A defiance to death Wherein, besides sundry heauenly instructions for a godly life, we haue strong and notable comforts to vphold vs in death. By Mr. William Covvper, minister of Gods Word. Cowper, William, 1568-1619. 1610 Approx. 228 KB of XML-encoded text transcribed from 199 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A19491 STC 5917 ESTC S120025 99855229 99855229 20710 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19491) Transcribed from: (Early English Books Online ; image set 20710) Images scanned from microfilm: (Early English books, 1475-1640 ; 590:13) A defiance to death Wherein, besides sundry heauenly instructions for a godly life, we haue strong and notable comforts to vphold vs in death. By Mr. William Covvper, minister of Gods Word. Cowper, William, 1568-1619. [14], 382 p. Printed by I. W[indet] for Iohn Budge, and are to be sold at his shoppe at Britaines Burse, London : 1610. Printer's name from STC. Identified as STC 5917a on UMI microfilm. Imperfect; has worm-hole, affecting text. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Death -- Religious aspects. 2003-07 TCP Assigned for keying and markup 2003-08 SPi Global Keyed and coded from ProQuest page images 2003-09 Judith Siefring Sampled and proofread 2003-09 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A DEFIANCE TO DEATH . WHEREIN , BESIDES SVNNDRY HEAVENLY Instructions for a godly life , we haue strong and notable comforts to vphold vs in death . BY Mr. WILLIAM COVVPER , Minister of GODS WORD . PHIL. 3.20.21 . But our conuersation is in Heauen , from whence also we looke for the Sauiour , euen the Lord Iesus Christ. VVho shall change our vile bodie , that it may be fashioned like vnto his glorious bodie , according to the working , whereby he is euen able to subdue all things vnto himselfe . LONDON , Printed by I.W. for Iohn Budge , and are to be sold at his shoppe at Britaines Bursse . 1610. TO THE RIGHT Honorable Sir Thomas Stewart of Gairntilie , and his vertuous Ladie , Grizzell Mercer , Grace and peace from God the father , through our Lord Iesus CHRIST . IT is a notable saying of the Apostle , If in this life onely we haue hope in Christ , wee are of all mē the most miserable : For , whereas others being ignorant of bet●er things to come , set their harts on these , which are present : if wee despising such comforts as now we may enioy , should also be disapointed of those , which afterwards we looke for , Our case indeede were most lamentable : but praised be God , it is farre otherwise ; for where the comfo●t of the worldling ends , there the greatest comfort of the Christian beginnes . The men of this world ( saies Dauid ) haue their portion in this life : yea our Sauiour saith , They haue receiued their consolation here . It was spoken in that Parable by Abraham to Diues , Remember that in thy life thou receiuedst thy pleasures : And it appertaines to all the wicked : better things then these , which pr●sently they see , neede they neuer to looke for . And therfore no maruell , that as the taste of the Coloquint , or wilde Gourd , made the children of the Prophets abhor thei● meat , so the taste of death make all the pleasures & refreshments of their life loathsome to them . Or as the hand which wrote to Beltazar on the wall his imminent iudgment , did in a moment turn all the solace of that house into sorrow , for the Kings countenance was chaunged , his thoughts troubled , his Princes astonished , his Musitians silenced , his seruants amazed , their delightfull drinking became despised , and all the house disordered : and in a worde , his Banquet concluded with a cuppe of wrath , sent to him from the Lord : so is it vnto all the wicked ; the smallest signification of death interrupts their greatest ioyes , and causes them with the Peacocke , looking to his feet , let fall the proude feathers of their hie conce●tes within their owne mindes , what euer they pretend in countenance . As is the noise of thornes vnder the potte , so is the laughter of fooles , saieth Salomon , both the one and the other quickely vanishes : and death like that worme , which eated vp the gourd of Ionas , deuoures at length all their Worme-eaten pleasures , and then woe be to them , When all these fat , and excellent things , after which their soule lusted , are departed from them , and not so much as any hope of better remaines vnto them : But vnto the Christian , death can doe no more but demolish this parpen wall of clay , within the which the soule is captiued for a time , it opens the doore of the prison , and giues liberty to the soule , to goe out and returne to her Maker , as shal at greater length appeare in the Treatis following , which I haue offered , and presented to your Honour , partly to testifie my vnfeined affection toward you in the Lord ; for that vnfeined and incorrupt loue , which in so corrupt a time ye haue alway carried toward the truth of the Gospell , and by which also ye haue liued , as rare examples of pietie and loue , & godly liberality , and partly that ye may be remembred of these instructions concerning life and death : w●ich ye receiued from vs by hearing , during your residence with vs , and vnto the practise whereof shortly ye must be called : for albeit it is not long , since it pleased the Lord beyond all expectation of man to deliuer you out of the handes of the Sergeants & officers of death , which had violently seased vpon you , and threatned to slay you both , your selfe by sickenesse , your Ladie by the sorrow of desolation , more heauie then death vnto her : yet are yee to knowe ( and I doubt not , are preparing ●o● for it ) that the same battell will shortly bee renued against you , wherin both of you must bee diuorced from other , and diuided from your owne bodies , that yee may bee married and conioyne● with your Lord , whom ye haue not yet seene , but long to see him , because ye loue him , and reioyce in him with ioy vnspeakable and glorious . And herein , if these little fruites of my Ministery may serue any way to confirme you in the end , as some way they haue comforted you in the iourney : and if for your sake they may bee profitable to others who , cōstantly keeps with you the same course toward the face of Iesus Christ , it shall be no small comfort vnto me , knowing thereby that I haue not runne , nor laboured in vaine ; for there is no thing in the world I desire more , then that I may put my talent to the vttermost profite , fulfilling with ioy the Ministration I haue receiued , and so may be welcommed of my Lord , as one who hath beene faithfull in little : But because all encrease comes from God , I humbly commend you , and al● that loue the Lord Iesus to the grace of God which is able to build you further , and giue you inheritance among them who are sanctified by faith in Christ , and so rest Your H. in the Lord Iesus M. William Cowper Minist . at Perth . A DEFIANCETO DEATH . Mine helpe is in the name of the Lord. 2. COR. 5.1 . For wee know that if our earthly house of this Tabernacle be destroyed , we haue a building of God , an house not made with hands , eternall in the heauens IT is appointed ( sayeth the Apostle ) for all men once to die , and it is certain , that in whatsoeuer estate we die , in it wee shall remaine ; for where the tree falleth , there it shall lie ( said Salomon ) . He that dies in the Lorde is blessed , for he rests frō his labours , and shall remaine for euer in Abrahams bosom , which is the Paradice of God : hee that dies in his sins goes downe to the prison , out of which is no redemption , and shall neuer get licence to come backe to learn to die ouer againe , Qualis in nouissimo vitae die quis que moritur , talis in nouissimo mundi die iudicabitur , such as euery man dies in the last day of his life ▪ such shal he be iudged in the last day of the world . It is therefore a special point of wisedom , so to liue , that by liuing wee may learne to die , that a godly life may prepare the way to an happy death , and happy death may make vs sure of a ioyfull resurrection : these three follow one vpon another inseparable ; if the life be good , the death , whateuer it be , cannot be euill : Nunquam mala mors putanda est , quam bona praecessit vita : and if the life be euill to the end , it is certaine the death cannot be good : for euen that Thiefe , who was crucified with our Lord , before he got comfort in his death , was first amended in his life , ●or vpon the Crosse was he conuerted , & incontinent brought out the sweet fruite of righteousnes , accusing him●elfe for his sinnes , rebuking the railing of his companion , pleading the innocency of our Lord , giuing to God the glory of iustice , and praying to Christ for mercie , that he would remember him , when he came to his Kingdome . As it is comfortable in death to think vpon life , looking to Iesus , who for vs died before vs , and hath left this comfort to vs , who through death are to follow him , I am the resurrection and the life : And againe , He that beleeues in mee hath past from death to life : So is it very profitable in our life to thinke vpon death , in our youth to remember the euill dayes and yeares approaching vppon vs ; wherein euery worke and secret thing must be brought to iudgement . Our Sauiour at the Banquet in Bethania had his conference of his death and burial : and Ioseph of Arimathea had his Sepulchre in his Garden , both of them teaching vs to season the plea●ures of our life with the remembrance of our death , for Meditatio mortis vita est perfecta , quam dum iusti sollicite peragunt , culparum laqueos euadunt : The meditation of death is perfite life , which while the godly carefully practise , they eschue the snares of sinne : and for this same cause Bernard commends the meditation of death , Tanquam summam Philosophiam , as the most high and profitable Philo●ophy that wee can learne in our life . To this purpose the Apostle in this Treatise deliuers to vs a most wholsome preseruatiue against the feare of death , set down summarily in the first verse , and then drawes out of it three notable conclusions , which if wee can lay vp in our hearts , shall learn vs to order our life well , and so serue as preparatiues to make our harts readie and capable of this comfort in death . The preseruatiue giuen vs in the first verse , is the certaine knowledge of a better estate , into the which we shal be translated by death . In handling of this , he first sets downe the losse wee haue by death : it is no more but a dissolution of our earthly Tabernacle : and then subioynes the vantage we get by it : to wit , that wee are entred into a better building , giuen of God , not made with handes , but eternall in the heauens , and so lets vs see , that the vantage wee receiue by death , doth farre exceede the losse that we susteine by it . We know , He first affirmes it as a thing not doubtsome but certaine , and well enough knowne , that by death wee are translated into a better estate : the warrants of our knowledg are two ; for first wee know it by the reuelation of the worde , In my fathers house are many dwelling places , I goe to prepare a place for you . Our soiourning place is on earth , our Mansion place in heauen : And next we know it by the perswasion of faith , which is proper onely to Gods elect children effectually called . And of this we learn how the Christiā man onely walketh in light , where al the rest of the world are groping in darkenesse , in their life wandring after vanity , and in their death departing comfortles or at least doubtsome , and vncertain where-away to goe : Something they knew by experience of the vanity of this life , for the which some of the naturall Philosophers , did think it was Optimum non nasci , and others , as Heraclitus was moued to mourning by euerie thing which hee saw , but certaine knowledg of a better life to come they haue not , & therefore in their best estate goe doubting ( as I said ) & lamenting out of the bodie , as did that Emperor Hadrian , like a wilsome man , not knowing whither to goe , Animula Vagula , blandula , quae nunc abibis in loca ? And no maruell , he being destitute of the light of the word , and taught by his Master Secundus the Philosopher , that death was incerta peregrinatio , an vncertaine peregrination . And truely no better is the cōfort , which that Step-mother the Church of Rome giueth to her children , for shee sendes them away out of the world without any assurance of saluation , and keeps them in suspence with a vaine hope of helpe to bee sent vnto them , for their deliuerance from the paines of Purgatorie , by soule Masses , and such like rotten caddle as must be made for them when they are dead , vppon their owne or their friends expences . And in this all the bastard Religions of the world are alike , that they render no solide comfort to their professours in death . Neither can it bee otherwise , for seeing they are not vpon the Foundation Iesus Christ , in whose merits onely wee get life , who are dead in our selues ; what maruel if they die oppressed with doubtings and fearefull despaires . But as to vs we know whō we hauebeleeued , & that whē our course is finished & our battel ended , a crown of righteousnes shall be giuen vnto vs : we know that the day of our death is but the day of our chāg from the worse to the better . And this should animate vs to cōstancy & perseuerance in godlines , because wee goe not like vncertain men carried vpō vaine hope to an vnknown end , but before hād we are both forewarned & certified of the'nd wherunto we are called : why then shall wee linger in the way , and suffer our spirits to bee discouraged with doubting of the euent . It is the praise of Abraham the father of the faithfull , that albeit hee knew not the land , whereunto God called him , yet he obeyed the calling , and willingly forsooke his natiue countrey and kindred , being assured the word of God could not beguile him , and that the Lord neuer biddes his children exchange but for the better : And we certainly are vnworthy to bee accounted the children of Abraham , if wee refuse ioyfully to follow the heauenly vocation , considering the Lord hath foretold vs , or euer we goe out of the body , of a better building into which we shall bee translated . Let them doubt and feare , who knowe not of a better : let vs giue glory to him that hath called vs , and through the valley of death hee shall lead vs to eternall life . That if , The Apostle speakes not this doubtingly , as if it were vncertaine whether our bodies were to bee dissolued , or not , but by way of concession , hauing in it a stronge affirmation : as if hee did say , albeit it bee so , that the earthly house of our Tabernacl● must bee dissolued , yet are wee sure of a better . It is true that in the ages before vs , there hath beene some of Gods Saints , whose bodies were not dissolued by death after the common manner : before the flood HENOCH was taken away , and hee sawe no death : after the flood ELIIAH was transported into a Chariote of fire : and strange is it that is written of MOSES , that when hee died on the toppe of P●sgah , beeing an hundred and twentie yeare olde , his eye was not dimme , nor his naturall force abated . But we haue not vppon these to fansie vnto our selues a priuiledge , whereof God hath not assured vs , neither are wee to thinke wee are the lesse beloued of God , because after the same singular maner , he takes vs not away out of the world , but we must looke on the other hand to the remanent Patriarches , Prophets and worthie Apostles ▪ who finished their daies as Ioshua speakes , after the way of all flesh : so Abr●ham the father of the faithfull died , being worne with the infirmities of his age , and Isaac thorough weaknes waxed blinde before he died : and Iacob that famous Patriarch , being in his bed , by ordinary death pulled vp his feet vnto him : and we must bee content after the same manner to suffer the dissolution of our bodies by diseases , which are the Sergeants and officers of death . It is true also that they who shal be found aliue at the second comming of Christ shall not be dissolued but suddenly transchanged : but this priuiledg in like maner we are not to looke for , hauing no warrant that we shall continue alike vntill that day , for that man of sinne is not yet so weakened by the Gospell as hee must bee : Neyther are our eldest brethren , the Iewes conuerted to the faith of Christ , as in likelihood they wil be , before Christs second appearing : Sixteene hundred yeares were they in the couenant , when we were strangers from it : During that space sundrie of the Gentiles in sundrie partes of the World became Proselytes , as Naaman in Syria , and Ebedmelech in Ethiopia : but that was not the accomplishment of the promised calling of the Gentiles , till the bodie of IAPHETS house were perswaded to dwell in the Tentes of SEM. And now other sixteene hundred yeares haue wee beene within the couenant , & they strangers from it : in which space sundry of them also haue embraced the faith of the Gospel , but that ( as wee conceiue ) is not the performance of the promised recalling of the Iewes , but the body of that people shall be conuerted , that the prophecy may be fulfilled , And there shall be one Shepheard , and one Sheepe folde : then shall our Lord appeare the second time for our full redemption . So that these words of the Apostle doe not make any peraduenture of our death , farre lesse doe they giue vs any exemption from death , but rather assures vs that our bodies must be dissolued . Our life on earth is no inheritance , our breath is but a vapour , wee haue heere no continuing Citie : Men may preasse to repine , and sit the summonds of death , made by sundrie diseases as long as they can , and do all they may to fortifie themselues against the dart of death , but it shall not bee eschued . These daintie women which wil not suffer so much as their soles to touch the earth , must at length lay down not the soles of their feete onely , but the Crowne of their head also to be couered by it . The labour of man in his life is to turne ouer the earth in the sweate of his brow , seeking in her bowels food and fewell , materials for building , and Mineralles of sundrie mettals for his other vses ; in all which shee renders to man her seruice , receiuing at lēgth for a recompence , man in her bosome , to fil vp her wants , whose finest flesh , is turned by her without difficulty into dust . If we were as Adā who neuer saw one die before him by the course of nature ( for Abel was takē away by violence ) it were somwhat more tollerable then now it is , marg to doubt whether if , or not , wee shall bee dissolued . It was threatned against him , that if he brake the commandemēt , he shold die , yet after the transgression he liued , a bodily life I meane , nine hundred and thirty yeares , euen to the eight generation ; a father of many children in both the houses of Caine and Seth : as he was the first man that liued in the world , so it seemeth he was the first that died by the ordinary course of nature . But now death is become Via trita , a paide gate : All generations of men since the beginning of the world haue walked through it , Patriarchs , Prophets , Apostles and all that Congregation of the first borne , who stand as witnesses , that there is no danger in death , and shal we onely scare at it , and stand affraid , as though it would deuoure vs : yea euen the very Ethniks esteemed death to bee Non supplicium , sed tributum viuendi , Not a punishment but a tribute which euery man must pay for his life ; and therefore said one of them , Quod debeo paratus sum soluere , vbi me faenerator appellat : I am ready to pay my debt , when he who lent mee it shall call vppon me , and require it : And if notwithstanding o● al this we liue in securitie , as if we were in couenant with death , and it would not long come neere vs , in verie truth wee deserue that we should perish in it . Our earthly house . Somtime both the soule & bodie of man are compared to an house , and that is in regard ofGod dwelling in them by his spirit : but heere by th● house the bodie alone is to bee vnderstood , in regard of the soule that soiournes in it : and this is cleare in that also he calles it an earthlyhouse . And here wee haue three things to consider : First , that the bodie is called a house : next a house of earth : and thirdly , a Tabernacle , and the reasons why . Our bodie is called an house for two respects : first in respect of the comely and orderly work-manshippe thereof : for as Artificers out of an inordinate heape of things amassed together , do rais vp most pleasant buildings , by walling out one of them from another , by preparing thē and placing euery thing in the owne roome , and making them by line , and measure one , of them proportionall and answerable to ano●her : so that now they make vp a comely house , pleasant to looke vnto , wher before they were a dissordered masse . So is it with the body of man , which of a confused lumpe of clay without forme , God hath builded vp in this pleasant forme and comely order , wherein now it stands . It is true , al the works of God are very wonderfull , what euer is done by him , cannot bee but very excellent and good , hee himselfe being most excellent and infinitly good . But a singular wisedome & goodnesse hath God showne in the creation of man , for hee came out in the last roome ▪ as the perfection of Gods workes , and last design of the thoughts of God : and therefore was he not created after the common order , which God obserued in the rest : for where other creatures were made by his word onely , he puts too his hand to the making of man , Consultation also among the persons of the blessed Trinity going before , which was not in the creation of any other creature , whereof thou mayst learne , O man , Quantitu vnus venias est●mandus , in what great account thou art in regard of all the rest of his creatures : all other like ▪ seruants were brought out by naked commandement , homo tanquam eorum dominus ipsa Dei manu est instructus , Man as their Lord is built vp by Gods owne hand . All this preparation going before , was to shew that some great thing was to follow , as indeede it did : for man is so made a worke of God his wisdome , that he is a compend of all Gods creatures , admired by those ▪ who had no more but natures light , as a little world , but more highlycommended bythose who had also the light of the word whereby to discerne him ▪ Omni miraculo quod fit per hominem , maius miraculum est ipse homo : Man himselfe , said Augustine is a greater miracle , then any miracle that euer was done by man. And this not onely in regard of his soule but euen of his bodie also , which here the Apostle calleth a comely house : If there were no more to commend it , yet , as saieth Gregory , this wereenough , Quod a corpore humano in se similitudinem trahat deus , That God borrows Similitudes from the body of a man to expresse and shaddowe himselfe vnto vs : a scribing to himself an eye , a mouth & a hand , and such like , which we are not to thinke with the Anthropomorphites , that hee hath per naturam , sed per effectum . But beside this ▪ if we doe take but a short view of the workmanship of man his bodie , we shall be compelled euery one for himselfe to say with Dauid , O Lord I am fearefull and wonderfull made . The entrie to this house is the mouth , which God hath fenced with a folding doore of the lips , opening and closing most commodiously at the will of the Indweller . Next vnto it are the grinders which God hath set in the entrie to prepare food for the whole man to nourish him : the third roome hee hath assigned to the tongue , which he hath made most artificially , and set in the thorough gate of the hou●e ▪ as the Trenchman and Messenger of the soule ▪ to declare his will vnto all that come neere : And he h●t● set the head as an eminent Towre in the bodie , wherein hee hath placed the seat of foure most excellent senses , euery one o● them neere vnto another , and not one of them impeding the function of another , he hath locked vp the brain within it , as a treasure , and fenced it not onely with a couering of haire , of skinne , and of bone without : but hath also spread ouer it within the Golden Ewer the least rupture whereof importeth death : and because the windowes , and watchmen are also in it , hee hath made it to turne like a Wheele pleasantly and without paine , to preuent all dangers that from any side may come vnto the body : and if wee shall yet goe further in into this house , and consider the daughters of singing , which hee hath made most artificially for modulation of the voice : if wee looke to the siluer cord stretched throughout the length of his body ; if we cōsider the Well , how it prepares and furnishes blood to all the members of the bodie : if wee looke to the Pitchers , by which as thorough Conduits it is conueyed through the whole body . If we consider the Cesterne which is the heart , the fountaine of life : if this manner of way , I say , with Salomon , we view the building of mans body , beside other innumerable thinges which Naturalists and Theologs haue marked concerning it ; wee shall bee compelled to acknowledge that man euen as concerning his body is a world of wonders . And this haue I but briefly marked , that wee might learne to possesse our vesselles in honour , acounting it a great shame vnto vs , to pollute and defile this bodie in any dishonorable manner , which GOD hath created so honorable , comely and pleasant . Secondly , The bodie is called an house in respect of the soule , which dwelles in it : and this also highly commends the excellencie of the workemanshippe of man , marueilous for the substances , wherof it consists , more marueilous for the wonderful vnion and coniunction of them : in heauen there are vnderstāding spirits without bodies , as Angels : In earth are bodies without vnderstanding spirits , as beastes ; in man ye shall find them both ; wherefore one affirmed man to be all things , for there is no crea●ure which liues , but man partakes of the li●e thereof , the plants and trees haue a life vegetiue , by which they grow , the beastes a life sensitiue , by which they heare , see , smell , taste and touch : the Angels a life reasonable , by which they vnderstād : in the first two man cōmunicates with earthly creatures : in the third he transcends them , and is companion to Angels . But the coniunction of these two substances , and the habitation of the one into the other is yet more marueilous , commonly the honourable and the ignoble , the foolish and the wise , thestrong & the weake , agree no better then Iron and Clay , Non sic in opere tuo , non sic in commixtione tua , O Domine : Not so in thy worke , O Lord , not so in the mixture which thou hast made : for heere the Lord hath ioyned in most maruelous manner Spirite with flesh , a heauenly substance with an earthly , so that Communio haec mentis ad corpus in●ffabilis sit , & incomprehen●ibilis intellectu , This communion of the minde and bodie can neyther bee conceiued by our vnderstanding , nor vttered by our speech , the soule being so in the bodie , that yet it is not mixed with the bodie , it is within vs , and yet goes thorough all things that are without vs , it is kept in the bodie by blood and breath , and yet liues not by blood and breath , beeing a Spirituall thing , it giues vnderstanding to anie other Spirite by the earthly Organ of the tongue , and receiues againe intelligence frō another spirite by the earthly Organ of the eare : God hath done it , we feele it , but know not the reason of it : all these and many moe ●hould moue vs to reuerence the goodnesse and wonderfull wisedome of our Maker , ●hewed in the creation of man. And of this we learn how farre the iudgement of Gods spirite , differs from the iudgement of man , and that euen as concerning man himselfe : It is thought among carnall men , that the body is the man , Sic dediti sunt carni ac sanguini , ac si nihil aliud , quam carnem se esse reputarent : and therefore are they so giuen to pamper flesh , as if they were no other thing but flesh : these do not separate the vile from the pretious , the Lord from the seruant , the indweller from the lodger , ●or in the iudgment of Gods spirit , the body is no more but the house : the man is hee that dwelles in the bodie ; and looke what difference there is betweene a house and him that dwelles in it , such are wee to put betweene the soule , and the body : in exteriall dangers thogh the house bee burnt and blowne downe with windes , if the indweller be safe , we account that the losse is the lesse , and much more if the soule escape when the house of the body is throwne downe by death , are we to esteeme that the losse is but small : It is reasonable indeed , that the soule should loue the body , but so that it neglect not the owne selfe : let A●am loue his Euah , but so that hee hearken not vnto her voice more then to the Lords : if we seeke the welfare of our bodies , with neglect of our soules , we shall lose thē both , but if we subdue the body by discipline , that the soule may be safe , then shall the body also bee partaker of her glory . Earthly . The second general obserued here , is , that the Apostle cals our body an house of earth : and this he doth for two causes : first in regard of the matter , for it was made of the earth : next in regard of the means by which our bodies are continued , and vpholden , for they are earthly . As to the first , that man is made of earth , which is manifest out of the second of Genesis , it doeth highly commend the great power of the Creator : to doe great thinges by great meanes is no great matter ; but when by smallest meanes greatest things are done , it doth argue without all doubt the great excellency of the worker , as that God made all things of nothing , and that of the basest matter he had made before man , hee made man a more excellent creature , then any other that hee had brought out before him ; hee made him of clay , but in many respects more honourable then that whereof he made him , & in this that he hath giuen to man , Vt sit aliquid sua origine gloriosius , Hee hath set out the glorie of his power and wisedome : As likewise in that hee hath placed such a Grace and Maiestie in that same face , which hee framed of Clay , that the feare and terrour of him was vppon all liuing creatures , which they acknowledged by their first comperance before him at his calling to receiue names from him as it pleased him to improue them , and yet euen after the fall , by the benefite of restitution , wee haue in CHRIST , they so reuerence man , that albeit in nature there can bee none stronger then the Elephant , stowter then the Lyon , fiercer then the Tygre : yet all these dooth seruice to man , Et naturam suam humana institutione deponunt . Secondly we learne heere GODS Soueraignty ouer man , he is but a vessell of earth , framed by the hand of God & therfore VVoe must be vnto him , if he striue with his Maker : a vessell of clay is not so easily broken by the Potter , as man is confounded by his Maker , if once his wrath kindle in his breast against him . It were therefore good for man before hee enter into enmitie with God , to bethinke himselfe of an answere to that question of the Apostles , Do ye prouoke God vnto anger , are yee stronger then he ? The Sidonians would not make warre with Herod , because they were nourished by the kings land ; and it might more iustly be a reason to keep vain man from waging battel with the Lord , that he holds his life of the Lord , & that if he do but take his breth out of our nostrils wee fal incontinent as dead vnto the ground . Surely of all follies in the world this is the greatest , for a man to cast himselfe in danger of Gods wrath , which he is neyther able by flying to esch●e , nor yet by suffering to endure . Thirdly , the consideration of our originall learnes vs humility , si●ce wee are of the earth , why shal we wax proude , specially for any quality of our body , which was taken from the earth , and must returne to earth againe ? Therefore God gaue vnto the first man the name of Adam , signifying redde earth , that as oft as hee heard his name , he might remēber his originall , and and his posterity also , considering the Rocke frō whence they came , might let fall the comb of their naturall pride . Which if we cannot learne , by looking to our originall , let vs at least remēber our end , & it shall learne vs , that we are but dust : yea much more vile then common dust , for as beautifull Snow , when it is resolued into water whereof it was congealed , becomes fouler water then any other else , so man being turned again into earth , it becomes viler earth then any other earth whatsoeuer : so that the flesh which in life is most beloued , death causes to be most abhorred : Abraham loued Sarah well , but frō the time that her soule departed from her bodie , hee was glad to entreate the Hittites for a Sepulchre , that hee might burie his dead out of his sight . And truely , if , as Gregory councels vs , Vnusquisque hoc quod viuum diligit , quid sit mortuum pensaret : euery man would pond●r , what that creatur is being dead , which so greatly man loueth , while it liueth , it would serue to represse in vs the immoderate desires of our affections . O man , why wilt thou bee bewitched with that which in the bodie seemes worthy to bee loued ? Is it for the strength , or the beautie or stature therof , that thou art delighted with it ? I pray thee consider what these are : Is not the strength of the body weakenes ? Ere it be long the grashopper shall be a burden to the strongest : And as to beauty , is it not deceitfull ? All flesh is grasse , and the glorie thereof as the flowre of the field . As a wall of clay plastered ouer , and painted : after that a little winde and raine hath beaten vponit , the Lime fals away , and the clay appeareth : so is it with the most pleasant bodie , which now being trimmed with the colours of God seemes very beautifull , but after that the storms and showers of diseases hath beaten vppon it : then shall it appear that which it is , to wit , but Clay indeede ; and though for stature thou were like to the sonnes of Anack , yet neither art thou for that the more pretious : for the highest trees are not most fruitfull , the mightie Oakes of Basan beares fruit for Swine , where the little Vine-tree renders comfortable fruite for man , neither can thy height protect thee against death , for euen gold thristy Babel which grewe vp like a great tree , so high that the fowles of heauen made their nests vnder it , was at lēgth broght to the graue like an abhominable branch : so shall it bee with the pompe of all flesh , the wormes shall be spread vnder thee , and the Wormes shall couer thee . Let it therefore bee farre from vs to glorie eyther in the strength or beauty , or stature of our mortall bodies : they are but rotten and ruinous habitations ; nothing is there in them to puff vp our pride , if we consider them aright , but much matter to humble vs. It is written of Agathocles , who of a Potter was made a King , that he caused to furnish his table with vessels , some of Golde , and some of Loame , that by the one he might be serued as a King , and by the other admonished that hee was once a Potter : and it much more becomes vs , who now are called to the high dignity of the sonnes of God , to remember what wee were before , that so we may bee humbled in our selues , & be thankfull to our God. Secondly , the bodie is called an earthly hou●e , because by earthly meanes it is susteyned and vpholden , so that the verie food by which we liue dooth warne vs of the fragility of our mortall bodi● , the fowles of the ayre , and beastes of the earth are slaine to feed vs , they must quit the silly life they haue , before they can bee conuenient foode for vs : And I pray you , what enduring life can they cause vnto vs , which must die before they can helpe our life : yea within short time , if they bee let alone , they corrupt and putrifie of their owne accord : thus euerie creature that feedes vs , testifies to vs in their kinde , that our life is but a silly life , the ende whereof is death and filthy rottennesse . Of this Tabernacle : the third generall point we marked heere is : how our body is called a Tabernacle : And that first for some similitude of the building , a Tabernacle being such a soiourning place , as Tectum habeat non fundamentum , hath a couering , but not a foundation , to warne vs , that how euer in this life w●e haue aboue vs the protection of God , as a Couert for the storme and for the raine , yet beneath there is heere no foundation , whereon we may rest , and settle our selues : but we are with Abraham , Isaac and Iacob , to looke for that Citie aboue , hauing a Foundation : that is , our Temples building , in which without danger , wee may lay vp our treasure , hauing both a roofe & a foundation , fundamentum est stabilitas aeternae beatitudinis , tectum consummatio & perfectio ipsius . Secondly , our bodies care called Tabernacles in regard of the vse of them , since our life is a warfare , wee should soiourne in the body , as souldiers in their Sconses & Tents , that out and in them wee may watch for vantage ouer our enemies , to annoy them , and defend our selues from them : but it is to bee lamented that our bodies , which should be vsed as Tabernacles for warre , are turned in domicilia turpissimae captiuitatis , in little houses of seruitude & bondage And thirdly , to shew their mortality , they are compared to Tabernacles , for they are moueable at the will and arbitrement of God , who hath pitched them , we haue here no continuing City , but should liue in the body , as ready euery houre to bee transported , for wee know not when it shal please the Lord to pull vp the stakes of our Tabernacle , to slake the cordes , and folde vp the couering therof , which shortly must bee done to euery one of vs : but our comfort is , that as the Arke of God , which in the Wildernesse dwelt in a moueable Tabernacle , was afterward placed in a fixed and stablished Temple in Canaan : so our soules shall bee translated from this earthly Tabernacle to haue their dwelling in that Temple of God in heauen Great ioy was in Ierusalem , when Salomon transported the Arke from the Tabernacle to the Temple , but greater ioy shall be to our soules , when God shall carrie them from this earthly Tent , to that heauenly and eternall habitation . Be dissolued . Heere we see , that in the Christian , death dooth no more , but dissolue his earthly Tabernacle . It is demaunded by Augustine , what kinde of death it was , which God denoūced to man in paradise , if he did eat of the forbidden tree , Vtrum corporis , an animae , an totius hominis , an illa quae dicitur secunda : And he aunswers ; that into that death , which is the proper punishment of sinne , all kinds of death concurres : for as the whole earth cōsists , sayes he , of many earths , & the Catholike Church consists of many particular Churches , so vniuersal death , which is the proper punishmēt of sin consists of all sorts of death . Now the Scripture makes mention chiefly of two sorts o● death the first and second : the first death hath in it two deaths , the one of the soule , the other of the body : the death of the soule is , when the soule quickening the body , is not quickened of God , but is as the Apostle speakes a strāger frō the life of God , & by this death many are dead , who in regard of their bodies seem to be liuing , as is spokē of the Ephesians before their calling ▪ of the wātō widows who liuing are dead , & of the Angel of Sardis : the death of the body is the separatiō of the soule from the body . So then the death of the whole mā is , Cum anima sine deo & corpore ad tempus paenas luit ▪ but the second death , which is so called , because by many deg●ees it is greater then the other : and there is not any other behinde it , is , Cum anima sine Deo , cum corpore aeternas paenas luit . Where that we may yet more cleerely distinguish the death of a Christian from the death of the wicked , it is to be enquired , seeing in the resurrection the wicked shall haue their soules and bodies vnited together , how shall they be punished with death ? The aunswer is , that this vnion of their soules and bodies shall be with such a fearfull diuision from God , & among themselues , that they shall rather wish to be extinguished , and turned into nothing , then be vnited againe , Ad augmentum tormenti , & hic de corporenolens educitur impius , & illic in corpore tenetur inuitus . In this life the wicked is taken out of the body against his will , and in the life to come , hee is kept in the bodie against his will : and by both of these his torment is encreased : In the first creation God conioyned soule and body ; that they might be a mutuall comfort one to other , but in the second death by the cōtrary they are vnited for the mutual punishment one of another : so that the body shall bee for no other ende quickened by the soule but to make it feeling , and sensible of horrible paine : for if euen now in this life it bee come vpon man , as a iust punishment of his rebellion against God , that the body is not so seruiceable to the soule as it was in the beginning , Anima quippe quia sup●riorem Dominū suo arbitrio deseruit , inferiorem famulum , sibi subiectū non habet , how much more shall it bee so in the last recōpense that either of themshal become a griefe , and burden to others . Here is then to bee taken vp that greate difference which is between the death of the Christian and of the worldling , in the death of the wicked , all sorts of deathes concurres , ●hereas the Christian suffers but Aliquid mortis a peece of death , to wit , the dissolution of his earthly house : the Serpent can doe no more to him , but manducare terram eius , fasten his teeth vpon his earthly parte , as to the heauenly soule it falles not vnder the danger of death . So that the vantage is greate , which the Christian hath ouer his enemies , in that the death which the wicked shall die , the Christian is exempted from it , but that parte of death which hee shall suffer , and they are able to inflict vpon him , they themselues shall shall not escape it . Iezabel may make her vow to haue the head of Elijah : but how little effect there is in such furie of flesh , is manifest in that same example , for God preserued his seruant safe , and her own head was giuen in a prey to the dogges , and they like the Burrios of the Lord deuoured her , leauing nothing but the skull of her head , and palms of her hands : why then shall we bee affraid of them , who are not exempted from that doome , which in their greatest anger they giue vpon vs : when it was tolde Anaxagoras the Philosopher , that by his enemies meanes he was condemned to die , he neuer troubled himself for the matter , but made this answere : Iam olim istam sententiam tulit natura in illos aeque ac in me , that long since nature had giuen out the sentence of death vppon them , as well as vppon him . If such strength was in any Ethnik , what should there bee in any Christian ? But beside this , the excellent benefits wee receiue by death should confirme vs against all the terrors and paines thereof ; for first it relieues vs of much euill : for by it our dayes of sinne are finished , and wee are deliuered from the miseries of this life . If wee had beene immortall in this this miserable mortality , our estate had been most lamentable : euen the Ethniks by the light of ●ature vnderstood , that it was a great benefite that the bodie was but Mortale vinculū animae , a temporal or mortall band of the soule ; and they gaue the reason , Ne semper huius vitae miserijs anima tener etur , least the soule should be for euer deteyned vnder the miseries of this wretched life : but praised bee God , this comfort is made sure to vs by a clearer light , that our soules shall not for euer be deteyned in the bodie , as in a house of bondage , but that shortly they shall bee deliuered , and that in so wonderfull a manner , that death which is the daughter of sinne shall become the destroyer of her owne mother : for vnto the Christian , death is a perfite mortification of all his earthly members . Neither are we by it onely deliuered from euill , but also entred to the fruition of our greatest good : for as a cloud dissolued giues vs cleare sight of the Sun , which before was obscured frō vs , or as the doors of the prison being opened by the Angel , made a faire way to Peter to come out and enter into Ierusalē , so is it , , dissolutio corporis , absolutio est animae , the dissolution of the body is the absolution of the soule : as the snare being broken , the bird escapeth , so the body being dissolued , Euadit reclusa intus columba hoc est anima , the soule hath a readie way to the face of God. There is wrought by death , as saith the Apostle , both a dissolution and a coniunction . The cause why death seemes terrible to many , is , for that they look to the dissolution , and not to the cōiunction , the dissolution is of the soule frō the body , the coniunction is of the soule with Christ : if thē we be affraid , when wee looke to the dissolution , let vs also looke to the coniunction , and be comforted , I desire to bee dissolued , there the dissolution : and to be with Christ , there the coniunction . VVe vse commonly to call death a departure , and so it is a departure from them who are deere vnto vs , but to them who are more deere : and therefore should we not so much be grieued at our departure from that company we leaue behinde vs , as reioyced by thinking of that blessed fellowship , which is before vs , for we returne to our father , from whom we came , to our eldest brother , whom we haue not yet seene , but long to see him , because we loue him , to the company of innumerable Angels , to the Congregation of the first borne , and to the Spirits of iust and perfite men . But here two things must bee remooued , which impaire this comfort , and makes death seeme much more terrible , then it is indeede . The first is the fear of punishment after death , but in verie deede , quid hoc ad mortem , quod post mortem est ? Why shall death bee blamed for that which falles out after death , Acerbitas non mortis est , sed culpae , the bitternesse is not in death , but in sinne : let a man therefore purge his conscience , and death shall neither bee fearefull , nor bitter vnto him : As a Serpent wanting the sting , may be put in our bosom without perrill , so if sinne , which is the sting of death be taken away , wee may boldly welcome death , yea embrace it without feare : it cannot hurt vs. The other cause is , that men apprehend death , to be the destruction of man , but in very truth it is not so , but rather as I said , the absolution of man , it is neyther totall , for it onely dissolues the bodie , nor yet perpetuall . Some Ethnikes falsly called it , Aeternus Somnus , it is a sleepe indeed , but not eternall , for in the resurrection the body shall bee wakened and raised vp againe , so then Non mors ipsa , sed opinio de morte est terribilis , it is not death it selfe , but an opinion of death which is terrible , for since it translates vs from this present euill world vnto euerlasting life : I know not said Nazianzen , how it can be called death , it being Nomine magis , quā re sormidabilis , fearefull in name , rather then in deede . The separation of the soule from God , that is death : the separation of the soule from the body , Vmbra tantummodo est mortis , is onely the shaddow of death , and therefore such as are dead , not in ●he soule , but in the flesh , non vera morte , sed vmbra tantum mortis o●eriri dicuntur , are not said to be truely dead , but only couered with the shaddow of death . VVe are not then to looke vpon death in the glasse of the lawe , but in the mirrour of the Gospel : life looked vpon with the eyes of nature , seemes a better thing then it is , couered as it were with a white vaile , though in deede it bee very blacke : for if the pleasures thereof be compared with the paines , it will bee found that the paines exceede the pleasures , both for their number , greatnesse and continuance , it being most certaine , that no pleasure in the earth hath beene found to endure so long , as the paines of a feuer , whereas on the other hand , if death bee looked vpon with the eyes of nature , it seemes to be very terrible , & as it were couered with a blacke vaile , but is white indeed , being to the godly but a finishing of our miseries , & entrance to our endlesse glorie . And this shall be euident if we mark these phrases by which the spirit of God describes death to vs in holy scripture : the death of Abraham is called a gathering of him to his fathers : the death of Moses a sleeping with his fathers , Dauid calles the death o● his bodie a resting of his flesh in hope : S. Luke calles the death of our Lord the time of his assumption : S. Peter cals it the deposition of an earthly Tabernacle : Now I pray you , what here is terrible , vnlesse to be gathered to our fathers , to let our bodies sleepe for a time , and rest in hope , that our soules may be assumed vp into heauen be terrible to vs. But most cleerly doth S. Paul by three proper similitudes , expressethe nature of death vnto vs ; for first he compares it to the laying aside of an old rotten garment , in stead whereof , wee put on a better , teaching vs thereby , that as no poore man will grudge to lay aside his contemptible garment when a better is offered vnto him , far lesse shold a Christian murmure , when God vncloths him of his corruptible bodie , since he doth it , that hee may cloth him with a more excellent garment of glorie , and ●mmortalitie . Secondly , he compares the laying of our bodies in the graue to the sowing of seede in the earth , teaching vs thereby , that suppose our bodies being couered with moulds rot & putrifie vnder the earth yet they shall spring vp again , and the●fore we shold willingly render our bodies to the Lord that great husbandmā , to be dimpled like pickles of liuely seede by his owne hand , in any parte of the earth hee pleases , yea if it were in the bottome of the sea , seeing the whole world is the Lords husbandry , which he can cause to bring out fruite to him at his pleasure : At his word both the earth and water brought out to him liuing creatures which neuer had been : and shal we not thinke that at his word they wil render to him these creatures , which haue bin before ? And thirdly he cals it here a flitting from one house to another , a remoouing from our cot house on earth , to a Palace of glorie in heauen . Now this being spoken vpon the worde Dissolued for our comfort in death , somthing further must we marke out of it , for our preparation to death : Howeuer death be most certaine , yet the Apostle speaks indefinitly of it , both in regard of the time , the place , and the kinde of death : it is out of al doubt , our bodies must bee dissolued , but wee know not when , nor where , nor how : in these three respects death is vncertaine . As to the time of our death , God hath hidden it from our eies , Nihil certius morte , nihil incertius hora mortis . Many goe out of the body , being disapointed as concerning the time , lipning and looking in their owne thought for a longer time , then they find ordeined for them . In this folly by nature wee are all followers of that rich man , who dreamed to himselfe that he had many daies to the fore , when in very deed hee had not one : for that same night his soule was taken from him , Vita haec multipliciter illudit hominibus , longam se simulat , vt fallat . Alway the vncertainty of death in regard of time , God hath done it in wisedome , to make vs the more carefull : Ignoratur vnus dies , vt obseruentur multi : Hee hath made one day vnknowne , that many daies may be obserued ▪ If the good man of the house had known what houre the thiefe would come , hee would haue watched , & not suffred his house to be digged through . Be ye therfore prepared : the house is the body , the theef that breakes it is death , the treasure thou keepst in it , is thy soule , therfore watch & pray : the conclusion of the Parable telles vs , that God hath hid the houre of death from vs , not to snare vs but to stirre vs to vigilance , Ideo voluit horam mortis incertam esse , vt semper sit nobis suspecta , God hath made the houre of death vncertaine , because hee will haue it alway suspected . The life of man on earth , is but a life of seauen daies , how manie yeares soeuer he liue , yet hath hee but these same dayes multiplied vnto him : As he therfore , who hauing seuen seruants to serue him , if he be aduertised that one of the seauen will slay him ; takes seruice from them , with the narrower obser●ation of euerie one of them , when they come by course to serue him : so man , whose life runnes vpon seauen dayes in the weeke , which together with their shaddowes serue him by course , since he is tolde that in one of them hee must die , and he knows not which it is , he shold the more carefully obserue them all , to liue holily , and godly in them : let all of them be passed ouer in feare : let none of them want their owne exercises of godlinesse , so shall we die peaceably , and with comfort in any of thē , wherein it shall please God to call vpon vs. Secondly , in regard of the place death is also so vncertain , somehaue died in the wombe wherein they tooke life , some in the Cradle ▪ as the infants of Bethlem , some in the bedde , as Ishboseth , some in the Parlour , as Eglon , some on the stoole , as Arrius , some at the table , as Ammon , some in the Chappell as Sennacherib , some in the Temple , as Ioab : In a word , what place is there wherin we can come , in the which , or the like of it , some men haue not died before vs : and this to warne vs , how in euery place we shold be prepared , Vbique te expectatmors , & tu , si sapiens fueris , vbique cam expectabis . Thirdly , the kinde of our death is also left vncertaine vnto vs , that against all kinds of death wee may be prepared ; there is one way by which we all come into the worlde , but many wayes by which wee goe out of it , for some die in the water , as Pharao , some in the fire as the King of Edom , some by Lions as the disobedient Prophet , some by Beares as the railing children , some by dogges , as cruell Iezabel , some by vermine as proude Herod , some by the sword , as swift Azahel , some smothered in the house as the children of Iob , some by the fall of a wall , as those eighteene men , slaine by Siloam Tower , some by the cast of a stone as Abimelech , some of a paine in their head as the Shunamits sonne , some of a paine in their belly , as Antioc●hus , some of a Gowte ●n their feete as Asa , ●ome by the priuate corruption of their owne distemperate humors , some by distemperature of publicke humours , which are corrupt lawes . In a word , so fraile a vessell is man , that easily by innumerable wayes hee is broken : and all these haue we seene before vs , that for a●l them wee might be prepared , making readie our selues to die , & referring the kinde of our death to the good pleasure of God , Non est multum curandum , necessariò morituro , qua morte moriatur , sed quò post mortem ire Compellatur , since of necessity wee must die , let vs not care much for the kinde of death , but rather of the way which after death wee are to goe : And for this cause , did our blessed Sauiour vndergoe a cursed death , that euery death might bee made blessed to them who die in the faith of the Lord. Be dissolued . Last of all wee obserue here that the word which the Apostle vses , being passiue , wee are taught , that men shold not bee violent Actors of their owne death , but patient sufferers at the good pleasure of God : In all the Booke of God there is not asillable allowing selfe-murther : The law which forbids to kill , dooth first of all forbidde to kill thy selfe : I wil require ( saith the Lorde ) your bloode at the handes of Beastes , at the handes of a man himselfe , at the hands of euery brother will I require it : And heereby that storie of the Maccab●es , commending RAZIS , for selfe murther may bee knowne to bee but a bastard breath , being so discordant f●om the rest of Scripture , breathed by diuine inspiration of the holy Ghost . Ethnikes counted it magnanimity in desperate troubles to dispatch themselues , but indeed it is pusillanimity ; that is a great mind , which can endure trouble with patience : and it is but a feeble spirit , which being impatient of trouble , seekes by selfe-murther to eschue it . Properly did Ierome call such Martyres slultae philosphiae . As to Samsons fact it was singular , no more to bee followed , then Abraham his offring of his sonne , or Israels policie in spoyling the Egyptians , which had their owne warrants , but cannot warrant vs to transgresse the knowne and common commaundements of God. Wee haue a building . Now followes the second part of the verse , conteyning the vantage we get by that exchange wee make in death , to wit , that by it wee are translated into a better building : where before we enter into the wordes , if it bee demaunded , what then ? Is there no more to bee done to the bodie ? When it is dissolued , must it lie still in Dust and Ashes ? And haue wee no further comfort concerning it ? The aunswere is , that the comfort which here is giuē doth only concern the soule but if we wil conioyne with this , other places of Scripture , wee shall finde full and perfite comfort , both for body and soule . For not only know wee that our bodies shall bee raised vp againe in the last day , but that when they shall sleepe in the graue , the holy Ghost who now dwelles in them shall watch ouer them , to preserue them to immortality , from the time wee be dead , our bodies are neglected and forsaken of these , who loued vs most deerly in our life , after that they haue laid vs in the graue they returne to eate and drinke , and in their wonted manner to refresh themselues , and within short time they quit all remembrance of vs ; But as to the Lord our God , he will neuer n●glect , nor forsake , nor forget that body which he honored to bee his owne Temple , dwelling in it by his holy spirite , but wil keepe the very dust thereof , till he restore it againe to life . An example whereof wee haue in the fauourable dealing of God with Iacob , who dyed in Egypt , and was conueyed to Canaan by Ioseph and Pharaoh his Chariots , yet vnto none of them wil God giue the praise of the buriall of Iacobs corps , hee is not ashamed to take to himselfe , according to the promise hee made vnto his seruant , that he would not onely go with him downe to Egypt , but also would bring him vp againe to Canaan , therby declaring how pretious in his sight the death of his Saints is , and how honorable he esteemes these bodies , which haue bin the Temples of his holy spirit . Now in these words wee haue three things to be considered : first , what is meant by this building : secōdly , how saies the Apostle , that we haue it : Thirdly , what are the properties , by which it is described . By this building some vnderstands that immortall and glorified body , which shal be giuen vs in heauen : the same body in substance which now wee haue , but transformed , and made like vnto Christs glorious bodie , and indeede vnto it agrees this description ; for that body is of God not made with handes , not preserued by the helpe of secondarie meanes , as is this body which was begotten by our father , conceiued by our mother , nourished and brought vp to the state wherein now it is , by the helpe of hands : and again , where this mortall body is a temporal Tabernacle , the immortall shall bee an eternall habitation . All these are true : but because our soules shall not dwell in these bodies till the resurrection , they cannot bee meant here by this building to the which wee are transported incontinent after death . By this building then wee are to vnderstand that place of glory , which in the third heauens God hath prepared for his children , called in the Gospell the euerlasting habitations , and by our Sauiour his Fathers house , wherin are many Mansions : called by Saint Paul a Citie , hauing a foundation , whose builder and maker is God , and by Saint Iohn called the New Ierusalem ; a City hauing the glorie of God in it , a Citie foure squared , in lēgth , breadth and height equall ; a Citie wherein al the Citizens sees the face of God , through the streets wherof runs the water of life , and in euery side thereof the tree of life : this is the glorious building , into the which our soules are carried by Angels , so soone as they depart out of the body . The second thing we proposed here to speak of , was , how is it , that the Apostle saies , We haue this building , hee saies not we shal get it , but that presently wee haue it : The reason is , because presently wee haue the rights and securities : If worldlings account thēselues sure enough of earthly inheritances , whēthey haue the charter , seazing , cōfirmation , and possession of them , how much more arewesure of that heauēly building , who haue already receiued all these rights and securities thereof from the Lord our God. The Charter of our heauenly inheritance is the good worde of God , wherein the 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 th●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 cōfirmed 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 Testamēt 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 , whō hee hath ordeyned to gouerne his house , deliuering to vs in the Sacrament the Symbols of t●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 : ●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 : ●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 M●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 excellēt 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 pleasāt 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 serues man in this present world , shall not haue that honour as to shine in that heauenly building : there shall bee no neede of Sunne nor Moone , there the glory of God shall be the light of that City : as lesser lights are obscured at the presence of greater , so shal all these created cōforts subiect to sense , euanish , when God shall receiue vs in his euerlasting habitations , and he himselfe shall become al things in all vnto vs. Not made with hands . The second part of this description points out the manner of the building , the house is built by God in such sorte , that no hand of man , nor any other creature did helpe him in it . It is the Lords praise , that he made and prepared that dwelling place for vs , before he made our selues : yea as our Sauiour witnesses before the foundations of the world were laid ; and it is also his praise , that he makes and prepares vs for it , which two are very comfortably conioyned by the Apostle Saint Peter , that God reserues that inheritance for vs in heauen , and keepes vs also by his power on earth vnto it : so that al hands are here excluded from the praise , eyther of the building , or yet of the obteyning of it by any thing that man can do , that the praise alonely may bee reserued to God , who is both the builder & giuer of this house , to the children of his good will in Christ. The worke of the first creation God reioyces in it , & wil haue the glory thereof only giuen to himselfe : hee spake it to his seruant Iob to humble him : Where wast thou , when I laide the foundations of the earth ? declare if thou hast vnderstanding , who hath laide the m●asures thereof , if thou know ? or who hath stretched the line ouer it , & c. ? And much more are wee to thinke that the glory of the second creation , he will haue ascr●bed to himselfe . Of all his workes he craues no more but the glorie , and is content that the fruit and benefite of them be ours : let vs giue vnto him that which he will not giue to any other , namly his glory , & cōtent vs with that which willingly he giues vs , he would not suffer Israel tothink or say that fortheir righteousnes , they were entred in earthly Canaan , far lesse will he be content that our entrance to heauēly Canaan shold be ascribed to the righteousnesse of man , or that man should say , My right hand hath done it : Not vnto vs O Lord , not vnto vs , but to thy name be the praise , thy hande hath made that building , & thine hande must also bring vs vnto it . Eternall . It is thirdly described from the endurance thereof , which is vnto all eternitie : Here we soiourne in a Tabernacle , there wee shall dwell in a Mansion house : here there is a definite time of daies moneths and years assigned to vs , our life on earth is but momentanean , wherein if wee speake as the trueth is , we liue no more , but a moment at once , for the begunne time is past vnto vs , and wee are dead vnto it : the time to come is vncertain , and we cannot be said to liue vnto it ; it is onely the present moment , wherein we liue , which shortly is done , and must giue place to an other , that so by moments , one of them succeeding to another , our silly life may bee prorogate heere vpon earth . And to the same purpose belongs that meditatiō of Basil , that our life on earth is finished by many deathes , for if we shall diuide our life into these four ages , infancy , youth , manhood and olde age : Our infancy is dead and gone already ▪ wee may say with the Apostle , when I was a child I ●pake as a childe , but to that estate of childhood shall we neuer return again . Our youth in like manner is past , and of it we may say with Dauid , I haue beene young and now am olde , but what wee were shall we neuer be againe . Our manly age in like manner in most part of vs is finished , or at least wearing away , & there remains no more in them , who are falsly named to be of longest life amōg vs , but theiroldage , which shortly also by death shall be abolished , the most parte of vs haue passed through three deaths alreadie , & haue no more but the last and weakest time of our life to soiourne vppon earth , but in heauen our life shall not be measured by daies , moneths nor yeares : our house there is eternal , our estate in glorie vnchangeable . And this should warn vs with all godly care to make sure to our selues the rights of that heauenly building , wherof I haue spoken : If we once misse it , we shall neuer recouer it : and if once we get entrance into it , we shall neuer any more remooue out of it : It is a shame that we should take so much pains for a long life on earth , & so lit●le for an eternall life in heauen ; to prolong our life on earth , what is it we leaue vndone , that may helpe it ? For this cause wee care for garments , wee prouide for nourishing meates , wee purge the body by medicines , but since nature hath learned vs to doe so much for a long life , what a folly is it that wee should remain so carelesse as wee are of eternall life , notwithstanding that by the light of the Gospell we are taught , how by godly care wee might obtaine it . In Heauen . In the last roome that building is described from the place whereunto it stands . Among men , buildings commonly are commended from their situation : and the Apostle to extoll ours aboue all that are on earth , telles vs , that it is situate in heauen . The Lord hath not giuen vs with Esau , the fatnesse of the earth to bee our portion , neyther hath hee set our Habitation among Dragons : hee hath lifted vs vp into the place of Angels , from whence they fell by their pryde , euen there hath the humble suffring and obedience of our blessed Sauiour exalted vs , and set vs , as sayes the Apostle , in the heauenly places : so that we may reioyce with Dauid . The lines are falne to me in pleasant places , and I haue a very faire He●itage . I find in holy Scripture , that God hath assigned habitations to men , according to their estate , changing places to them according to the change of their manners . Man in innocence had his dwelling in pleasant Paradise : Man after his Apostasie was cast out to labor the cursed earth whichbears thorns and thistles : Man continuing in Apostasie shall bee sent downe to the place of vtter darkenes , and man receiued againe to mercie , is restored to a Paradice , as much more pleasant then that of Adams , as the second Adam is more excellent then the first . In heauen are none but Elects , in hell none but abiects : in earth there is a mixture of chaffe andcorne , wheat and popple . Goates and Sheepe , alway if such comforts be heere where good and euill are together , what delicates are there , where there is none but good and if the pasturage heere bee so pleasant , where Goats & Sheep feede together : what pleasures are there where the Sheepe are gathered together by themselues , and their Pastor lies with them , and rests , feeding them without feare in the noone tyde of the day . And as the consideration of the place renders vs comfort , so doth it also giue vs this instruction , that we must be holy if we desire to dwell there , for no vncleane thing can enter into heauenly Ierusalē : we see that in the frame of this world thingsare placed according to their excellency : the earth , as grossest , is set into the lowest roome , ●boue the earth is the water , as being purer then the earth , aboue the water is the ayre , which is purer then the water , aboue the ayre is the fire , & aboue the fire is the Firmament with the celestiall spheres , which ar purer then any of them : and aboue them all is the third heauen , wherein our building is situate , excelling in purity all these things which are seene , whereunto wee are admonished , that we who by nature are not onely of the earth , but are also earthly minded , must be transchanged by grace , and endued with a heauenly disposition , before we can be admitted to these new heauens , wherein , as saies Saint Peter , dwels righteousnesse , and none but righteous , and renued men can inherit them . Ver. 2. Therefore we sigh , desiring , &c. The Apostle hauing laid downe that solide ground of comfort , which stands to all Christians as a strong preseruatiueagainst the feare of death , comes now to build vpon it , and drawes out of it a three-fold fruit of godlinesse , which hee protests the certain knowledge of the glory to come , wrought in his heart , and which if wee also can feele wrought in our owne hearts by the spirit of God , shall serue vnto vs , as wholsom preparatiues to prepare vs in our life , and makes vs capable of that comfort of all Christians in our death : the first fruite is an earnest desire of that glorie to come : the second , a contentment , with boldnesse to remooue out of the bodie : the third a continuall care , both in life and death to please the Lord. Heere first wee perceiue the nature of that true and liuely knowledge , which by the Gospell is wrought in the minds of men , not onely doth it let vs see high and excellent things , but also carries our hearts & affections after them : for the Gospell is not onely a mirrour , wherein wee behold the glorie of God with open face , but also the power of God vnto saluation , by which we are transformed into the selfe same Image & similitude : & therefore the Apostle denies that they haue learned Iesus Christ , who haue not learned to cast off the old man , which is corrupted thorough deceiueablelusts and to put on the new , which after God is created in righteousnesse , and true holinesse ▪ And if by this rule the mē of this generation be tryed , many shal be found ignorant of Christ , who seeme vnto themselues to haue learned him well enough . In the heauens are two lights , wherof the one , to wit , the Moone hath light without heat or chaunging vertue : the other , to wit the Sunne , doth not onely shine , but sends out such heate and vertue , that by it , things hard are mollified , dead creatures are reuiued , and fading hearbs and trees are made to flourish : so is there in the minde of man two sorts of knowledge , the one lets him see the good way , and allures his heart to follow it , the other giues him light , whereby he may discerne things , but allures allures him not to follow the best , it encreases light in the minde , but works not holines in the heart , it doth not conuert , but convince them ; so is it with many in this age , whose knowledge is better then their conscience , of whom wee may say with the Apostle , it had bin better for them not to haue knowne the way of righteousnesse , nor after that they haue knowne it to turne from the holy commandement giuen vnto them . We sigh . The first effect which the certaine knowledg of the glory to come , wroght in the Apostle , is , as we heard a feruent desire therof , which caused him to breake forth in sighing for it , for the man , who knowes better things , which are to come can not be cōtent with the best of these , which are presēt , but doth in such sort vse thē , that he declares he longs for better , by sighing and lamēting for the long delay thereof : as Iob protests , that his sighing came before his meat , and Dauid mingled his cuppe with teares , so al the godly , who know a better , thinke long till they enioy it , Non satis futura gaudia nosti , nisi re●uat consolari anima tua donec veniant : Thou knowes not rightly the ioyes to come , vnlesse thy soule refuse all other comforts , till thou obtaine them . In the children of God , desire goes before satisfaction , but it is certaine what they desire according to Gods word , they shall obtaine it . It is the faculty of them who are in heauen , that they are satisfied with the fulnesse of ioy , which is in Gods face : it is the felicity of them , who are militant on earth , to hunger and thirst for righteousnes , with the which they shall be satisfied : they haue obteyned in a great part , that which they desired ; we ar made sure by Gods word to obtaine that which now we desire through his grace : for his promise is , The Lorde will fulfill the desires of them who feare him , whether it be righteousnes here , or glory hereafter . If then we cannot do as we shold , at least let vs desire to doe so , tota vita boni Christiani Sanctum desiderium est , the whole life of a good Christian is a holy desire , yea , the Apostle is not ashamed to protest of himselfe , that his desires were better then his deede , for hee desired to doe the good wherunto hee could not attain : & such is the fauor and indulgence of our God toward vs , that our desires hee accepts them for deeds , & therfore should wee bee comforted against the conscience of our wāts & insufficiency , by the vnfeined desires of better , which through his grace are in vs : for true desire of grace and glorie is , an vndoubted argument of grace receiued , and glory to be receiued . But this as I haue said , is to bee vnderstood of true , not of vain desires such as was the desire of Balaam , who desired that he might die the death of the righteous . Two wayes may the one be discerned from the other : first these desires which are wroght in the soule by the holy spirite , are ay the longer , the more feruent , wheras the other is but a false conception , which incontinent dies and euanishes away : Secondly , true desire of the glorie to come , vses carefully all those meanes , which may bring vs vnto it , such as are the exercises of the Worde and Prayer , the forsaking of our sinnes , which haue diuided vs from God : for who can think with any reason , that he truly desires to be with the Lord , who neyther delights to hear the Lord in his word , nor to speake to the Lord by prayer ? and is not carefull to remooue these impediments , which may stay his peace and reconciliation with God. An example of true desire we haue in Zacheus , who being desirous to see CHRIST , and finding himselfe impeded by the multitude , ranne before , and climed vp vppon a tree , to supply the wants of his lowe stature : and when hee was called vpon by IESVS , hee obeyed the calling , resoluing to parte from his euill gotten goods , that hee might keepe still the Lorde Iesus . So is it with e●eri● soule which earnestly longs to enioy the Lorde , it runneth by all impediments , vseth all lawfull meanes , and refuses no required condition ; so that they are euen content to denie themselues , take vp his crosse and follow him . Wheras the men of this world , if they haue any desire of Iesus Christ , it is like vnto that which Merchants haue , who hauing tasted wines , like them very well , but refuse to buy them for the greatnesse of the price , so they , hauing tasted of the powers of the life to come ▪ haue a desire to bee partakers of them , but when they heare it , cannot be , but vpon this condition , that they denie themselues & mortifie their earthly lustes , they refuse with that young man , who being called by Christ to forsake all & follow him , did first craue license to goe and kisse his father : thus are they deceiued with a vain hope , that a man may ouertake both , that is , embrace the perishing pleasures of sin in this life , and after be partakers of the enduring pleasures of the life to come . Clothed with our house . That state of glorie , which before he compared to an house , hee now compares to a garment : for it is a customable thing to Gods spirit , to shadow that glory to come , vnder sundry similitudes . The Apostle saies it is a glory to be reuealed : Now it is shaddowed , but now it is not re●ealed : Whatsoeuer is spoken of it , is as much lesse then it selfe , as a shadowe is lesse then the body : wee see the shadows by which it is figured , and heare of them , but the glorie it selfe is such , as the eye hath not seene , and the eare hath not heard , it is pondus aeterū gloriae , an eternall weight of glory , saith the Apostle Non enim gloriosa vestis aut gloriosa domus , sed gloriaipsa promittitur , siquid vero illorū aut similiū aliquando dicitur , figura est , it is neither a glorious garment , nor a glorious house ●hat God promises to vs , but glorie it selfe : and if at any time mention bee made of any such thing as house or garment , it is a figure . And yet for our information the spirit of God is forced to vse such figures , as are borrow●d from most delectable things , and best knowne vnto vs , some way to mak vs cōceiue that which fully wee cannot vnderstād , somtime calling it a buildding , somtime a house , somtime a City , sometime a garmēt , & somtime an inheritance : it is ay one thing which is promised , but many maner of waies exprest To the Church of Ephesus is promised the tree of life , which is in the midst of the Paradise of God : to the Church of Smyrna is promised immunity from the second death : to the Church of Pergamus is promised hidden Manna , a white stone and a new name , which no man knows , but he who receiues it : to the Church of Thyatira is promised the ruling Scepter and the morning Starre : to the Church of Sardis is promised the writing of their name in the booke of life : to the Church of Philadelphia is promised the honor of a Pillar in the Temple of God , and to the Church of Laodicea is promised a place with Christ on his Throne . That the spirite of God speakes of one thing vnder so many similitudes , is , to declare that the glory of that Kingdome , and riches of that Inheritance is greater then that any similitude is able to expresse it . And hitherto tends the manner of speech vsed here by the Apostle , it is strang●to heare that a man should bee clothed with an house , seeing in common speech men are said to bee clothed with garments , and not with houses , but wee must consider , that no order of wordes can be kept in speaking of that , which passes vnderstanding . It is said of those three disciples , who saw the glory of Christ on mount Tabor , that being rauished there with they spake , and knewe not what they said : so doth the contemplation of the glorie to come , transport Gods children , that they beecome , as the Psalmist sayes , In●briati ab vbertate domus dei , so drunken with the pleasures of Gods house , that they forget where they are , they speake not , looke not , doe not after the cus●●me of nature , so long as their mindes are carried after heauenly things : and these small beginnings may witnes vnto vs the excellency of that life , which at length shall change vs wonderfully from that which now we are . Ver. 3. If so be , wee shall be found clothed , and not naked . Because in the former verse the Apostle had said , he desired to be clothed vppon with his house , which is from heauen : that is , hee desired not to lay aside his bodie , but keeping it still , hee wished to be clothed aboue it with immortalitie and glory , he subioynes now a certaine correction of it , I desire it , saies he , if so it may stand with the Lords dispensation , that when I shall be receiued into that glory I be [ found Clothed ] to wit , with my body : which way Henoch and Elijah entred into glory , and all the faithfull , w●o shall bee found a hue at Christs second comming , shal also the same way enter into glory : for they shal not lay aside their bodies , but keeping them still as garments and couerings to their soule , shal vpon them be clothed with the garment of immortality and glory , if this way saies the Apostle , I bee found clothed and not Naked , that is , if I bee found without a body , which way Adam , Abraham , and the rest of the Fathers , Patriarchs , Prophets , and Apostles , entred into glory , they were indeede clothed with their house from Heauen , but were not superuested or clothed vpon , which here the Apostle protests he desired , if it might stand with the Lords dispensation . And of this condition which here the Apostle subioynes for correction of his former speach , wee may learne how the godly in desiring of thinges not absolutly promised to all Gods children , albeit giuen to some of them do so temper and moderate their desires , that they submit their will to Gods most holy will : whereor we are admonish'd how much more we ought to mortifie in our selues the vnlawfull desires of things absolutly prohibit as being against the will of God. Since the Apostle will not seeke that which God hath granted to ●ome , but conditionally , that it may stand with the wil of God ▪ may not wee bee ashamed , to seeke that which he hath denied and forbidden vnto al ? Oh that we could remember this , as of● as our corrupt nature provokes vs to desire those things which God hath forbidden : O man why wilt thou follow a will contrary to God his most holy wil , or what good can that doe vnto thee , which thou knowest thou canst not inioy with the fauour of thy God. Againe wee see that albeit there be one end of all the children of God , for at length they sh●ll all bee gathered from vnder the foure corners of heauen , and ●et downe with Abraham , Isaac , and Iacob , in the kingdome of God , yet doe they not all come to it after one manner , for some of them as wee haue spoken , shall not lay aside their bodies , but keeping them still shall be transchanged in a moment , others againe must leaue their bodies behind them till the resurrection : And this last , suppose our nature abhorre it , wee must learn to be cōtent with it euen to bee broken with the dolors of death , as other Godly m●n : yea and our blessed Sauiour hath beene before vs , esteeming it comfort sufficient for vs , that wee dye in the Lord , and so are sure to rest from our labours , But of this wee haue spoken before . Ver. 4. For wee that are in this Tabernacle , s●gh and are burdened , because , &c. The Apostle here insists in his former purpose , explayning more clearely , what it is that hee desired : he protests hee liued in this body as a malecontent , who knowing