SVch and so greate is the loue of god towards his chosē people, that he doth not only giue them war­ning of dangers ensuing, but doth oftentimes deli­uer them from manifold calamities, wher with others are ouerwhelmed.Gen. chap. 6.7.8. Gen. 19. So Noah had warning of the coming of the flood, & was deliuered from the violence thereof. So Lot had warning of the destruction of Sodome, and escaped the fury of the fire and brimstone. So the Israelits had war­ning of the killing of al the first born amōg the Egiptians: Exodus 12. & by the blood of the paschal lamb wer preserued frō the vēgeance of y^e destroier. So againe the Israelites passed through the red sea,Exodu [...] 14. as through dry groūd [Page 2] but the waters closed on their enimies the Egiptiās. So before y^e captiuity, the Iews y^t mourned & sighed for the abominations which were committed in Hierusalem, Ezech. 9. had a marke set on theyr foreheades, and were exempted from the desolation; and other which had not the marke, were not spared, but smitten without pitty. And as the lord in the seuen trumpets had proui­ded diuerse miseries to be inflicted vppon men of all sorts,cap. 8. 7. &c. so in this chapter there is a caution and prouiso for the godly: for before the fowr angels by holding the 4. winds do hurt the earth, with haile and fire, or that a burning mountaine kill the creatures of the sea; or the fallen starre turneth the liuing waters into mortall wormewood, or the sonne and moone bee smitten till the seruants of God were sea­led in their foreheads: Iohn saw the vision of those which were numbred and sealed: Iewes, of all the tribes of Israel, an hun­dred and forty and fowr thousand: and af­ter a numberles number of the gentiles, of all nations, [...]. Mare. 13.51. and kindreds, and people, and tongues; who stoode before the throne of god, to worshippe him and prayse him, [Page] and were clothed in long white robes, that is, were couered with the vnspotted righ­teousnes of Christ, and had palms in their hands, in token of the victory obtained by Christ, against the flesh, the world, and Satan. After this Iohn heard the congra­tulation and thanksgiuing of those which were sealed, for that they were saued and preserued: for they cried with a loud voice saying, Saluation commeth from our God, v. 10.12. that sitteth vpon the throne, and from the Lamb. Vnto which crye all the angells applaude, and worship God, saying, Amen. Praise, and glory, and wisedome, and thanks, and honor, and power, and might, be vnto our god for euermore. Amen. Now these words which I haue read, containe the expounding of the vision that Iohn sawe.Iunius in Ap [...] calyps. In which exposition, three things are to be noted. 1 The question of the Elder, to stir vp Iohn to deeper consideration, in the 13 verse. 2 Iohns answer to the Elder, in the first part of the 14. verse. 3 The re­ply of the Elder, in the rest of the 14 verse and vnto the end of the 17 verse. In which reply the Elder declares, those which were numbred and sealed to be the saints, [Page 4] whom he describes, first by their acts, that is their suffrings, and work of faith in Ie­sus Christ donne in the former persecuti­ons, and to be continued in the future ten­tations, in the 14 verse. Secondly by their glory both present in the 15 v. and to come: partly in their ful deliuerance from all calamities and annoyances, in the 16. verse, and partly in participation and fru­ition of all good things, which the re­membraunce of woonted myseries shall neuer abolish or diminishe: in the 17. v. And this is begun in this life, but accompli­shed afterwards.

In that the Elder doth aske a question of Iohn, [...]nterpretatiō [...]f the text. whether he knew, who those were, which were arrayed in long white robes, and whence they came: he behaueth him­selfe like a diligent teacher, who being de­sirous to enstruct his scholler in that hee knows not, he preuenteth him, by enqui­ring, whither he know it, or not. Whereby the Elder signifieth, how prompt and rea­dy they that are led by the spirite of God, and are endued with knowledge and vn­derstanding, should bee to informe the ig­norant. And in that John yeelds a modest [Page 5] aunswer to the Elder, acknowledging his ignorance; by attributing knowledge to the Elder: for in that he sayth Lord thou knowst; he sayth thus, Lord I knowe not: Lord thou knowst; lord teache me: he doth aduertize vs, to be wise with sobriety; and not to bee puffed vp with an ouerweening opinion of our learning, but to recken it no shame and disparagement, to be taught the certaynty of those good thinges which we neuer learned,Marlor: & Sebast, Meyer in Apocal. Whereas the Saints are sayed to come out of great tribulati­on, although the Elder spake this, chiefe­lye touching the former persecutions by the heathen Empires, and may also bee vnderstoode of the persecution which An­tichrist shoulde raise against the Church: yet generally it may be vnderstood, of the vniuersall troubles and afflictions of this life, in that all the children of God, come from greate affliction vnto greate reste, from mysery vnto glory, from prison vnto a kingdom: from thraldom vnto freedom: from death vnto life. The long robes of the saints which were washed, is the holi­nesse, righteousnesse, and innocency of Christ, wherewith the godly being cloa­thed [Page 6] they do walke boldly, and are found iust and vnblameable before the Lord. And the making white of the long robes in the Lambs hlood, is when the godly do walk in the fayth of christ, and do suffer the cros patiently after his example.

