the original of this Patience of this Comfort is not from the man but from thâ—… Godliness For thereby alone he is able tâ—… say with Saint Paul For me to live is Christ and to dye is gain Phil. 1. 21. To me tâ—… live is Christ for I die unto sin to me tâ—… die is gain for I have lived unto righteousness Or else as Beza expounds that place mihi enim est Christus in vita in morte lucrum Christ is a gain to me both iâ—… life and death To talk of gain in death to a natural man were to make him mad or to think you so for he loseth his soul he loseth himself but to talk of gain iâ—… death to the spiritual man is to make him the more sensible of his spiritual comfort and Condition for the less he hath of the Flesh the more he hath of the Spirit So that though death takes from him his Body yet it gives him his Soul though it take from him his Soul yet it gives him his Saviour Be it then that death takes from him all things but his God yet
ever â—…ore Almighty God and shall they â—…t be also before me they are open in 〈◊〉 sight and shall they not be so in mine that we would consider how far we have â—…t-gone David in his sin and yet how far â—…ort we come of him in his Repentance â—…r sin though it is the work of darkness â—…t may not hope to be covered or conâ—…led by it it is never invisible but alâ—…ies comes to light God sees it man himâ—…f sees it and happy is the man who sees â—…n due time for that is the only way to â—…ake God not see it but turn away his â—…es from it yet if he see it never so late CHAP. III. Peres or Dividing of our Persons SECT I. The Soul Divided from the Body while it lives by a Voluntary Separation conversing with it self and with itâ—… Saviour A GOOD man can neveâ—… want Good company soâ—… if he may not have it froâ—… his neighbour he may havâ—… it from himself Me Interrâ—…gans mihique respondent quùm solus essem tanquam Duo essemuâ—… Ratio Ego saith Saint Aust. lib. 1. Râ—…tract c. 4. Unde hoc opus Soliloquia nominavi I did Question and Answer my self as if we had been Two Reason and I whence I called that work my Solilequies And indeed a mans safest way of talking is to talk with himself so will his tongue not defile his body as Saint James complains but purge his Soul not set on fire the course of nature but thirst after the welsprings of Grace not it self be set on fire from Hell but inflame the soul with the love desire of Heaven He that talks most with himself is like to answer for himself For the right Judgement of things is made by the Conscience which looks not on Time but on Eternity The soul must Answer by it self alone without the body â—…nd therefore had need consult with it self â—…lone about its Answer not admit the flesh â—…nto consultation which will deprave the â—…udgement and cannot rectifie it Mundus â—…egacosmus intrat in microcosmum i. e. 〈◊〉 Animam scil Bonam in itinerario menâ—…is This Great world was made to enter inâ—… man the Lesser world for the soul is â—…ble to receive it all and yet still must â—…ontinue empty But man himself was â—…ade to enter into a better world Enter â—…ou into thy Masters Joy Mat 25. 23. â—…he world above is too big to enter into â—…s we must enter into it Therefore it is better to know this world then to love because by knowledge this world enteâ—… into us but it is better to love the woâ—… above then to know it because by loâ—… we enter into that world And surely is like to have the happiest entrance tâ—… soonest knocketh at the door For soâ—… there will be who will say Lord Lâ—… open unto us who will have this answer 〈◊〉 rily I say unto you I know you not Mat. 〈◊〉 11 12. Wherefore it is necessary that tâ—… soul be divided from the body even whâ—… it dwels in it that so it may by a voluntaâ—… both prevent and facilitate its violent seâ—… ration For if she be accustomed to the oâ—… she will never fear the other Thuâ—… may be a Separatist and be no Schisâ—… tick by Separating from my self but 〈◊〉 from my brethren The Jews phaâ—… much of Gods speaking with his own Jâ—… cial house and when they find him speâ—… ing in the plural number not knowâ—… the mysterie of the Trinity or not caâ—… to acknowledge it do only tell us he is 〈◊〉 sulting with his own Judgement 〈◊〉 Solomon Jarchi on Cantic 8. v. 5. 〈◊〉 How much more ought man to conâ—… with his own soul that by so doing heâ—… also consult with God For the soul more it descends into it self the more it ascends unto its Saviour God alone haveing the Priviledge to be within the Soul as the Soul alone hath the priviledge to be within the body Therefore let me have frequent Colloquies with mine own soul that I may have frequent Colloquies with my Saviour my Colloquies with my self will wean me from the love of earth my Colloquies with my Saviour will make me in love with heaven my Colloquies with my self will shew me the Vanities of the world the Infirmities of the flesh the Malice of the Devil and the sight of these will make me say with the Psalmist O that I had wings like a Dove then would I flee away and be at Rest Psal. 55. 6. When the spirit of a Dove will not give me Rest such may be the wickedness of men yet the wings of a Dove will give it me such is the goodness of God when condescending to man by patience and meekness will not then ascending to God by prayer and meditation will give Peace and Rest unto my soul. My Colloquies with my Saviour will shew me his Al-sufficient merits His Almighty power His Al-saving mercy And the first of these will make me Abandon the worlds Vanity that I may retire to his Al-sufficiency he hath ascribed sufficiency to his Grace 2 Cor. 12. But he hath reserved the Al-sufficiency to himself The second will make me acknowledge mine own Infirmity that I may rely on his Omnipotency as saith the Apostle most gladly will I glory in mine Infirmities that the Power of Christ may rest upon me 2 Cor. 12. 9. For if the power of Christ rest on me sure I cannot but have rest in it The third will make me not fear the Devils malice whiles I place my whole trust and confidence in my Saviours everlasting and Al-saving meâ—…cies For blessed be his undeserved goodness I have a Saviour who is able and willing to save a Jesus whose name is salvation whose presence is salvation whose work is salvation they are all three Joyned together John 11. 21 Then said Martha unto Jesus Lord if thou hadst been here my brother had not dyed He is Jesus there 's Salvation in his name thou shalt call his name Jesus for he shall save his people from their sins Mat. 1. 21. If thou hadst heen here there 's Salvation in his presence My brother had not dyed there 's salvation in his work therefore must my soul be alwaies neer my Saviour that it may never be far from his Salvation It must converse with him and therefore it must be united to him by the spiritual and blessed Union which is wrought by Faith by Hope by Charity For without this Union I may not hope for that Conversation The Union or Conjunction of the soul with Christ by Faith is expressed and in that required Eph. 3. 17. That Christ may dwell in your hearts by faith Not in your Heads by Phansie but in your Hearts by Faith not float in your Brains but sink down into your Breasts Wherefore let me be sure to cherish in my soul this heavenly gift of Faith by refraining my mind from vain Curiosities and bringing into captivity every thought to the Obedience