a better , and sighing for a better , esteemed it a burthen to him to be holden backe from it : And yet least it shold seeme , he were offended at the body , he declares againe that he desired not to sunder with the body , i● it might please the Lord , that keeping still the body , he might bee superuested , or clothed vpon with his other most excellent ho●se , which is from heauen . Heere first it comes to be enquired , seeing the Apostle , Phil. 1. affirmes that hee desired to be dissolued , and to bee with Christ , and againe cryed out , Rom. 7.6 . Miserable man that I a● , who will deliuer me ●rom this body of dea●h : how is it , that heere he saies he had no will to be vnclothed of the body ? The answere is , that these are not contrary , for in the one when he desired to bee loosed from the body , it was not for any hatred of the body , but for the loue of Christ , and hatred of sin , wherof hee knew hee could not be quitt so long as he dwelt in the body : And now when hee protests that he desired not to want the body , it is not for loue of sin in the body , nor ●or a●y contentmenth had to be absent frō C●●ist , for afterward considering he could not both abyde in the body , and dwell with the Lord too , hee resolues willingly to remooue out of the body , that hee might dwell with the Lord : So then the deire he hath to keepe stil the body is vpon a two folde condition . First that sinne and mortality weare not in it , but vtterly swallowed vp of that life , and next that in the body hee were transported to abyde and dwell with Iesus Christ. In holy Scripture wee finde that there thinges hath mooued Gods children to wish a delay of death : The first is want of preparation in themselues , for the Godly are nor alway in that estate of life , wherein they dare be bold to dy , and then they desire a prorogation of their life , as D●uid did , Stay a little , that I may recover my strēgth before I goe hence , and be not . It is a comfortable meditation , which Naziansen hath concerning this : It is hard ( saith he ) for me to determine , whether I shal desire life or death : on euery hand are extremities . As to life , my sins haue already made it bitter , & heauie to me , and as to death , alas if once it come , there is no medicine after it , left vnto me , by which I may cure my sinnes : wherof it is euident that the desire , which this holy man had to liue in the body , was that hee might mourne for his sinnes , which hee had done in the body , admonishing vs by hs example , that as long as God spares vs , wee shold vs● our time we●l , not to multiply more offences , which may b●eed vs terrour in the houre of death , but carefull to purge our consciences of the●e , which wee haue contracted already . When Dauid came vpon Saule in his camp and found him sleeping , he would neither slay him himself , nor suff●r Abner to slay him , only he tooke away his speare , and his water-pot , and these also after that he had wakened him , hee did againe restore vnto hi● , declaring thereby that he no manner of way intended his distruction . B●t this is no way comparable to these mani●old prooffes which God hath giuen vs of his louing kindnesse , for many a time hath he visited vs in this campe of our warfare , and alas hath found vs sleeping , when wee should haue been waking , and hath not taken vs away in our sinnes to slay vs ▪ but onely hath taken from vs those thinges , wherein we placed ou● strength , and maintenance of our life , yet so that he hath graciously restored them vnto vs. But alas how many is th●re among vs , who are no other way wakned with all this working of God , then Saul was with the working of Dauid , for it wroght in him a temporall repentance , and no more : incontinent hee returned to his old sinnes , & no better is it with many of vs , ●or a while after our recouery from sicknes , or deliuerance out of othe● troubles ▪ we are somewhat religious , but shortly after our repentance vanishes , like the morning dewe , and wee returne againe to our old manners , as the Sow to the puddle , and the Dogge to his vomit , this is but to abuse the time of Gods patience . Where it were better for vs to doe , as did the Ambassadours of Dauid , who being abued by the King of Ammon , who cutted their garments to their hips & shaued their beards ; at the counsell of Dauid their King , tarried still in Iericho , the border of their land , till their beards were grown again , and their garments were prepared for them : so wee if we follow the counsel● of our King and Lord Iesus Christ , should tarry heere vppon earth , which to the Godly is the border of heauenly Canaan ▪ for no other end but that the shame which Satan hathdone vs , by deforming our face , in spoiling vs of the image of God , may be taken from vs , and therefore it ●hould ●ee farre from vs. to make o●r shame any more by new sinnes , but rather by grouth in godlines , to recouer againe our former Image , otherway if we still abuse the patience of God , we iustly deserue , that tribulation , & anguish of spir●t , feareful shame and confusion should be vpon vs , and if wee preuent it not , we may certainly looke for it , Quo enim diutius expectat Deus , eo districtius ind●cabit . The second reason that hath mooued the godly , sometime to desire a prolongation of their daies , is , that they might doe the greater good in the body , and therefore Dauid considering , that they who are gone to the graue , cannot praise God , to wit●punc ; as we doe , who are clad with our bodies on earth , ●e praies God to relee●e him of the heauie sicknesse vnde● which he lay . And this same also made the holy Apostle to doubt what he should chuse , whether to liue in th● flesh , or to bee loosed from the body , th● one beeing best fo● himselfe , the oth●r better for the Church o● God : And herein als● we are admonished to embrace the Apostle● , counsell , while ye haue time , be doing good to all men , e●pecially to them who are of the family of faith , and our Sauiours warning , that wee should worke so long as the twelue howers of the day laste . But this conuinces th● blockish stupiditie of many , whom God hath suffred to liue , but they do no more praise him , nor if they were dead , and buried . And the thi●d motiue , is the loue of the body , Ineffahilis enim est animi ad corpus affectus . And no maruell is it , that the soul be loath to sunder from the owne body , cons●dering that the body was created in the greate wisedome , and goodnesse of God , to bee a companion to the soul and this reason the Apostle touches heere in the subsequent words , while he saith , because wee would not bee vnclothed , for heerein hee declares that the cause , why with sighing hee desired to bee clothed with his ho●se , which is from heauen , was not any misl●king hee had of the body , for hee protests now , if it might please the Lord he desired not to want it . And this desire in it selfe is not euill , otherway it could not bee in those soules which are glorified in heauen , for euen they long for their bodies , as beeing imperfect without them , for by the first creation ●s I said , they were made companions , and therefore the one of them without the other , cannot rest in contentment , the body without the soule , it is as we see , but a dead stocke , or carrion of flesh , whatsoeuer thing is pleasant in the body , be it quicknesse of sense , agilitie , colour , or beauty , it hath it all of the presence of the soul in it , the soule againe suppose glorified in heauen yet rests not in full contentment till it bee revnit●d againe with the body , declaring therby , that without it , it cannot be perfited . Consortium enim carnis spiritus non requireret , si absque illa consummaretur , The soule would not desire the fellowship of flesh , if without it , it could be perfited , but God hath so prouided that souls without their bodies , nec velint , nec valeant consummari , neither will nor can be consummat : And therefore is it that the souls , while they haue their bodies desire not to want them , and while they want them , are not content , till againe they receaue them . And of al this we are warned , what great neede wee haue to prepare our selues in time , with willingnesse to remoue out of the body : for since the Apostle protests , that it was greuous to him to suffer the want of his body , wee may easily thinke , that in regarde of our greater infirmities , it wil be much more greeuous vnto vs , and therefore are wee to endeuour by grace to make our selues willing to die , since by nature we are so vnwilling to it : And to this end let vs reuerence the working of our God , who seasons the pleasures of our life with many paines , and giues vs much bitternesse , as Nahomi spake of herselfe to abate the comfort of our beauty , while as by heauy troubles & crosses , hee makes our life vnpleasant , and our bodies a burden to our selues . This the Lord doth for no other ende , but that wee may bee made cōtent willingly to quit our bodies for a time , whereas other way , if they continued in their vigour , and health , we wold be loath to want them . That mortality might be swallowed vp . The Apostle makes cleare in these words , that which he hath spoken before obscurely , hee wishes so to enter into life , if it might please the Lord , that he went not to it by the way of mortality , but so that mortality might be swallowed vp of that life : hee desires not then , to keepe still the body , and sinne and death in the body , this were to put on a garment of immortality , vpon the rotten ragges of mortall flesh , this were to desire to be glorious without , while in the meane time filthy rottennesse , and corruption is within , the Apostle craues no such thing neither indeede can any such thing be , but his desire is so to haue his body preserued , and translated into that life , that sinne in the body , and mortality flowing from sinne were swallowed vp , in such sort that no footestep neither of the one , nor of the other were ●emaining in the body . And this desire also at the length wil be performed in all the children of God , when ●his triumphant song shall bee put in their mouthes , O Death where is thy Sting , O' Graue where is thy victory , The Sting of Death is Sinne , the strength of Sinne is the Law : But thankes bee to God who hath giuen vs victory through our Lord Iesus . Againe wee are to marke here the excellencie of that life , whereunto wee are begotten againe , that it is such a life as shall swallow vp all mortality , and not suffer so much as any antecedent , or consequent of death to remaine in vs : The Apostle saieth that death hath raigned from the dayes of Adam , like a tyrant , swallowing vp in the wide mouth & gulfe of mortalitie , al generations , that haue beene sensyne , like the great depth of the Ocean , supping vp in her bosome , al the riuers of the earth : but there wil be a chāge for that life , for which we hope , shal at length swallow vp Mortality , & death in her bosome , all the paines and dolors that goes before it , all the rottennesse and corruption that followes after it : yea not so much as a teare shall be left in the face of Gods children , far les shall any remanents of that poyson wherewith Satan infected our nature bee left in it , the Lord shall so illuminate vs with his light , that no darkenesse shall be left in vs , he shal so reuiue , and quicken vs with his life , that death shall vtterly bee abolished , and he shall so refresh vs with the ioy of his countenance , that all sorrow shall flye away , yea so wonderfull shall the change be , that as a drop of water powred into a great quantity of Wine , doth lose the v●ry nature of it , dum & saporem vini inauit & colorem , and takes on it both the tast and colour of the Wine : so shall all humane cogitation , and affection , cease from that which now it is , the Lord shall so replenish vs , that he shall become all in all vnto vs , he shall make vs pertakers of the diuine nature , and transchange vs into the similitude of his owne Image . And this also should vpholde vs against our naturall feare of death : Now we goe to life , but through death , and wee leaue behinde vs for a time , a deere pledge in the power of death ; for death like vnto a cruell monster● bytes from vs in the by-passing , the halfe of vs , to wit , the bodie , wherefore Mors a mor su nomen accepit , ●aid Augustine , because one part it bytes away , and another it leaues behind it , but at length , when the day of our full victory shall come , and the course of the battell changed , not a part of death onely shall be deuoured , but altogether it shall be swallowed vp in victory . VER . 5. And hee who hath created vs , &c. LEast it should seeme , that the Apostle , in that which he hath saide before , were carried away with a vain desire of that which shall neuer come to passe , hee doth now prooue by two arguments that it is no vaine desire but such as at the length shall bee fulfiled both in him & all the rest of the children of God. The first argument is taken from Gods ordinance and appointment , the Lord saith he , hath appointed vs to immortality and life , & therefore of necessity we must obtaine it , for it is not possible that the Lord can be frustrate or di●apointed of his end . If we looke to the first creation , wee were created to the Image of God and consequently to be immortal , for immortality is a part of the image of God , and if we looke to the second creation , this same shall bee more manifest , for this cause did Christ die for vs , that we might liue eternally with him , and certainely his death was in vain , if that life which he hath conquest vnto vs , did not at the length ouercome all mortality and death in vs. But there is yet greater comfort in this argument , as it is proposed by the Apostle , for hee shewes vs , that not onely are wee by Gods ordinance appointed to this end , but that the Lord also by his effectuall working in vs , aduaunces vs to the same ende , for so the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which heere the Apostle vses imports a present action of our God , perfiting in vs our saluation against all impediments , In the first creation , when once he began , he continued working ay , and while he finished it , and no intervening impediment could stay him from the perfiting of his purpose : it pleased him in six daies to absolue it , in euery one whereof hee made something to bee , which was not before , but til he had done all which he would , he rested not , so is it in the worke of our new creation , he hath begunne it and we may be sure hee wil make an end ; In one day he might , if hee had willed , perfetly haue regenerate vs , but pleases him in many daies , and by degrees to doe it , alway we are sure that neither Satans malice , nor corruption of our Nature , can stay him from finishing that which he hath begunne , The same God who first command●d light to shine out of darkenesse , is hee who hath shined in our harts to giue vs the light of the glory of God , in the face of Iesus Christ , and he first made vs of dust , giuing life and beauty to that which was dead & without forme , hath taken in hand through death & misery to perfit vs to eternall life . The certainty then of our glorification stands neither in vs nor in our desires , but in the stability of the purpose of the vnchangeable God , of the which it is not possible that hee should be disappointed , as to man many a time he proposes to himselfe an ende of his actions , whereof he is frustrate , hee builds a house and dwels not in it , he plants a Vineyard , and e●tes not the fruit thereof , he betrothes a wife and another marries her , but the counsel of the Lord shall stand , The Lord of hoasts hath determined it , and shall disanull it , his hand is stretched out and who shall turne it away ? wil Satan , wil sin , will death keepe vs from that glory , whereunto God hath appointed vs ? No , no , it is not possible : what the Lord hath said , he will doe , blessed bee the holy name of the Lord for euer , who hath locked vp our saluation , and made it sure in his own vnchangeable purpose . It is true indeede that Satan is a restlesse tempter of all the children of God , he doth what hee can to impede the work of our saluation , but let vs bee comforted , hee fights not against vs , but against the Lord , let vs therfore in the strength of our God fight against him , and we shal be sure to ouercome him , onely remember that as in some temptations hee is to bee resisted , as when he tempts vs to sinne , either by presumption , or desperation , so in other temptations he is to bee despited , and reiected , as when hee dare suggest that vnto others , the contrary wherof he beleeues himselfe , as namely that there is not a God , nor a iudgement to come , in others againe , hee is to bee s●orned , as not worthy of an answere , as when hee charges Gods children with those things , which they neuer did , as he can craftily abuse their phantasie to troble the peace of their minde : for hee that will answere euery shamelesse assertion of Satan , shall not haue leaue to doe any other thing . But in all these , as I said , let vs hold fast our former ground of comfort ; that we feare not for him , that is against vs , but stand sure , considering that the Lord is with vs , he that is the enemy of our peace , is also an enemy of the glory of God , yea which is very comfortable , hee was an enemy to God first , ere euer he became an enemy to vs , and it is onely for the hatred hee hath to the Lord our God , that hee hates vs , seeking to deface the glory of God , which shined clearely in the first creatiō , but more clearly in the second creatiō of man , but all in vaine , for the Lord shall confound him , and trample him shortly vnder the feete of his Saints . And hereunto also tends it , that the Apostle as hee saide before , that God is the builder of our house which wee haue in heauen , so now he saith that God creats and perfits vs vnto it , these two ioyned together , ' render vs most sure comfort , that the Lord hath not only prepared a Kingdome for vs , but also prepares vs for it : he reserues in heauen , saith Saint Peter , an inheritance for vs , & reserues vs also in earth for it , thus all is of him , both the place of our glory , and 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 hat● 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 greates● 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 , ●hat he w●ll not drown the worl● 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 confi●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 spir●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 cōpared 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 Satā extenuates it , & labours to make it seeme little in our eies , yet is it not smal in our owne eyes , but much more thē 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 oue●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 stād to the conditiō , 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 Chario● , 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 whō 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 frō 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 thē , who are not assured they belong vnto thē . The Apostle writing to the Corinthians thāks God not onely for that they had hard the word but because the testimony of God , was confirmed vnto thē , & suchl●ke to the ● phefiās , he thāks 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 , whe●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 de●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 licen●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. conclusiō , which the certain knowledge of that glory to come , wrought in the Apostle , to wi●te a contentment with boldnes to remooue out of the body , that hee might dwel with the Lord : and this hath in it more t●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 contēt 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 ●nd the terrors of a gilty conscience , but I know that Christ hath once suffered for sinnes , the iust for the vniust , that ●ee might bring vs to God , so that now there is no condemnation to t●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 boldn●s , ●ill I come to the Lord my God. And this boldnesse against death in the godly , proceedes not onely from the sure knowledg● 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 , bei●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 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 vouch●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 cōpared 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 pro●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 frō 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 bo●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 cōfidence and willingnes to goe out of the body , one is that so● lōg as he was in the body , he was absent frō the Lord , another that remouing out of the body , he knew hee should dwel with the Lord , the Apostle to expresse this , vse●two words , in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cānot 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 expe●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 d●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 o● 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 ●he Apostle cōparing 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 frō 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 of the hinderances ; which it hath by the body , compares the body to that fi●h called Remora , which retaynes the greatest Ship , notwithstanding she be vnder saile , and makes her stand still : so is it with the body , that it presses downe the soule , and holdes it backe from the Lord , yea though her affection be intended to be with the Lord , for no man can liue in the body and see the Lord , and therefore like men oppressed , captiued and violently kept backe from our God , with whom faine wee would bee , should we liue in the body , lamenting and mourning with the Apostle , O miserable men that we are , who shal deliuer vs from the body of death . Againe if this be the condition of the Godly that notwithstanding by faith they haue a most sweete fellowship with God , as ye shall afterwards here , yet while they are in the body , they are absent from God , in what miserable condition I pray you are the wicked , who being without faith , are in a more fearefull maner strangers from the life of God , through the ignorance of God that is in them , for if euen they who beleeue , while they are in the body , are absent from the Lord , what shal we say , if the the Lord in this life , and will not know his way vpon earth to walke in it , shall against their will in the life to come , be banished from him and cast into the vtter borders of darkenesse , from his ioyfull face , from which most vnhappy condition the Lord deliuer vs : But as to our absence from ●od , it shal shortly be recompenced with the most comfortable fruition of his presence , if so bee in the time of our absence , wee so liueas euer present beforehim studying to doe his holy will that so we m●y bee acceptable to him . VER 7. For we walke by faith , &c. BEcause he said before , that in the body wee are absent frō the Lord , and it might haue beene obiected to him , how can this bee , seeing not onely with the rest of mankinde wee liue , and mooue , and haue our beeing in him , but that this also , is the particular priuiledge of a Christian , that he is the Temple and habitation of God , wherein hee dwells by his holy spirit , how then can we be said to bee absent from him . This doubt here in this Parenthesis hee loseth , by distinguishing that presence of God which they inioy , which are in heauen , from that which wee haue who are on earth , shewing that the most familiarpresence of god , which wee haue on earth , if it be compared with that which we shal haue in heauen , is but absence from God , for we that are in the body , walke by faith , where they that are out of the body enioye him by sight , So that in this verse we hauea briefe discription , both of our life who are militant here on earth , and of theirs who are glorified and triumphant in heauen : we are walking , they are resting , wee beleeue , we looke for the promised kingdome , but they doe presently inioy it . Heere then wee haue three things to consider , first how our life is ● walking , secondly a walking by faith , thirdly how it is not by sight . As to the first our best estate in this life is walking , Seeing we are not yet at home to enioy the sight of our fathers face , our next best is to be walking homeward , they are blessed who are in Patria , and in the second roome blessed also who are in via ad pa●riam . And here we are admonished to looke to the ●ourse of our life , that we be surewe are in the right way , otherway our life is not a walkin● by faith but a wandring in infidelity , the way is Christ , I am the way , the verity and the life : a wonderfull secret , quod ipse rex patriae f●ctus est via ad patriam , that the king of the Country , is become the way to the Country : therfore since he is life , we must walke to him , since hee is the way , and the verity , wee must walke in him , and be in him , & then do we walke in him , when we beleeue in him , & keep his commaundement declyning euill , following good vsing thinges indifferent to the gory of God , and edification of our neighbour , if in any of these three wee faile , we are to know ' it is a step out of the way vnto the which againe wee haue to returne by repentance . By faith . The second thing here is that wee walke by faith , and this wee are said to doe first , because faith by the light of the word lets vs see the way to Gods face , secondly because it allures our hearts , and makes them willing to enter into it , thirdly it confirmes vs against all wearinesse that may arise of the longsomnesse of our iourney , though we cannot come to the end thereof , as soone as we would , faith makes vs through patience to wai●e for it ; As likewise it s●staines vs against all impediments and offences that are in the way , for it is as a staffe in the hand of a Pilgrime , which so soone as our iourney is ended , wee shall lay from vs , or faith shall cease , when we shal take vp the Lord by sight . Not by sight . The third thing in this discription of ou● life here on earth , is that wee walke not by sight , that is , not by such sight as they haue , who haue ended their walking , and rest in the Lord , other way we are n●t to think that faith by which wee walke , leades vs blindlings and without light , or that in this earth , wee haue no sight of God. For first heere hee is seene in his workes : the invisible things of God , that is his eternall power and Godhead , are seene by the creation of the world forthis numerosity of so many kindes of creatures , and the variety of their formes what els it , but as the Plato niques called euery beautifull created thing Splendor summi illius boni , or as Bernar● calls them , Radij Diuinitatis , monstrantes quod vere sit , a quo sunt , quid autem sit , non plane definientes . Secondly it pleased God by sundry apparitions to shew himselfe to men from the beginning , appearing vnto them , Non sicuti est sed sicut dignatus ●●t , for if they had seene him as he is , then al of them had seene him after one manner , because hee is one , and this sight of God , was also externall being exhibited Per imagines forinsecus apparentes , seu voces sonantes . Thirdly it hath pleased him in more comfortable manner , to reueale himselfe to his Saints by his word , by which they behold his beauty in his temple , and with open face see his image as it is represented to them , in the myrror of the Gospell , and are transformed into the same . And last of all hee is seene of his owne children by inward contemplation , quum per seipsum dignatur invisere animam quaerentem se , when by himselfe without externall meanes he vouchsafes to visite the soule that seekes him , and this sight is Eo excellentior quo interior , the more excellent then the r●st because it is more inward , for then is he seen in his fauour and beauty , then is he felt in the sweetnesse of his loue , then is the mind so illuminate with his light , that all other beauty in the world , seemes but deformity in respect of it , and the heart is so enamored with his loue , that these things , which were most dearely beloued of it before , become now loathsome like dung vnto it . Yet Certaine it is , that the most excellent fight of God wee haue in this life , if it bee compared with that which is to come , is not worthy the name of sight ▪ homini enim mortalem vitam adhuc agenti , non protest contingere , vt dimoto ac discusso omni nubilo phantasiarū corporalium , seremissim● incommutabilis veritatis luce potiatur , it cannot said Augustine befall to a man liuing in the body , to enioy that most cleare light of vnchangeable truth , in such sort , that al cloudes of earthly phantasies and carnall conceptions be chased away and remooued from him , and hither tends the like saying of Gregory , Rerum similitudinibus spec●lando non inuolui angelicae puritatis est , in contemplation to haue our mind free from earthly shadowes in similitudes , belongs to the purity of Angels , but not to man vpon earth . Neuertheles not only doth faith presently open the eyes of our vnderstanding to beholde in some sort the riches of that glorious inheritance , but in like manner prepares them for that greater sight thereof , which is to bee reuealed vnto vs , fides enim luce●● non extinguit , sed custo●it , lucem temperat oculo caliganti : & oculum praeparat luci , for faith doth not extinguish light , but preserues it , it tempers the light to our diuine eye , and lets vs looke to it through a vaile onely , least ouer great a glance of light should strike vs blinde , and againe prepares the eye for that light , which more cleerly after is to bee reueled vnto vs. Quod videt Angelus hoc mihi seruat vmbra fidei , fidei sinu repositum , tempore suo reuelandum , That which the Angel presently sees in heauen , is keeped for me wound vp in the shadow of faith to bee reuealed in the dew time Alwayes for our instruction , we must learn here to keepe the order appointed by God , that from faith wee walke to light , we must heare the Lord before we can see him , wee must beleeue before we enioy him , if wee will not heare him , and by hearing beleeue in him , and beleeuing in him , walke toward him , wee shall neuer see him in mercy , nor come where he ●s to rest with him . And againe , this sentence being laide vp in our hearts , will serue to strengthen vs against the manifold temptations of Satan , by which he wold allure vs to the loue of worldly things Our life here on earth is a walking by Faith , and Faith is of things which are not seene , and therefore shold we not suffer our selues to bee snared and entangled with the lou● of any thing , which fals vnder the eye , nor diuerted by any thing , that is present , from the loue and constant expectation of better thinges which are to come . But as oft as the world comes in to make a shew of her pleasures to vs ▪ as Satan presented to our Sauiour a shewe of the kingdomes of the earth , let vs remember this for an answere , We walke not by sight , but by faith , Let them bee delighted with such things ●s falles vnder naturall ●ense , who haue no hope of better . Mine heart is aboue all these things which fall vnder the eye , whatsoeuer can bee offered to mine eye , sounded in mine eare , or made delightfull to my taste , it is lesse then that whereat I would be , and which I belieue certainly to enioy ▪ I will suspend the satisfaction of mine eyes , till the day come wherein I shall see my reedeemer , whom with these eyes of mine I shal behold , and none other for mee . Now I lou● him and reioyce in hi● sometime with ioy v●● speakable and glorious but shall neuer be content till I see him , and fully enioy him . And because so long as we are here , natures necessitie compels vs to vse these things which fall vnder our sense , let vs in vsing of them obserue this threefold precept : First , that we vse this world as if we vsed it not , for the fashion of this world goes away : Secondly , remember that all things are lawfull , but all are not ex●●edient . And thirdly , ●●at of these which are expedient , it is not good thereby to come vnder the power of any thing , but to vse the Seruice of the Creature , and to keepe the heart vnthralled with the seruitude thereof : to vse in such sort things that are lawfull , that wee neuer lose for loue of them , these which are more expedient , is a rare , and singular grace of God. Last of all , this sentence being turned ouer let vs see the contrary miserable estate and disposition of the wicked they walke by sight , and not by faith , they haue no hope of better things , then these are , which are presently they enioy , they haue their portion in this life , they haue receiued their consolation here , another heauen then that they haue on earth , can they not looke for : And how lamentable their estate is , two thinges among many , may declare vnto vs , first that these same pleasures , wherein they delight , if they bee continuall , are turned into ●●ines : and therefore man craues to bee refreshed alway with an exchange , for that which now most earnestly hee longed for , in a short time becomes lothsome vnto him , so that he is forced to reiect it , and make choice of another . Secondly graunt that they could continue without paine , yet can they not satisfie the soule of man , and this , as we are taught by Salomon , we finde it in experience , for the eye is not satisfied with seeing nor the eare with hearing : Miserable therefore are they who set their delight vpon such comfortlesse comforts . VER . 8. Neuerthelesse we are bold &c. IN this verse the Apostle returnes to finish his second conclusion , which began at the sixt verse , and endes in this eight , it depends on the former this way , albeit we haue no such cleare sight of these things vvherevnto we are called , as after this wee shall get , but onely walkes towards them by faith , yet for all that we are bold : or Neuerthelesse we are bold , &c. Our first lesson arising of this particle heere is this , the more impediments we haue to stay vs from beleeuing , the greater is and shall bee the praise of our faith , if notwithstanding of thē all wee continue in beleeuing : There are two great tentations that impugne our faith , one is the want of good , which God hath promised , but we see it not : the other is the 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 tha● 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 ●s it to beleeue : but where we can neither see nor feele th●●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 fo● mercy , at the hand o● 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 ●he children of God , all these hinderances which wee h●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 othe● 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 ou● 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 pla●● to stand about the throne of God , there to serue him by praising him continually , are well content whē 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 terrib●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 such heauy crosses as are vpon their bodies , or else because they cannot endure the terrours of a iust accusing conscience , for these causes oftentimes they haue beeene forced to seeke reliefe , by making their refuge to the bosome of death , as did Saul , Achitophell and Iudas , but all in vaine , for by new sins the worme of conscience is further wakened , but not extinguished , the breath of naturall life , thereby maybe suffocate , but the giltinesse of an euill conscience is encreased : so that in this their refuge of vanity they finde no more ease to their weary spirits , then if a man to eschew death by water , should leap into the fire , which is no other thing in effect , but to exchange a smaller paine with a greater , it being most certaine , that all the paines which wicked men sustaine in this life , if they bee compared with the paines of Hell , are but like vnto reeke or smoake , which goes before the fire . If in the body they may not abide the smoake of Gods wrath , how shall they abide to bee burnt with the fire thereof in hell , Yet in this confused and perturbed estate goe they out of the world , finding and feeling they are not well where they are , and forwarned by their conscience , that a worse abides them . Two things then are requisite to make vs willing , with comfort to remooue out of the body . The first is , that the sense of our miserie , makes vs wearie of this life , seeing here wee are absent from the Lord the next is , that the hope of a better makes vs willing to remooue , knowing that we shall dwell with the Lord : The one is as a hand behind vs to put vs out of the world : The other is as a hand stretched out before to receiue vs into a better : if the sense of misery put vs not out , we shal be lik Israel , delighting rather ot bide vnder banishmēt in Babell , then to follow Gods calling to Canaan : and againe if the sense of mercy make vs not certaine of a better we shall bee like them , who finding a hand behind them to put them out , but none before them to take a gripe of them and pull them ouer , cannot but in most miserable manner fall downe into that pit , and gulfe , which is betweene the two prepared for the damned . And dwell with the Lord. Here we see that the soules of the godly after their remoouing out of the body , haue their dwelling with the Lord , it is not then as some suppose , that the soules haue any other resting place but heauen , wherin they are till Christ his second comming , with which wrong opinion some of the learned haue bin stained , whose names with thei● nakednesse we delight not to discouer , but as the Israelites did to the Egyptians , wee will borrow their Gold and Siluer , and vse it as our owne , leauing their Claye and Bricke vnto themselues , and will rest vpon this most sure word of the Lord , that our Soules remoouing out of the body , shall dwell with the Lord. What our Sauiour said to that Conuert on the Crosse , belongs also after Death , to all the rest of his children , This night thou shalt be with me in Paradise , Non enim propter solam latroni● animam , Christus Deus noster paradis um aperuit , Sed ob reliquas etiam Sanctorum animas . Againe , wee learne here that seeing Saints departed are but flitted to dwell wi●h the Lord , we should so moderate our mourning for them , that we lament not their estate , seeing they haue changed for a better , but our owne , who sustaine by their departure a twofold losse : First that such notable instrumēts of comfort , as haue bin pledges to vs of Gods fauour should bee taken from vs , su●h was the mourning of the Faithfull for S. Stephen , and of the Elders of Ephesus , for Saint Paul , when hee tolde them , that they should see his face no more . Secondly , because the taken away of godly men is a forerunner of euill dayes to follow , the godly are as Pillars in a Citie , like as Lot was in Sodome , to hold backe the iudgement of God from it , thus wee see how in the death of others beloued of vs , the causes of mourning should respect our selues , and not them , and as for that which may concerne them , if any cause of mourning be , it should bee before their death and not after it , as Dauid did , who when his child was stroken with the hand of God , he fasted and mourned for him seauen daies together , but when hee saw that the Lord would not bee intreated to spare him , his seruants hauing tolde him that the childe was dead , then he arose , and refreshed himselfe with meate , teaching vs that the best time of mourning for those whom we loue , is to mourne for them while they are aliue , that so we may entreat the Lord to spare them , or then to receive them into his fauour , and not to take them away in the continuance of his anger , but the contrary commonly is done by vs , for then doe wee begin our mourning , whē the time of mourning for them is past , that is when the iudgement is giuen out , both vpon their soules and bodies , which by no intreaty of ours can be reuoked . Last of all , comfortable is it , that our estate after this life , is called a dwelling with the Lord , it is not a soiourning in a tabernacle as heere we are , but a dwelling in an euerlasting habitation , the Lord Iesus shall stablish vs there , as well grounded pillars in the temple of our God , and we shal neuer any more goe out : and againe seeing that is the place of the dwelling of God with his Saints , and of them with him , it offereth to our consideration , that great variety of good without any want which there abydes vs : for if vpon earth Men of power haue their dwelling places aboundantly furnished with all necessary good , what shall wee looke for in the dwelling house of our God , Blessed is hee whom thou chusest , and causest to come to thee , hee shall dwell in thy courts and we shall bee satisfied with the pleasures of thine house : The best creatures which serue vs now , shall not get that honour , as to serue vs there , There is no neede of the Sunne , nor of the Moone to shine in that Citie , for the glory of God doth light it , and the Lambe is the light thereof , The Lord himselfe shall bee all things in all vnto vs , In a word then Anima , Animae erit Deus , God shall bee the soule of our soule , he onely shall mooue it , he only shall possesse it with him onely shall it be delighted , filled , and fully satisfied : We conclude then with Dauid , How excellent is thy mercy O God , therefore the children of men trust vnder the shadow of thy