Sonne of God hath left vndoneâ—… It is a blasphemie againâ—… the Sonne of God to say hee hath not taught vâ—… that which is needfull foâ—… vs or that any other shalâ—… come after him to reuealâ—… that which our Lord hath not reuealed vnto vs. And no lesse iniuriouâ—… are they in this that they dare derogate from the sufficiencie and perfection of his Priestly office Hee hath offered himselfe once and once onely and that for all his owne a â—…ropitiatorie sacrifice for the full satisfaction of his Fathers Iustice yet are not they ashamed to say that hee hath satisfied for vs onely in a part that which hee hath not done must be supplyed by our owne satisfactions or of others for vs. But if these â—…gnorant men had but a taste of that bitter cuppe which our Sauiour drank for our sinnes the horror whereof made him to sweat a bloudy sweat they would feele and be forced to confesse that it were impossible for any creature to make satisfaction to diuine Iustice foâ—… the smallest sinne thaâ—… euer was committed by man Neyther can thiâ—… blasphemie be excuseâ—… by this pretence that ouâ—… workes and sufferings beâ—… come satisfactory by thâ—… vertue of Christs meritâ—… for the meriting and satisfactorie power of Chrisâ—… is personall Hee hath by himselfe purged our sinnes Hee transferres to hiâ—… Saints the benefit of his merits but not the power of meriting that is the glory of a Sauiour which hee reserueth to himselfe and will not giue to anoâ—…her And as it is persoâ—…all so it is perfect hee â—…ath in such sort done his worke for vs by himâ—…elfe that he hath not left â—…ny part thereof to bee one or supplied by anoâ—…er for which wee haue â—…at most cleare testimoâ—…ie of the holy Oracle â—…ee is able perfectly to saue â—…l them who come vnto â—…od by him Woe therfore â—…ill be vnto them who are say that hee saueth â—…ot perfectly but in a art Thus haue we finished he first degree of the comfort with the confirmation thereof whereiâ—… wee see our Sauiour preâ—… seth to draw vp our hartâ—… and allures vs to folloâ—… him vnto his Fatheâ—… house It is the mannâ—… of Bridegroomes to seeâ—… their Bride in the houâ—… of her Father and thâ—… to carry her home to tâ—… house of their Father â—… did our immortall Hâ—…band vnto vs he sent neâ—… ther Angell nor Arcâ—… angell for vs as Isaac seâ—… Eliezer to bring Rebeâ—… from Padan Aram suâ—… was his loue hee caâ—… himselfe and sought vâ—… â—…e found vs not worthy â—… be loued for wee were â—…owned in debt filthy â—…d loathsome Lepers â—…ead in sinne and trespasâ—…s yet his loue ouercame â—…l these impediments â—…ill entertainment got â—…ee in our Fathers house â—…orse then Iacob got from â—…aban they spitted on his â—…ce they buffetted his â—…eeks they scourged him â—…nd crowned him with â—…ornes yet still his loue â—…uer-came all and he paâ—…iently suffered till hee â—…ad relieued vs from our â—…ebt cleansed vs from â—…ur filthinesse clothed vs with change of raymenâ—… and married vs vnto hiâ—… selfe then he ascended oâ—… high and inuites vs tâ—… follow him and goe wiâ—… him to his Fathers housâ—… where hee promiseth 〈◊〉 better entertainement Here they gaue him crowne of thornes theâ—… he shall giue vs a Crowâ—… of glory here they spiâ—…ted on his face there hâ—… Father shall imbrace vâ—… and kisse vs with the kissâ—… of his mouth here theâ—… made him a companioâ—… of theeues there he shaâ—… make vs a companion oâ—… Angels He longs to hauâ—… vs where himselfe is hee prayes the Father wee may be there to see his glory he cryes in louing manner vpon vs Come to mee I will refresh you In my Fathers house there is roome enough for you Come and see O daughter hearken and consider and incline thine eare forget also thine owne people thy Fathers house so shall the King haue pleasure in thy beauty Oh that we might answere the Lord with that voyce of true Israelites captiued in Babel If I forget thee O Ierusalem let my right hand forget to play if I doe not remember thee let my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem to my chiefe ioy We are heere in a strange land shall we forget Our Sion and Ierusalem which is aboue Alas that wee are bewitched with the pleasures of Babel and do not long as we should to see our Fathers house that wee may be for euer with the Lord. I goe to prepare a place for you THe second degree of the comfort is in these words the disciples and others his Saints might haue said Lord it is ioyfull for vs to heare of thy Fathers house and of the many Mansions which are in it but what is that vnto vs what right or interest haue we in it To this doubt the Lord opposeth this second degree of comfort wherein that which hee spake generally in the first hee applies particularly to them the Mansions of my Fathers house are for you and such as you are I shall make you a right vnto them for this cause came I into the world for this cause goe I vnto my Father that I may prepare a place for you This comfort is most necessary for what auails it vnto vs to heare of the ioyes of that life to come and of the glory of that kingdome vnlesse wee know that it belongs vnto vs The wicked heareth tell of it but shall euer see it yea they may st of the powers of the life come but shal neuer enâ—…y them These are curâ—…d with a curse more â—…arefull than that of the â—…amaritan Prince hee beeued not the word of â—…e Lord spoken by Eliâ—…a the Prophet that Saaria then straited with â—…amine shold haue plenâ—… of victuall vpon the â—…orrow thou shalt see with â—…ine eyes but shalt not eat â—…ereof said the Prophet â—…o is it with the wicked â—…ey shall see the Sonne â—…f man come in his glory â—…ut they shall not be with him yea they shall 〈◊〉 banished from his prâ—…sence they shall see tâ—… godly at the right haâ—… of Iesus but shall not â—… gathered with them Tâ—… is their curse from tâ—… which the Lord preseâ—… vs. In this second degâ—… these foure words are â—… be considered First saiâ—… our Sauiour I goe namâ—…ly to my Fathers houâ—… Secondly wherefore â—… prepare Thirdly what â—… prepare A place Fourtâ—…ly for whom for you The first word then I goe Our Sauiour caâ—… to the world but tarriâ—… not in the world two â—…d thirty yeares liued he â—…on earth Now he hath â—…cended on high and â—…th by example word â—…ouokes vs to follow â—…m he is that great Eaâ—…e which fleeth ouer his â—…ung fluttering with â—…e wings alluring vs to â—…ee after him hee calleth â—…on vs by his word My â—…ople Come out of Babel â—…me out of Egypt ye are â—…t in bondage there ye
