come which will burne for euer and euer and then being brought to the fire hee was filled with boldnesse and harty thankes giuing reioycing that the Lord in that day and houre had vouchâ—afed to receiue him in the number of his Martyrs to drinke of the cup of his Lord Iesus Christ Thus was he offered in a burnt offering to the Lord and no feare of death could be perceiued in him And the like Christian boldnesse was shewed by Basil in that persecution vnder Valens made by Modestus and Eusebius his Deputies I will neuer sayd hee feare death which can dono more but restore me to him that made me all these beside many other innumerable examples which might be alledged if they bee coÌ„pared with that great timiditie feare which is in vs at the least mention or appearance of death may iustly make vs ashamed of that smal progresse which wee haue made in spirituall strength Now in this time of so cleare a light and plentifull grace of our Lord Iesus Christ. Alway But here least the Godly de discouraged by reason of that feare of death which many a time they finde in themselues it is to be considered if the Apostle was alway so bolde that at no time hee was fearfull or if such confidence can bee in any of Gods children as is without all vicissitude of feare No surely for the same Apostle who here reioices in his boldnesse proâ—ests in an other place that hee had fightings without and terrors within Yea our blessed Sauiour albeit he longed with a greate desire to eate the passouer which was his last meale and after which immediately hee knew his passion was to folow yet when he entred into the garden to his sufferings hee began also to be affraid proceeding in feare hee sweat blood and confessed that his soule was heauy vnto the death It is true there is no comparison betweene his death and ours for he suffered that death to be a satisfaction for our sinnes and he alone trod the wine-presse of the wrath of God but our death neither is it a satisfaction for sinne neither a stroke of the wrath of God neither endure we it by our owne strength but are sustained in it by the spirit of our Lord yet is it in such fort made comfortable to vs that in some manner it is conformeable to his death for so saith the Apostle that God hath predestinate vs to bee conforme to the image of his son and that not in heauen only by rayning with him in glory but in earth also by carrying his image and bearing of his Crosse both in our life and death and that not onely by suffering the outward dolors of death caused by the seperation of the soule and body but also the inward feares terrors thereof that so in our little measure tasting of that cup wherof our Sauiour dranke before vs wee might some way learne the great loue he hath caried towards vs. So that wee are not exempted froÌ„ our owne feares wherewith in death after our small measure God wil haue vs exercised which I haue marked that wee should not be discouraged with this tentation of the feare of death we may tast of it but it shall not remayne with vs for it is certaine that in all Gods children faith shall preuaile at length and confidence in Gods promises shall breed such boâ—dnes as shall cast out and ouercome all contrarie feare in vs. Knowing that while we are at home in c. In the end of this verse the Apostle casts in two reasons which wrought in him this coÌ„fidence and willingnes to goe out of the body one is that soâ— loÌ„g as he was in the body he was absent froÌ„ the Lord another that remouing out of the body he knew hee should dwel with the Lord the Apostle to expresse this vseâ—two words in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which caÌ„not be turned in to full significant speeches in our languag yet do they import thus much that so long as we are here among our owne people in the body we are absent from our people who are with the Lord. So that hee wil here draw vs to consider of two Cities two Countries and two fellowships of people whereof the one is in the earth the other in heauen with the one wee haue fellowship so long as wee are in the body and by expeâ—ience knowe what are the comforts of our carnall kinred of our earthly country city but with the other wee cannot haue familiar conuersation till we remoue out of the body And this also serues greatly if we consider it to take from vs our natural vnwilingnesse to dâ—e the cause whereof is that we haue no will to depart from our country kinred and people but here we are taught that if it greiue vs to depart from this people it should much more reioyce vs to bee gathered to that people there is a better Country there a more glorious Citie a more excellent Burgeship there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof th'Apostle by which we are made free to greater liberties and priuiledges then any we can haue here there is a kinred of people sibber to vs much worthier to be loued then that which is heere as the heauens are more high and excellent then the earth Oh that this light did a way shine in our minds that as oft as wee are troubled with the griefe oâ— Nature to forsake our people which are on earth we might be comforted by grace and made willing to goe to our people which are in heauen For â—he Apostle coÌ„paring these two together he accounts our abyding here but a Pilgrimage in respect of our remaining there which is dwelling at home in our own country our best estate wherin we can be vpon earth is but an absence from the Lord of all places in the world a man naturally loues his natiue countrey best and of all parts of his countrey hee esteemes himselfe most homely in his own house and of all that is in his house what hath he neerer to him then his owne body yet is it of truth that not onely in his owne Country but euen in his house at his owne fire in his own bed yea euen in his owne body he is but a stranger and therefore so should wee liue in it as ready to remoue out of it for here we haue no continuing Citie We are absent from the Lord. The losse that we sustaine by our soiourning in the body the Apostle takes it vp in few words but very weighty to wit that it keepes vs absent froÌ„ the Lord and truely if there were no more to sparre vs from the loue of this life yet this were enough that it holdes vs from the Lord our God whom aboue all wee ought to loue most deerely for this cause Nazianzen writing of the calamities of his soule and
