For whosoeuer hath this hope in himselfe that hee shall see God there purgeth himselfe euen as God is pure The Lord who hath prepared these Mansions for vs prepare vs also for them and make vs meet to be pertakers of that inheritance oâ—… the Saints in light for his Christs sake To whom with the Father and the holy Ghost be praise honor and glory for euer Amen FINIS THE PRAISE OF PATIENCE BEING A Treatise full of sweet Consolation for the Afflicted BY Mr. WILLIAM COVVPER B. of Galloway LONDON Printed by T. S. for Iohn Budge and are to be sold at the great South-dore of Pauls and at Britaines-Bursse 1616. TO THE RIGHT HONOVRABLE Vertuous and Godly Lady Dame Elizabeth Kar Lady Broughtoun MADAME HAuing neere at one time brought out these two Treatises like â—…wo twinnes the one intreaâ—…ing of Heauenly Mansiâ—…ns the other of Patience The eldest of these two I haue committed to the patrocinie of the right Noble Lady the Countesse of Mar the second for many reasons doe I dedicate to your L. Grace hath ioyned your harts together in one holy band of mutuall loue in the truth which I trust these Treatises may serue some way to confirme no way to dissolue for they contend not one with another as did the two twinnes Iacob and Esau in the wombe of Rebecca but rather cherish one another yea without the one the other cannot consist The Heauenly Mansions cannot be obtained without Patience neyther can Patience be preserued without looking to the Heauenly Mansions The practising â—…f Patience now leades vs â—…o the full possession of the heauenly Mansions hereâ—…fter In these I am sure â—…and your greatest comfort without which all comforts â—…f the world are but deceitâ—…ll vanities It is true Nature hath â—…ought you out Honourable 〈◊〉 concerning this life the â—…ister germane of a right â—…oble Lord The Lord â—…oxbrugh the Spouse of 〈◊〉 Honourable Knight Sir Iames Bellenden but All the glory of flesh is as the flower of the field Onely the word of the Lord endureth for euer And herein is your greatest glory that by the immortall seedâ—… of the Word ye are made the daughter of the liuing Lord begotten againe to an inheritance immortall vndefiled and that fadetâ—… not away This is one poâ—… which greatly magnifies thâ—… prerogatiue of Grace abouâ—… all the priuiledges of nature that the one euanisheth thâ—… other endureth All coniunction on earth shall suffer dissolution except onely thâ—… coniunction of a soule with God in Christ. And this euen in your young yeares hath God taught you by sowre experience It is now about ten yeares since death diuorced â—…ou from your naturall husâ—…and yet in this time did â—…ot the Lord forsake you â—…hrough his grace yee haue â—…eene an Abigail to that â—…ouse whereunto your God did bring you that is a moâ—…her to it by wisedome more â—…hen common to your sexe â—…rocuring the good thereof â—…nd haue liued like that widâ—…ow ANNA seruing the Lord confessing him in his Temple a diligent hearer of his word to the good example of others who wait for the redemption of Israell Which with many moe as hitherto they haue beene euident in you to your great commendation before the world so I pray God these and all other graces of his Spirit requisit to your eternall saluation may be multiplyed vpon you for your approbation before the Lord. To whose mercy both now and euer I commend you And rests Your L in Christ Iesus W. B. of Galloway THE PRAISE of Patience My help is in the Name of the Lord. LVKE 21. 19. By your Patience possesse your soules THis Exhortation short in words but rich in matter renders to vs a two-fold instruction first it lets vs see what is it in all our spirituall warfare the aduersarie pursues and the Christian hath to defend to wit the Soule next the armour recommended to vs whereby we may best defend the soule namely Patience The Soule is the most excellent part of man vnder it saith Augustine is comprehended the whole inward man whereby this masse of clay is quickned gouerned and kept together changing her names according to her sundry offices and operations in the body wheâ— shee quickneth the body shee is called the Soule Anima when shee hath appetite or desire to any thing she is called the Wil Animus for knowledge shee is called the Minde for recordation the Memorie for iudging and discerning she is called Reason The soule was not made of the Elements as other