regenerate man is bound of faith ◅o beleeue that hee is certainely of the number of ◅hem who are predestinated to life let him be accursed This is their comfortlesse Doctrine But as hee who liues ◅eeles life sensibly and ◅an say I liue and hee who hath a Iewell in his ◅and which others see ◅ot can say confidently ◅ haue it so the regenerate man iustified by ◅aith hauing receiued the ◅pirit of Adoption called The earnest of our inheritance The witnesse of God who witnesseth to o◅ Spirits that we are the so◅ of God The seale of Go◅ by whom wee are sealed against the day of redēptio◅ can as certainly say th◅ I haue it And albeit many are deceiued concerning it to thinke with t◅ fiue foolish Virgins th◅ haue that which th◅ haue not is it therefo◅ reason to affirme that ◅ are deceiued and no◅ can be assured Considering that regenerate men haue all the◅ securities of their heauenly inheritance giuen th◅ from the Lord fi◅ Charter secondly Confirmation thirdly Sea◅ing fourthly Possession Our Charter is the word of the Lord and promises made vs in the Gospell of grace There ◅s one clause of our Charter As the Father hath appointed a Kingdome to mee ◅ol appoint it to you There ◅s another Feare not little ◅ocke it is the Fathers will ◅o giue you the Kingdome If reprobate man or Angell would quarrell as no doubt they will in the day of tentation our ◅ight to the kingdome of heauen wee should haue such principall clauses o◅ our Charter registred i◅ our hearts to produce against them that would disturbe our peace Secondly we haue th◅ Lords Confirmation pa◅ vpon our Charter O◅ this speakes the Apostle ◅ So God willing more abundantly to shew vnto t◅ heyres of promise the stabilitie of his counsell ha◅ bound himselfe by an oa◅ that by two immutable thing◅ wherein it is impossible th◅ God should lye wee might haue strong consolation T◅ Lord hath not only spoken the word but hat◅ confirmed it with an ◅ath to shew to the heires ◅f promise these are regenerate men the stabili◅e of his counsell let the aduersaries marke this Beside this the death of ◅e Testator hath inter◅ened and hath subscri◅ed the Testament with ◅is owne bloud and confirmed it in our hearts by giuing vs his owne Spirit as his witnesse his ◅arnest and his owne seale assuring vs that the promised saluation is ours And therefore S. Paul speaking to the Corinthians saith The testimonie of God hath beene confirmed in you Truth it is many in our dayes know this Charter and can speake of it who haue not the testimonie thereof confirmed in their hearts but sure his Saints elected called and iustified haue it Thirdly wee haue our Seasing giuen vs when his seruants Preachers of the Gospell as his Deputies and officers in his name seases and infefts vs in his promised Kingdome and this is done vpon earth so oft as they deliuer vnto vs in the holy Sacrament that ◅read which is his body ◅hat wine which is his ◅loud A donation reall ◅s made to vs of Christ and of all that which hee hath conquered vnto vs that which generally is proposed in the word particularly is applyed in the Sacrament to euery true penitent and beleeuing receiuer for it is not a naked signe or symboll which there is put into our hands but an effectuall exhibiting instrument of Christ Iesus and of all that by his death he hath merited vnto vs. Last of all we haue possession of it not onely as wee said hath hee carryed our nature into the heauens possessed it there but hee hath deliuered to vs the keyes of the Kingdome Faith and Prayer by the which when wee knocke hee openeth and giues vs euen in this life an entrance to it that we may after a sort view and behold the glory thereof as Moses from the top of Pisgah viewed Canaan this is a present pledge of that future redemption of the possession abiding vs hereafter when we shal◅ more fully inioy it then ◅ow we can Thus haue wee seene in a part what sure and vndoubted warrants Saints called and iustifyed haue of their saluation yet it is to be obserued that this assurance continues not with them alway in a like measure they are many a time exercised with doubtings desertions for their greater humiliation but this is sure true Religion approues no doubting farre lesse prescribes it but rather improues it and by strong arguments taken out of the word strengthens Faith and remoueth all causes of dubitation furnished by infidelitie But that I may eschew repetition he that lists may read this matter entreated at greater length on the eight to the Romanes where we haue also proued that Saints called once by grace and iustified by Faith are sure of finall perseuerance Verse 3. And though I goe to prepare a place for you I will come againe and receiue you vnto my selfe that where I am there ye may be also FOllowes now the third degree of the Comfort The ◅isciples yet might haue ◅aid Lord it is a great ◅omfort to heare of the ◅any