winges : They shall be satisfied with the fatnesse of thine house , and thou shalt giue them drinke out of the riuers of thy pleasures for with thee is the well of life , and in thy light shall we see light . O what a loue of God is here , discouered vnto vs , Angells made Apostasie from God , and mercy neuer 〈◊〉 to them to restore them , Man also made Apostasie from God , & mercy is both offered , & giuen vnto him to restore him : Angells left their habitation , and are now reserued in chaines vnder da●kenesse to the iudgement of the great day , Man is translated from the Kingdome of darkenesse , to be raysed vp to the place from which Angels fell : And where that state of glory was not made sure to Angels , for they l●ft their first estate , it is made sure to man , wee shall so be placed there , that we shal dwel there , neuer any more to bee remooued from it , so hath the Lord declared the riches of his mercy vpon vs , his holy name be praised therefore . Now out of all this , let vs tak vp in one short Sum , the reasons which here moued the Apostle and makes all the rest of Gods children willingly content to remoue out of the body , we reduce thē to three . First the miserie vnder which weely while wee are in the body , Next the Felicity to which we goe , when wee remoue out of the body , and thirdly the helpes wee haue to carry vs on in this iourney , frō the body to the Lord : and these are not vnlike those 3. motiues , which made Iacob willing to depart frō Canaan , suppose it was the Land of promise , to the land of Egypt , wherin he knew his seed shold be afflicted , 1. the scarsity and famine which was in Canaan , Next the plenty that was in Egypt , whereof Ioseph his beloued sonne , was gouernor and dispenser liuing there in great honour , notwithstanding that all his fathers house supposed him to haue beene dead and rotten : and thirdly the oracle of God warrnting him to goe , and the Chariots which were sent by Ioseph to helpe him in the iourney , but we haue ( as I said ) three greater motiues to make vs willing to goe from this Egypt , a land of darkenesse , a house of vile seruitude and bondage , to our heauenly Canaan . For 1. what haue we here in this life , but a fe●refull famine and scarsitie of all thinges which are truely good , it is not worthy of the name of good , which commonly among men is esteemed good , non solum quia facilem habeat ad res contrarias conuer●ionem , se● quod etiam possessores suos meliores red dere non valeat , not onely because it is easily turned into a contrary euil , but also for that it is not able to make the possessors there , of any better , and what a good I pray you can that bee , by which he is not made good that possesses it , Beatus ille qui post illa non abiit , quae assequi miserum est , quia possessa oner ant , amata inquinant amissa crusiant : happy is he that walkes not after these things , which to obtaine is a misery , because being possessed they burden vs , being loued they defile vs , being lost they torment vs , and truely no better are the best thinges which growe heere , in this land of our Pilgrimage and absence from God. Our life is but an exchanging of many sorrowes , we liue in the body like Israel in the Wildernesse in danger to bee sting'de euery houre with fiery Serpents , like Daniell in the Den , in danger to be deuoured by Lyons , like Lot in Sodō , vexed with the vncleannesse which is within vs in our selues , & without vs in others . But were it so , that we had abundance of good things in this life , yet shold webe cōtent to go from them , seeing we know that by so doing we shal exchange for a a better : for euen now while we are in by body , we may finde the experience , that at no time wee haue such ioy in the spirit , as when by feruent prayer , and heauenly contemplation , after a sort wee are rauished , and transported out of the body , to walke with God and haue familiar conuersatiō with him , whereas otherway when the soule comes downe from contemplation , to exercice her function by externall senses , toward these things which are below , then is shee incontinent disquieted with perturbations , so that she cannot looke out by the eye , and not be infected , nor heare by the eare . and not bee distracted , nor touch by the hand , and not be defiled . Thus if the soul take a view of the thinges of this world by the senses , a world of strange cogitations are wakened in her , which quickly againe euanishes , if the soule forsaking the familiar vse of the senses by continuance in prayer ascend vnto God , Tun● anima non fallitur , quando solium veritatis attingit , quando se s●cernit ab isto corpore , decipiturenim visu oculorum auditu aurium . That same reason by which Athanasius did prooue that the Soule liues out of the body , may serue to prooue , that it shall liue in greatest peace , and ioye out of the body , Si enim connexa corpori , extra Corpus vitam agit , corpore enim in lectulo cubante , as velut in morte quiescente , ipsa naturam corporis transilit , For if the Soule , euen while it is knit to the body , liues a life without the body , as may bee seene , in that while the body is sleeping , and as it were resting in death , the Soule transcends the nature of the body , howe much more shall wee thinke , that out of the body , it liues the own quiet , and peaceable life , deliuered from this waltring Sea of rest●esse temptations wherein it is tossed too and fro , so long as it is in the body . And as to the second if ▪ wee looke to these things , which are before vs in heauen , there is our most louing Father , in whose face is the fulnesse of ioye , and at whose right hand are pleasures for euer . More there is not our yonger , but our elder brother liuing and rayning in glorie , he once died for our Sinnes , but he is risen againe and gone vp before vs , to prepare a place for vs. Since hee is the fairest among the children of men , and we haue not yet scene him , if we loue him , why doe wee not long to goe to him ? Many also of our beloued are gone there before vs to that assembly , and Congregation of the first ●orne , wherin are the Spirits of iust and perfect men , and to the which , all these Sonnes of God , which shall remaine behind vs , shall shortly bee gathered , and shall it be grieuous to vs to remooue to so sweete a fellowlowship , when it shall please GOD in our cours● to call vpon vs. And thirdly , we haue most notable helpes giuen of God , to aduance vs in our iourney , for not onely haue wee the Oracle of God to warrant vs from all euill which may follow vpon our remoouing , and to assure vs of a ioyfull welcome , Come thou faithfull seruant , and enter into thy Masters rest , And againe , Blessed are 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 sin●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 El●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 h●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 a●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 thē 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. conclusiō , which the Apostle inferres vpon his former ground of cōfort : 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 ●ee bold to see him . We Couet . The word which here the Apostle v●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 , b●t to bee ●●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 eu●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 ●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 Nebuchadnezars●mage ●mage had a head of Gold , but feere o● 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 fo●lowes after Reuer a bonum , they folow shewes the other ●●e substance , they are busied about the Chaffe , the Christian is seeking the Corne , externall things cannot content him , frumentum pa●eis mensura minus est , led natura pretio sius , as Corne , suppose it to be lesse i● measure then the Chaffe , yet is it more pretious in Nature , so doe they know that inward , spirituall & inuisible goods , are the most excellent . With me ( saies Wisedome ) are durable riches and honour , this life is but a shaddow : but Wisedome calles vs to the fellows●ip of an euerlasting life , all the honour that is from the worlds , endes in shame , but the honour which is from God is durable fugiamus ergo hinc , vbi nihil est , vbi inane est omne quod magnificum putatur , vbi qui seputat aliquid esse , nihil est , let us therefore flie out of this world , in the which there is nothing , in the which , that which is thoght to be most magnified , is indeed but vanity , and he who thinkes himselfe to bee something , in very deed is nothing , reli●quamus vmbram qui solē querimus , let vs forsake the shadow , who seeke the Sun , and follow those things which by true light are discouered to vs to bee best . Againe we see here how religion takes not away from the Christiā naturall affections , but only rectifies them , the Lord who in the 1. creation made them , in the regeneratiō , doth renue them tempering thē in measure and setting ●hē vpon the right obiects , for the affections so long as they are either distempered and out of measure , or then diuerted from their own proper obiects , they breed in vs manifolde restlesse perturbations , euen as the strings of an instrumentpunc ; beeing distempered , ( if ye touch them ) send out a very vngrate●ull sound , where o her way being rightly set , by the hand of the Musitian , they end out most pleasant melodie , so is it with the a●fections , if they be temperedby the spirit of God , and set vpon the right obiects , they worke in vs a quiet meeke and peaceabl● spirit , and this is the great benefite wee haue by religion and godlines , that our affections which are like to furious Beastes , are tamed to our hand , since by nature we are covetous of honour , religion teaches how to c●uet the best honour , and where by nature we cannot be without care , religion teaches vs how to bend our care to please God that godly care may cause cōfort to vs , where the carnal is thorny , that doth but prick , & disquiet vs , and so ●orth of the 〈◊〉 of the affections . Now for this moderation of our affections , because they are sooner commoued , then water is with the winde : Two things are most necessarie : One is , that we haue continually in our mind some short precepts of the word , commanding vs how to temper them , and next that with the precepts we bee instant in Prayer to God , the whole nature of beasts hath beene tamed by the nature of man , but the nature of man , no man is able to tame , what is spoken of the tongue , is true of our whole nature , it is an vnruly euill , wee must therefore seeke it may be done by God , which is not possible to bee done by man. That both dwelling at home , &c. ] But now to returne . The Apostle protests that both dwelling at home , and remooving from home , that is both in life , and in death it was his greatest desire to bee acceptable to GOD. It is certaine that Ioab as prophane a man as hee was in his life , yet when he was straited by death , ranne to the hornes of the A●tar , so the most prophane and wicked men , when they come to the point of Death , would giue al the world if they had it , for the favour of God , then are they content to heare the Preacher , then desire they some comfort of the word , and that Prayers by the Church shold be made vnto God for them . In a word , those same meanes of reconciliation with God , which they despised in their life , they desi●● them in death , but here is wisedome in time to do that which we must bee faine to doe at the length . I see no other difference betwene these wise and foolish Virgins in that Parable , but that the one did that in time , which the other would faine haue done out of time , but in vaine . And the Apostle here stands vnto vs for an example of this holy wisedome , he offered vp himselfe in a whole burnt offering to GOD , keeping nothing backe , nor diuiding euill , as the maner of foolish men is . What greater folly then this , that thy dying dayes thou resoluest to offer them vnto God and the dayes of thy life , thou giuest them to the seruice of Satan and sin : for euill diuiding , Saule lost his Kingdome , for euill diuiding Ananias and Saphira lost their liues , but worse diuiders are they , who will giue their young yeeres vnto Satan , and their old and feeble age to the Lord , this is to incurre that fearefull curse , Cursed be he that hath a male in his flocke , and vowes , and Sacrifices a corrupt thing vnto the LORD . Surely , as the carelesse Husband-man , whoe sowes nothing in spring time , Reapes nothing in Haruest : So he who in his life sowes not the seede of teares out of a penitent heart , how shal hee gather in death the fruit o● ioy , yea rather as the idolatrous Israelites , when by many Apostasies they had prouoked the Lord to anger , got this fearefull answere from him , Goe to the gods , whom yee haue chosen , let them saue you in the time of your tribulation : So may they looke for the like aunswere , who in their life liue as Rebels vnto God , and then in death wil pray the Lord to receiue them ? No goe your way to the Masters whome yee haue serued , and let them receiue you . Now all this delay of Repentance , whereby men defer to doe that in their life , which faine they would do in death , comes to p●sse of Satans sin●gular Policie who craftily steales away from men the time of Grace , he dare not be so impudent , as to say plainely to the wicked man , yee neede not repent at all , he craues no more but a supersedere , yee neede not to repent as yet , euery day hee tempts thee with a new baite , and so makes thee put off from day to day , till the last day come wherein thou arT suddenly taken away , before thou canst put order to thy thoughts , for then a multitude of sins gathers against thee and confounds thee , where if thou hadst fought against thē seuerally before , thou mightst easilyhaue ouercome them . As in bodily diseases , protract of time makes them the more incureable , so is it in the spirituall , for no sinne ends there where it begins , but if it bee suffered to continue , makes a progresse alwayes to the worse . It is written of Pharao , that being plagued with Frogges , that Moses offered to him ; Concerning me , command when thou wilt that I shall pray for thee , and the Frogges shall bee taken from thee , and sent into the Riuer , hee answered him , Pray for me to morrow : what a misery is this , the plague of God is vpon him , and God offers by his seruāt to take it frō him at such a time as hee himselfe shold appoint , & yet the blind & hard hatred mā hath no grace presently to seeke the remedy , but puts it of til to morrow : but truely more miserable are they to whom God by his Gospel euery day offers mercy , and grace , saying as much to them in effect as , when wilt thou that I shal take thy sins from thee , when wilt thou that I deliuer thee from the death vnder which thou lyest , but truely the answer which is giuen to the Lord is worse then that answere of Pharao , for in effect this it is , no till the morrow , yea no till the next yeare and which is worst of al , no til mine old age : Let me first go , and kisse my father , then wil I come , and follow thee let me first delight my selfe with the pleasur● of corrupt nature : and then shall I amend my life , and become godly , ●issoluta certe , & paralytica vox est de crastina cogitare conuersione , hodiernam negligere . Our carefull expedition to preuent all euills may befal to our bodies , may iustly conuict vs for this carelessnes , that we haue of our owne saluation , no man beares a burden longer then conueniētly he may be quit of it , no man is soon●r wounded in his body , but incont●nent he cries for a Phisitian , and if fire enter into the house , there is hast made for water to quench it , shall we be so wise in thinges pertaining to our bodies , and prooue foolish as concerning our souls ? why delight we to beare the burden of our sinnes any longer , since the Lord Iesus offers to reliue vs of it , wee are wounded to the death , and will not receiue the Oyle of that sweet Samaritan that we may be cured , the fire of Gods wrath is kindled against vs , and we make no hast to get water out of t●● fountaine of Dauids house , which only is able to quench & slaken it : So soone as the Angell troubled the waters of Siloam , so soone such as were diseased , hasted to step downe into it , that they might be healed the liuely and wholesome waters of Shiloh able to cur● all out sperituall diseases , flowes aboundantly among vs , but alas we delay to seek our health in them . But if it bee so that thou liuest in hope , thy dayes will be long , why wilt thou not fall to in ●●me , and make them also good : for if God make thy daies lo●g , and thou thy self make them euill by continuall sinning , do●t thou not turn good into eu●ll and so increa●eft double wrath and iudgment vpon thy selfe . Take heed to thy selfe , and consider how euery thing which is thine , thou wouldst faine haue it good , and pre●sest dayly to make it better , if thou haue children thou wouldst haue them good , if thou haue land , thou woulst haue it good , thy house , thy garments and all that thi●● is , thou wilt haue them good , onely heere thou forgets thy selfe , that thy owne life thou suffers to be euill , and so Int●r omnia bona tua ipse malus es , in the mid●le of all thy good thinges , thou thy selfe onely art found euill . The late repentance of the wicked , falles out commonly to bee like vnto that of Esau , hee sought the blessing with teares , but hee found it not ●and it is the common iudg●ment of all ●he wicked , ●ee loued cursing and it shal come vpon him , he loue● not blessing , and it shall bee far from him , they farre deceiue themsel●s who t●inke they may when they will , euen in an instant returne to the Lord : Many knotts that are surely casten , are not easily loosed , & the heart which Satan hath boūd of along time , with the cords of manifold transgressions , is not easily m●de free againe , Ioseph and Mary lost Christ at Ierusalem , and went a daies iourn●y from him , but sought him again● three daies , before th●● could finde him , and thinkest thou who a●l thy daies hast liued in rebellion against God , that it is easie in a moment , to be reconciled with him ? Wee see by daily experience howe often it comes to pass● , Vt hac anim duersione percut●atur peccator , vt morien● obliuiscatur sui , qui dum viueret oblitus est Dei. That with this fearefull iudgement , a sinner is stricken , that in death he forgets hi●●elfe , who in ●is life did forget the ●ord , as we see many of t●em suddenly taken away in their sinnes in such sort , that not onely sense , but reson and memory also is taken from them . Men for their pleasure do i● such fort , diuide their life and death , that they liue in that state wherein neither intend they to die neither dare they dye , and God for their punishment , forsakes them , letting them die in that same sinful estate , wherein they liued . Thus betw●ene two , they fall into hell , whil● in their young yeare● they will not , & in thei● olde age they cannot repent . But if we with the Apostle will not delay in our life carefully to please him , then in our death shall we be acceptable to him : If our life be the life of the righteous , out of doubt wee shall dye the death of righteous , and bee welcommed of God with that ioyfull sentence , Come to me thou faithfull seruant , which God of his mercy graunt to vs , for Iesus Christs sake to whome be praise and glory for euer . FINIS . Notes, typically marginal, from the original text Notes for div A19491-e130 1 Cor. 15.19 Psal. 17.14 Luk ▪ 6.24 . Luke 16. Eccles. 7.8 . Reu. 18.14 1. Pet. 1. Notes for div A19491-e430 As our death is , so shall our estate be after it eternally . Reu. 14.13 . Eccles. 11.3 August . Hesych . Epist. 80 Our life shold make our death good , and our death should make our resurrection happy . Aug. de ciuit De● l. 1. c. 11. If that our life be not first good , our death shall neuer be good , and be the contrary . Luke 23.40 . How the life and death of the godly each one of them helpe another . Ioh 11.25 . Ioh 5 . 2● . Gregor . moral . lib. 13. Bern. The Apostles purpose and manner of proceeding her● offers two things . 1 Preseruatiues against the ●eare of death . 2 Instructions for a godly li●e . Two waies know we that a better estate abides vs after death . ●oh . 