But howe can blood make white? The faithfull are washed white with the Lambes bloude, in that they are purged in conscience from deade workes to serue the liuing GOD,Hebr. 9 13. Reuel. 1.5 [...]. Pet. 1.19. by the blood of CHRISTE, who tho­rough the eternall spirite offered him­selfe vnto god, an vnspotted sacrifice. And here falls to ground the Romish doctrine of indulgences,Acts 10.3. 1 Iohn. 1.7. [...] Cor. 5.21. [...] Cor. 1.15. Acts 20.28. Hebr 10 14. and dispensation of the superabounding merits of Saints, for if the faithfull are sufficiently purged and clen­sed by the blood of the lamb, where is the treasure of supererogation of Saintes? Where it is sayd, that the godly are in the presence of the throne of god this may be taken, not only for that blessed and qui­et worship, which the godly departed out of the body, yeeld to the lorde in heauen, without externall and laborsome seruice: but also for their worshipping of God, [Page 7] while they liue in this mortall body: and while they in this life are so deuoted to the seruing of god,Ephes. 2:6. Col. 3:1. 2. Cor: 3:6. and do so frame theyr whole life after his will, and do so seeke to glorifie god, and to edify their neighbor, as if they were already placed in gods he­uenly temple, before the throne of God, and before his holy Angells. As for this, that the godly serue god day and night in his temple:Psal. 134.1. Leuit, 8.35. Luke 18:1. 1 Thess. 5.17. Luke 2.37. Psalm 1:2: [...] Leu. 26:12: 2 Cor: 6:16: Reu: 3:20 1 Iohn 1:3: Gen. 17.1: the Angell alludes to the of­fice of the ould Leuites, for otherwise ther is no night in heauen: or els by seruing god day and night, may be meant, the con­tinuall endeuouring of the godly to glo­rifie god, euen in all their actions. And that god will dwell among them, or vpon them, what doth it signify els, but that as they are gods people, so he will be theyr God: and as they will passe their life in feare and reuerence, as being alway in the sight of god, so god will haue familiar con­uersation among them, and wilbe theyr protector and exceeding greate rewarde. To hunger and thirst no more; is to be sa­tisfied with all good and desirable things: for meate and drinke are the chiefeste a­mong the desires and cares of this life: [Page 8] and to eate and drinke,Ioh. 6.35: Luke 22.29: Esai. 65.13: Ezech. 34.13: is in scripture, to lead an happy and pleasant life. By the sunne and heate, that after this life shall fall no more vpon the godly, must bee con­ceiued the end and ceasing of the afflicti­ons, wherewith the faithfull are exercised in this life. For as in hoate regions, the parching heate of the sunne dooth much grieue the inhabitants: and th [...] [...]re god shadowed his people by day with a pillar of a cloude,Exod. 13.11: from the feruente heate of the sunne: so the scorching of affliction dooth annoy and molest the godlye, as long as they remaine in this world: but after the race of mortality is finished, the place of tribulation shalbe found no more. And here euen the least droppe of consolation, that flowes from this one place of scrip­ture, is enough to quenche the whole fire & flame of Purgatory. For how may pur­gatory stand, if the faithfull after this life shall no more be accumbred with Sunne, or any heate? Who is the Lambe in the mids of the throne; but Iesus Christ, The Lamb of god that taketh away the sinn of the world? [...]ohn. 1.36: and who is the great shepheard and Bishop of soules, [...] that doth feede and [Page 9] gouern the godly like sheepe, but Christ? and what is the leading of the faithfull to the liuing waters;Ezech 34.3 Iohn. 10.14 Acts 20.28. Psalm 23.1: Iohn 4.10: & 7, 28. Isai. 55, 1. Ezech 36.26▪ but that they after this life shall liue ioyfully, and blessedly, being freed from all calamities? and what is it to wipe away all teares from the godlye; but that the fulnes of ioyes shall swalow vp all sorow and cause of sadnes? For as the ioy of the wicked is turned into sorow so the sorrowe of the godly is turned into comfort. And the Angell sayth,Iames 4.9. Isai 65.18: Mat. 5.4 Iohn 16 20. that euerye teare shall be wipt away: to giue vs to vn­derstand that the teares of the electe are diuers, as their tribulations are diuers. One laments because he hath done euill; another laments because he hath not done good: one lamentes, because he beares the hard rod of affliction, another lamentes because he is assaulted by vices: one la­ments because he is absent and a stranger from the kingdom of heauen: & for that the blindnes of worldlings is greate: another laments, for y^t gods word is contemned & despised: but y^e lord wil end all tears, & wil refresh his people w^t eternal cōsolatiō. And here is ouerturned y^e erroneous doctrin of mans merit; for the onely efficient cause [Page 10] of the glory of the elect, both heere and hereafter, is but one, namely the lamb, the Messias, the mediator, and sauiour Ie­sus Christ.