Mansions which ◅re in thy Fathers house greater yet to heare that ◅hou wilt goe and prepare them for vs but this this is still the matter o◅ our feare we are clothe◅ with mortall and corruptible bodies which shortly must be turned into dust and ashes and with in them wee haue sinful◅ soules how shall we the◅ be able to inherit these Mansions To this ou◅ Sauiour answeres I wil◅ come againe and receiue you that where I am there yee may be also your ascending vp to the mansion places of my Fathers house is not a worke to be done by you or by the power of nature it is a work to be done by me I will receiue you and no power of the gr◅ue of the earth nor of hell shall be able to hold you from mee For this cause when the Apostle had prayed for the Ephesians that God would open their eyes and let them see the riches of that glorious inheritance prepared for the Saints he subioynes incontinently another prayer that God would open their eyes to see that exceeding greatnes of his power toward vs that beleeue These two are requisite for our compleat comfort first to know the greatnesse of that promised glory next to know that the great power of God will bring vs vnto it Hee will performe his promised kingdome I will come againe This is an Article of our faith acknowledged by Angels Yee men of Galile why stand yee gazing into heauen This Iesus which is taken vp from you shall so come as yee haue seene him taken vp into heauen Beleeued by Saints Vnto them that looke for him shall hee appeare without sinne the second time vnto saluation but scorned by mockers according to the prediction of
may lay this for ground that the inuisibâ—… workes of God are alwaâ—… most excellent some 〈◊〉 his Creatures are vndeâ—…standing Spirits onely without flesh such as tâ—… Angels some are flâ—… only without vnderstaâ—…ding the one is subiect 〈◊〉 sense not so the other bâ—… how farre doth the one excell the other Yea in man who consists of a â—…oule and of a body doth â—…ot the inuisible soule far excell the visible body And seeing this visible world the place of our â—…oiourning is so beautifull as we may behold it what shall wee thinke of that inuisible Palace the place of our endlesse habitation The great Cities of Campania seeme but little cottages to them who stand on the toppe of the Alpes and when we shall once be exalted to the mountaine of our GOD the most stately and gorgeous building which are now shall appeare nothing at all yeaâ—… as the Moone coueretâ—… her selfe with a pale vailâ—… at the brightnesse of thâ—… Sunne so shall all the glory of flesh evanish wheâ—… that glory of the Sonne of God shall be reuealed But here may be demanded how saith oâ—… Sauiour I goe to prepareâ—… place for you Was it nâ—… prepared before the fouâ—…dation of the world Coâ—… ye blessed of my Father 〈◊〉 herit the Kingdome prepred for you from the foâ—… dation of the world The answere is both these are â—…rue it was prepared before and yet is preparing â—…till Distinguish the deâ—…ree from the execution â—…f the decree in respect â—…f the decree it was preâ—…ared in respect of the â—…xecution it is preparing â—…et And this preparaâ—…on stands in these three â—…st in possession seâ—…ndly in intercession â—…irdly in effectuall opeâ—…tion For the first Christ Ieâ—…s hath ascended vnto â—…auen to possesse it for 〈◊〉 and vnto vs to sease our nature in that conquered Kingdome Oâ—… this Tertullian in name oâ—… all the Saints gloryeth iâ—… this manner Quemadmodum nobis aharabonem Spiritus reliquit ita à nobis aâ—…rabonem carnis accepit vexit in Coelum pignus totius summae illuc quandoâ—… redigendae Securae estoâ—… caro sanguis vsurpastâ—… enim Coelum Regnum Dei in Christo As tâ—… Lord hath left behind him vnto vs the earneâ—… of his Spirit so hath hâ—… taken froÌ„ vs the earnest â—… our flesh carried it inâ—… heauen as a pledge thâ—… the whole summe namely all that are his euen in their bodies shall come thither also therefore O flesh and bloud be glad and rest in assurance for thou possessest that Kingdome of heauen already in thy head the Lord Iesus Christ. The second point of this preparation is his Intercession for vs Christ is not entred into the holy places which are made with hands and are similitudes â—…f the true Sanctuary but â—…s entred into the very heauen to appeare now in the â—…ight of God for vs. Thus then prepares hee that place for vs when by his continuall Intercession hee prayes that the placâ—… may be asigned vnto euery one of vs which heâ—… hath merited vnto vsâ—… The typicall high Priesâ—… had the names of all thâ—… twelue Tribes of Israeâ—… vpon his brest when heâ—… appeared before God tâ—… pray for them but ouâ—… high Priest knowes particularly by name all hâ—… Saints for whom hee iâ—… terceeds I haue called thâ—… by thy name for thou â—…mine Yea not oneâ—… knowes hee our personâ—… but all our seuerall infirmities For we haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne And lastly this preparation stands in his effectuall operation in vs according as hee promised And I if I were lift vp from the earth will draw all men vnto mee to wit all that are mine Then prepares he that place for vs when by his attractiue vertue hee drawes vs vp vnto it Parat quodammodo mansiones cum mansionibus parat mansores The Lord after a sort saith Augustine prepares a mansion place when hee prepares them who shold remaine in it Ita Domine para quod paras nos enim tibi paras tâ—… nobis paras cum locum paras tibi in nobis in te nobis tu enim dixisti Manete in me ego in vobis Euen so Lord prepare that which thou art preparing for thou preparest vs to thy selfe and preparest thy selfe vnto vs when thou preparest a place for thy selfe