the grace by which we come to it that the praise of all may returne vnto himselfe alone Who hath also giuen vs the earnest of the Spirit The second argument by which the Apostle prooues that the desire of immortality in the godly is no vaine desire is here that God hatâ— not onely in his word promised to giue it but hath also therevpon geuen vs the earnest of his Spirit and therefore of necessitie it must be performed for God is not as man that he shouldlye or repent the Lord is faithfull and will doe as he speakes This is the greatesâ— argument of comfort that we haue in this life to susteine vs It is indeed much that we haue the word the promises and the Oath of God sounded in our eares and that we haue the sacraments as the seales of God presented to our eares but none of these can make vs sure of a better life after this vnlesse with them we haue receiued the earnest of the spirit into our harts By the workes and word of God wee may know that vniuersall couenant which God hath made with all mankind â—hat he wâ—ll not drown the worlâ— againe with waters for as God in his word hath promised it so hath hee also set his rainebow in the firmament for a witnesse to confiâ—me it By the word and Sacraments all that are in the visible Church may know that speciall cauenant which God hath made with his adopted children but that this same couenant of grace is particularly bound vp with thee thou canst not know except with the Sacraments thou hast also receiued the spirâ—t Now to make this comfort the more sensible vnto vs we are here to consider these foure things first what is meant here by this Spirit Secondly why is it called an earnest Thirdly how is it receiued Fourthly wherby may we know whether wee haue receiued it or not By the Spirit here we vnderstand that speciall grace of the holy Spirit by which the Lord renews strengthens stablishes and confirmes his own children which for the purging vertue that is in it to make cleane them who receiue it is compared to fire and water and for the corroboratins and strengthening vertue that it hath is compared to holy oyntment for the vertue it hath to stablish and confirme our hearts against all doubting is caled the earnest the Seale and the 〈◊〉 And this grace of the spirit is called the earnest of the spirit first for the measure next for the nature and vse therof for now we haue it in a small measure in comparison of that which we shall receiue hereafter And wee are to obserue it against the customable policie of Satan who casts vp to Gods children the smalnes of their faith loue and other graces of the spirit of purpose to driue them to dispaire as if they had no grace at all because it is but small and little which they haue but we are to remember against him that the best measure of grace we haue in this life is compared to an earnest pennie wee will not therefore faint because now wee haue not the fulnesse but rather will be comforted knowing assuredly that the Lord who now hath giuen vs the earnest will afterward giue vs the principall for the Kingdome of God in vs proceedes to perfection from smal beginnings and therefore is the groúth thereof coÌ„pared by our Lord to the grouth of a little grain of mustard seede which in the beginning is small but by time increases to an high tree And truly that same little beginning of grace which god hath wroght in vs howsoeuer SataÌ„ extenuates it labours to make it seeme little in our eies yet is it not smal in our owne eyes but much more theÌ„ he wold with to be in vs therfore doth hee what hee can vtterly to quench it but in vaine this same seed of grace in vs how little soeuer yet is it blessed of God shal grow and increase to cast Sacan vtterly out of that Kingdome which once he possessed in vs for if the beginnings of grace inable vs to resist Satan shall not the perfection thereof much more inable vs to oueâ—come him Now the nature and vse of the earnest is as we know to binde both the giuer and receiuer the giuer is bound by it to stand to his word and promise whats'euer that he hath made the receiuer againe is bound to staÌ„d to the conditioÌ„ whervpon he receiued it here we are admonished that if on Gods part wee would haue his earnest valid to binde him to stand to his promises wee must on our part declare that they are forcible to binde vs to stand to our promised dueties But alas in this generation men liue as if the Lord were onely bound to bee mercifull to them and they were not bound to be seruiceable to him but it were free to them to liue as pleases them The Lord giue vs wise vnderstanding hearts and sanctified memories to remember it as oft as our enemies would solicite vs to transgresse the commaundements of our God that by the bond of creation by the right of redemption by our oath in baptisme by receiuing the earnest of God in our regeneration beside innumerable other obligations wee are bound seruants to the Lord our God with a solemne renuntiation of the Deuill the world and the flesh As to the third the giuing and receiuing of this Spirit it is certaine that the giuing is euery where ascrybed to God as Eph. 1.13.2 Cor. for the ministry of grace God hath reserued it to himselfe the Ministry of the word by which hee giueth grace he hath concredited to men Moses gaue the law but grace comes by Christ Iohn baptises with water Iesus baptises with the holy Ghost Paul may plant and Apollo water but God must giue the increase Yet is it much that it pleses god to giue his grace by the ministery of the word and therfore if we loue the one we must not mislike the other That same holy spirit who commanded Philip to ioyne himselfe to the Eunuches Charioâ— to teach him might by himselfe haue taught the Eunuch but he would do it by the minstery of a man And the Lord might haue caused th' Angel whoÌ„ he sent to Cornelius to haue taught him but he would do it by the ministry of Peter and notable is it that while Peter is preaching the holy Ghost descended vpon Cornelius and his friends Thus we see how God who giues the grace giues it by the ministrie of the word God hath linked in one chain all the meanes of saluation and man should not presse to sunder them they who call on the name of the Lord shall be saued but how shall they call on him on whom they beleeue not how shal they beleeue but by hearing how shal they heare but by preaching and how shall men preach