Although many things offer themselues in this text to our view, and are worthy of due cōtemplation, yet I haue selected only two which at this time shal be vnfolded, and made manyfest vnto you, as meetest for this present occasion & assembly; The first is the state and condition of the fayth­full in this life. The second is the state & condition of the faithfull after this life. For the first, [...]he state of the [...]odly in this [...] [...]fe v, 14, 16, 17 to wit the state and condition of the godly in this life, in that it is heere sayde, that they came out of greate tribu­lation, that they shall after this life hun­ger no more, neither thirst any more, y^t the sun shal not light on thē, neither any heate and that God shall wipe away all teares from their eies; this shewes, that while the godly are abiding in this life, they en­dure tribulation, they hunger, and thirst they are annoyed with sun and heate, and they liue in the valley of misery, which compelleth to shed teares. And it can be no other wise [...], For our Lord & master [Page 11] Christ sayeth, that if any will come after him, & be his disciple, he must deny him­self & take vp his cros dayly & follow him If we will be y^e true scollars of Christ,Luke 9, 23. it is not enough, to cōfes or profes him to subdue & curbe the vitious affectiōs of our natural inclination, but we must vndergoe y^e cros, & tribulatiō, neither is yt enough, once or twise to vndergoe it, but take vp our crosse dayly. For as one day followeth another, so there is a successiō & plurality of tribulatiōs y^t pursue the godly. If wee purpose to build the tower of true Christianity we must first cast on these costs,Luke: 14, 28▪ & if we wil fight battails of vnfained professiō we must make redy to encounter diuers & daūgerus aduersaries. And therfore Paul and Barnabas knowing, that affliction is ā vnseparable cōpanion of godlines, did not only publish the truth at Listra, Iconium, & Antiochia but confirmed the disciples harts, & exhorted thē to cōtinue in the faith and not to fall away and bee daunted through tribulations, affirming, y^t we must through many afflictions enter into the kingdome of God. This generall lot of the godly Paule moste expressely declares inferring vpon his own president,2, Tim, 3, 12▪ That all [Page 12] that will liue godly in Christ Iesus, Tim 3.12. shal suffer persecution. ^d For whome he loueth, he chasteneth, and he scourgeth euery son that he receiuerh. If we endure chastning God offereth himselfe vnto vs, as vnto sonnes? for what sonne is it, whome the father chastneth not; And therfore the A­postle is bould to conclude, [...]ebr 12 8. that if wee bee without correction, whereof all are partakers, then are we bastards, and not sonnes. Be hold Noah: behold Lott: behold A­braham, Izaac & Iaakob: behold Ioseph behold Moses: were not all these the be­loued sonnes of God? and yet were not al these pressed with tribulations? The time will bee to shorte to speake of Iob, of Dauid; of the Prophets, of the Apostles who where the true and deare seruants of God: and yet were tried in the fornace of affliction. Christ himselfe was assaulted of Sathan, had trappes layed in his waye by his enemies, was hated of sinfull men, and did flee from their fury, felt hunger, & werisomnes of body: was mocked, & scor­ned, & railed vpon, & despitefully entrea­ted & spit vpon, and crowned with thorns, & beaten with whips, and at last led to the [Page 13] crosse, and to execution, tyll hee dyed, and gaue vp the ghost: so that the onely example of CHRIST himselfe, whose whole life was nothing but a passion and tribulation, may suffice to teache vs, That the disciple is not aboue his Master, nor the seruante aboue his Lord: It is enough for the disciple to bee as his Master, and the seruant as his Lorde, If they haue called the Master of the howse Beelzebub, Matth, 10.2 how much more them of his househould? ^f. For if we suppose: that we shall feele no tribulations, we must not i­magin, that we can be true Christians Assoon as we begin to liue godly in christ (sayth saint Augustine,Cum c [...]peri [...] piè in Christo [...] viuere, ingre [...] es torcular, p [...] parate ad pr [...] suram. Aug: Psal. 57.) we enter into the winepresse, and we ought to prepare our selues for wringing and pressing, and we must take heede that we bee not found so drye grapes, that we yeeld out noe good licour when we are pressed.