sure that it gives him Christ is my gain whether 〈◊〉 live or dye For whiles I live I live unto him the only Author Preserver and Redeemer of my life that when I shall dye I â—…ay die unto him the only Joy Comfort â—…nd Repairer of my Death that whether I â—…ve or dye I may still be his Thus did hoâ—…y Job comfort himself against the miseries â—…f his life and the terrors of his death â—…aying I know that my Redeemer liveth Job 19. 25. as if he had said I know that I â—…m as one forsaken and forlorn yet I â—…ave a Redeemer I know that I seem as â—…ne ready to be swallowed up by death yet he who swallowed death it self up in victory he liveth I know that my Redeemâ—…r liveth and hereupon do I ground my Faith my Comfort and my Assurance my Assurance is infallible undeniable for â—…t proceeds from knowledge I know I am as sure that my Redeemer liveth as that I shall die my faith is firm and immoveable for he is mine none shall ever separate me from him he is my Redeemer my comfort is heavenly and immortal answerable to those Divine fountains of Faith and hope from whence it floweth it is the comfort of eternal life for in that my Redeemer liveth I am most confident that in him and by him I shall also live for when Christ who is our life shall appear then shall we also appear with him in Glory Col. 3. 4. An assured hope a constant faith an immortal comfort these were Jobs only supports in his greatest afflictions and his were so great that we can scarce imagine but sure we cannot endure greater never was his body in worse case never was his soul in better Afflictions in the body then have the right end for which they are sent when they make our souls magnifie the Lord and our spirits rejoyce in God our Saviour The devil intended to have added to Jobs misery by increasing the Torments of his body but he did indeed add to his happiness by increasing the Devotion of his soul Mans extremity is Gods opportunity he then most helps us when we can least help our selves when I am weak then am I strong 2 Cor. 12. 10. and by the Rule of Proportion when weakest then strongest when weakest in my self then strongest in my Saviour yet dare I not venter to stay till the weakness of my body give strength unto my soul. For had not Job been a man perfect and upright in his health he would scarce have shewed so much perfection and uprightness in his sickness What then should be the work of my health but to prepare for sickness what should be work of my sickness but to prepare death Then shall I so live as prepared death then shall I so die as prepared Judgement then shall I so live and die prepared for Christ and his Kingdom Grace in this world of Glory in the â—…ld to come Let me snatch away this â—…ry from my adversary Kingâ—…odom â—…odom say I have made Abraham Rich. 〈◊〉 14. 23. Lest hell and the grave say I â—…e thrown this man upon his knees no â—…nk to him for his devotion it is bare â—…ed and necessity meer extremity and â—…r that makes him devout Happy is â—…t man whom this worlds Afflictions â—…ve driven neerer to his God but much â—…ppier is he that hath made this approach his maker by voluntarily Afflicting mself for seldom is there so much sinâ—…rity but never is there so much Glory that Repentance and Devotion which oceeds rather from compulsion then â—…om election rather from necessity then â—…om choice Let the mercies of God inâ—…te me to Repentance and amendment of â—…e in my health and let me not expect his â—…dgements in my sickness lest instead of â—…eing amended I be confounded For if be afflicted in the flesh and not comforted in the spirit then will death wâ—… was appointed to the end be but the ginning of my afflictions For what 〈◊〉 we say was Jobs body now becomâ—… most as loathsome as the Dunghil wâ—… he sate upon a fit embleme of Immoâ—…lity and yet whosoever shall look into own soul with an impartial eye will 〈◊〉 there much less hope and comfort of eâ—…nity then Job found in his body 〈◊〉 how then can he contentedly compose hâ—…self for Death I answer he must do as did cast but one eye down upon himselâ—… lift up the other to his Redeemer when looks down upon himself he finds notâ—… but worms to destroy his body v. 26. 〈◊〉 when he looks up to his Redeemâ—… then in my flesh saith he shall I see Gâ—… What a strange contrariety is here Woâ—… and Flesh Death and Life Destructâ—… and seeing God! The Worms are 〈◊〉 loathsome that turn to Flesh The Deatâ—… not terrible that ends in Life The Dâ—…struction is most welcome that ends in â—…ing God but yet still worms in theselves are worms death in it self is deathâ—… and destruction is destruction and worâ—… as worms are loathsome death as deatâ—… terrible destruction as destruction canâ—… welcome and the body is invaded by â—…ms captivated under death and deâ—…ction when the soul is separated from and therefore we cannot but look on 〈◊〉 as a violent separation which comâ—…s a Rape upon Nature and conseâ—…ntly must needs be an unwelcome â—…est such as we are unable to exclude yet much more unwilling to entertain â—…erefore the soul while it is in the state conjunction with the body though it now by reason of sin in a miserable state is that state natural and consequentâ—… desirable nor is it easie to define how it need be made miserable before it can made not desirable for we may easily â—…ern a very great desire of life in most 〈◊〉 because the greatest miseries are not â—…e of themselves fully to expel that desire â—…t the soul whiles it is in the state of sepaâ—…ion from the body is in a state altogether natural or rather contra-natural for â—…s as long as she continues so she hath 〈◊〉 the perfection of her own nature it beâ—… as natural for humane spirits to be with â—…ies as for Angelical spirits to be withâ—… them which Aquinas hath excelâ—…tly proved in this manner Ia. p. q. 89. â—…all Intellectual Substances the Intellective Virtue or Facultie is from tâ—… fluence of the Divine Light which 〈◊〉 the farther it is diffused from God more it is divided in it self and the nâ—… is divided the more it must needs â—…minished Hence it is that those Intelleâ—… Substances which are farthest from 〈◊〉 such as are Humane spirits having thâ—… share of the Divine light havâ—… so the weakest Intellectuals and â—…quently are not able to understand 〈◊〉 by such universal forms and represeâ—…ons by which the Angels are able tâ—…â—…derstand them Therefore it is neceâ—… that the Souls of men be united untâ—…â—…dies thereby to be made capable oâ—… universal forms and representations such as are imprinted in the Angels had God given unto men