except they bee sent I will not so be content with preaching that I neglect prayer because the ministrie is of men but the grace is from God neither will I so depend on prayer that I despise preaching for hee can neuer receaue grace froÌ„ God who despises the means by which it pleases God to giue it Now as to the fourth whereof wee promised to speake it is a point most necessary to bee knowne for our comfort how we may know whether if or not wee haue receiued this spirit there are many in this age who haue heard the Testimony of God in his Gospell who as yet haue not receiued the seale and Testimony A very lamentable thing indeed for albeit the Gospell be a doctrine of ioyful tydings yet what comfort can it bring to theÌ„ who are not assured they belong vnto theÌ„ The Apostle writing to the Corinthians thaÌ„ks God not onely for that they had hard the word but because the testimony of God was confirmed vnto theÌ„ suchlâ—ke to the â— phefiaÌ„s he thaÌ„ks God not onely for that they heard the word of truth which is the Gospel of saluation but álso for that after they had beleeued they were sealed with the holy spirit of promise but truly as the disciples at Ephesus being asked if they had receiued the holy Ghost answered we know not if there be such a thing as an holy Ghost so is it with many in this age who haue heard the gospel which is the testimonie of Gods loue if they bee asked whether if or not they haue receaued the earnest of the Spirit which is the seale and confirmation of the testimonie shall bee found not to knowe what the earnest of the Spirit is But now to shew in one worde how it may be knowne wheâ—her if or not wee haue receaued him let vs remember that the same holy Spirit which is heere called the earnest of God is also called the seale of God Now the nature and vse of a seale is that it leaues behinde it in that which is stamped by it and impression of that same forme which it hath in it selfe Euen so also the Spirit of God imprints the very image of God in the hearts of so many as are sealed by him in which sense the Apostle sayes that the Romanes were deliuered vnto a forme of doctrine whereunto from the heart they had been obedient thereby declaring that euen as wax is made conforme to the print of the seale vnto which it is deâ—iuered so the hearts of the Godly are made conforme to the Image of God so soone as they are stamped with his holy spirit So that they who liue licenâ—iously after the lusts of the flesh declare themselues to be of their father the deuill because as our Sauiour said to the carnall Iewes they doe his workes and it is but a lying presumption when the like to these men dare say that they haue receiued the earnest of the spirit VER 6. Therefore we are bold FOllowes now the 2. conclusioÌ„ which the certain knowledge of that glory to come wrought in the Apostle to wiâ—te a contentment with boldnes to remooue out of the body that hee might dwel with the Lord and this hath in it more tâ—en is in the former for where in the 1. he protested only he had a desire to that glory yet so that he had no wil to want the body but now hee goes further considering that hee was not able to enioy them both together he protests he was gladly conteÌ„t to remoue out of the body that hee might dwell with the Lorde This meaning of the wordes shall bee cleare if after the sixt verse wee reade the eight passing by the parenthesis which is in the seuenth verse The word the Apostle vses heere signifies such a boldnes as stout-hearted men vse to set against great daungers for where there is no cause of feare where can the praise of boldnesse be there is then will the Apostle say matter of great feare in death I see before mee a terrible deepe and gulfe of mortality through which I must goe many fearefull enemies with whom I must fight before I wonne to my Lord yet am I not affraid to encounter with them Against me is Satan with his principalities powers and spirituall wickednesse but I know that the seede of the woman hath brused the head of the Serpent Against mee are a greate multitude of my sinnes â—nd the terrors of a gilty conscience but I know that Christ hath once suffered for sinnes the iust for the vniust that â—ee might bring vs to God so that now there is no condemnation to tâ—em which are in him Against me stands in my way dreadfull death with the horrors of the graue but I know my Lord hath taken away the sting of death and spoiled the graue of victorie Shall I then bee afraide No certainely but through the vally of death will I walke with boldnâ—s â—ill I come to the Lord my God And this boldnesse against death in the godly proceedes not onely from the sure knowledgâ— of a better life but from the present sense and feeling of the same life begunne in them which they know cannot be extinguished by death Notable examples haue we therof in all ages to proue that