An heathen Philosopher cold say, that the man is most vnhapy, vnto whom no aduersity betideth; it is an argument, that he is contemned of god, as a weake & sluggish person. A sword-player acounts it reproch to fight with a man of no valour: for hee [Page 14] knowes that there is noe glory to van­quishe him that is vanquished without daūger. Euen so worketh gods prouidēce He setteth vpon euery one endued with most courage, [...]ihil eo infoeli [...]us, cui nihil e [...]enit aduersi: [...]rgumentū est [...]deo illum con [...]mni, vt im­ [...]ellem & ig­ [...]uum, [...]en. in lib. de [...]ouid Dei. & trieth his power against him. He tried by the fier Mutius, by po­uerty Fabritius, by banishment Rutilius, by torments Regulus, by poyson Socrates, by death Cato, Thus sayd an Ethnick of those that sought but glory among men & had but vain glory for their reward, but how much more truly may it be sayd, y^t god tryed Iob by botches, & Tobit by blindnes and Stephen by stones, & the Baptist by bands and prisonment, and the martyrs by infinit tortures? For whosoeuer de­sire to retourne into Paradise: must passe through the fire and water of affliction; whether it be Peter the Apostle, to whom the keys of the Kingdome of heauen were giuen; [...]mnes qui [...]d Paradisum [...]dire defide­ [...]nt, oportet [...]nsire per ig­ [...]em et a [...]uam [...]e fuerit Pe­ [...]us &c. Aug. sermone ad [...]ppium. or whether it be Paule the Lords chosen vessell or whether it be Iohn, to whome heauenly misteries were reuealed They must needs all say, that without tri­bulation and affliction, we cannot come to God,

Neyther doe the faithfull alone suffer tribulation in this life, but misery & affliction is commonly incident to all man kind as holy Iob sayth, man that is born of a woman, is of shorte continuance: and full of trouble.ⁱ H [...] [...]ayeth not,Iob. 14.1. that man and this man are battered with trouble: but he vseth the indefinite word (man) that euery one might remember his own lot. So that the sonne of Sirach seemes to comment on Iob when he writes, that great trauell is created for all men, and an heauy yoke vpon the sonnes of Adam from the day that they goe out of their mothers wombe, till the day that they retourn to the mother of all thinges. Thoughts and feare of the hearte, and i­maginatiō of things waited for, wrath & enuy troble and vnquietnes, rigor & strife, fear of death, and y^e day and death: these are vsuall, from him that sitteth vppon the glorious throne, vnto him that is be­neath in the earth & ashes, frō him y^t is clothed in blew silke and weareth a crowne euen vnto him that is cloathed in simple linnē.Ecclus 40. [...] 2.3.4.5. Euery mās life is like a rock in the Sea, beaten vppon of the floods on euery side: & like a tree on an high and open [Page 16] hill, blowne on by the winds, from euery quarter: and like a burning candle, which may be put out, by sundry meanes, but if yt be not putt out, yet in continu­ance it burnes out it selfe: and like a butt or marke vnto which sorrow shootes, and danger shootes, and misaduenture shootes and at last death, that most sure archer shootes, and strikes it dead. What our substance is, namely dust and earth, and what our estate is, namely painefull, labo­rious, and combersome, is euident, by that speach of god to Adam after his fall in the sweate of thy face (saith god] shalt thou eat bread, til thou retourn to the earth: for out of it wast thou taken, becaus thou art dust, Gen. 3.19 and to dust shalt thou retourne. And therfore the Psalmist affirms our brittle substance and our wreched life, to be mo­tiues, whie God hath compassion on them that feare him, as a father hath cō ­passion on his children. For (saith he) he knoweth whereof wee are made, he re­membreth that wee are but dust.Psa. 103.13.14 1 Chro. 29.15. This sweete singer of Israell calles himselfe and euery man besides, but a stranger and so iourner, like as all our fathers were, [Page 17] A straunger and traueller hath litle or no contentation, til he come to the end of his iourney, either he complaines of the raine, or of the wind, or of the heate of the sunne, or of his lodging, or of his vnfitting dyet, or of the yrksomnes of his iourney: so man hath still occasion to complain of his trou­bles in this life, and can neuer enioy per­fect security, while hee remayneth heere. And vpon good reasō might the same pro­phet breake foorth, and say, Lord what is man, that thou regardest him, or the sonne of man, that thou thinkest vppon him? Hee stayes not heere, but declares the cause of his admiration: man (sayeth hee) is like to vanitie, Psalm 144:3▪ his dayes are like a shaddowe that vanisheth. As if he had sayde, though wee feed our body neuer so deliciously, though we cloath our flesh neuer so sumptuously, though we prouide for our life neuer so co­uetouslye, yet our dayes tary not, but de­parte as vanitye. Thou that flowest with wealthe, and gloriest in reputati­on; wilte thou knowe thy weight? thou art ligher then vanity, then nothing: wilt thou know the length of thy dayes? they are a spanne: wilt thou know how, and in [Page 18] what sorte thou fadest? as a slender pic­ture and image. For when Dauid had desired the lord that he might know his end & the measure of his dayes, what it was and how long he had to lyue: he presently giues himselfe this answere beholde, thou hast made my dayes as an handbredth and my age is as nothing in respect of thee surely euery man in his best state is altoge­ther vanity: doubtles man walketh in a shadow. Psal. 19.4.5. And what confidence should we re­pose in this fickle life, sins the oracle and voice of God commaunded Isayah to crye that all flesh is grasse, & all the grace therof is as as the flower of the field: the grasse withreth the flower fadeth, because the spi­rit of the lord bloweth vpon it, Isai. 4.6.7. surely the people is grasse; One herbe may be swe­ter then another, one herb may be of more virtue then another, one flower maye bee of more endurance then another yet at last all hearbes wither, and all flowers fade so one man maye bee wiser then an other; and richer then an other and learnedder then a­nother, and honorabler then another and stronger then an other: But the state [Page 19] and condition of all flesh is, to be misera­ble and mortall. For what is our life? (sayth blessed Iames: 2, Iam. 4.4. Jt is euen a vapour that apipeareth for a little time, and afterward vanisheth awaye. Doest thou not marke, how hugie and and statelie the vapors appeare, when they mount vpward vnto the heauen, and yet how soone they vanish: e­uen in the turning of the hande? Another such thing is this life, though it decke it selfe with neuer so glorious pompe, yet it falls awaie as a bubble: to day a man, to­morrowe none. Gregorie Nazianzene tompares our life to a toppe which chil­drē whirl, & driue to & froe with y^e scourge,