creatures are that it being free from composition might also be free from corruption whereunto other creatures are subiect God breathed into man a liuing soule said Moses thereby declaring that hee created a spirituall immortall soule which he breathed into the body to quicken it That the estate of the soule depends not on the body experience proues for in weake and withered bodies the soule is more quicke and pregnant oftentimes then in stronger And that it is also of another nature is euident for where the body by small things is easily surcharged and so filled that it can containe no more such is the superexcellencie of the soule that no mortal thing can contain it It rauished Nyssenus with admiration when hee considered Quae sit interioris nostrae capacitatis amplitudo in quam omnia per auditum infusa influunt in qua visu recepta rerum apparentium simulachra formis certis depinguntur What is the amplitude of our inward capacitie into the which all things infused by the eare floweth and wherein the images of all things seene by the eye are contained and pictured in their owne formes But by the contrary the good estate and wellfare of the body dependeth vpon the good estate of the soule keepe it and keepe all lose it and lose all Nobilem hospitem habes ô Caro tota salus tua dependet de eius salute O Flesh a noble Guest hast thou within thee and all thy good estate depends vpon his good estate thinke not shame to dishonour thy selfe that thou maist honour him nor to disease thy selfe that thou maist ease him Neglect him not because hee is a stranger but consider diligently Quid hospitis huius praesentia tibi largiatur what great benefits thou enioyest by his presence and what losse thou shalt sustaine by his absence when hee goes from thee thine eye will see no more then the clay thine eare will heare no more then the stone thy body shall lose all the beauty it hath now yea no member thereof shall doe the own office Et si tantum tibi confert exul in terra peregrina quantuÌ„ tibi praestabit in patria And if thou hast so great benefits by it in a strange land what shall it doe to thee when it gets thee in her owne Countrey Yet such is the beastly ignorance of man that albeit hee feeles the life he hath by
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
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
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
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
flesh if flesh were not to be saued Tertullian proues it by reason Creare car nem potuit Deus ergo 〈◊〉 God was able to create flesh therefore also able to restore it Non 〈◊〉 igitur separari in mercede quas opera coniunxit They cannot be disioyned in the reward whom God hath ioyned in the work He proues in like manner the possibilitie thereof by the examples of the Day and night by the Change of the apparitions of the Moone by the vicissitude of Summer and Winter by the fall of the leafe of 〈◊〉 tree and flourishing of 〈◊〉 againe by the Phoenix And that as the Lord may doe it so also that he will doe it he proues it at â—…ength by arguments taken from his Iustice and his truth Epiphanius proues it by â—…he assumption of Henoch and Elias by the example of Abraham who begat childe when hee was lead by the example of â—…saac restored to life after â—…hat hee had laid downe his head vnto death anâ—… the Rod of Aaron whicâ—… flourished after that 〈◊〉 long time it had been withered and the life vâ—… getatiue departed from iâ—… as also by sundry testimonies of Scripture Pisida vseth to confirme it that argumeâ—… of the Apostle If in thâ—… life onely wee had hope we were the most miserable And againe O foole thâ—… which thou sowest is nâ—… quickned except it dyâ—… From this that Fatheâ—… learneth man to reuerence the resurrection ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For who saith hee bringeth sowne Corne out of the bowels of the earth raiseth it againe after that it hath beene buryed in a graue yea makes it to multiplie after that it hath beene rotten And where saith hee it is obiected How can this be mans body being so many times changed into the substance of other creatures as it hath may fall out The fish deuoureth a man another man eateth the fish the wilde Bore againe deuoureth that man the Dogs deuoure it the Rauens feede vpon the Dogs and at length the Rauens are turned