it is no vaine content but the effectuall power of God working in his children Ignatius Bishop of Antioch beiâ—g brought to Rome in the third persecution which was vnder Traian gaue a proofe of his boldnesse for being condemned to be cast to the beasts to bee deuoured by them hee gaue this answere nihil visibilium nihil inuisibilium moror modo Christum acquiram I stand sayes hee vpon nothing visible nothing inuisible so that I may finde and obtaine the Lord Iesus let fire come let the crosse let beasts let the breaking of my bones the convulsion of my members the grinding of my body yea let all the torments of Satan come vpon me I care not for them so that I may inioy the Lord Iesus And Policarpe who suffered in the fourth persecution vnder Aurelius Antoninus beeing brought to the place of execution and desired by the Emperours Deputy to blaspheme Christ and he would let him goe answered these fourescore and sixe yeares haue I serued Christ and haue found him a good Master to mee how then can I curse my king who hath saued me But if ye will not saide the deputy I will cast thee to wilde Beasts who shall teare thee Call them when thou wilt said the Martyr it is fixed and determinat with mee that from good thinges by repentance I will neuer goe back vnto worse But if ye feare not beasts said the Deputy I shall bridle and danton you with fire thou boasts me said the Martyr with a fire that burnes for an houre and shortly after will be extinguished but knowes not that fire of the iudgement to
appointed vs to that end buâ— also by his owne working in vs perfils vs to it He finished the first creatioÌ„ against al impediments so shall he doe the second 2. Cor. 4.6 Comfortable iâ— it to vs that the certainty of our life stands in Gods purpose which cannot be altered Esa. 46.10 This shoulâ— vphold vs against Sà tans temptations VVhat a shamelesse tempter Satan is Satan was the enemy of gods glory ere euer hee became the enemy of oâ—r saluation Rom 16. But wâ— are not to regard him seeing God hath taken in hand to worke the worke of our saluation 1. Pet. 1. 2. He proues it by thâ— earnest of the spirit which God hath giuen vs vp 〈◊〉 his word VVithout this earnest of the spirit we can haue no surety of our saluation There is a couenant of God â—which man knoweth by his workes another by his word only the third by his word Spirit Foure things to be considered in this argument 1. â—hat is meant by the Spirit to wit that special grace of the Spirit by which Gods children are renued and confirmed How this grace of 〈◊〉 spirit is called the earnest of the spirit for two causes The first is â—ecause â—hat now we haue it but in small measure Yâ—t the smal begining of grace we haue is not small in SataÌ„ his eiâ—s yea more then he is able to quench The next is in â—egard of the vse thereof which is to bind â— o th the giuer and receiuer 3. How this Spirit is giuen and received The giuer is God by the meanes of his word Act. 8.27 Act. 10.1 VVeâ— must not despise the word if we desire to reeiue the spirit Rom. 10.13.14 4. How may we know we haue receiued this spirit Many in this age haue heard the Testimony of God who neuâ—r receiued the seal therâ—of 1 Cor. 6. Eph. 1.13 Act. 19.2 The spirit is God his seale and he imprints the image of God in all who receiues him Rom. 6.17 This proues that licentious men haue not receiuâ—d Christs spirit The second fruit of godlines which the Aopstle gathered of his Generall ground of Comfort is A willing contentmâ— to remooâ—â— out of the body Of our Christian confidence in death VVhat strong enemies wee must fight withall that through death we may wonne to our Lord 1. Pet 3 â—â— 8 Boldnesse of the Christian in death wherfrom proceedes it The confident â—oldnesse of Ignatius in death â—â—en lib. 5. cont valent Euseb. lib. 4. ca 16. The confident boldnesse of Policarpus in death The confident boldnesse of Basilius in death Nazian de vita Basil. It is demanded if such boldnesse be in Gods children as is wâ—thout all feare It is answered foreâ—en our Sauiour though hee longd for death yet he suffered it not without feare Mar 14.33 It is true there is no Comparison betweene his death and ours Yet must our death someway be conformable to his both in outward and inward sufferings Rom. 8. And therfore shall we be exercised with our owne feares also VVhat made the Apostle willing to remoue out of the body Of the two Cities or Fellowshiâ— of people whereof the one is in the earth the other in heauen Death is but a râ—moving from a Burges-ship on earth to a better Burges-ship in heauen Our life on earth is a Pilgrimage in heauen is our hâ—me If there were no more to make us loath this life this is sufficient that it holds vs from God Nazianzen de cala animae suae How the bodie is Remora Animae Exod. 33. Rom. 7. If euen the godlie in the â—â—dy be 〈◊〉 from God in what miserabâ—e absence aâ—e the wicked Ephe. 4. Act. 17. VVe haue now God present with vs but that presence is absence in respect of that which is to come Our lâ—fe on earth is a walking Take heede we be in the right way otherway our life is not a walking but a â—andring Iohn 14.6 How our life is a walking by faith And not by sight which is not simply spoken but in comparison For heere wâ—â—re not witâ—out the sight of God Rom. 1. 1. First we see God in his workes Ber. in Cant Ser. 31. 