It is tossed vp and down, foorth and back and when it seems to stād cōstātly,or to mooue least it whir­leth most. Naziā. carm ex translatione billij. Gen. 11.2. Dan. 4.27. it falls suddēly. And therfor (if any wil follow his counsel) he may in three wordes describe fullie the life of man, ‘Insomnium, fumusue, flosue herbae breuis:’ It is a dream, a vapor, a flower. If any shold be so vainglorius & ambitious, as to build the tower of Babel with Nimrod or a magnificēt pallace with Nebuchadnez­zar, [Page 20] or a piller to preserue a memorable fame with Absalom: 2. Sam. 18.28. yet the hungry teeth of time and continuance wold deuour the most specious workes, and will eyther consume them before vs, or vs before them If faith could saue from death, Abraham should not haue dyed, if might could do it Samson should not haue dyed, if wisdome could doe yt Salomō should not haue dyed if riches, dainty fare, and gorgeous arraye could doe it. Diues should not haue dyed if zeal diligent discharge of calling could doe it, Paul should not haue dyed: if sancti­monie and chastity could doe it, Mary the holy & blessed virgin should not haue dyed at a word, if monarchies, & lordships cold deliuer from death, Cyrus, Alexander, and Caesar should not haue died, And therfore Horace tells his frend Torquatus, y^t whē his glas is run down, & his race finished, ‘Car. lib, 4. Ode, 7.Non Torquate genus, non te facundia, non te Restituet pietas:’ It was not his noble descēt, it was not his pleasant and eloquent tounge, it was not his virtuous life that coulde restore & recall his dayes. A Iesuit, our countrimā speakes of a company of religious men in [Page 25] Rome, which ar cōmonly calld the fellow­ship of dead men, & they seldom or neuer ar seen abroad but in rare & extraordinary processions, & wher they goe, they carry y^e pourtraiture of death made after a gastly & greesly shape, & this written by it, nemi ni parco. I spare and forbear none.Turnerus Deuonius. Heb, 9, 27. I wold himselfe & the rest of the massing Roma­nists did alway behold that picture: for if they remembred, that it is appoynted for al men to dy once; & then cometh the iudgment: it were meruelous, if they did not begyn to be ashamed of their pride, theire compassing of the sea & land, to make Ro­mish Proselytes, y^t may be twofold more y^e children of hell (if it were possible) then them selues are.Mat. 23.15. Thus you see that al mē generally ar miserable & mortal both the godly & vngodly.

But why ar the godly commonly more afflicted then others? for it is sayd of the El­der to Iohn. v, 14. that they came out of great tri­bulatiō. This is not for y^e god doth forget them, or for that god cannot or wil not deliver thē presētly out of all dāgers, but for that god loues them more then other and draws them neerer and neerer to himselfe [Page 22] by chastisement and correction, Consider the profitable working, that tribulation and affliction hath in the godly; and who will not ascribe it to gods singuler loue, that they are afflicted sometimes more then other, to receiue thereby alwayes more prof [...]it then other? First tribulation stirs vs vp to repentance for sin, and is a sermon to amendement of life. For the godly are afflicted for their sins; not ther­by to satisfie gods iustice; but to confesse their offences, and to acknowledge theyr iniquities, and to be purged ftom their faults, and by temporary correction to a­uoyde the eternall destruction of world­lings.1 Cor: 11:32: God giueth the raynes to the wic­ked, that they may fall into perdition; and he bestowes vppon them the blessinges of this life, and the fleeting and short ioyes thereof, because they are his creatures, to the end hee may make them inexcusable, and conuict them of ingratitude: but hee amends and reclaims his children by the crosse and tribulation. For as the Vrchin or Hedghog folded vp round together in his prickly skin, seems not possible to bee opened without killing and flaying it of: [Page 23] and yet if hot water be sprinkled on it, it opens it selfe immediately: so some that are so hardned and wrapped vp in the cu­stome of sinning, as it seemes, that death only may end their vngodlines, yet when the hote water of tribulation is powred vpon them, they are softned and dissolued, and made open to repentance. This hote water had such an effectuall operation in Dauid whē he cryed, Saue me o god for the waters are entred euen to my soule. Psalm 69:1: Againe tribulation tries our faith, as the fire tries gold: and as the fyning pot tries sil­uer, and as the hammer discernes the pu­rity of the mettal. For as gold hath a cleer sound vnder the hammer, and spreades much before it crack, but brasse soundes harshly and breakes quickly: so the faith­full endure the hammering of tribulation and yeelde foorth the sweete praises of [...]hanksgiuing: but the vngodly repine, and murmur,Pari motu exa­gitatū exhalat horribiliter coe­num; & suaui­ter fragrat vn­guentum. Aug. de Ciuit. dei, lib. 1. cap. 8. and bewray their vnthankful­nesse, and crack when they are brought to [...]ammering. Stir puddle, and it wil smell [...]othsomly: stir a sweet ointement, and it [...]ill smell fragrantly: euen so affliction [...]akes the godly to blesse god, and afflicti­on [Page 24] makes the vngodly to blaspheme god. Besides this, tribulation breeds patience and exerciseth patience,Iames 1.3:4: that it may haue her perfect working, and may be intire, and lack nothing. Tribulation works hu­mility in