in vs and for vs in thee for thou saidst Abide yee in mee and I in you S. Peter ioynes these two together An inheritance kept in the heauens for vs and whereunto we are kept by the power of God through faith This is for our great comfort that hee who hath prepared that Kingdome for vs prepares vs for it hee hath ascended on high and is now drawing vs vp after him We speake it of the naturall body where the head goes through it will draw the whole body after it this is much more true in the mysticall body for whereas in the naturall body there are moe vitall parts then one in the mysticall there is no vitall part but the head so long as there is life in the head and that shal be for euer for Christ is now risen from the dead and can dye no more the members shall not want life Such as are in him feeles vertue flowing froÌ„ him to draw them vp to himselfe to renew and prepare them for these new Heauens wherein dwelleth righteousnesse and into the which no vncleane thing can enter Aboue all things let vs take heede that wee finde this attractiue vertue in our selues for thereby shall wee know that our Lord is preparing a place for vs in these heauenly Mansions Now that our Sauiour saith I goe to prepare a place for you we haue shewed â—…n what sense hee saith it And therefore they are farre mistaken who abuse this place to proue that the way to the heauenly Mansions was vnpassaâ—…le and heauen inaccessiâ—…le before the resurrection ascention of Christ â—…o affirme the Prolocuâ—…ors for Babell that the Patriarkes other good men of the olde Testament were in some other place of rest before the comming of Christ and not in heauen and namely that they were in a place called Limbus Patrum which in their mind is the vppermost house of hell A strange opinion as if there could be any rest but in heauen or that soules could haue rest in any house of hell And with this they abuse another place of the Apostle to the Hebrewes The way into the holiest of all was not yet opened while as yet â—…he first Tabernacle was standing For answering whereof we must know that the Apostles purpose there is â—…o declare vnto the Hebrewes that the seruice of the Leuiticall Priest-hood first Tabernacle could not of it selfe giue saluation but figured that saluation which comes by the bloud of the
S. Peter There shall come in the last times mockers which will walke after their lusts and say Where is the promise of his comming But as the Apostle hath in that same Chapter The Lord is not slacke as concerning his promise Hee kept precisely the time of his first comming when the Scepter departed from Iudah then Shiloh came and no lesse peremptorily wil he keep the time of his second comming Indeede it is hid from vs men when out of their owne coniectures they determine of it expose Christian religion to the ludibry of the vnbelieuing Alwaies as the Fathers and Saints vnder the old Testament longed for his first comming Abraham Iacob Simeon and the rest so should wee for the second Wait for the appearance of our Lord Iesus wee should loue it for there is a Crowne laid vp for all that loue his appearing we should pray for it Thy Kingdome come and with the Church in the Reuelation Euen so come Lord Iesus Let scorners mocke on We know whom we haue beleeued the Lord help our vnbeliefe Such scorners mocked Noah when hee was making the Arke but when they weltred in the waters of the Deluge their folly reproued them Such scorners mocked Lot who told them of the burning of Sodome but when their carkasses were scorched with the fire then they vnderstood it was not a vaine word The scorners of our time will not learne to be wise by their example but sure it is the word of the Lord shal take hold vpon them and it is daily seen so though the day of their generall doome be delayed yet the day of their particular doome comes vpon them sooner then they lookt for which cutteth downe their bodies with strange and vnexpected iudgements drawes their soules to vnder-lye a wrath whereof they neuer dreamed Alas that miserable and foolish man cannot think vpon this I suppose saith Augustine thou wert able to prolong the day of iudgement or that it should be delayed as long â—…s thou thinkest thou wouldest haue it delayed Quantum vis diem iudicij â—…rolonga nunquid vltimuÌ„â—…iem tuum id est vitae tuae â—…uo exiturus es de hoc corâ—…ore producturus es in 〈◊〉 yet art thou able to prolong the day of thy â—…eath nay not an houre But indeede as that â—…ame ancient saith that day of Iudgement which wicked men scorne now â—…hall assuredly come Venâ—…urum est iudicium illud quod modo rident impij The first comming of our Lord was obscure and secret the second shall be open glorious and manifest all flesh shall see him Occultum oportebat eum venire vt iudicaretur manifestus autem veniet vt iudicet Si prius manifestus venisset iudicare manifestum quis ausus fuisset He came first in obscure and secret manner that hee might be iudged but hee shall come in a knowne manifest manner that hee may iudge If at the first hee had manifested himselfe who durst haue iudged him For as the Apostle saith If they had knowne they would not haue crucified the God of glory If other things long before propheâ—…ied concerning his first comming and the propagation of the Church were not now fulâ—…illed there were some reason to think that the promises of his second comming should not be fulfilled also It was promised that in the seede of Abraham all nations should be blessed and that the church of Christ shold be spread throughout the whole earth A paucis dicebatur à multis ridebatur It was spoken by few but scorned by many yet is it now accoÌ„plished Si quae ante millia annorum