no other wâ—… understanding then he hath givenâ—… Angels they not being able to underâ—… distinctly by such universal forms aâ—… Angels could not have had a partâ—… and distinct knowledge of any thing only a general and confused knowleâ—… so it is clearly for the better that Huâ—… Souls be united unto Bodies because iâ—…duceth to the bettering of their uâ—…standing But this reason conceâ—… the soul of man no longer then whiles it is here on earth whereas it is evident that the desire of Re-union with the body accompanieth the soul also in heaven for though she there understand by a far more excellent and noble way without the Body then she doth here in the Body yet doth she still desire Re-union with the Body and not think her own bliss so compleat till she may have it in and with her old companion her first friend and acquaintance Excellently the same Aquinas 12 ae qu. 4. ar 5. Desiderium Animae separatae totaliter quiescit ex parte Appetibilis quia habet id quod suo appetitui sufficit sed non totaliter requiescit ex parte Appetentis quia illud bonum non possidet secundum omnem modum quo possidere vellet ideo corpore resumpto beatitudo crescit non intensive sed extensive The desire of the separated souls that are in Heaven is fully satisfied as to the object or the thing that they desire for they have all the blessedness that they can wish But not as to the subject or their manner of desireing for they have not their blessedness so as they do wish it because it is not yet communicated to their bodies wherefore after the Resurrection of the Body the blessedness of Glorified Souls is said tâ—… increase though not intensively as if tâ—… bliss should be greater in it self for thâ—… are already admitted to the vision and frâ—…ition of God yet surely extensively bâ—…cause it shall be greater in respect of theâ—… that enjoy it when it shall be communâ—…cated from their Souls unto their Bodies And therefore the Glorified Souls of meâ—… do exceedingly desire that their Blessedness should be so communicated becausâ—… their supernatural Bliss doth not extinguish cannot exclude their natural Desire which is to be united to their Bodies Accordingly Aquinas tells us that to thâ—… perfect consummation of mans Bliss is required not only a perfect Disposition oâ—… his Soul but also of his Body and thaâ—… both antecedently and consequently to hiâ—… Blessedness Antecedently or before he iâ—… Blessed for else his Body would clogg hiâ—… Soul and divert it from the Beatifical vision And Consequently or after he iâ—… Blessed for the Soul cannot but communicate her Bliss and Glory to the Body 12 ae q. 4. ar 6. Therefore that which was a Natural Body at the separation shall be made a Spiritual Body at the Re-union and being once made a Spiritual body the Soul shall have Power to keep 〈◊〉 â—…o for ever according to that of Saint Aug. â—…am potenti naturâ Deus fecit Animam ut â—…x ejus plenissimâ Beatitudine redundit in â—…nferiorem Naturam Incorruption is vigor With so powerful a Nature hath God endued the soul of man that when her self â—…hall come to be perfectly Blessed she will be able to Transmit her Bliss and Incorruption to the body Wherefore let â—…y soul be separated from this natural body by which it is corrupted that it may â—…e united to that Spiritual body by which â—…t shall be perfected The Second PART OR The Consolation against Death Preface HE that will fully comfâ—… the Soul of man agaiâ—… Death must comfort against sickness that coâ—…monly goes before it 〈◊〉 against Judgement tâ—… alwaies follows after it So that thisâ—… consolation must branch it self into these tâ—… Chapters The Comforts of the Soul against Sicknâ—… The Comforts of the Soul against Deathâ—… The Comforts of the Soul against Judgment It is as easie for those in health to gâ—… advice to the sick as it is hard for the 〈◊〉 to follow it But every one that can gâ—… Advice to the sick cannot give them câ—… for t in their sickness The best that any of us can say in this kind is The Lord comort you And yet surely there are some men who are obliged if not enabled by their Calling to speak more comfortably then others no less to body-sick then to sin-sick Persons Those men whose peculiar Duty it is to visit the sick and consequently to comfort them For they may not do as Jobs Friends did come to Grieve with him and then help not to Asswage but to Encrease his Grief For they by so doing are lookt upon not as Gods but as the Devils Instruments though they were of the Posterity of Abraham and therefore undoubtedly instructed in the true Relion according to that Testimony given of Abraham by God himself Gen. 18. 19. For I know him that he will command his children and his houshold after him and they shall keep the way of the Lord. Yet these men were so faulty in their conferences with holy Job that God himself saith of them they had not spoken right concerning him and that his wrath was kindled against them Job 42. 7. Whereby it Appears that Jobs former exclamations against them proceeded not from the impotency of his Passion but from the justness of his cause when he said ye are forgers of lies ye are all Physitians of no value Job 13. 4. Medici Idoli so Jarchi expounds the word and parallels it with that of Zach. 11. 17. where we tanslate it the Idol shepheard and may here so too The idol Comforters Men that made a shew of Comfort but afforded none at all no more then if they had been but meer Idols Nay that 's not all they afforded him dicomforts instead of comforts wherefore he calls them also miserable comforters Job 16. 2. Hebrew consolatores molestiae troublesome comforters are you all And sick men may in this Brain-sick age of ours quickly have enough if not too much of such comforters Men that scarce can settle others consciences having so much unsettled their own Which made Saint Paul come with a Benedictus in his mouth and surely it was in his heart before it was in his mouth when he considered what a great mercy it was in God towards those in distress to give either true comforts or true comforters saying Blessed be God even the Father of our Lord Jesus Christ The Father of mercies and the God of all comfort who comforteth us in all our Tribulation that we may be able to comfort them which are in any trouble by the comfort where with we our selves are comforted of God 2 Cor. 1. 3 4. The Apostle begins here with thanksgiving according to his accustomed manner in all his Epistles but contrary to his custome doth he apply this thanksgiving wholy to himself The reason was saith Beza Because the Corinthians did begin to despise him for his Afflictions the common course of the world to