into dust hee passing after this manner through so many other kindes then his owne how shall he be restored vnto that which hee was To this answereth Pisida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all this saith hee the body of man abideth within the owne bounds stamped as it were and sealed in the hand of the Creator who made it Little bals or pickles of Quick siluer being dispersed into the earth mixe not themselues with any of another kind but if any man gather them of their owne accord they runne together into one saith Nyssenus Yea if a skilfull Gardner hauing sundry sorts of seedes confounded and mixed through others in his hand can discerne one from another and reduce and gather euery one of them to their owne kinds why shall wee thinke it impossible for the Lord who hath the whole earth in Pugillo in his fist to discerne the bodies of his Saints one of them from another and from all other creatures whatsoeuer And to this same purpose saith Augustine Is it not more admirable to see heauenly Spirits bound and detayned in earthly bodies which we know by experience then that earthly bodies should be raised vp into heauenly places And againe disputing against the Platoniques who from the naturall waight of the Elements reasoned that no earthly body could be in heauen hee saith Quid ergo faciunt terrena â—…ot corpora in aëre nisi forâ—…e qui per plumarum â—…ennarum leuitatem donaâ—…it auium terrenis corporibus vt portentur in aëre immortalibus factis corporibus hominum non poterit donare virtutem qua etiam in summo coelo vaâ—…eant habitare What then doe so many earthly bodies in the ayre vnlesse yee will say that he who by wings and feathers giueth vnto Birds this power to be carryed into the Ayre cannot giue to the body of man made immortall that vertue whereby it may dwell euen in the highest heauens And againe saith hee Seeing man by his artifice can make heauie earthly bodies swimme aboue in the waters why contradict wee the word of the Lord our God promising to vs that our heauy and earthly bodies shall be carryed vp into heauen and this mortall shall put on immortalitie and this corruptible shall put on incorruptibilitie yea our bodies shall be made like to the glorious body of Christ that is as Theodoret obserueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of qualitie not of quantitie for in respect of quantitie our Lord shall exceede vs as farre as the light of the Sun exceedes the light of the Starres This then is our comfort against the present contemptible state of our bodyes corruption now hath seased vpon them the graue for a time gets them in her possession our enemies doe what they can to vndoe them for what else meane they when not content to burne the bodies of the Saints they disperse the dust thereof into the waters But in despight of them all our Lord shall gather them againe and fulfill this promise I will come againe and receiue you But shall wee not be receiued before the second comming of our Lord Doubtlesse the soule immediately after the dissolution of it from the body is carryed the straight way into heauen I desire to be dissolued that I may be with Christ being with Christ followes dissolution This night thou shalt be with mee in Paradise So the soule of Lazarus without delay was carryed into Abrahams bosome but our Sauiour meanes here of our full redemption of our last adoption whereby our bodies shall also be raised to enioy their promises and this the Apostle cals The redemption of the body That where I am there yee may be also There is the end of all to wit our endlesse fellowship and euerlasting communion with Iesus Christ our Lord. Where let vs obserue that in that day there shall be a threefold ioyfull vnion first our soule and our body shall be vnited next an vnion of all Saints euery one with another and thirdly a blessed vnion of vs all with our head and immortall Husband where our Lord is there shall wee be We shall follow the Lambe whither soeuer hee goeth Neuer any more to be diuided from him thou shalt bee one with thy selfe and want nothing that is thine thou shalt bee one with the Saints whom now thouÌ„â—…ouest in the Spirit thou â—…halt bee one with the Lord and enioy him for euer There is Celestiall China which needes no â—…all to diuide it from the â—…artars this is Arabia foeâ—…x the people whereof â—…aue store of all good â—…hey liue in securitie and â—…eare none enemie The Ports of that Citie are oâ—…en night and day there â—…s none to inuade it only et vs remember that no â—…ncleane thing entreth â—…n there We were borne â—…ncleane let vs not bide vncleane