praedicta sunt iam videmus impleta quiâ—… dubitamus etiaÌ„ haec ventura quae nunc annuntiantur Seeing these things which were fore-tolde many thousand yeares since we see them now accomplished why doubt we that these which now are promised shall in like manner be performed And receiue you vnto my selfe Here our Sauiouâ—… more particularly occurs to that dubitation which our infidelitie sends out How is it possible for vs after that the graue hath turned vs into dust to rise againe goe vp to these promised Mansions our Sauiour answereth here I will receiue you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will take you to my selfe who shall be able to hold you from mee You are the price of my bloud what creature can detaine you out of my hands when I shall come to require mine owne S. Iohn saw this in a vision which here is promised in this prediction And I saw the dead both great and small stand before God and the Sea gaue vp her dead which were in her death and hell or the graue gaue vp their dead which were in them And this is also clearely expounded by the Apostle S. Paul 〈◊〉 The Lord himselfe shall descend from heauen with 〈◊〉 shout and with the voice oâ—… the Arch-angell and witâ—… the Trumpet of God thâ—… dead in Christ shall risâ—… first then shall wee who liuâ—… and remaine be caught vâ—… with them also into thâ—… clouds to meet the Lord iâ—… the ayre and so shall we euer be with the Lord. Thâ—… word the Apostle vsethiâ—… passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee shall be rauished vp â—…o our rising and vpgoing shall not be by our owne power but by the power of our God no weakenesse therefore in our selues should make vs to distrust it Thus haue we here confirmed vnto vs â—…he certaintie of the resurrection of our bodies â—…nto eternall life which because man naturally diâ—…trusteth how the worthy fights of elder times haue laboured to proue it by Scripture reason examples similitudes whereof â—…e who pleases may read also that which wee haue written on the eight to the Romanes Concerning it Iustiâ—… Martyr reasoneth in this manner Aut non potest Deus resuscitare mortuos aut hominibus hoc est incommodum Eyther the Lord is not able to raise the dead or resurrection is vnprofitable for man To say the last is ridiculous to say the first is impious Nam si 〈◊〉 Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vtique 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing it was not impossible to God to create man why shall we think it impossible to raise him which is a new kinde of â—…reation And after the same manâ—…er reasoneth Irenaeus Qui ex nihilo potuit nos â—…eare potest resuscitare â—…e who made vs of nothing is also able to raise 〈◊〉 from the dead Si caro 〈◊〉 est vitae capax multo 〈◊〉 ibi Seeing flesh in â—…is earth is capable of 〈◊〉 much more shall it 〈◊〉 capable of life there 〈◊〉 mors ante expulit vitam 〈◊〉 magis vita restituta â—…ortem expellet Seeing 〈◊〉 hath expelled life much more shall life reâ—… expell death VerbuÌ„ Dei non factum fuisset caro si caro non saluaretur The Word had not bin made
thou art stillâ—… same man thou weâ—… there is no change of tâ—… manners and art still 〈◊〉 eased vnto the death 〈◊〉 all those that came Christ in the Gospel noâ—… went away as they came â—…me came blinde and â—…ent away seeing some â—…me lepers and went aâ—…ay cleansed some paraâ—…ique and went away â—…nfirmed some possesâ—…d with euill spirits and â—…ent away deliuered â—…ou art not as one of â—…em thou hast not â—…ught him thou hast not â—…uched him thou hast â—…awne no vertue out of â—…m the Physitian hath â—…t cured thee how then â—…st thou I beleeue in Ieâ—…s thou art not planted him for all that are in â—…m get vertue from him which workes in theâ—… the similitude of his owâ—… life Here is the miserâ—… of this age that a couâ—…terfeit Faith is currant â—…mong many who coâ—…tent themselues with it 〈◊〉 if it were a true faith Verse 2. In my Fathers house are many dwelling places If it were not so I would haue told you I goe to prepare a place for you HItherto haue we been comforted against the feare of â—…ne followes now comâ—…t against Death Wherâ—… the Lord confirmes vs â—…ainst the offence wee â—…ght conceiue of his â—…ath and against the terâ—…rs might arise of our â—…ne death and that which may follow it This comfort proceedes by three degrees In the first is proposed meditation of the manâ—… Mansions which are iâ—… our Fathers house Thâ—… comfort meetes our feaâ—… this way if death afraâ—… you if the graue seeâ—… horrible to you if it yerksome to remembâ—… that which Iob hath Eâ—… it be long I must make 〈◊〉 bed in the darke I will 〈◊〉 to corruption thou art 〈◊〉 father and to the worâ—…yee are my brethren and â—…sters lift vp your minde looke ouer this stream at seemes to carry all â—…ay with it cast your â—…es vpward to my Faâ—…ers House where many â—…ansions are Death â—…all not be able to deâ—…ure you the graue shall â—…t detaine you from â—…ese euerlasting Tabernaâ—… where the place of â—…ur rest and Mansion This is the first degree the Comfort and is â—…ntained in these words As Death is the way of flesh so is it the comâ—…nd of all crosses in it â—…e soule naturally is â—…ubled with feares the â—…dy with paines It is the last enemie which gâ—… thereth all forces miâ—…tant vnder it to the laâ—… battle It is with vs as was with Israel when thâ—… came out of Egypt oâ—… nation of the Egyptiaâ—… pursued them but whâ—… they entred into Canaâ—… seauen nations of Canâ—…nites ioyned their forcâ—… to hold them out In oâ—… life euery man hath hâ—… seuerall crosses and tenttions one hath health 〈◊〉 body but wrestleth wiâ—… pouertie not hauing 〈◊〉 