vs, and knowledge of our selues, and a learning of obedience, as Paul sayes of Christ: that though he were sonne, yet he learned obedience, by the things which he suffered. Heb: 5.8 Tribulation causeth vs to long for heauen, and to loathe the world, and not to loue the things of the world, and not to repose confidence in the loue of the world:1 Iohn 2:15 for as the world hated Christ, so it hateth the godly that beleeue in christ: and because the godlye are not of the worlde, therefore the world hateth them. Tribu­lation makes vs the members,Iohn. 13, 18 19 conforme­able to christ our head, that we may fulfill the rest of the afflictions of Christ in the flesh:Col. 1.29. and that he that sanctifieth, and they that are sanctified, may be all of one. Tri­bulation makes for the honour,Heb, 2.10. and praise and glory of god, in that god workes deli­uerance out of affliction: and though hee kill, yet he makes aliue: and though hee bring downe to the graue,1. Sam. 2:6: yet hee rayseth [Page 25] vp; and though the godly are afflicted on euery side, yet they are not in distresse; though they are in doubte, yet they des­payre not: though they are persecuted, yet they are not forsaken: though they are cast downe, yet they perish not.2. Cor, 4.8, 9 Last­ly, tribulation is a testimony and demon­stration of the iudgemente to come, and of euerlasting life; for the iustice and trueth of GOD require, that at length the good should be comforted, and the wic­ked punished: but for that this is not al­wayes doon in this life, therefore it shall be perfourmed when the Lord Iesus shall shew himself from heauen with his migh­ty Angells.2. Thess. 1.7▪ And the tribulation of the faithfull should excite, and prouoke the wicked, to shake off their sins, that stick so fast vnto him: For if the time be come, that iudgement must begin at the house of god what shall the end bee of them that obeye not the Gospell of God? and if the righ­teous scarcely be saued, where shall the vngodly and the sinner appeer? and if this be done in the green tre,1 Pe, 4:17, 18▪ Luke 23, 31 what shalbe done in y^e dry tree? for if christ, the green & flori­ [...]hing tree of righteousnesse, and the godly [Page 26] that are braunches of the same tree, did and doe suffer great tribulation; what shoulde the vnrepentant and wicked ex­pect, (that are dry, withered, and fruitles trees,) but consuming fire, and the decla­ration of the iust iudgement of God?

Yea but doth not the prouidence of god sleep, will some say; when the godly are greatly afflicted? and how doth god accō ­plish this promise, that hee will shrowde them, and couer them, and protect them, and pitch a tent about them, and dwell a­mong them? certainly he that keeps Israel doth neither slumber nor sleep: the lord is the keeper of his children, [...]sal. 121.4.5. and their shad­dow at their right hand: he ayds them by the power of his grace, and he giues them that comforter, that shal abide with them for euer: [...]oh: 14. v. 16 he wil not leaue thē as destitute Orphanes, but he wil come to them, and assist them; [...]. 18. [...].23. he will lodge with them, and make continuall abode with them, he en­creaseth their fayth, that they may neuer doubt of his loue, but still depend vppon him. Can a woman forget her childe, and not haue compassion on the sonne of her wombe? though she should forget her sons, [Page 27] yet the Lorde will not forgette his chil­dren.Esai 49, 15 Many are the troubles of the righ­teous; true:Psal. 34.20 but the Lorde deliuers them out of all. The godlye are much pressed; true; but they flourishe as the Palme tree;Psal: 92.12 which the more it is pressed downe, the more it sprouteth vp. The rayne falls, and the floodes come, and the windes blowe on the faythfull; true: but theyr house falls not,Mat. 7.24: because it is builte on a rocke?poiesei te [...] ekbasin God suffers his children to be temp­ted; true: but he is faithfull and will not suffer them to be tempted aboue that they are able;1. Cor. 10.1 [...] but will euen with the tentati­on giue the issue and way out, that they may be able to beare it.Mat. 20:22 Christ calls affli­ction and tribulation, Baptism, for that as in Baptisme, wee are dipped downe into the water, but not drowned, or choaked in the water; so though wee bee washed with the water of tribulation, yet wee are not ouerwhelmed therein. And as Noah was preserued from the greate daunger of the flood, when hee and his familye were inclosed in the Arke, and the rest did perish that were out of the Arke:1. Pet. 3.20: so whosoeuer in the church of God doe ad­here [Page 28] and cleaue to Christ, though they bee loaden with calamities, yet at length in due season they are deliuered: whereas others that are out of the church, are swa­lowed vp by the flood of sinne, and of pu­nishmentes that accompanye sinne. How greeuously was Job vexed by the Sabeans, 1, 15.16.17 & 2.7. [...]: 42.12, &c [...]es. 5:11 by fire from heauen, by the Chaldaeans, by Sathan, by his wife: yet how gloriouslie was he at last deliuered? And as round bodies, that are in all parts equally circular may rest, and be setled on eache parte and side: so the godly are constant in whatsoe­uer estate: for the Lord puts his hand vn­der them, to make their resting place easie and commodious, as the Prophet sayes: [...]m 37, 24 Though they fall, they shall not bee cast off: for the Lord putteth vnder his hand When the staie and strength is taken frō the vngodly, when they shal bee oppressed one of another, when woe shall be to the wicked, and euill shall be with them, and the rewarde of their hands shall be giuen them: [...].10: then, then, surelie it shall be wel with the iust. For all thinges worke together for the best vnto them that loue God, [...]. 8.28 [...]c. in tribulation and anguishe, in famyne and [Page 29] nakednesse, in perill and sworde, they are more then conquerours through him that loued them. For wee are perswaded, that neither deathe nor life: nor Angells, nor principalities, nor powers: nor thinges present, nor thinges to come: nor heighth, nor depth, nor any other creature, shall bee able to separate vs from the loue of God, which is in Christ Iesus our Lord.