of the hinderances which it hath by the body compares the body to that fiâ—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 â—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 mâ—y bee acceptable to him VER 7. For we walke by faith c. BEcause he said before that in the body wee are absent froÌ„ 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 â— 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 paâ—riam And here we are admonished to looke to the â—ourse of our life that we be surewe are in the right way otherway our life is not a walkinâ— 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 fâ—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 waiâ—e for it As likewise it sâ—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 ouâ— 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 nâ—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 Bernarâ— 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 â—â—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
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 â—or vpon the Crosse was he conuerted incontinent brought out the sweet fruite of righteousnes accusing himâ—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 pleaâ—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 Philoâ—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 ChristiaÌ„ 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 coÌ„fort 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 whoÌ„ we hauebeleeued that wheÌ„ 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 chaÌ„g from the worse to the better And this should animate vs to coÌ„stancy perseuerance in godlines because wee goe not like vncertain men carried vpoÌ„ vaine hope to an vnknown end but before haÌ„d 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 Tabernaclâ— 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
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 estâ—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 houâ—e as the Trenchman and Messenger of the soule to declare his will vnto all that come neere And he hâ—tâ— set the head as an eminent Towre in the bodie wherein hee hath placed the seat of foure most excellent senses euery one oâ— 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 coÌ„sider 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 vnderstaÌ„ding 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 creaâ—ure which liues but man partakes of the liâ—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 vnderstaÌ„d in the first two man coÌ„municates 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 inâ—ffabilis sit incomprehenâ—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 froÌ„ 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 â—hould moue vs to reuerence the goodnesse and wonderfull wisedome of our Maker â—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
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 oâ— 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 â—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 theâ—fore we shold willingly render our bodies to the Lord that great husbandmaÌ„ 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 obserâ—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 theÌ„ 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
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 coÌ„forts 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 mâ—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 ascrâ—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 coÌ„tent 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 heaueÌ„ly 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 meditatioÌ„ 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 â—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 amoÌ„g 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 litâ—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 Heâ—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 IerusaleÌ„ 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 â—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 meÌ„ 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 coÌ„tent with the best of these which are preseÌ„t but doth in such sort vse theÌ„ that he declares he longs for better by sighing and lameÌ„ting 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 reâ—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 waÌ„ts 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
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 monsterâ— bytes from vs in the by-passing the halfe of vs to wit the bodie wherefore Mors a mor su nomen accepit â—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 diâ—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 commandâ—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 eâ—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 sâ—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 creatioÌ„ but more clearly in the second creatioÌ„ 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
he vouchsafes to visite the soule that seekes him and this sight is Eo excellentior quo interior the more excellent then the râ—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 phantasiaruÌ„ corporalium seremissimâ— 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 specâ—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 luceâ—â— non extinguit sed custoâ—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 â—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 louâ— 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 â—s falles vnder naturall â—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 louâ— him and reioyce in hiâ— sometime with ioy vâ—â— 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 exâ—â—edient And thirdly â—â—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 â—â—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 theÌ„ 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