2. The Fathers haue seene him â—y sundry Visions Ibid. 3. In his Church he is seene by his word Psal. 27.4 1. Cor. 3.18 His Saints see him by inward CoÌ„tempâ—ation Yet this sight if it be â—ompared â—â—th the â—ight we shal get is no sight Aug. de Consen Evang Gregory And the sight of faith which presently we haue lets vs see a better to come And prepares also the eye of our mind for it Ber. in Cant. Serm 31. â— The order appâ—inted by God is that by faith we walke to sight by â—earing to seeing A corroboratiue against such temptations as come from the world Seeing wee walkâ— by faâ—â—h no shew of worldly pleasâ—re falâ—ing vnder ouâ— sight should allâ—re vs. VVhat euer the world can offer to our sense is lesse then that which wee hope to see Iob. 19.27 A threefold precept to be obserued in vsing the things of this world 1. Cor. 7.3 1. Cor. 6.12 Ibid. The wicked walke by sight here and not by Faith they shall neuer see better things nor these they see now The Vanity of worldly pleasures discouered in two thinges Eccles. 1.8 The Apostle returnes to finish his second conclusion How the impedimeÌ„ts of our faith tends to the greater commendation thereof Bâ—ering of present euill whereof we wouâ—â— faine be releeued our faith is tryed 1. Pet. 1. By the Delay of good things promised which faine we would haue our faith is also tryed It is greatest faith to beleeue where least is felt or seene Of two loues the stronger ouercomes the weaâ—â— in the Apostle The readiâ—st way to be quit of the perturâ—ation of our affections is to set them vpon the rightâ— obiects The strong loue of Christ that was in the Apostle condemnes the cold loue that we haue to â—im How is it likely we wil giue our life for him who will not quit thâ— superfluities of our life for him How death is discribed in regard of her effects toward the body and toward the soule The death of the wicked is not a voluntary but a compelled remouing Luk. 12.20 Cyprian de mortal This different death of the godly and 〈◊〉 is shâ—dowed in the â—ourth câ—mming of Pharao his Butler and Bâ—ker out oâ— prison Chrisost in Math. 〈◊〉 Or if the wicked die willingly they die impatiently not for any loue to be with Christ. 〈◊〉 reliefe 〈◊〉 wicked get by putting hand in them selfs is no better nor if a man â—o saue himselfe from water shold leape in the fire Paines of this life compared with paines of hell are but like reeke going before the fire He cannot remooue willingly and well out of the body who finds not a hand behind him to put him out and another before him to receiue him Soules of good men remouing out of the body dwelt with the Lord.
Lord of his speciall grace fauour hath disponed it vnto vs Feare not little flocke it is the fathers will to giue you the kingdome besides that the same is left to vs in legacie by our elder brother Iesus Christ who before that hee offered himselfe in a Sacrifice for our sinns vpon the Crosse did first commend vs to his father by an euerlasting prayer Father I will that these whom thou hast giuen me bee where I am that they may see the glory I had with thee from the beginning O most sweete O most sure word What sweeter word can there be thâ—n this that the Sonne in his latter Will will haue vs to bee with him what surer word It is spoken by him in whom the Father proclaimes himselfe to be well pleased and who then will reuoke or annull it Surely most comfortable is it that we haue not onely the Father bidding the son aske what he will and promising to giue it but wee haue also the Sonne asking and in his asking crauing no other thing but that we may be with him Is not then our heauenly Inheritance sure enough vnto vs But we haue yet more beside this disposition made vs of God strong Confirmations thereof for the father hath coÌ„firmed the disposition made by him with an oath that as the Apostle saies to shew to the heyres of promise the stability of his Counsell Again the Legacy made by the sonne hee hath ratified by his owne bloode and the death of the Testator interuening hath made the TestameÌ„t vnchangable and both of them are sealed in our hearts by the holy Spirite of promise whom God hath giuen vs as his witnes his earnest and his seale to assure vs of that which hee hath promised And thirdly the Lord our God by his Stewards seruants whoÌ„ hee hath ordeyned to gouerne his house deliuering to vs in the Sacrament the Symbols of tâ—e body and blood of Christ Iesus hath thereby seazed vs and giuen vs inuestment of our heauenly Kingdome Last of all hee hath put vs in present possession thereof by deliuering vnto vs the keys of the Kingdom which are Faith and prayer by which euery Christian enters in at the doore of that building and gets familiar accesse to the Throne of Grace â—uppose he be on earth he hath his conuersation in heauen talkes familiarly with God his father and viewes to the great delight of his soule that glorious inheritance into the which after death hee knowes hee shall fully be perfited In all these respects it is that the Apostle here sayes not only we shal haue but wee haue alreadie a building in heauen The Third thing to be considered heere is the description of this building wherein first we see how the builder and maker thereof is said to bee God Secondly the maner therof it is not made with hands Thirdly the endurance thereof it is eternal and fourthly the place thereof it is in heauen First then that God is called the Author maker of this building it leades vs to forethink with our selues what a glorious and excellent building it must be Among men theirworks are according to their power and greatnesse â—f Kings goe to build they build Palaces if they prepare banquets they make them royal esteeming it no honourable thing for them to do that which without difficultie may bee performed by the common sort of people When King Ahasuerus made a banquet to shewe the riches and glory of his Kingdom