is deformed so it is also depraved by â—…t Nor may we here alledge as before the necessity of nature for though the deformity of mans flesh may in some sort be ascribed to the condition of his nature yet the depravation of it may not for God may be the Author of a comparative deformity for that is but a lesser good but by no means of a positive depravation for that is in it self an Evill or a Sin and he cannot be the Author of Sin Wherefore it is a dangerous Position which some late Divines have greedily embraced and as violently maintained That there was the same inordinate propensity in the nature of man to the works of the flesh before the Fall as is in it since the Fall Onely then it was restrained and fettered by original justice or righteousness but is now let loose by original sin This opinion is in it self dangerous because it casts a blasphemous aspersion upon God For he is the Author of Nature and therefore the Author oâ—… the necessary conditions thereof as wâ—… those that flow from the matter as froâ—… the Form but in its consequences it iâ—… no less then damnable For if it be granted that the rebellion of the sensitive Appetite against the dictates of Reason dotâ—… flow from the very principles and being 〈◊〉 the flesh then it must follow that it cannot be a sin for what is natural is no sinfull sin being no less a Monster oâ—… nature then a Monster is a sin of nature and consequently that a man maâ—… in and of himself attain to such a perfection of righteousness as to say meerly ouâ—… of humility not according to the truth forgive us our trespasses A tenent anathematized by the second Milevitane Council in which Alypius and St. Augustinâ—… were present as appears by the Synodicaâ—… Epistle in the Canon in these words Sâ—… quis asserat haec verba dominicae orationis demitte nobis debita nostra à sanctis diâ—… humiliter non veraciter Anathema sit the very same with the 117. Canon in thâ—… Council of Carthage as it is set forth bâ—… Balsamon who thus puts it into Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when yoâ—… see Binius and Balsamon so well agree yoâ—… may look on the Tenent not as Anathemaâ—…ized by one Council but by the Catholick Church Therefore we must conclude that â—…his inordinate desire of the flesh against â—…he spirit in man is not a condition but a â—…orruption of his nature and entered â—…ot into the flesh till sin entered into the spirit Then and not till then did the body refuse to be subject to the soul when the soul refused to be subject unto God then that which before was a body of life was presently made a body of death Rom. 7. 24. Not of Gods but of mans own making God made the body but man made the death The soul in that it is united to the body hath by nature an inclination to the things of the body but it hath onely by sin not by nature an inordinate an unruly inclination to them The desires of the flesh are from nature but it is only from sin there is a depravation and irregularity in any of those desires Thirdly mans flesh is depressed by sin for it cannot be depraved by the guilt of sin and not be depressed by the burden of that guilt Wherefore we may justly complain of a weight that is upon us whiles we cannot but complain of the sin that doth so easily beset us Heb. 12. 1. Man now groaning under a two-fold burden the one of his flesh and the otheâ—… of his sins which is the heavier of thâ—… two and makes the burden of the flesâ—… the more burdensome and unsupportable And as in sin there is macula reatuâ—… poena The pollution the guilt the punishment So in the flesh because of sin therâ—… is Deformity Depravation and Depression Deformity from the pollution Depravation from the guilt and Depression from the punishment of sin I will therefore be glad and rejoyce in the wasting of my flesh as I would rejoyce in the deliverance from my blemish that most deforms me from my corruption that most depraveâ—… me and from my burden that most depresses me It is a sweet contemplation of Aquinas 12 ae q. 42. art 5. That spirituall things the more we consider them the greater they appear so that we may lose our selves in the consideration of them if at least we can be said to lose our selves whiles we seek and finde our God But Corporal things the more we consider them the less they appear and vanish by degrees till at length they are quite losâ—… in their consideration So is it with my flesh the longer I consider it the more iâ—… wasts and becomes less in my opinion And therefore it is but reason that the â—…onger I wear it the more it should wast â—…nd become less in its own substance till â—…t length it come to nothing CHAP. II. The Comforts of the Soul against Death THere is nothing more profitable for us then to think of death yet of all our thoughts that is the least welcome and the most terrible for death is the King of Terrors when nothing else will draw us unto God that will frighteâ—… us to him when nothing else will frighteâ—… us from our beloved sins that will makâ—… us affraid of sinning whence it is the wisâ—… mans advice Remember thy last end anâ—… sin no more Excellent is the Casuisâ—… distinction of Articulus mortis verus 〈◊〉 Praesumptus That there is one point oâ—… death in Truth another in Presumption Articulus mortis non intelligitur solus ilâ—… in quo quis moritur sed etiam ille in quo â—…ori probabiliter timetur saith Navar. The point of Death is not only that whereâ—… a man doth actually die but also that wherein he may probably dye so that any â—…mminent danger any dangerous sickness â—…s to be looked on as the point of Death Nay yet further according to the Christianity though not the Criticism of Caâ—…uisticall Divinity there being not one moment of our life exempted from the â—…anger of Death the point of Death doth 〈◊〉 effect pierce through our whole life â—…uch more should it pierce through our â—…earts As many mischiefs as are in the â—…orld so many dangers as many dangers 〈◊〉 many Deaths Let this wicked world â—…en have this priviledge That though it is â—…e worst that ever was to teach a man to â—…e because its doctrines are so dubious â—…et it is the best that ever was to teach a â—…an to die because its practices are so â—…ngerous Welcome then all ye mischiefs â—…d outrages of ungodly men for their â—…es that suffer them though not for â—…eir sakes that do them We can easily â—…sh the one less sin in their doings â—…t we may not wish the other less beneâ—… in their sufferings See the admirable Providence of God towards his Prophet he