the soule and findes by daily experience that the body loseth life when the soule leaueth it yet hath he no care of the soule doth not so much as remember it once in the day And therefore our Sauiour who knoweth our soares better then our selues doe recommends to vs this care Possesse your soules and he teaches â—…ow wee may doe it by â—…our patience God is the God of Patience keepe â—…atience and thou shalt â—…eepe the Lord and in â—…eeping him shalt keepe â—…hine owne soule God â—…wels not in perturbatiâ—…ns hee comes to his â—…aints as hee came to Eâ—… not in the mighty â—…ind that rent the mounâ—…aines nor in the Earthâ—…uake nor in the fire but â—…ee came to him in a soft â—…nd still voyce he dwelâ—…eth with the poore and â—…im that is of a contrite â—…pirit As the soule is the â—…ife of the body ita anima animae Deus so God is thâ—… life of the soule Mors 〈◊〉 mae fit cum eam deserit Deus sicut corporis cum id de serit anima ergo vtriusque id est totius hominis morâ—… est cum anima à Deo deserta deserit corpus ita eniâ—… nec ex Deo viuit ipsa neâ—… corpus ex ipsa The death of the soule is when God leaues the soule like aâ—… the death of the body is when the soule leaues it so the death of both that is of the whole man is when the soule left oâ—… God leaues the body for oâ—… neyther hath the soule life from God nor the body life from the soule In all the battels then which Sathan by himselfe or his instruments maketh against vs the quarrell and question is de anima about the Soule It is the soule he pursues it is the soule wee haue to defend if hee crosse thee in thy goods in thy body in thy name hee careth not for these none of these are a morsell for his mouth Animam tuam quaerit it is thy soule he seeks to make it by impatience partaker of his owne condemnation A cleare example of this we haue in Iob Sathan by Gods permission crossed him in his goods by Sabeans Caldeans and by a fire from heauen he crossed him in his children whom he smothered by the ouerthrow of the house wherein they were banquetting he crossed him in his body with sore boyles Et cum aperto certamine superari se vidit de ore coniugis iaculuÌ„ quasi de insidijs intor sit And when hee perceiued himselfe in open combat to be ouercome hee secretly threw a dart at him out of the mouth of his wife as it were by boutgates to ouerthrow him What hee sought by all this hee declares it himselfe to wit that Iob might blaspheme the Lord to his face and the same is it whereat he aymes in all our outward or inward tentations that he may carry away and captiue our soules by impatience that he may driue vs to grudging murmuring and blaspheming of the Lord our God I am perswaded if our memories were sanctified to remember this wee would not suffer our selues to be so easily perturbed commoued and transported with passions for light offences cast in our way as commonly wee are let vs therefore in all our tentations remember this watchword of our Sauiour Possesse your soules in patience what euer losse wee sustaine of any thing that is ours take heede wee loose not our selues but let vs doe as Ioseph did when the wife of Putiphar caught hold of his garment that she might snare himselfe hee let the garment goe and saued himselfe Such things as God giues power to man to take from â—…hee let them goe and possesse thou thy soule in patience But the manner of speech is here to be marâ—…ed seeing by the soule â—…ee possesse any thing â—…hat wee possesse for by 〈◊〉 we thinke wee affect â—…ee worke what is this â—…hereby wee can possesse â—…ur soules For answere â—…e must know that in the â—…oule of a Christian man â—…here are two contrary â—…arties one regenerate anâ—…ther vnregenerate light â—…race and sanctification in the one darknesse corrupt nature and sinne in the other whereby let no man thinke that the soule is diuided or parted into two halfs for it is a simple and indiuisible essence But as wee see the twilight of the morning it is neyther full darknesse as at midnight nor full light as in the noone-tide of the day yet is it one the same light though it increase by degrees clearer and clearer till the noone then