14.2 . Onely the Christian walkes in light , the r●st of the world are in dark●nesse . Naturalists knew some thing of mans misery in the body , but had no certaine knowledge of a better life . The doctrine of the Rom●sh Churchleaues her disciples comfortlesse in death . It is otherwise with the Christian taught by the word os God. Abraham followed God calling to a countrey which h● knew not . How much more should we , being called to ● Countrey which we know . Some godly men be●ore vs haue been taken away , and their bodies not dissolued by death after the common manner . Deu. 34.7 . But w●e must not dreame of any such priuiledge to our selues . But must looke to other of the Fathers who d●ed the common course of death . Gen. 27.1 . Gen. 49.33 . The godly also aliue at Christs comming shal not be dissolued . But we haue no warrant that wee shall be of that number . For before Chri●ts comming the I●wes must be recall●d . Rom. 11.24 . It is out of al doubt , our bodies must be dissolued by death . Heb. 13.14 Al fortification against death is in vaine . Deu. 28. marg As Adam was the first liuing man , so the first that died by the course of nature . But now so many haue gone through death before vs , that it is a shame for vs to scare at it Seneca . By the earthly house our body here is to be vnderstood . For two causes is our body called an house . I For the c●mly and orderly workmanship thereof . Other creatures were made by the word of God , but to the making of man God put too his hand also . And consultation among the persons of the blessed Trinity goes before . Basil hexam . h●m . 10. Tortul . de resur . car . This preparation before shewes that some great th●ng was to follow , as it did indeed . Aug. de ciuit . Dei. l. 10. cap. 12. Man an excellent workmanship euen i● respect of his bodie . Gregor . m●ral . l. 32. Sect ▪ 13. Bernard . A short view of the excellēt workmanship of mans body as it is giuen by Salomon . Psal. 139. Man euen in regard of his body is a world of wonders . Eccles. 12. VVe should not d●shonour the bodie which God hath honouredso highly . 2 The bodie is called a house in respect of the soule dwelling in it . Man for his two substances whereof he consists , is a compend of all Gods creatures . But the coniunction of these two substances is more marueilous . Bern. in die ● Natal . dom . er . 2. Nazian . That fl●sh and spirit should agree so well together . That the soule sh●uld be kept in the bodie by blood and breth , yet not liuing by them Carnal men so liue as if they were nothing but fl●sh onely . Ierem. 15. VVh●reas the body is but the house , the man is he who dwels in the bodie . Let vs so care for the house , that much more w●●●re for him who dw●ls in it . The bodie is called an earthly house . First , because it was made of the earth And herein appeares Gods power and wisdome that of so base a matter hath made so excellent a creature . Tertul. de resurrect car . Gen. 2. Ambros. hexam . l. 6. cap. 6. The soueraignty of God ouer man , is more th●n that which the Potter hath ouer his clay . 1. Cor. 10.22 Therefore wo to him who liues in ●nmity with God. Act. 12 20. The consideration of our originall does le●rne vs humility . They who will not learn it by their originall , ●et them looke to their end , and they shal see no cause of pride . Gen. 23.4 . Greg. moral . l. 16. sect . 105 Neither is there strength nor beauty , nor stature of the body to be delighted in . Esa. 40.6 . The body like a wall of clay . plastered ouer and painted with colours . Esa. 14.11.19 . Rem●mbrance of that which we haue bin , should keepe vs from waxing proud for that which we ar● . Secondly , the b●dy is called an earthly house because it is vpho●den by earthly meanes . Our body is called a Tab●rnacle , first because we haue here a couering , but not a foundation . Ber. parui Sermones . Esa. 4.6 . Heb. 11. Ibid. S●condly , because we should vse it as a Sconse or Tent for the warfare . Basil. ser. 10. in Psal. qui habitat . Thirdly , because it is not fixed in one place , as an house , but is made for transporting . That death wh●rein all deaths concurre , is the proper pun●shment of sinne . Aug. de ciuit . Dei. l. 13. cap 12. Of the two kindes of death mentioned in holy scripture . Eph 4. Eph. 2. 2. Tim. Reuel 3. Death of the whole man , what it is . It is demanded seeing the soule and body of the wicked sh●ll be vni●ed in the resurrect●on : how shall they be punished with the second death . Gregor . moral . l. 15. Sect ▪ 55. It is answered that this ●nion of their ●oule and body , is for their greater punishment . Aug. de . ciuit . dei l. 13. c. 13 A great difference betweene the death of the Christian and the wicked . The Christian shall neuer die that death which is the punishment of the wicked . And the wicked cannot free themselues of that death , which they inflict on the godly ● beside that , a worse abides them . By death we get deliuerance from our present euils . Aug. de . ciuit . Dei. l. 9. cap. 10. VVhat a great benefit it is , that our bodies are mortall . By death we are set at libertie to enioy our greatest good . Aug. de . ciuit . dei . l. 9. c. 20. Athanas in q●estionibus quaest . 18. Many lookes to the dissolution , but not to the coniuction made by death , and therefore are affraid at it . Two things remoued which make death fearefull . 1 The feare of punishment after death Ambr. de bono mortis . c. 8 But indeede death is not to be blamed for thatwhich comes after it 2 An apprehension that death destroyes man. Ambros. ibid. Death it self is not terrible but the opinion of death . Nazian . orat . de funere patris . Greg. moral . l. 4. sect . 47. Death should not be looked vpon in the glasse of the law , but in the mirrour of the Gospell . Comfortable phrases , by which death is described by the spirit of God. Gen. 25.8 . Deu ▪ 31.16 . Psal. 16.9 . Luke . 2. Pet. 1.14 . S. Paul expresses the nature of our death by thr●e similitudes . 1. He compares it to the changing of a garment . To the sowing of seed in the earth , tha● it may grow againe . 1. Cor. 15. 3 To a flitting from one house to another . Albeit death be certaine , yet the time , place , and kinde thereo● is vncertaine Many dreame of more daies thē they haue & are far deceiued at the length . Aug. Ber. de fallatia vitae praesentis . Time of our death left vncertaine to make vs the more vigilant Gregor . The life of man is but a life that turnes vpon seuen daies , and in one of them man must die . Therefore sh●ld he take heed to them all . The place of death vncertaine . VVe can come to no place in the which some haue not died before vs. Bernard . The kinde of death is also vncertaine , that for all deaths we might be prepared . VVe come all into the world by one way , but we go out of it by many . VVe should not much care for the kind of death but for the way we goe after death . Aug. de ciuit . dei . l. 1. c. 11. Men should not be violēt actors of their owne death , but patient sufferers . Gen. 9. 2. Mac 14. A selfe murtherer neuer allowed , but condemned in holy scrip●●re The second par● o●●he verse conteynes the vantage we ●aue by death . The comfort giuen here against death concernes the soule onely . Comfort concerning the losse of our bodies by death is to be sought ●n other places of Scripture . The Lord will no● forsake that body , whi●h was the Temple of h●● spirit , ●ut will ke●pe the d●st thereof . I●cobs dead body honourably buried by God. Three things to be considered here . The fi●st thing to be considered here , is , what is meant by this building . By this building is not to be vnderstood our glorisied bodies , for those we get not till the resurrection . But that place of glory into which we are transated aft●r death . Luke . Ioh. Hebr. Reuel . The second thing to be considered here , is , how saies the Apostle we haue this building . The reason is , because presently we have the rights and ●ecurities of it , which are , Charter , Confirmation , Seazing and Possession . Of the Charters of our heauenly building . Luke 12.32 . Most comfortable Meditations . Ioh. Psal. 2. Of the confirmation we haue receiued vpon our Charter . Heb. 6.17 . Of our seazing and inuestment in our heauenly building . Of our present possession we haue of that building The 3 thing to be considered here is the description of the building wherein are foure things . Fi●st God is called the Authour and maker of this building , and the●efore it must be a glorious house Ahasuerus made a royal banquet , in a very pleasant place , to shew his glorie . Esth. 1. VVhat shall we then thinke of that building and banquet God hath prepared for declaration of his glory . The glorie of Sa'omons Temple may lead vs to consider of the glorie of our heauenly building . 1. K. 7.14 . It is taken for a sure ●ule , that the inuisible works of God are most excellent . This we may see in the workemanship of man. The same is to be vnderstood in the Fabric of this world , which is very pleasant , and yet but a figure in respect of that which is aboue . How farre this visible world is inferiour to that invisible building . The 2. thing in this description is the manner of the building . Mat. 25.34 . The Lord hath prepared that house for vs , and also prepares vs for it The glory of both the creations belong to God only . Iob. 38.4 . Of all Gods workes he cra●es no more but the praise , & giues vs the profite . Psal. 116. The third thing in the description of this building , is the eternity thereof . Our present life is but for a moment . Basil. in Psal. 143. Our life is finished by many deaths . This is made clea●e by parting our life into ●oure ages , euery one whereof doth die before we enter to another . Since by nature wee loue a long life , and care for it , why wil we not loue an eternall life . The last thing in the description of this building , is the situa●ion thereof . Psal. 16 Dwelling places assigned to men according to the disposition of their persons . If such comforts be on earth , what may we looke for in heauen . Cant. The place of our dwelling admonishes vs that we should be holy and heauenly . 2. Pet. The Apostle now comes to shew a threefold fruit of godlines , which the knowledge of the glory to come workes in the children of God. The first is ●n earnest desire of that glory to come . The nature of the liuely knowledge , wrought in vs by the Gospell . It is not only a mirrour whereby we see God , but it is his power , whereby we are carried after him . How the two lights of heauen shadow two sorts of knowledge in the minde of man. The knowl●●ge of many wo●kes nothing but their conuiction . 2 Pet. 2.21 . T. ●●godly while they sigh for things that are to come do thereby declare , that they finde no contentment in these which are present . Desires in the godly goe besore satisfaction . Psal. 145.19 Our perfection vpon● earth consists rather in desiring to doe as we should , then in doing it . Aug. in Ioan. tract . 4. Rom. 7. God accepts our desires for deeds . ●ut this is to ●e vnderstood of true desires , which a●e discerned from v●ine desires two waies . 1 True desires are ay the longer , the greater . 2 True desire uses all meanes lawfull to bring vs to the thing desired . An example thereof in Zacheus . Luk. 19.2 The desire which worldlings haue of Christ , is described . The 〈◊〉 of glory ●o come is sh●dowed to vs by sund●y similitudes . Rom. 8. No glorious thing , but glory it selfe is promised vnto vs. Be●●de fall ac p●●sen vitae . The spirit of God vses many similitudes to declare that no similitude can expresse that glory . The godly speake o●●e glory to come like men transported . For no order of words can be kept in speaking of that which passes vnderstanding . Psal. 36.8 . The Apostle expones what he meant by wishing to be clothed vpon The Godly in desiring things not absolutely promised , submit their will to Gods will. Vnlawfull desire of things simply aga●n●t Gods will , sh●uld be s●r srom vs. All Gods children shall come to one end , suppose not in one maner . Reuel . 14.13 The Apostle d●sires not ●to want the body , if it might stand with the Lords disp●nsation , How this pl●ce agrees with Philip. 〈◊〉 where hee d●sires to bee d●ssolued and loosed from the body . Delay of of death is som time desir●d of the Godly for three respects 1. That th●y may b● b●tter prepa●ed to 〈◊〉 . Psal. 39.13 . Nazian ▪ od suum Animum . Nazianz●ns doubt whether he should desire life or death . A meditation how as Daui● spared Saul sle●ping in the campe . So God ma●y ● time hath found vs sleep●ng in our sins and hath not s●●ine vs ●ut wakn●d vs. But our wak●ng hath beene no b●tter nor S●●ls , working in v● a t●mpo●all r●p●n●ance . 2 Pet. 2.22 How we should vse the time of life , granted vs on e●rth is sh●w●d by t●e example of Dauid● amba●sadors . Aug. 2. They desire delay of death , that they may doe the greater good in the body . Psal. 6. Phil. 1. Gala. 6.10 . Iohn 11.19 . 3. Th●y desire delay of death for the ●oue they ha●e to the body , w●ich they desire not to want This loue of ●●e body is not euill in it selfe . For ●uen the glorified soule rests not in ful contentment , so long as it wāts the bod Ber ▪ tract . de diligendo deum . Ibid. Vhat great need there is to prepare our selues to die with willingnesse For this cause God seasons to his children the pl●asurs of their life with bitter paines . Yet the Apostle wishes not to k●epe the body with the sin and mortality of the body . But so that sin and mortality might be swallowed vp in the body by that life , as at length it shall be . 1 Cor. 15.55 . The excelle●sy of the life to come , it shall not leau● any remanent of sinne or death in the body . Death like a tyrant hath deuoured al since Adam , but shall be deuoured by that life . Reuel 21.4 This is expressed by the similitude of a little water turned in to wine . ●●r . ser. de diligendo Deo. Comfort against the feare of death . He prooues that this desire which he had , was no vain desire by two reasons . 1. First because by Gods ordinance we are appointed to t●at immortall li●e , both in the first and second creation . Neither● hath God only appointed vs to that end , bu● also by his owne working in vs perfils vs to it . He finished the first creatiō against al impediments , so shall he doe the second . 2. Cor. 4.6 . Comfortable i● it to vs that the certainty of our life stands in Gods purpose which cannot be altered . Esa. 46.10 . This shoul● vphold vs against Sàtans temptations . VVhat a shamelesse tempter Satan is . Satan was the enemy of gods glory , ere euer hee became the enemy of o●r saluation . Rom 16. But w● 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 th● 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 ●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. ●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 ●ecause ●hat now we haue it but in small measure . Y●t the smal begining of grace we haue , is not small in Satā his ei●s yea more then he is able to quench . The next is in ●egard of the vse thereof , which is to bind ● 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 . VVe● 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 neu●r receiued the seal ther●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 receiu●d Christs spirit . The second fruit of godlines , which the Aopstle gathered of his Generall ground of Comfort , is A willing contentm● to remoo●● 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 ●● 8 Boldnesse of the Christian in death , wherfrom proceedes it . The confident ●oldnesse of Ignatius in death . ●●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 w●thout all feare . It is answered , fore●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 Fellowshi● of people whereof the one is in the earth the other in heauen . Death is but a r●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 h●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 ●●dy be 〈◊〉 from God , in what miserab●e absence a●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 l●fe on earth is a walking . Take heede we be in the right way otherway our life is not a walking but a ●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 w●●re not wit●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 ●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 Cōtemp●ation . Yet this sight if it be ●ompared ●●th the ●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. ● The order app●inted by God , is that by faith we walke to sight , by ●earing to seeing . A corroboratiue against such temptations as come from the world . Seeing wee walk● by fa●●h , no shew of worldly pleas●re fal●ing vnder ou● sight should all●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 impedimēts of our faith tends to the greater commendation thereof . B●ering of present euill , whereof we wou●● 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 wea●● in the Apostle . The readi●st way to be quit of the pertur●ation of our affections , is to set them vpon the right● obiects . The strong loue of Christ that was in the Apostle condemnes the cold loue that we haue to ●im . How is it likely we wil giue our life for him who will not quit th● 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 sh●dowed in the ●ourth c●mming of Pharao his Butler and B●ker out o● 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 , ●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. Athanas. Quest. 19. Mourning therefore should not be made for them who are departed , but for our se●ues who r●main First because they were plèag●s of Gods f●uour to vs. Acts 8. A●●0 . Next because the taking away of good men is a forerunner of euill dayes . Esa. 57. The mourning to be made for them should be 〈◊〉 their death not after it is Dauid did . ● Sam. 12.16 . But we commonl● begin not ou● mourning , till the time of mourning ●e past . Comfortable is it that our 〈◊〉 in heauen is called a dwelling : for it shewes 1. That we shall neuer remoue out of it . Reuel . 3.12 . That we shall haue sufficient furniture of all good 〈◊〉 it . Psal. 65.4 . Reuel . 21 23. Bern. VVhat can be lacking where God shall be An●ma Animae , yea all things in all vnto vs. Psal 36.78 Apost●t man receiued to mercy and set in the pace 〈◊〉 w●ich Apostat Angels fell without rec●uery . Iude 6. Th●●●ole reasons which make the godly willing to remooue out of the body are taken vp in three . 1. The misery present . 2. The felicity to come . 3. ●he helpes for the iourney . Shadowed in three the like , which made Iacob willing to goe frō Egypt to Can●an . In this life is a feareful famine of all good . 〈◊〉 Psa● . ● . And the best things which are here makes not their possessors batter . Ber. But albeit good things were here , yet were they to be exchanged for better . How the soule is abused in the body . Ambros. d● bono mortis . cap 3. The So●le hath her great●● 〈◊〉 ioy out of the body , while the body be glorified . Athanas. Cont. Gent. In heauen is wealth and safetie of all good things . VVhat a blessed companie shall we be gathered vnto there . Heb 12. 3. VVe haue notable helps to carie vs forward in the iourney . 1. The Oracle to warrant vs. Luk● 17 2. The Chariots of Angels to conuey vs. 3. The holy spirit within vs to conduct vs. An Exhortation to courage in Death . Col. 3 1. How wee should stan● ready to welcome it . Luk. ●● . ●7 Naturalists sometimes sh●w a courage in death , which is not Christian confidence . ●●ither in ●●ing , nor suffering doth God looke to the shew , but to the power . The third ●ruit of godlines which ●he Apostle gathers of his generall gr●und of comfort . The Apostles holy ambition by 〈◊〉 he 〈…〉 with God. Honour which comes by courting w●th men , is an eu●nishing shaddow . Two questions to discouer t●●●anit● o●● man in his best estate . 1. VVhat hath he to ●●ke vp 〈◊〉 magni●●●ence whi●● hee ha●●●ot 〈…〉 the 〈◊〉 . 2. How long shall he ●tand in that state of honour . Both the Christian and the worldlings seekes life , riches , and honour . 〈◊〉 the 〈◊〉 followes ●●e shadow 〈◊〉 , the other the substance . Chris●●t . in Math. hom . 11. Pro. ● . Ambros. de fuga saeculi cap. 5. Religion takes not away affections , but rectifies them . Affec●●ons distempera● or diuerted from their right obiects breede vs trouble Two 〈◊〉 requi sit● hold ●●fections moderate . Iam. 3.7 The godly consecrate not their deathonely , but their life also to God All men faine 〈◊〉 death to seeke the Lord. Desiring in death the meanes of reconcilia●●●● which 〈◊〉 they 〈◊〉 . They 〈…〉 ●ui●l 〈◊〉 giue 〈◊〉 young yeers to Satan & their old daies to the Lord. Such vnder go Mala●hi● cursse 〈◊〉 . 〈…〉 1. And haue cause to feare this fearefull answere to be giue 〈◊〉 them 〈◊〉 death : Iud. ●● . Delay of Repentance till old age is procured by Satans 〈…〉 . Protract of time makes diseases more incurable . Miserable Pharao delayed his deliu rance till the morro● . 〈◊〉 . 8.9 . More ●●rable they 〈◊〉 lay th●●●ceiuing the 〈◊〉 the 〈◊〉 to an other time . Aug. ad frat . in Eremo ser. 71. Bodily ●uils we remedy w●thout any delay . But are not so wise as concerning our soules . Ioh. 5. He that liues in hope of a lo●● li●e , sha●● liue 〈◊〉 care 〈◊〉 make 〈◊〉 good . All thin●es that a man hath , he would haue it good , on●y ●e makes ●is life euil . The late rep●ntance of men f●lls o●t often like th●t of Esau. Psal. ●● . 17 . After long wand●ring from God it is not easi● to return to him . In Gods iudgeme●●●t fals osten out , that he who in life ▪ forgets God in death ●orgets h●m selfe . 〈…〉 who 〈◊〉 will not 〈◊〉 in 〈◊〉 cann●● 〈…〉 by Satan snared to destruction .