and honour of his Maiestie hee prepared it in a very pleasant place the Court of the Garden of the Kings Palace was decked with Tapestrie of white greene and blew clothes fastned with cords of fine linnen and purple in siluer ringes and pillars of Mâ—rble the beddes were of golde and siluer vpon a pauement of Porphyrie and Marble and Alablaster in blew color the banquet was made to his Princes of an hundred and twenty Prouinces and it lasted one hundred and foure score daies Now if such prouision was made by a mortall man to shew his glory what shal we thinke of that preparation which the eternall God hath made for declaration of his glorie not into the vtter Court of his Palace which is this visible world but in the inner Court thereof the heauen of heauens not in a banquet to last for an hundred and foure score daies but for euer and euer Salomon built a Temple which was iustly counted the glory of the world but God furnished vnto him both the matter for in his dayes he made gold as rife as stones as also the engine for hee gaue vnto Hiram and other Artificers to worke all manner curious worke in Golde Siluer Brasse what euer was excellent in that building was done by the wisedome of God in the Artificer which is but a small sparkle of that infinite knowledge and wisedome which is in God himselfe yet seeing of these earthly materials with the small sparkles of his owne light such excellent workes haue beene done by men as drawes others in admiration of them may wee not thinke that it is a worke farre surpassing in glorie and aboue the reach of all our vnderstanding which hee himselfe without helpe of handes hath built in heauen for the comfort of his children and declaration of the honour of his Maiestie Beside this in iudging of the workes of God we must lay this for a sure ground that the inuisible works of God are alway most excellent In man there is a soule and body both of them very beautifull workemanshippes but that the invisible soule is a far more excellent workemanshippe then the visible body appears in this that whatsoeuer beauty sense agilitie or any other worthy commendation the body hath it hath it from the quickning vertue of the soule without which the most beautifull bodie is but for matter a lumpe of clay for forme like an Idoll hauing eyes but see not eares and hear not feet and walke not And so is it in all the rest of Gods workes the inuisible being euer more excelleÌ„t then the visible this Vniuerse with the plenishing and furniture therof is indeede a comely workemanshippe the Grecians called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the ornaments thereof the Latines called it Mundus for the cleanenesse and tightnesse thereof but the Apostle comparing it with that building which is aboue calles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is but a figure of a better and more enduring substance which is not seene The most pleasaÌ„t part of this lodging is the sylering thereof the firmament which God hath garnished with the Sun Moone and Stars as it were with shining pearles to giue light by course to all that dwell in it yet is it no more but the nethermost part of the Pauement of our heauenly Palace yea the Sunne which now is the most pleasant and profitable creature that
come which will burne for euer and euer and then being brought to the fire hee was filled with boldnesse and harty thankes giuing reioycing that the Lord in that day and houre had vouchâ—afed to receiue him in the number of his Martyrs to drinke of the cup of his Lord Iesus Christ Thus was he offered in a burnt offering to the Lord and no feare of death could be perceiued in him And the like Christian boldnesse was shewed by Basil in that persecution vnder Valens made by Modestus and Eusebius his Deputies I will neuer sayd hee feare death which can dono more but restore me to him that made me all these beside many other innumerable examples which might be alledged if they bee coÌ„pared with that great timiditie feare which is in vs at the least mention or appearance of death may iustly make vs ashamed of that smal progresse which wee haue made in spirituall strength Now in this time of so cleare a light and plentifull grace of our Lord Iesus Christ. Alway But here least the Godly de discouraged by reason of that feare of death which many a time they finde in themselues it is to be considered if the Apostle was alway so bolde that at no time hee was fearfull or if such confidence can bee in any of Gods children as is without all vicissitude of feare No surely for the same Apostle who here reioices in his boldnesse proâ—ests in an other place that hee had fightings without and terrors within Yea our blessed Sauiour albeit he longed with a greate desire to eate the passouer which was his last meale and after which immediately hee knew his passion was to folow yet when he entred into the garden to his sufferings hee began also to be affraid proceeding in feare hee sweat blood and confessed that his soule was heauy vnto the death It is true there is no comparison betweene his death and ours for he suffered that death to be a satisfaction for our sinnes and he alone trod the wine-presse of the wrath of God but our death neither is it a satisfaction for sinne neither a stroke of the wrath of God neither endure we it by our owne strength but are sustained in it by the spirit of our Lord yet is it in such fort made comfortable to vs that in some manner it is conformeable to his death for so saith the Apostle that God hath predestinate vs to bee conforme to the image of his son and that not in heauen only by rayning