it was in the morning So is it with the soule of a Christian it is not altogether darkenesse as the soule of the wicked and reprobate is whose night is not past yea the darknesse of their midnight wil neuer passe but still it waxeth darker and darker till they come to vtter darknesse Neyther yet is it altogether â—…ight as the soules triumphant are who rest and feede with him whom their soule loueth in the â—…oone-tide of the day but it is throughout all partly regenerate partly â—…nregenerate No faculty of the soule is without the remanents of ignorance and sinfull corruption nor yet without beginnings of knowledge and renouation by grace And these are the two which S. Paul cals The new maâ—… and the old sinfull corruption is called the old man because it was in vâ—… before renewing grace 〈◊〉 and againe because iâ—… waxeth weaker and weaker till grace vtterly aâ—… the length abolish it Thiâ—… then being the estate oâ—… our soule the meaning oâ—… the exhortation is thaâ—… we should fortifie the 〈◊〉 part euer endeuourinâ—… that light may banisâ—… darkenesse Grace in thâ—… â—…oule may subdue sinfull â—…orruption and the new â—…an may ouercome the â—…ld man till at length â—…hat vsurper Sathan bee â—…ully dispossessed and we possesse our soules as a quiet habitation for the God of peace and of paâ—…ience to dwell in Againe seeing the Apostle speaking to Chriâ—…tians saith Ye are not your â—…wne yee are bought with 〈◊〉 price therefore glorifie God in your body and in â—…our spirit for they are Gods how are wee commanded to possesse our soules seeing they are not our owne The answere is easie our immediate superiour and proper possessor of our soules and bodies is the Lord wee hold them of him as tenants at his will not for our selues but for the Lord. As hee is a traitor who renders the Palace or castle of a Prince which hee hath receiued in keeping to the enemie of the Prince so is he who casts open the ports of his soule to euery vncleane spirit giueth the members of his body as weapons of vnrighteousnesse vnto sinne Thus then we are but vnder-possessors of our soules and bodies as wee hold them of the Lord so should we hold them for the Lord. Farre be this rebellion from vs to hold the Lords owne house against himselfe Besides this Augustines â—…bseruation
here is worâ—…hy to be remembred Our Sauiour saith not â—…ossidete villas vestras sed â—…ossidete animas vestras Possesse your villages or â—…uch like but possesse your soules The men of this world glory in their externall possessions but â—…s Cyprian said of them Non intelligunt miseri possederi se potius quam possidere These miserable men vnderstand not that they are rather possessed by their riches then possessors of them Onely the Christian is a man of great possessions and he holds them all by these three graces Faith Loue and Patience by Faith hee possesseth the Lord and all his benefits by Loue hee possesseth his neighbour and all thâ—… good that is in him he reioyceth in it as in hiâ—… owne by Patience againâ—… hee possesseth himselfâ—… And without these thogh thou wert as rich as Craesus thou art but poore for what canst thou be said to possesse who art neyther a possessor of thy selfe nor of thy neighbour nor of the Lord thy God This is a necessary doctrine for this age whereâ—…n men are out of measure carefull yea contenâ—…ious for the smallest â—…hing which is theirs but â—…ltogether carelesse for â—…hemselues they are ready to resist him that would wound their boâ—…ies and resolute to fight for the least thing which is theirs onely when the oppressor of the soule inuades it no contradiction is made to him Oh that they were wise to ponder that warning of Moses S. Paul Attende tibi take heed to thy selfe art not thou thy selfe much more worth then anything that is thine If thou be so carefull for that which thou accountest to be thine how is it that thou forgettest thy selfe Et si tanta suffert anima vt possideat peritura quanta debet sufferre ne pereat ipsa Anâ—… seeing the soule endureth such labour that it may possesse perishing things what should it endure that it perish not it selfe O sonnes of men Quid vobis cum diuitijs quae nec verae nec vestrae sunt si vestra sunt tollite ea vobiscum What haue yee to doe with these riches which are neyther true nor yet yours if they be yours take them with you But still they dreame with that