Wherefore, since god is ready to help in tribulation, and hath promised to bee with vs in trouble, and to deliuer vs,Psalm 91 [...] that wee may glorifie him, and hath comman­ded vs to call vppon him in the day of ad­uersitie: let vs submit our selues vnto god, and drawe neere vnto God,Iames 4.7: [...] 10 & 5:13▪ with zealous praier, and hee will drawe neere vnto vs: and lift vs vppe. And since affliction is the portion and lotte of all the godlie, that falls out to them, and attendes on them: when wee see our Brethren endure tri­bulation, wee must not presentlye cen­sure them, to bee hated and vtterlie forsaken of GOD: but rather recog­nize the signes of Gods fauour towardes them. For hee that sayes,Nihil aliu [...] cit, quā at [...] non conue [...] aduersariu [...] Basil in Ps [...] that the [Page 30] godly ought not to suffer tribulatiō; saies this; that a wrestler shoulde not haue an aduersary to encounter him: and if a wre­stler striue not, what garland or glory can he obtaine? and since none of the faithfull haue an immunity and priuiledge from af­fliction, but haue them selues dronke at one or other tyme of the cup of tribulati­on; for as noysome and pestilent beastes (saith Basil) seeke after a praye, [...]t animalia [...]a, nos aerū ­ [...]etere at (que) [...]dere con­ [...]unt. Basil. [...]sal. 45 and sur­cease not, til they haue found it, so miseries continually hunt after the godly, and find them at length: this must teach vs, to shew commiseration on the afflicted, and not to turne our eye from our owne flesh, be­cause our selues knowe the weighte of affliction; following the example of Christ our Sauiour, who is an highe Prieste, which can sympathize and bee touched with the feeling of our infirmi­ties, because in all things he was temp­ted in lyke sort, yet without sin. Fynally since tribulation must needs trie the faith and patience of the godly, [...]1415. that after they haue bin tryed, they may receiue the re­compense; let vs not murmur nor grum­ble against our heauenly Father, who af­flictes [Page 31] vs for our profite. If the earthlye Fathers of our bodyes, correct vs, yet we reuerence them: for though Fathers put their sonnes out of their sighte, and binde them to husbandry, or employ them in an handycraft, or bestowe them in marchan­dize, or send them into the wars, yet the sonnes are well content, because it makes for their prefermente and aduantage, should not we much rather be in subiection vnto the father of spirites, Heb. 12:9: that wee might lyue? A Generall enioyns perilous seruice to none but most valiant souldiers, and those that hee loues best and whome hee woulde aduance; for them hee sends out to lye in ambush for the enemye; to de­molish some fort, or to inuade the mayne army of the foe. Not one of those that are so sent foorth, sayes: the Generall hath doone mee wrong, or wishes me not well; vnlesse perhappes he be a coward and faintehearted: but contrarilye, if hee bee valorous, and woorthye of the name of a Souldier, hee sayeth thus; the Generall thinkes well of me, hee hath a good opinion of mee; hee fauours mee; and seeks to honour mee, So is the [Page 32] case betweene GOD and vs.1 Cor. 9.24 Out life in this worlde is a warfare, and wee all runn in a race, let vs therefore striue and fight againste all afflictions, that the proui­dence of God bringes vppon vs: [...] Tim. 25 that when wee haue striued as wee oughte to doe, we may bee crowned; that when wee haue fought a good fighte, and finished our course, and kept the faith, the crowne of righteousnesse may bee layed vppe for vs; that when wee haue reioyced in tribulati­ons, [...] Tim. 4.7, 8 (knowing that tribulation bringeth foorthe patience,Rom 5, 3, 4, 5, & patience experience, & experience hope, & hope maketh not asha­med) at laste wee may come out of tribu­lation, vnto the glorious inheritaunce of the Saintes in lighte. And thus far of the state and condition of the faithfull in this life.