throws him into prison to keep him from starving Jer. 37. 21. for by thaâ—… means he had a piece of Bread when many others had not even till all the bread iâ—… the City was spent He keeps him in prison to keep him from being butchered by the sword of the Chaldeans Jer. 38. 28. Finds out an Ethiopian to be his preserver when the Princes of Judah were his persecutors ver 7. more charity in one Prâ—…selite then in many Apostates yet woulâ—… not let Ebedmelech prevail for his enlargement lest the Prophet should have loâ—… his life as the rest did when the City waâ—… taken by gaining his liberty Carcer 〈◊〉 obsonio pro Asylo quid ni mors 〈◊〉 lucro When his prison was his Granaâ—… and his Dungeon his security tell me whâ—… could be his loss for sure Death woâ—… have been his gain Do your worst theâ—… O ye ravenous Wolves that seek to dâ—…vour the flock of Christ Well you 〈◊〉 deny them a place to live but sure yoâ—… cannot deny them a place to die And thâ—… look upon the troubles and afflictions 〈◊〉 their life as so many Calls or Summons 〈◊〉 Death For God saith unto them moâ—… particularly as he did to his Propheâ—… Jer. 18. 2. Arise and go to the Potters House and there I will cause thee to hear my words They are sent to the Potters House that â—…s they are bid to consider their own frailâ—…ty and mortality that so they may the more attentively hear Gods Word The Word of Piety and Patience that he is preaching unto them and the more benefit by hearing it For many a man that will not hear Gods Word in Gods own House will hear it in the Potters House when he shall consider that his body is no other but a polished Potsheard to day a very weak and brittle and to morrow perhaps a broken Vessel For Theophilus lib. 2. ad Antol. gives us this very similitude As a Vessel in the hand of a Potter when it is faulty in the making is therefore broken that it may be fashioned and formed again till he make it perfect and compleat So is the Vessel of mans body broken in pieces by the hand of God because it is now quite out of order that it may be formed and fashioned again and by that means become a glorious and an incorruptible and an immortal body wherefore it is not amiss going to the Potters House not only for Gods sake but also for our own For we need not fear being broken by that hand which alwayeâ—… mends in the marring Mans hand often mars in the mending brings a Deformation instead of a Reformation but Gods hand alwayes mends in the marring What then have you else to do in this world but to live innocently and to die comfortably that so you may live in the Faith and die in the hope of a better world The day will come when a little innocency will go further with you then the greatest Patrimony therefore keep your Innocency though you lose your Patrimony Facile contemnit omnia qui credit jam se esse moriturum saith St. Hierom He that thinks himself a dying man will be sure to keep himself an Innocent man and will rather forsake all here then carry guiltiness away from hence He can easily contemn the smiles of this world and therefore cannot fear the frowns of it For he believes that Rule of the Casuist to be true though not pleasing Divinity Mortem potius ferre debet quam consentire mortali peccato That he is bound rather to suffer death then to consent to any deadly sin The reason is plain for that the death of the body is as nothing to the death of the soul All death is the privation of some life The corporal death is the privation of the life of nature the spiritual death is the privation of the life of Grace the eternal death is the privation of the life of Glory yet is the Eternal Death not called the third but only the second Death because the spiritual Death is indeed no other then the Inchoation of the Eternal and awaits onely the corporal Death to be its completion Apoc. 20. 6. Blessed and holy is he that hath part in the first Resurrection on such the second death hath no power But it hath a power on the rest though it hath not yet the exercise of that power The second death hath power on a wicked man whiles he lives though not the exercise of that power till he dies Therefore the wicked and ungodly man hath great reason to fear the first because he cannot but expect the second Death But whosoever hath his part in the first Resurrection and it is our shame if we have not a part in it for let every one that nameth the Name of Christ depart from iniquity 2 Tim. 2. 19. is blessed and holy and blessed in that he is holy His holiness being to him the Inchoation of blessedness and the life of Grace the beginning of the life of Glory such a man hath little reason to fear the first death because on him the second death hath no power and not having power on him while he lives shall much less have power on him when he dies yet do not Divines think it necessary to exempt the most righteous man that is from the fear of death They onely think it necessary that he be furnished with comforts greater then his fears Comforts enough to conquer his fear though not enough to expell it Suarez is of opinion that the blessed Virgin her self received extream Unction and Fillieucius saith positively that if you will suppose a man by special priviledge preserved from all sin yet it will not follow that he should not need extream Unction because he is capable of the principal effect of it which is Confortatio contrâ—… mortem a comforting and strengthening against Death And though many Divines do much doubt whether there be any sucâ—… aertue in extream Unction as to comfort â—…gainst Death yet none do doubt but even â—…he most righteous may need such comâ—…orts Our Saviour himself had an Angel strengthening him Thou hast need of more and blessed be his goodness he hath given thee more Thou hast his Spirit God the Holy Ghost to strengthen thee Nay thou hast his death to comfort thee in thine and that 's the onely reason why when Christ himself so much feared death yet many Christians have willingly embraced it because death was not conquered to him but it is now conquered by him to us yet Not my will but thy will be done is the greatest degree of perfection we can rationally expect when this bitter cup shall come to be tasted For certainly that could not but relish very ill to any mortal palate had not the Saviour of the world himself tasted it and by tasting the bitter Potion therein sweetned the Cup to those that should tast it after him Solus Christus sensit amaritudinem