foole that their soules are full when their bodies are full Now my soule thou hast enough for many dayes said hee but a few dayes proued hee was as poore as his companion who had not so much as a droppe of water to refresh him By your Patience FOllowes now the second point wherin the armour is recommended to vs by which we should keepe and possesse our soules to wit by Patience Nobile vincendi genus patientia a noble and worthy sort of victory is Patience And not without cause is it recommended vnto vs. We are the Seruants of that God who is called The God of Patience QuaÌ„uis nihil pati possit Patientia vero à patiendo nomen acceperit patientem tamen Deum fideliter credimus Albeit hee can suffer nothing and Patience hath the name from suffering or passion yet we faithfully beleeue that hee is a patient God Sicut zelus sicut ira sicut poenitentia ita est in illo Patientia As Zeale and Anger and Repentance are in God so is Patience in God Zelat sine liuore irascitur sine perturbatione poenitet sine mutatione ita patiatur sine passione He hath Zeale without spight he hath Anger without perturbation hee repents without alteration so also is hee patient without passion Nam si tanquam nostra cogitemus ista in illo nulla sunt For if wee thinke of Zeale Anger Patience as they are in vs wee must know that such are not at all in the Lord yet hee is patient and causeth his Sunne to shine and his raine to fall vpon the iust vniust Et serui debent ingeniuÌ„ Domini sui imitari and it becomes seruants to imitate the manners of their Lord. Beside that we are the Souldiers of that Captain who obtained the greatest victorie that euer was conquered by patient suffering The Samaritanes held him at the port the Disciples inflamed with ire called for fire from heauen but patient Iesus reproued them Yee know not of what spirit yee are The Pharisees reuiled him and said hee had a Diuell but our Lord reuiled them not againe Iudas came to betray him and our Sauiour went out and embraced him O wonderfull Patience Quod dolosis proditoris labijs non negauit osculum pacis that to the deceitfull lips of the false traitor hee denyed not the kisse of his mouth The men of warre buffetted him scourged him mocked him but hee like the Lambe was dumbe before the shearer so hee who by his word requires Patience by his example teacheth vs Patience as that singular grace wherby we are able to get most glorious victory yea to become more then Conquerours through him that loued vs. His Saints in like manner following the example of their Lord haue aduanced his Kingdome more by the patient suffering of the shedding of their owne bloud then euer any Monarch of the world could aduance â—…is Kingdome by the shedding of the bloud of others Quo acriora supplicia in Christianos adhibita fuerint eo plures alij fideles comparantur quemadmodum si quis partes Vitis praecidat vt aliae fructuosiores rursus germinent The sharper punishments be vsed against christians the more is the number of faithfull ones encreased as men cut off the branches of the Vine tree that others more fruitfull may come in their roome so is it with the Church Who knowes not saith Cyprian how the corne of the Church hath brought out most abundant encrease being watered with the bloud of the Apostles and other Martyres Quo plus sanguinis effusum est eo magis effloruit fidelium multitudo hoc latius sparsit suas propagines illa beata Vitis à Christo stirpe surgens The greater quantity of bloud was shed the more flourished the multitude of beleeuers and the more largely did that blessed Vine-tree springing from the roote Christ Iesus spread out her branches For this cause said Tertullian that Sanguis Martyrum est semen Ecclesiae The bloud of Martyres is the seed of the Church And this the Aduersary is forced to confesse that albeit in the Primitiue Church there were as many thousand Christians as were able to haue giuen battle to the persecuting Emperours yet they had ratâ—…er ouercome by patient suffering then violent shedding of the bloud of any other Ita vere Catholicos pia quaedam tenuit misericordia Such was then the tender compassion of true Catholikes But how vnlike the Church of Rome now is to the Church Primitiue let any indifferent man discerne by their fruits If they bee the flocke of Christ his sheep what is the cause their teeth are so bloudy Quid facit