feede his body anothâ—… hath abundance but hatâ—… not his health to vse iâ—… some want sight of their eyes but heare well eâ—…ough others see but â—…eare not at all one is â—…ained in his outward â—…lesh another with some â—…ntestine disease in one â—…here is a whole body but 〈◊〉 wounded Spirit If in â—…ur life wee gather not â—…trength against one crosse or two how shall â—…ee endure in death to â—…ight with them all Wert â—…hou neuer so rich poore â—…nd naked thou must goe to the graue arme â—…hee against pouertie â—…earne to want those things which thou hast before they be taken from thee were thy sight as quicke as the Eagles it shall waxe dimme They shall waxe darke that looke out at the window the strong men shall bowe themselues and the grinders shall cease c. Thy senses shall faile thee yea thy heart also thy beautifull flesh must putrifie rot thou must goe to the house of thine age and all that are thine shall for sake thee In a word armtes of sorrowes feares and terrours as in a solemne day shall be gathered round about thee And therefore great need haue wee to arme our selues aâ—…ainst that day of battel â—…nd specially to lay vp in â—…ur hearts these consolaâ—…ons of God which our â—…auiour here leaues vs in â—…is Legacie In this first degree of â—…he Comfort foure cirâ—…umstances are to be conâ—…idered first who is this â—…e cals his Father secondâ—… what is his Fathers â—…ouse thirdly what are â—…hese mansions fourthâ—…y what is meant here by â—…any mansions As for the first the â—…ame of a Father is either â—…ttribute to God indefinitely and so is common to all the three personâ—… of the blessed Trinitie in which sense among the rest of the stiles giuen vnto Iesus hee is called aâ—… euerlasting Father anâ—… then the relation respect eth all his creatures oâ—… else particularly it is ascribed to the first person and then the relatioâ—… doth principally respecâ—… Christ and that in botâ—… his natures Secondly alâ—… the children of his good wiâ—… to whom by grace iâ—… Christ he is become a father Most comfortable iâ—… this for vs that he who iâ—… â—…he Father of our Lord â—…esus Christ by an vnâ—…eakable generation for â—…ho can declare it is also â—…ecome our Father in â—…im I ascend to my God â—…nd your God to my father â—…nd to your father And â—…hen wee pray hee hath â—…ommanded vs to call â—…pon God as vpon our â—…ther yea he hath sent owne his Spirit into our arts by whose secret inâ—…rmation we are taught â—…ith filiall confidence to â—…y vnto him Abba Faâ—…er Happy time for vs â—…at so wee may call him The second Circumstance leades vs to a consideration of his Fatheâ—… house The heauen saitâ—… the Lord is my throne anâ—… the earth is my foot-stoolâ—… where then is his house yea as Salomon saith Tâ—… heauens and the heauens â—… heauens are not able to coâ—…taine him the Lord is uery where excludâ—… from no place includâ—… in none to them in hâ—… hee shewes his terrour tâ—… them on earth he shewâ—… his goodnesse to them iâ—… heauen hee sheweth hâ—… glory what then is thâ—… hee calleth his Fatheâ—… house This speech â—… borrowed from the manner of Kings who albeit the whole Kingdome bee theirs yet haue they some place of residence which more properly is called the Kings house euen so by this house which our â—…auiour calleth his Fathers house is vnderstood that place of glory wherâ—…n he shewes his secret most familiar presence to his Saints this is the house not made with hands but eternall in the heauens this is the Citie hauing a foundation whose builder and maker is God this is the Citie which needeth not Sun nor Moone This is the Paradise of God the inner Court of the palace of God the heauen of heauens the holy of holiest S. Pauâ—… calls it the third Heauens hee saw it but could not reueale the glory of it he contents him to tell what it was not but takes not in hand to tell what it was â—… he describes it negatiue wee shall know it when wee shall see it till then no heart of
â—…e oppressed there Rise â—…d follow me Come and â—…e the beauty of my Faâ—…ers house Is it not a shame for vs to lye back and linger in this iourny Most part among vs hauâ—… liued as long as our Lorâ—… yea many twise as long shall we still desire to liâ—… long in this absence froâ—… him It was promised bâ—… Esay that vnder the kingdome of Christ there shâ—… be no more a child of yeareâ—… nor an olde man that haâ—… not filled his daies Anâ—… these Fathers who saâ—… the day of Christ but a faâ—… off were ioyfull to dyâ—… that they might enioy him Thus is it saide oâ—… Isaac that he died full â—…daies and shall not we tâ—… whom this day of our â—…ord hath shined more earely long to be dissoled that we may be with â—…ur Lord. I grant long â—…fe is one of God his proâ—…ised temporal blessings â—…ut it is a far greater blesâ—…ng so to liue that thou â—…e content to die so to â—…se the daies which God â—…ath lent thee that thou â—… and not in neede of any â—…ore spending euery day 〈◊〉 if it were thy last day â—…ke Israell in Egypt with â—…ynes girded vp and thy â—…affe in thy hand for the â—…urney euer looking and â—…nging when the Lord shall command thee 〈◊〉 remoue Againe it is to be oâ—… serued that our Sauioâ—… speaking of his death câ—… it a going to his Fatheâ—… S. Luke calls it the time 〈◊〉 his assumption namely 〈◊〉 into heauen If we coâ—… consider this it woâ—… banish from vs the prâ—…phane feare of deatâ—… There is one family saâ—… S. Paul whereof God the Father part of thâ—… Family is in heauen anâ—… part is vpon earth As â—…rusalem was distinguishâ—… into two cities the supeâ—…or and inferiour so is tâ—… Church The superior ciâ—… hath in it the compaâ—… of Saints triumphant â—…e inferiour