hence not to deprive him of that necessary Provision which God hath appointed as hiâ—… food for his last journey meaning the Holy Eucharist for though many meâ—… now account it as nothing worth yet the Primitive Church thought there was great danger to that Christian soul that went hence without Receiving it and much more without Desiring it or they would not have dispenced with all their Ecclesiastical Discipline to restore a sidâ—… person to the Communion which they did again deny him upon his recovery till he should give the Church full satisfaction But thus we see they looked upon a Christians Dying only as upon a Going out of his body exit è corpore saith Saint Hierom of devout Lea she is gone out of the body when indeed she was dead And what then though I go out of my self and yet 't is but the worst part of my self as long as I go to my Saviour why should I not joyfully sing with good old Simeon Lord now lettest thou thy servant depart in peace since I have the very same Ground and Reason of my â—…ong that he had even this For 〈◊〉 〈◊〉 have seen thy salvation Luk 2. 〈◊〉 〈◊〉 〈◊〉 do as clearly see thy salvation 〈◊〉 〈◊〉 Eye of Faith as he did with the Eye of Flesh and so far I have the advantage of him he saw himself embracing his Saviour I can more oversee my Saviour embracing me Fourthly and lastly Death is called A Dissolution Phil. 1. 23. Desiderium habens dissolvi Having a desire to be dissolved and to be with Christ Two very great comforts at once the first That I shall be dissolved the second That I shall be with Christ Which two being joyned â—…ogether in All true Christians haply made Saint Cyprian take Saint Pauls Disâ—…olution for an Assumption for whereas â—…he Apostle saith 2 Tim. 4. 6. The time â—…f my Dissolution is at hand The good Faâ—…her recites him saying The time of my Assumption is at hand not to furnish â—…ur Criticks with a various Lection for â—…aint Cyprian was not Pur-blind to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor hath the â—…hurch been so false as to change the reading but to furnish our Divines with various Exposition For Death as it is Dissolution in regard of the body theâ—… is the first Comfort To be dissolved Soâ—… is an Assumption in regard of the soul there is the second comfort To be witâ—… Christ. For the first let Themistius speaâ—… a Heathen Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we say Thâ—… Death is a Dissolution for the same reason that we call the body a Bond becauâ—… it binds and manacles and fetters thâ—… soul and who would not be Dissolveâ—… or Loosened that is in Fetters and Bonds The wanton desire of imaginarie Liberty hath brought many into Thraldom Aâ—… 't is a wonder if the serious sense of reâ—… Thraldom should not in an ingenuoâ—… soul increase the desire of true Liberty Bring my soul out of prison that I mâ—… praise thy Name Psal. 14. 2. v. 7. 'T is Vassalage a meer Bondage not to praiâ—… Gods Name If others hinder me froâ—… praising it they make me a Bondmaâ—… though they may pretend to have stretchâ—… not only their Purse-strings but also thâ—… Heart-strings and to have expended 〈◊〉 only their money but also their blood the Purchase of my Liberty If I hinder my self whether by my sins or for my pleasures it is I that imprison my self And because my flesh cannot but hinder me it cannot but imprison me for the service of God is perfect freedom and therefore the soul cannot be truly free till she come thither where she shall do nothing else but serve him A privative liberty not to be enthralled in bondage a Heathen could see in Death But a good Christian may farther see also a positive liberty To have his soul and his spirit enlarged according to that of Psalm 119. v. 32. I will run the way of thy Commandments when thou shalt enlarge my heart when the heart is most enlarged it is most at liberty and the heart is most enlarged when it most runs the waies of Gods Commandments most readily because without the sluggishness of the flesh most speedily because without the â—…og and weakness of the flesh most incessantly because without the weariness of the flesh This is my first comfort in Death that I shall be Dissolved or Loosened from all my Bonds and Impediments and yet this second is far greater then this That I shall be with Christ For Saint Paul spake not these words Personally lest I should think that this Personal priviledge was to pass away with himself according to the rule of the Law Privilegium personale transit cum persona But 〈◊〉 spake them Doctrinally that I should believe what was at that time true Doctrine for his Instruction and comfortable Doctrine for his Consolation was for ever to be so to all true Believers both for their Instruction and for their Consolation For it is evident That the Convert-Thief upon the Cross cannot be looked upon as a priviledged person and yet it was also pronounced concerning him Dying in the true Faith of Christ though he had not lived in it This day shalt thou be with me in Paradise He was so to depart from himself as without doubt to be with his Saviour in Paradise not in Purgatory Bellarmine himself confesseth de Purgatorio incertum est And none ever durst say That the humane soul of Christ was at all in Purgatory But sure we are That he is not now there and as sure that they that are dissolved to be with him cannot be where he is not I am unwilling to go from this Argument because I am willing to come to my Death as to my sleep for rest As to my Change for Advantage As to my Departure from all Inconveniences for relief As to my Dissolution from all Impediments for redress The Eyes of my body are content to be closed so as the Eyes of my soul may be the more opened There are two Eyes of my soul as of my body the one of Contemplation which is as the left Eye the other of Affection which is as the right Eye When the Eyes of my body are nearest shutting the Eyes of my soul will be nearest opening and from seeing the light of Nature I shall go to see the light of Glory As for me I will behold thy face in righteousness saith holy David Psal. 17. 15. teaching me to lie down in this faith and again I shall be satisfied when I awake with thy likeness comforting me That I shall rise again in this Vision For if the former part be my faith the latter will surely be my Vision I know that I shall part with my dearest Relations but I also know that I received them upon this condition to part with them And besides there is none of these but will be infinitely bettered to me by losing these for