5. Dauid and Salomon made long preparation for building the temple 2 Chron. 2. 18. The work was a wonder of the world for where great men make great preparation great workes are expected to follow Ahasuerus after long preparation made a royall banquet Esth. 1. 4. If so great things be done by men when they prepare them for it what shall wee looke for from our God 2 It appeares by the comparison of the workes of God among themselues Seeing his visible works are so glorious his inuisible workes must be much more glorious Our mansions in respect of Gods decree were prepared before the world Mat. 25. 34 But in respect of the execution of the decree they are still in preparing And this preparation stands in these three 1 In possessing vs in these mansions places Tertul. de resur carnis 2 In intercession for vs that wee may haue the place there which hee hath merited And this intercession is not generall but particular for euery one of his Saints by name Esay 43. 2. Heb. 3. 15 3 In effectuall operation by which hee drawes vs vp to these Mansions prepared for vs. Aug. in Ioan. tract 68. Iohn 15. 1 Pet. 1. 4. 5 In the Mystical body all the life is in the head and hee will not faile to draw all his members after him Limbus patrum altogether elumbat can finde no footing in this place 〈◊〉 on Heb. 9. v. 8. Heb. 9. 8. Another place vindicate froÌ„ the hâ—…nds of Papists which they would abuse to proue that none of the godly before Christ went into heauen The difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares the way was open then albeit not so cleare as now Gen. 5. 24. 2 Kin. 2. 11. When the Scripture saith God tooke vp Henoch Eliah into heauen if the doctrine of the Romish Church be true it must be said they were carried downe to a house in hell Origen in Iob. 3 The third word in this second degree of Comfort is A place Acts 1. 25. Gods great mercy that man shold haue a place in heauen Ephes. 2. 6. 4 The fourth and last word is For you Acts 1. 15. Particular application of Gods promises is necessary for our comfort Coster enchir Papists mistake far the nature of Faith when they take from it this particular application From this they fal into another inconuenience to deny that a man in this life can be sure of saluation Consil. Trid. Ses. 6. Can. 5 That a regenerate man may be and is sure of saluation is proued against the Counsell of Trent Ephes. 1. 14. 1 Iohn 5. 10 Rom 8. 16. Ephes. 4. 30. Math. For hee hath all these rights sureties of his heauenly inheritance 1 A Charter giuen him by the Lord. Luke 22. 29 Luke 12. 32 2 A confirmation past thereupon Heb. 6. 17. 18. 1 Cor. 1. 6. 3 A seasing conformabâ—…e to his Charter 4 Possession And yet no man hath this assurance at all times in a like measure 3 The third degree of comfort against death is the consideration of the meanes by which we shal be aduanced to our heauenly mansions It is the worke of Gods power and not our owne Eph. 1. 18. 19. Christ his second comming acknowledged by Angels Acts 1. 11. Heb. 9. 28. Beleeued by Saints 2 Pet. 2. 3. Scorned by mockers Vers 9. As the Fathers vnder the law longed for Christs first comming so should we for the second 1 Cor. 1. 7. 2 Tim. 4. 8. Reuel 22. A warning for â—…corners Let it be as long to the day of the generall doome as they think yet the day of their particular doome is not far off Aug. de temp ser 96 The certaintie and manner of Christs second comming Aug. de temp ser. 174. Seeing other promisâ—…s made by God are fulfilled why shall wee 〈◊〉 the promise of his 〈◊〉 comming Aug. de temp ser. 109. A promise of our resurrection and vpta king to our heauenly mansion No creature shall be able to detaine vs when our Sauiour shall come and require vs. Reuol 20. 12. 13. 1 Thes. 4. 16. 17. The Articles of our Resurrection and Ascention hath been firmly beleeued by Fathers of all times By Iustin Martyr Iustin. quaest Graecan de resurrect By Irenaeus Iren. lib. 5. cap. 5. 6. Iren. lib. 5. cap. 13. By Tertullian Tertul. de resur carnis By Epiphanius Epiphan de resur moâ—…t By Pisida Pisidae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubts concerning our resurrection resolued By Greg. Nyssenus Greg. Nyss. de opificio hom By Augustine Aug. de ciuit Dei lib. 22. cap. 4. cap. 11. He who giueth wings to earthly bodies to flye in the aire can he not giue power to his Saints to mount vp vnto heauen And seeing man makes heauy things to float in the water cannot our God carry vp heauy bodies to heauenly places Theodor. dial 2. cap. 23. This promise of receiuing vs to himselfe is to be vnderstood of our bodies Rom. 8. 