with him in glory but in earth also by carrying his image and bearing of his Crosse both in our life and death and that not onely by suffering the outward dolors of death caused by the seperation of the soule and body but also the inward feares terrors thereof that so in our little measure tasting of that cup wherof our Sauiour dranke before vs wee might some way learne the great loue he hath caried towards vs. So that wee are not exempted froÌ„ our owne feares wherewith in death after our small measure God wil haue vs exercised which I haue marked that wee should not be discouraged with this tentation of the feare of death we may tast of it but it shall not remayne with vs for it is certaine that in all Gods children faith shall preuaile at length and confidence in Gods promises shall breed such boâ—dnes as shall cast out and ouercome all contrarie feare in vs. Knowing that while we are at home in c. In the end of this verse the Apostle casts in two reasons which wrought in him this coÌ„fidence and willingnes to goe out of the body one is that soâ— loÌ„g as he was in the body he was absent froÌ„ the Lord another that remouing out of the body he knew hee should dwel with the Lord the Apostle to expresse this vseâ—two words in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which caÌ„not be turned in to full significant speeches in our languag yet do they import thus much that so long as we are here among our owne people in the body we are absent from our people who are with the Lord. So that hee wil here draw vs to consider of two Cities two Countries and two fellowships of people whereof the one is in the earth the other in heauen with the one wee haue fellowship so long as wee are in the body and by expeâ—ience knowe what are the comforts of our carnall kinred of our earthly country city but with the other wee cannot haue familiar conuersation till we remoue out of the body And this also serues greatly if we consider it to take from vs our natural vnwilingnesse to dâ—e the cause whereof is that we haue no will to depart from our country kinred and people but here we are taught that if it greiue vs to depart from this people it should much more reioyce vs to bee gathered to that people there is a better Country there a more glorious Citie a more excellent Burgeship there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof th'Apostle by which we are made free to greater liberties and priuiledges then any we can haue here there is a kinred of people sibber to vs much worthier to be loued then that which is heere as the heauens are more high and excellent then the earth Oh that this light did a way shine in our minds that as oft as wee are troubled with the griefe oâ— Nature to forsake our people which are on earth we might be comforted by grace and made willing to goe to our people which are in heauen For â—he Apostle coÌ„paring these two together he accounts our abyding here but a Pilgrimage in respect of our remaining there which is dwelling at home in our own country our best estate wherin we can be vpon earth is but an absence from the Lord of all places in the world a man naturally loues his natiue countrey best and of all parts of his countrey hee esteemes himselfe most homely in his own house and of all that is in his house what hath he neerer to him then his owne body yet is it of truth that not onely in his owne Country but euen in his house at his owne fire in his own bed yea euen in his owne body he is but a stranger and therefore so should wee liue in it as ready to remoue out of it for here we haue no continuing Citie We are absent from the Lord. The losse that we sustaine by our soiourning in the body the Apostle takes it vp in few words but very weighty to wit that it keepes vs absent froÌ„ the Lord and truely if there were no more to sparre vs from the loue of this life yet this were enough that it holdes vs from the Lord our God whom aboue all wee ought to loue most deerely for this cause Nazianzen writing of the calamities of his soule and
presence of euill whereof now we would faine be releeued and yet it lyeth still vpon vs. Concerning this last it is a notable saying the Apostle hath we are now in heauines through manifold tentations that the tryall of our faith being much more precious then Gold when it is tryed by fire might bee found to our praise honour and glory at the appearing of Christ there we see that the end of euills which now are suffered to lie vpon vs is the tryall of our faith and thaâ— for our owne greater praise and glory for where no fire is how can gold bee purged where no trouble is how can faith be tryed and where faith is not yet tryed how can it be praised And as to the other when these good things which God hath promised are not seene of vs but hidden from our eyes and delayed to bee performed vnto vs this is also for the tryall of our faith for where we see saluation what praise â—s it to beleeue but where we can neither see nor feele thâ—â—e good things which God hath promised but rather are exercised with contrary terrours and feares if yet wee still cleaue to the truth of the wordofgod that certainely is an argument of a great faith and such was the faith of that woman of Canaan who beeing not onely refused but as it were disdainefully reiected by Christ did so trust vnto the truth of Gods word that constantly shee looked foâ— mercy at the hand oâ— Christ who strongly by word had denied it vnto her and therefore receiued this commendation in the end O woman great is thy faith Thus we see how in â—he children of God all these hinderances which wee hâ—ue to stay vs from