then to touch it and of a purer heart then to save it Lastly the undutifulness of the flesh hinders him as a Christ to instruct for he will teach none that saith not to him as Samuel did Speak Lord for thy servant heareth 1 Sam. 3. 10. I will therefore gladly put off my flesh that I may put off my unruliness my uncleanness my undutifulness Thus I will gladly put off my self my unruly my unclean my undutifull self that I may wholly put on my Saviour as Loâ—… as Jesus and as Christ as Lord to goveâ—… me as Jesus to save me and as Christ to iâ—…struct and to direct me Christus susceâ—… fidelem ad curandum docendum tuenduâ—… dirig endum saith Hugo Christ hath uâ—…dertaken the true Christian to heal him to teach him to defend him to direct him To heal him as Jesus to defend him aâ—… Lord to teach and to direct him as Christ I know that the Messias cometh which is called Christ when he is come he will teach uâ—… all things Joh. 4. 25. And all these mercieâ—… will he most readily bestow on me when 〈◊〉 most want them and fly to him to supply my wants when I am most sick he will most heal me when I am most weak he will most defend me when I am least capable of other instructions then will he most teach and instruct me when I am least able to guide my self then will he undertake to direct and lead me in the way everlasting There are some things that he hath to teach me which whiles my strength is in me I am not fit to learn I must therefore be content to lose my strength that I may gain these Instructions There are three impediments in men which either keep them from the knowledge of Gods Truth or hinder them in knowing it saith Aquinas hebetudo ingenii Occupationes Temporales torpor addiscendi Their naturall incapacity Their temporall distractions and their spiritual slothfulness All these proceed from the grossness of the flesh Let that vanish these will vanish with it The natural dulness as to heavenly things decaies with the nature The temporall distractions vanish with the time The spiritual slothfulness is shaken off with the flesh that brought it on the soul. Thus I must confess my flesh needs be much wasted to make me live well but much more to make me die well for whiles that is in its vigour and lustiness it will scarce afford me time to pray much less sincereness and fervency in my prayers I will then rejoyce in the wasting of my flesh because it will promote the working of Gods Spirit Nor is this my onely comfort that whiles I wast in flesh I grow in Grace but I am also comforted in this that whiles I wast in my flesh the shame wasts that deforms me the sin wasts that depraves me the burden wasts that depresseth me For mans flesh is Deformed Depraved and Depressed by the sin that dwelleth in it First Mans flesh is deformed by sin for had there never been sin in the flesh there would never have been deformity iâ—… it neither deformity from the want noâ—… from the indisposition of any member sâ—… brought in both deformities and though at the Resurrection God will take awaâ—… from the bodies of the wicked the deformity that is in them from want or defect of any of their members for he will justifie his own Creation yet he will not take away the deformity that is in their bodies proceeding from the indisposition or defect of a due proportion in their members for he will not justifie their sin and therefore not abolish that deformity which is in punishment thereof St. Paul tels us There is a natural and there 〈◊〉 spiritual Body 1 Cor. 15. 44. And yet he speaks of one and the same body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epiphanius Haer. 64. not another but the same body which iâ—… now natural shall then be spiritual And indeed St. Paul himself speaks of the Individuum Demonstrativum This corruptible this mortall Magis enim expresse non poteraâ—… loqui nisi eutem suam manibus teneret saith Tertullian He could not have spoken more expresly unless he should have pinched up his flesh with his own fingers to shew it us Accordingly Ruffinus saith the Church did providently profess the Doctrine of the Resurrection in saying Huâ—…us carnis resurrectionem the resurrection of this body or of this flesh to wit this same flesh in Substance but not in Qualities It is now the flesh of a natural body and is accordingly clogged with corruption mortality infirmity and gravity or grossness It shall then be the flesh of a spiritual Body and accordingly Incorruptible Immortal full of Power and full of Activity For these are the four Properties assigned to the body at the Resurrection 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by the School Impassibilitas Claritas Agilitas Subtilitas The contraries whereof are in the same body as long as it is a natural body to wit Corruption Dishonour Weakness and Grossness which are all as so many natural Deformities of or in the Body whereby it becomes unamiable to it self and unproportionable to the soul that doth inform and should govern it So that though the body be never so beautiful in outward appearance yet whiles it continues in the state of disobedience to the soul it continues also in the state of deformity And disobedience will not be out of it as long as sin is in it Corpus gloriosum est ex totali subjectionâ—… ad Animam saith Aquinas The body is not glorious till it hath learned a total subjection to the soul even as the soul is not glorious till it hath learned a total subjection to its God And the same Author asserting That the Body of man hath a most convenient disposition makes it good by this distinction Non simpliciter sed sâ—…cundum comparationem ad finem not simply but in comparison of the end for which it was made that is the operations of the soul Therefore though Heavenly Bodies are much more beautifull then is mans body yet a Heavenly Body had been less convenient for a man then an earthly body because a Heavenly Body had been impassible and consequently incapable of Sense And the soul of man knows nothing naturally but by and from the Senses Wherefore as an Artificer making a File or Saw to cut doth not make it of Glass but oâ—… Iron for he looks not after the beauty but after the use of it and cares not that it is the less beautifull so he may have it the more usefull So did God in making man not a Coelestial but a Terrestrial Body Wherefore if the necessity of Nature hath â—…ut mans body under a comparative deforâ—…ity to make it the less glorious How much more hath the corruption of Nature â—…ut the same Body under a positive Deformity to make it the more inglorious Secondly mans flesh is depraved by sin As it