29. A three-fold ioyfull vnion abiding vs in that day 1 Of our soule and body 2 Of our selues with all Saints 3 Of vs all with the Lord. Reuel 1â—… 4 1 Iohn 3. Col. 1. 12. Two parts of this precept 1 Possesse your soules The soule is the most excellent part of man August de Eccles. dogmat cap. 34. It hath sundry names according to her sundry offices That the estate of the soule depends not on the estate of the body is cleared Nyssen de opificiâ—… hom cap. 10. But by the contrary the good estate of the body depeÌ„ds on the good estate of the soule Bâ—…rn The beastly ignorance of many who knowing all things which they know by the soule yet scarce know that they haue a soule 1 Kings 19. 11. 12. Esay 65. 2. Bern. de vita animae Aug. de ciuit Dei lib. 13. cap. 2. In all tentations Sathan pursues nothing but our soule If he trouble vs in body or goods it is to get a vantage of the soule Iob 1. 2. Greg. lib 3. in Iob. This is cleared by Iobs example The remembrance of this should worke strength aginst tentation A question how can wee possesse the soule seeing by the soule we possesse all that we possesse The answere of this question How in the soule of a regenerate man there are two contrary parties Of this the meaning of the precept is made plaine God is the immediate superiour possessor of our soules and bodies 1 Cor. 6. 19 20. Seeing we hold them of him it were treason to render them to his enemie Rom. 6. 13. He is possessed and not a possessor who possesseth not himselfe Aug. de temp ser. 223. Cyp. lib. 2. epist. 2. Onely the Christian is to be esteemed a rich man How needfull this doctrine is for this age Which careth for aâ—…y that is theirs but not for themselues August de temp ser. 223. â—…ern serm 4 2 Second part of the precept By your Patience The example of God the Father teacheth vs Patience Aug. de temp ser. 223. How Patience is ascribed to God Math. Tertull. ser. de Patientia The example of Christ teacheth vs patience August de temp ser. 223. True Christians after Christs example haue aduanced his kingdome by Patience Iust. Mart. in dialogo cum Tryph. Cyprian de duplâ—…nart The bloud of Martyrs the seed of the church Tertull. Cost encâ—…ir The cruelty of the Romane Church shewes it to be Antichristian Cyprian de simplicitate Praelat Malach. Erasm. enchirid militis Christ. Epist. ad Volsium The Popes Kingdome his Cardinals may be aduanced by bloud shedding not so Christs Patience compared to the Laurell tree which cannot bee Thunderslaine Tertull. de Patientia Impatience the mother of all euill Ibid. Impatience driues a man out of his vvits Iob 18. 4. Mar. 5. 5. 6. The image of an impatient man Patience is neuer alone without the rest of the Graces The order how Graces march in the spirituall warfare 1 Truth with Foresight and Feare 2 Faith with Loue and Holinesse 3 Thâ—…se are attended by Humilitie anâ—… 〈◊〉 Meeknesse Philo de congressu c. 4 Patience bearing the Standard Rom. 5. 5 Experience with Hope and Fortitude 6 Perseuerance Round about all these flyes Prayer No true Patience can bee where Truth Loue and Faith c. are not Aug. de ciuit Dei lib. 5. cap. 18. Patience of Ethnikes is not worthy to be called Patience August de ciuit lib. 1. cap. 22. Cyprian de Patientia Aug. de temp ser. 223. Sufferings of Heretikes in like manner are not to be esteemed Patience Aug. ibid. A sort of Heretiques vvho soght the praise of Martyrdome by murthering themselues August de Haeres ad quod vult Deum Aug. de temp serm 223. The worst sort of homicide is selfe-murther In what sense Patience is â—…aid to be ours Aug. dâ—… temp serm 223. Neyther Patience nor any other grace haue wee by the power of our owne free-will Concilium Arasicau num Fulgent ad Gallam vid. Cyp. lib 2. epist. 2. Aug. ibid. Patience a singular preseruatiue to keep the heart in peace In tentations inward immediately comming from God Psal. 25. 10. Psal. 43. 5. Psa. 13. 1. 5. In tentations outward comming from men 2 Sam. 16. 11. 12. In all places this watch-word should sound in our eares Possesse your soule Euen in our owne houses Chrisost. in Mat. hom 11. This watch-word in like manner serues for all estates of men 1 Masters Seruants 2 Kings and Subiects