consists of â—…e company of Saints â—…ilitant yet both make 〈◊〉 but one family Now â—…en since our death is 〈◊〉 other thing but a pasâ—…g from the lower â—…use vp into the higher 〈◊〉 the transplanting of a â—…ee from one part of the â—…ords vineyard to a betâ—…r why shall we grudge it But of this more â—…ay be seen in our Treaâ—…es of the eight to the â—…omanes and defiance to â—…ath The doctrine of thâ—… Stepmother-Church oâ—… Rome comes far short oâ—… this comfort the deatâ—… of her children they callâ—… downe-going to an houâ—… in hell to wit Purgatory not an vpgoing to our fathers house in heauen 〈◊〉 comfortles religion Phisitians are they of no value miserable are theâ—… who are blinded by them Their religion tells the that in thy life-time thoâ—… canst not be sure of saluation and in death it assures thee thou must gâ—… into purgatory the painâ—… wherof differeth nothing from the paine of hell exâ—…ept that it is of shorter â—…ontinuance and there â—…eedes them with vaine â—…opes that they wil bring â—…hee out againe but canâ—…ot tell thee when If thou â—…ue thy soule O man â—…ust not in such deceitâ—…ll trumpery hazard not â—…y soule downe-ward â—…ee that religion which â—…rofesses this for a princiâ—…le that it cannot make â—…ee sure of saluation If â—…ou wouldst haue rest to â—…y soul belieue in Christ â—…enounce thy selfe conâ—…nt thee with his merits â—…e instructed by his word there thou shalt learnâ—… that it belongeth vnto alâ—… his redeemed which heâ—… spake vnto one This nighâ—… thou shalt be with me in Paradise From the place oâ—… our Pilgrimage al that diâ—… in the Lord goe by 〈◊〉 straight course to Paradise they know no Purgatory Vbi euolauerit corpore anima si rea sit pâ—…testates tenebrarum eam â—…ripiunt Sanctis vero astâ—… Angeli qui eorum animâ—… ad suam partem pertraâ—… So soone as the soule flâ—… eth out of the body if be guilty the powers 〈◊〉 darkenesse carries it viâ—… lently with them as their prey but the holy Angels carries the soules of holy men vnto their place as they carried Lazarus his soule into Abrahams bosome no word heere of any mid-place and no lesse cleare in this point is Nazianzen Credo omnem animam Deo charam posteaquam corporis vinculis soluta hinc excesserit hilarem ad dominum suum conuolare beatitudinâ—…m reconditam imaginatione quadam percipere I beleeue that euery soule beloued of God so soone as it is loosed from the body flyes ioyfully vnto the Lord and there enioyes that happines which in heauen is laied vp for it But no lesse cruell and merciles are they toward young children dying without Baptisme for these if the want of Baptisme be not supplied by martyrdome they condemne to another house of hell which they calâ—… infernus non baptizatorum the hell of such as are noâ—… baptized Our Sauiour commanded to bring thâ—… young children and saiâ—… of such is the kingdome 〈◊〉 heauen but these new doctors will banish young ones from him and grant them no place in his kingdome S. Paul saith that children of beleeuing Parents are holy being born within the Couenant but the Pope sends them downe to a house in hell for want of the seale of the Couenant But because they still bragge of Antiquity we wil let you heare the voyce of Antiquity plainely against them First of this purpose Augustine writes in this manner Proinde respuendi sunt a corde Christiano qui putant ideo dictum multas esse mansiones quod extra regnum coeloruâ—… erit aliquid vbi maneant beati innocentes qui sine Baptismo ex hac vita emigrarunt quia sine illo in regnum â—…alorum intrare non poterunt Therefore they are to be reiected yea spewed out of a Christian heart who thinke because our Sauiour sayes there are many Mansions that therefore without the kingdome of Heauen there is some place wherein blessed innocents dying without Baptisme shall remaine because without it they cannot enter into the kingdom of heauen Haec â—…ides non est fides quia non â—…st vera Catholica fides This faith is no faith because it is no true Cathoâ—…ique faith Dare ye so diâ—…ide the house of our Father that some Mansions therof ye make to be in the kingdom of heaueÌ„ others of them without the kingdom of Heauen Absit vt â—…ui volunt habitare in regno â—…oelorum in hac stultitia veâ—…int habitare vobiscum Far â—…e it from vs that they who would dwell in the kingdome of heauen should dwell with you in this foolish opinion With Augustine agreeth Bernard I read saies he that the Lord spake of Ieremie Before thou came out of the wombe I sanctified thee And of Iohn the Baptist Qui ex viero Dominum in vtero sensit who in the womb of his owne Mother Elizabeth was touched with a feeling of his Lord in the wombe of Marie the blessed Virgin 〈◊〉 〈◊〉 had fallen out 〈◊〉 â—…ee that any of 〈◊〉 〈◊〉 died in the 〈◊〉 meaning of
Ieâ—… or Iohn who will say being thus sanctified by the Spirit that they should haue beene condemned Hee that pleases to heare more let him â—…urne ouer to his 77. Epiâ—…tle written to Hugo de â—…ancto victore because â—…ome new vpstart of that â—…ime had taken in hand to â—…roue the absolute necesâ—…ty of Baptisme out of â—…hese wordes of Iesus to â—…icodemus Except a man â—…e borne of water and of the â—…pirit hee cannot enter into â—…he kingdome of Heauen â—…ernard there improues â—…hat sence and by forciâ—…le reasons euinces that it is not the meaning of Christ in that place establishing this conclusion that the want of Baptism cannot be prâ—…iudiciall to saluation Tantum si aquâ—… non contemptus sed sola prohibeat impossibilitas prouiding it be not the contempt thereof but impossibility to get it that causes the want of it And to strengthen his iudgement hee bringeth in the consent of