beleeuing do so much the more commend and approue our faith vnto God Wee loue rather Of two loues wee see in the Apostle the stronger ouercomming the weaker he loued his body protested before he had no will to want it but he loued the Lord Iesus better then his body and therfore perceiuing that hee cannot now enioy them both together for while hee was in the body he was absent from the Lord he is now very wel content to remoue out of the body that he might dwell with the Lord there is nothing naturally a man loues more then his body nothing he feares more then death because it imports a dissolution of his body but where the loue of Christ is strong in the heart it casts out not onely the feare of death but ouer comes also all other loue whatsoeuer And here haue wee a point of holy wisedome discouered vnto vs by which we may cure that vnquietnesse of minde which arises in vs of the wandring of our affections after secondary obiects the best way to remedy it is to set our affections vpon the right obiects if the loue of the creature haue snared thee set thy loue on the Lord and bend thy affection toward him and the otheâ— shall not troble thee If the feare of men terrifie thee learne to sanctifie the Lord God in thine hart make him thy feare and and thou shalt not feare what flesh can doe vnto thee and if the care of the world disquiet thee cast thy care vpon God and labour by continuance in prayer how to feele the sense of his loue toward thee in Christ and thou shalt finde that where the one care like thornes did pricke thee with sorrowes the other shall bring contentment peace and ioy vnto thee But to returne when we consider this strong loue of Christ that was in the Apostle wee we haue great cause to be ashamed of that weak and little loue which in our heartes wee feele towardes our LORD how many this day professe that they loue him who for his loue will not want the superfluities of this life and what hope then is there that for his sake they will lay down the life it selfe if smaller crosses be vnpleasant to vs and his loue be not so strong in vs as to make vs reioice in them how shall death be welcommed of vs wherin there is a concurse of all crosses into one Wee must therefore learne for the loue of Christ to inure our selues with the beginnings of mortification not onely to slay the vnlawful affections but also to want ouâ— wills euen in those things which are lawful that so by degrees we may be inabled willingly to want the body and all that euer we loued in the body for Iesus Christs sake To remooue out of the body Two manner of waies in this treatise doth the Apostle discribe death first in regard of that which it doth to the body and then he calleth it a dissolution of our earthly Tabernacle Next in regard of that which it doth to the soule and so he calles it a remouing out of the body so that if we will think of death as the spirit of God doth teach vs there is no cause why wee should bee discouraged with it Againe we see heare that the death of the godly is a voluntary remoouing out of the bcdy to dwell with the Lord as to the wicked like as they liue in disobedience so they die in disobedience their death is involuntary that which is spoken of that one wicked rich man O foole this night they will take thy soule from thee is true in all the wicked their spirits are taken from them against their will exeunt istinc necessitatis vinculo non voluntatis obsequio whereas the Godly willingly commend their spirits into the handes of GOD offering vp both soule and body to him in death in a full free and voluntarie oblation This difference betweene the death of the Godly and wicked men may be commodiously shadowed by the fourth comming of Pharao his Butler and Baker out of prison whereof the one knew he shold be restored to serue the king his Master and therefore went out with ioy the other knew by Iosephs Prophesies hee should be hanged within three dayes and therefore if it had beene giue to his choice would still haue remained in prison rather then to haue come foorth to be hanged euen so is it with the godly who are certified before hand that they are receiued into fauor and after death shall haue plaâ—â— to stand about the throne of God there to serue him by praising him continually are well content wheÌ„ the Lord cals them to remoue out of the body whereas the other having receiued a sentence of condemnation within themselues no maruaile they go out of the body with feare and trembling like malefactors going from the prison to the place of execution vincti impliciti catenis variorum peccatorum ad terribâ—le illud iudicium trahuntur Or otherway if at any time the wicked bee willing to dye it is not for any loue or knowledge they haue that they shall be with the Lord but either els because they are impatient of