or infidelity or any other grievous sin but may be able to stand stedfastly through thy supporting and to walk on constantly in the way of Piety and of Patience till by thy good guiding and conducting I may at last come to the life everlasting As thou still holdest open the eyes of my weak body to behold the light of nature so be pleased daily more and more to open the eyes of my sinful soul to behold the light of grace till thou bring me to enjoy the light of glory there to glorifie and praise thee for ever Amen The sick mans Collect for Peace O God which art the Author of our peace for thine own Mercies sake but the Author of our troubles only for our sins Give unto me thy unworthy servant that peace which this wicked world cannot give and which this tumultuous and troublesom world cannot take away and defend me in all the assaults of my afflictions both corporal and spiritual that I surely trusting in thy defence and wholly submitting to thy providence may not fear the power of any adversity whatsoever through the might and for the mediation of Jesus Christ our Lord Amen The sick mans Collect for Grace O Lord our heavenly Father Almighty and everlasting God which hast safely brought me through many dangers and troubles and diseases to the beginning of this dangerous and desperate sickness defend me in the whole continuance of the same with thy mighty power and grant that herein I may fall into no sin neither run into any kind of danger whereby I may become either impenitently sinful or uncomfortably miserable But that all my doings and all my sufferings being ordered by thy Governance I may alwaies do that which is righteous in thy sight and suffer that which may be profitable for mine own salvtion through Jesus Christ our Lord Amen The sick mans Letany O God the Father of heaven and of all Mercies have Mercy upon me a miserable sinner And grant that in the greatest extremities and anguishes of my body I may find the greatest comforts and refreshments of my soul Grant that when I am most tormented in my flesh I may be most relieved in my spirit That though my loins are filled with a sore disease and there is no whole part in my body yet my soul may magnifie the Lord and my spirit may rejoyce in God my Saviour for he hath regarded my low and miserable estate and he will relieve it O God the Son Redeemer of the world and of my sin-sick and sinful soul have Mercy upon me a miserable sinner and take away all my sins that thou mayest take away all my miseries As thou hast made me a happy Believer so also make me a joyful partaker of thy Redemption and then most especially when I shall most feel my self as it were swallowed up of grief and destruction through the pains and torments of my increasing sickness or the pangs and horrours of my approaching death Be thou my comfort in distress my strength in weakness my health in sickness my joy in sadness Be thou my life whiles I am living and my Resurrection from the dead that though I walk through the valley of the shadow of death I may fear no evil for thou art with me to conduct me through the dangerous downfalls of that valley to direct me through the dismal darknesses of that shadow and to sustain me in the dreadful dissolution of that death O thou who now sittest on the right hand of God making intercession for me reject me not when I am making intercession for my self for through thy death I hope for life through thy life I hope for glory through thy glory I hope for eternal glory And in that hope do I now commend my spirit into thy hands for thou hast redeemed me O God thou God of truth And thou wilt save me O God thou God of Mercy because I have believed thy truth and do rely upon thy Mercy Therefore do I wholly resign my self body and soul unto thee submitting them both to thy good will and pleasure either for life or death beseeching thee to Receive my soul and to Restore my body and to grant that I may be able to stand upright in the dreadful Judgement being supported by the arm of thy All-sufficient Merits and All-saving Mercies to bless and praise thee O my blessed Redeemer world without end O God the Holy-Ghost proceeding from the Father and the Son have Mercy upon me a miserable sinner and give unto mean assurance of thy Mercy that thou mayest give unto me an abatement of my misery O thou which art the Comforter of thine Elect give unto me daily more and more the heavenly comforts of mine Election and in the greatest agonies and distresses of my body transfix my soul with the most joyful apprehensions and the most firm perswasions of thine everlasting Love and undeserved Mercies towards me in Jesus Christ That neither the apprehensions of a sad and miserable life nor the fears and terrours of an uncomfortable death may ever be able to affright my soul nor to disturb that sweet peace resâ—… and repose which my spirit now hath and desireth to have in thee the God of spirits who givest unto those souls that are oâ—… thy Communion the antepast of eternity the blessed anticipation of immortal joy 〈◊〉 O my God my Stay my Comforter unto thee do I flie for the comforts of immortality Like as the Hart panteth after the water-brooks so panteth my soul after thee O God My soul thirsteth for God even for the living God when shall 〈◊〉 come to appear before God when shall I drink my fill of the waters of life to quench my thirst O let my tears no longer be my meat day and night whiles mine own troubled thoughts say unto my soul Where is now thy God for surely my God is in heaven whatsoever pleaseth him that doth he in heaven and in earth 〈◊〉 and though for a while in the evening of this life I have sadness upon earth yet in the morning of eternity I shall for eveâ—… have joy in heaven Amen O Holy Blessed and Glorious Trinity three persons and one God have Mercy upon me a most miserable and wretched sinner and therefore most miserable and wretched because a sinner because I have sinned against heaven and against thee the God of heaven But since thou hast given me grace through the confession of a true faith to acknowledge the glory of the eternal Trinity and in the power of the Divine Majesty to worship the Unity I beseech thee that through the stedfastness of this faith I may be absolved from all my sins and also be defended from all adversity which livest and reignest one God world without end Amen Remember not Lord mine offences nor the offences of my fore-fathers neither take thou vengeance of my sins spare me good Lord spare me thy most afflicted but most unworthy servant whom thou hast