auncient Fathers that were before him Mirror si nouus iste nouarum inuentor assertionum et assertor inuentionum inuenire in hoc rationem potuit quae sanctos latuit paâ—…res Ambrosium Auâ—…ustinum nam si nescit vâ—…erque profecto idem sensit quod fatemur et nos sentire Legat librum Ambrosu de â—…orte Valentiniam Augustini de vno bap smo lib. 4. I maruell saies he if this â—…ew inuentor of new asâ—…ertions and assertor of â—…nuentions could find out â—… reason for his new opinioÌ„ which was vnknown to the holy Fathers Ambrose and Augustine if he be ignorant of it let him know that both these were of that same minde concerning this point wherof I am let him read the booke of Ambrose oâ—… the death of Valentiman and Augustine his fourth booke of one Baptismâ—… These are the wordes oâ—… Bernard Let Papists be ashamed to lurke vnder the shadow of Antiquity since they are assertors of nouelties and such nouelties as haue beene by diuers ancient Fathers so plainely condemned long before ouâ—… time The next word here is of preparing I goe saith our Sauiour to prepare This leads vs by the hand to take vp the greatnesse of that glory for it must be a great glory which is prepared by the Lord. And this will appeare the better by a twofold comparison first of the works of God with the workes of man next of the works among themselues As for the first when men of great power make preparation some great thing answerable to their power is expected of them I cease to speake of those workes whereunto the luxurious humours of men haue carryed them without necessitie or any good vse as the Pyramides the Labyrinth and Sphynx of Egypt the temple of Diana the Sepulchre of Mausolus the wals of Babell the Capitoll of Rome and many moe Of all which it is true which Panciroll speaketh of one of them Nulla alia aedificandae Pyramidis causa fuit quam vana stulta ostentatio vt scilicet nec pecunia ipsa nec etiam plebs otiosa esset There was no other cause why the Kings of Egypt builded their Pyramides one whereof was twentie yeares in building three hundred and threescore thousand men coÌ„tinually working therat no other cause saith hee was of all this vnprofitable labour but a vaine and foolish ostentation that neyther their money nor their men should be idle But these as I said I â—…eaue and turne mee to holy Scripture Noah was an hundred and twentie years preparing the Arke No doubt as the Lord commanded him to build â—…t so his wisedome directed him how to build it Here was a long preparation and it produced a great worke it behooued to be a great vessell there were but eight reasonable soules in it Noah the Father Iaphet Sem and Cham his three Sonnes with their wiues but beside these it contayned all kindes of creatures beasts of the earth birds of the ayre male and female Of what huge quantitie it was may appeare by this the Floud continued for the space of a yeare and tenne dayes for it began in the sixe hundred yeere of Noah the second Moneth and seauenteenth day of the Moneth the earth was not dry neyâ—…her did Noah come forth â—…ll the sixe hundred and â—…ne yeare the second Moneth the twentie seaâ—…enth day of the Moneth â—…ow from the time the â—…rke began to rest on the oppe of the Mountaines â—…f Ararat it was a quarter â—…f a yeare wanting seauen â—…ayes before the toppe â—…f any mountaine was â—…eene Of this appeares â—…hat a huge Vessell it â—…as Againe great preparaâ—…on was made by Dauidâ—…nd â—…nd Salomon for building â—…f the Temple seauen yeares was it a building at this worke he had continually tenne thousand men that by course hewed wood in Lebanon fourescore thousand Masons that hewed stones in the mountain threescore and tenne thousand that bare burdens three thousand and sixe hundred Ouerseers or Masters of the worke and it was a great worke the Kings of the earth maruelleâ—… were astonished when they saw it The second Temple built after the Captiuitie was nothing comparable to the first It is true Haggie propheâ—…ed that the glory of the â—…cond house should exâ—…eed the glory of the first â—…ouse but that was not 〈◊〉 respect of the building â—…ut in respect of the perâ—…nal presence of the Son â—…f God who taught in â—…at Temple yet was this â—…cond Temple so great a â—…orke that the Disciples â—…ondred to see the stones â—…ereof and Titus when â—…ee destroyed it turned â—…im to his Captaines and â—…yed Pugnauit hodie pro â—…obis Deus ô Commilitones God hath this day foughâ—…en for vs O fellow souldiers for hee perceiued the strength of that housâ—… greater then that hee was able to destroy it if thâ—… Lord had not bin againsâ—… it Thus you see wheâ—… men of power make greaâ—… preparation there foâ—…lowes great workes Ahasuerus made a greaâ—… feast to all the Princes 〈◊〉 an hundred twentie anâ—… seauen Prouinces for nâ—… other end but to sheâ—… the riches and glory 〈◊〉 his Kingdome and thâ—… honour of his Maiestie foâ—… the time it lasted to thâ—… Princes an hundred anâ—… fourescore dayes to thâ—… common people it lasted â—…eauen dayes The place â—…as the court of the Garâ—…en of the Kings Palace â—…he Tapestrie was of white greene and blew â—…astned with cords of fine â—…innen and Purple in silâ—…er Rings and Pillers of Marble the beds were of Gold and siluer vpon a â—…auement of Porphyre â—…nd Marble and Alabaâ—…er and blew colour If 〈◊〉 great works were done â—…y a worme of the earth â—…o shew the greatnesse of â—…is Maiestie what shall â—…ee looke for from the Lord our God how great must that glory be whicâ—… is prepared by himself for his Saints of all 〈◊〉 Prouinces not to induâ—… for a time but for euâ—… and euer Secondly if wee shaâ—… compare the workes 〈◊〉 God among themselueâ—… wee