they that die in the Lord for they rest from their labour But we haue also Chariots which our eldest Brother hath sent to attend vs and conuey vs in our iourney these are his holy Angels who conueyed the Soule of Lazarus from the dunghill vnto Abrahams bosom euen these same fierie Chariotes which tooke vp Elijah into heauen waite vpon vs also to carie vs vp when the time of our Transmigration shall come Besides that we haue also with vs the holy Spirit of promise who as he is sent in our harts to witnesse the loue of God vnto vs so doeth he remaine with vs in the troubles of our life hee comforts vs in the terrours of Death hee strengthens vs and in al the way wherein wee haue to walke he guides and conducts vs till atlength he put vs in possession of that inheritance whereunto hee hath Sealed vs wherof then shall we bee afraide Seing then wee are compassed with so many and great comforts let vs in time transport our affections vpward towards heauen where Christ is at the right hand of God let vs liue in the body ready to go out of the body when God shall call vs watching and praying continually for we know not the hower Beware that wee lie not downe into the hollow of our hearts to sleepe in carelesse securitie as Ionus sleeped in the sides of the Ship least the fearefull tempest of Gods wrath come vpon vs vnwares to wallow vs and wrap vs vp in endlesse confussion woe be to him that shall bee found sleeping in his sinâ—es when the Lord cals vpon him to come out of the body But let vs stand prepared like Israel at the Passeouer with our loynes girded vp and our staffe in our hand waiting when the Lord shall warne vs to remooue As the Birds which are desirous to flie stretch out their wings so the Soule that would be with the Lord should first stretch out her affections toward him Or as Abraham sitting in the doore of his Tabernacle when the Angels came to him and Elâ—iah standing in the mouthe of his Caue that hee might meete with the Lord so should we soiourn in the body that we come out to the dore to the mouth of the borders of it ready alway to remoue out of it that wee may be with the Lord Blessed are these seruants whom the Lord when hâ—e comes shall finde waking And thus much concerning these reasons which makes the Godly willing to remoue out of the body haue wee obserued not onely for the comfort of Gods children but aâ—so to distinguish the death of the worldling from the death of the Christian for oftentimes in naturall men there is seene a carnall boldnes to die by which they enforce themselues to dye couragious and as they cal it like men which neither workes in them for the present any inward contentment nor yet assures theÌ„ of any greater comfort when they goe out of the body it is no more but the last puffe of their naturall pride which soone euanishes and is not Christian Magnanimitie flowing from inward consolation of the Spirit Surely neither in suffering nor in doing doth the Lord regard the outward shew of Godlines but the power Non enim florem interrogat sed radicem Neither are we to thinke much of those who being but Martyrs Satanice Virtutis doe in externall appearance dy with boldnes as may be seene in many who being of an euill conuersation die for the maintenance of an euill cause neither ashamed of the one nor the other these may pretend courage in the face but be sure can haue no comfort in the conscience VER 9. Wherefore also wee Couet that c. WE come now to the 3. conclusioÌ„ which the Apostle inferres vpon his former ground of coÌ„fort which is that the certain knowledg of the glory to com wrought in him a care both in life and death to be acceptable to god and this conclusion is very well annexed to the former they cannot be seperat he that loues to dwell with the Lord no doubt will haue a care to please him wee see by experience how carefull we are to please those with whome wee are to dwell but a short while vpon earth much more will we be careful to please the Lord if so be we desire for euer to dwell with him and againe where there is in the life a care to please the Lord there is also in death a boldnesse to go to him whereas an euill conscience desires not to heare the Lord farrelesse dare it â—ee bold to see him We Couet The word which here the Apostle vâ—es commonly signifies an ambitious coueting of honour but here the Apostle vses it to the best to expresse his most earnest and sincere affection which caried him to loue this honour that he might bee in fauour with the Lord his God esteeming it the highest honour to bee acceptable to the Lord his God not to be greatwith men ofworldly power which is the greatest designe of those who can mount no higher then the earth bâ—t to bee â—â—eat with God therefore protests hee that where away soeuer the affections of other men goe this is the honour which hee loued that both in life and death he might be acceptable to God As to that honour which may come to vs from the countenance ofman by courting with them it is but an euâ—nishing shadow they themselues in their best estate are altogether vanity they are but like vnto grasse and their glory fades as a flower of the field and what true honour then can they communicate to vs let the most glorious Monarch who euer liued in the world be presented to vs let him bee placed in his Chariot of Triumph decked in most gorgeous maner with all magnificence that can be devised two questions propounded to him shall quickely discouer his vanitie First what hath he here which is his owne let that which â—ee borrowed from the creature to make vp his begged glory bee taken from him and what behinde shall remaine vnto him Next that state ofhonour wherein he stands how long shal he continue in it that Samaritan Prince who this day leaned on the KINGES shoulder and the next day was trampled vnder the peoples feete may serue among many other inumerable examples to shew how short and vaine the glory of flesh is as Nebuchadnezarsâ—mage â—mage had a head of Gold but feere oâ— yron and clay so is it with all the glorious pompe of worldlings golden in the beginning but the ende thereof is dust and ashes If wee compare the Christian the worldling together wee shall see that both of them shoots at life riches and honour these are the common endes of all mens actions but where the one pursues after apparens bonum the other foâ—lowes after Reuer a bonum they folow shewes the other â—â—e substance they are busied about