appointed vs to that end buâ— also by his owne working in vs perfils vs to it He finished the first creatioÌ„ against al impediments so shall he doe the second 2. Cor. 4.6 Comfortable iâ— it to vs that the certainty of our life stands in Gods purpose which cannot be altered Esa. 46.10 This shoulâ— vphold vs against Sà tans temptations VVhat a shamelesse tempter Satan is Satan was the enemy of gods glory ere euer hee became the enemy of oâ—r saluation Rom 16. But wâ— are not to regard him seeing God hath taken in hand to worke the worke of our saluation 1. Pet. 1. 2. He proues it by thâ— earnest of the spirit which God hath giuen vs vp 〈◊〉 his word VVithout this earnest of the spirit we can haue no surety of our saluation There is a couenant of God â—which man knoweth by his workes another by his word only the third by his word Spirit Foure things to be considered in this argument 1. â—hat is meant by the Spirit to wit that special grace of the Spirit by which Gods children are renued and confirmed How this grace of 〈◊〉 spirit is called the earnest of the spirit for two causes The first is â—ecause â—hat now we haue it but in small measure Yâ—t the smal begining of grace we haue is not small in SataÌ„ his eiâ—s yea more then he is able to quench The next is in â—egard of the vse thereof which is to bind â— o th the giuer and receiuer 3. How this Spirit is giuen and received The giuer is God by the meanes of his word Act. 8.27 Act. 10.1 VVeâ— must not despise the word if we desire to reeiue the spirit Rom. 10.13.14 4. How may we know we haue receiued this spirit Many in this age haue heard the Testimony of God who neuâ—r receiued the seal therâ—of 1 Cor. 6. Eph. 1.13 Act. 19.2 The spirit is God his seale and he imprints the image of God in all who receiues him Rom. 6.17 This proues that licentious men haue not receiuâ—d Christs spirit The second fruit of godlines which the Aopstle gathered of his Generall ground of Comfort is A willing contentmâ— to remooâ—â— out of the body Of our Christian confidence in death VVhat strong enemies wee must fight withall that through death we may wonne to our Lord 1. Pet 3 â—â— 8 Boldnesse of the Christian in death wherfrom proceedes it The confident â—oldnesse of Ignatius in death â—â—en lib. 5. cont valent Euseb. lib. 4. ca 16. The confident boldnesse of Policarpus in death The confident boldnesse of Basilius in death Nazian de vita Basil. It is demanded if such boldnesse be in Gods children as is wâ—thout all feare It is answered foreâ—en our Sauiour though hee longd for death yet he suffered it not without feare Mar 14.33 It is true there is no Comparison betweene his death and ours Yet must our death someway be conformable to his both in outward and inward sufferings Rom. 8. And therfore shall we be exercised with our owne feares also VVhat made the Apostle willing to remoue out of the body Of the two Cities or Fellowshiâ— of people whereof the one is in the earth the other in heauen Death is but a râ—moving from a Burges-ship on earth to a better Burges-ship in heauen Our life on earth is a Pilgrimage in heauen is our hâ—me If there were no more to make us loath this life this is sufficient that it holds vs from God Nazianzen de cala animae suae How the bodie is Remora Animae Exod. 33. Rom. 7. If euen the godlie in the â—â—dy be 〈◊〉 from God in what miserabâ—e absence aâ—e the wicked Ephe. 4. Act. 17. VVe haue now God present with vs but that presence is absence in respect of that which is to come Our lâ—fe on earth is a walking Take heede we be in the right way otherway our life is not a walking but a â—andring Iohn 14.6 How our life is a walking by faith And not by sight which is not simply spoken but in comparison For heere wâ—â—re not witâ—out the sight of God Rom. 1. 1. First we see God in his workes Ber. in Cant Ser. 31. 2. The Fathers haue seene him â—y sundry Visions Ibid. 3. In his Church he is seene by his word Psal. 27.4 1. Cor. 3.18 His Saints see him by inward CoÌ„tempâ—ation Yet this sight if it be â—ompared â—â—th the â—ight we shal get is no sight Aug. de Consen Evang Gregory And the sight of faith which presently we haue lets vs see a better to come And prepares also the eye of our mind for it Ber. in Cant. Serm 31. â— The order appâ—inted by God is that by faith we walke to sight by â—earing to seeing A corroboratiue against such temptations as come from the world Seeing wee walkâ— by faâ—â—h no shew of worldly pleasâ—re falâ—ing vnder ouâ— sight should allâ—re vs. VVhat euer the world can offer to our sense is lesse then that which wee hope to see Iob. 19.27 A threefold precept to be obserued in vsing the things of this world 1. Cor. 7.3 1. Cor. 6.12 Ibid. The wicked walke by sight here and not by Faith they shall neuer see better things nor these they see now The Vanity of worldly pleasures discouered in two thinges Eccles. 1.8 The Apostle returnes to finish his second conclusion How the impedimeÌ„ts of our faith tends to the greater commendation thereof Bâ—ering of present euill whereof we wouâ—â— faine be releeued our faith is tryed 1. Pet. 1. By the Delay of good things promised which faine we would haue our faith is also tryed It is greatest faith to beleeue where least is felt or seene Of two loues the stronger ouercomes the weaâ—â— in the Apostle The readiâ—st way to be quit of the perturâ—ation of our affections is to set them vpon the rightâ— obiects The strong loue of Christ that was in the Apostle condemnes the cold loue that we haue to â—im How is it likely we wil giue our life for him who will not quit thâ— superfluities of our life for him How death is discribed in regard of her effects toward the body and toward the soule The death of the wicked is not a voluntary but a compelled remouing Luk. 12.20 Cyprian de mortal This different death of the godly and 〈◊〉 is shâ—dowed in the â—ourth câ—mming of Pharao his Butler and Bâ—ker out oâ— prison Chrisost in Math. 〈◊〉 Or if the wicked die willingly they die impatiently not for any loue to be with Christ. 〈◊〉 reliefe 〈◊〉 wicked get by putting hand in them selfs is no better nor if a man â—o saue himselfe from water shold leape in the fire Paines of this life compared with paines of hell are but like reeke going before the fire He cannot remooue willingly and well out of the body who finds not a hand behind him to put him out and another before him to receiue him Soules of good men remouing out of the body dwelt with the Lord.