The state of [...]he godly af­ [...]er this life.Now let vs come to the state & condition of the godly, after they are departed out of this world. It is said here by the Angell, y^t they hunger no more, neither thirste any more, & that the sun shall not light on thē any more, neither any heate. For y^e Lambe which is in the mids of the throne shal feed & gouerne them, & shall leade them to the [Page 33] fountaines of waters:v,, 16, 17, and god shall wipe awaie al teares from their eies. The ti­tles and honorable names that are giuen to the place, where the faythful are after death, doe throughly manifest the excel­lencie of their estate. For it is called in holy scripture sometimes a kingdome; sometimes the bosome of Abraham, sometimes Paradise, sometimes a place of many mansions; sometimes reste, some­tymes the new Ierusalem sometimes a ci­tye, And al these titles do declare vnto vs the surpassing cōfort which the godly receaue, when they are freed from this wretched worlde. It is called a king­dome, where Christ sayeth to his disci­ples, feare not little flock, Luke. 12, 32. for it is your fathers pleasure to giue you the King­dome. In which words our Sauiour v­seth a moste forcible argument to with­drawe vs from impiety and carefulnesse for earthly thinges, and distrusting Gods prouidence, that wee shal wante things requisite for this present life: for hee that giues the greater and better thinge will not denye the lesser and inferior; sens thē our heauenly father hath [Page 34] of his owne grace and pleasure prouided the kingdome of heauen for vs; [...]n basileian let vs not doubte, but hee will giue all other things vnto vs. And albeit our state in this worlde, be oftentimes base, & needy, and miserable: yet wee must refreshe our soules with the remembrance of that hea­uenly kingdome, in which at length wee shall raign with Christ: and gloriously triumph ouer Sathan, death, & bell through Christ, if vnfainedly we beleeue in christ. It is called Abrahams bosome, where Christe sayth, that when the beggar La­zarus dyed, he was caryed of the Angells into Abrahams bosome. [...]ke. 16, 22. Hee was caryed of the Angells; for that as Angells, are all ministring Spirits, [...]eb 1, 14. sent fourth to minister, for their sakes which shall bee heires of saluation, and doe safegarde the godly by the lords apointment from sun­dry daungers of this mortall life: so it is their charge & parte to conuay into heauē the soules of the righteous, when they are loosed from the fetters of the flesh. And as infants doe rest quietly in their mothers bosome, so heauen is a receptacle and bo­some for the faithfull, in which they take [Page 35] their quiet rest and ease,Caluin in Har. after the sturres of this tumultuary life ar ended. And it is called Abrahams bosome because as Abra­ [...]am was a most constant beleeuer,Rom. 4.11 Gal, 3, 7, and a­ [...]oue hope beleeued vnder hope, and there­ [...]ore is calld the father of al y^e beleeuers, so whosoeuer desire to be gathered into that [...]osome after this life they must in this life [...]mitate & follow y^e faith & godlines of faithful Abraham. It is called Paradise, where [...]ur Sauiour sayth to the penitent theefe [...]pon the crosse to day thou shalt be with me in Paradice: Luke, 23.43. Gell lib, 20, cap 20, the Greeks vse y^t word Paradise for a place y^t is hedged round,The glory of God is descri­bed vnder the figures of blessed things: b [...] ­cause we can not else con­ceiue it: as the punishments of the wicked are described by fire. Ther­fore Christ cals the state of eternall life Paradise. Caluin in Har. wherin [...]or pleasure, either plāts and trees are set, [...]rels beasts ar pastured and commonly it [...]s vsed for a garden replenished with va­ [...]iety of delights such as was the garden of Eden in which Adam was placed. And as the 70. Interpreters called the garden of Eden by that name, so Christ calls hea­ [...]en Paradise, for that as a Garden is [...]raught with fair flowers and fragrant [...]earbes and delitious fruites & store of pleasures, so heauen is a place aboun­ [...]ing with true blessednes, and the perfec­ [...]ion of euery good thing which may bee [Page 36] imagined, loued or desired. Paul cals it Paradise, or the third heauen, into which he was taken,2. Cor. 12, 2, Beza & Pis­cat in eum locū & heard words which cannot be spoken, and which are not possible for man to vtter: Where (without insisting on the Empyreall heauen, of which Phi­losophers trifle and make much disputa­tion,Mat. 6, 26, Mat, 24, 29,) wee must marke that the scripture makes mention of three heauens, one in which the byrdes flye, called also the aie [...] another in which the stars and sphears of the heauen are setled,Acts 3.2, Phil. 3, 20. Col, 3,.. Matth, 18, 10 Luke, 16.22. Thes, 4, 27, and the third, called of Christ & Paul Paradise, in which christ lyued, and the holy Angels, & the blessed soules of those that depart out of this life in the faith of Christ, to which christ ascē ded, & frō which he shal come to y^e generall iudgment: y^t the bodyes of y^e faithful may be taken vp thither, to remaine with the lord for euer: It is calld an house of many mansions, or dwelling places: where our Sauiour saith to his disciples, in my fa­thers house of my dwellinge places. Chri­sostome compares the actions of our life in this world,Iohn 14.2, to the sportes and playes of little children, that build small sporting houses, and addresse counterfaite [Page 37] banquetings to passe the time withall.Homil, 24, in Matthaeum For many times they gather fishese. [...]hels and clay, and when they haue fra­med therwith their imaginary cells, they glory in them after their manner asmuch [...]s they which haue erected lofty galle­ [...]yes and stately dining chambers. But as these conceiued workes perish [...]nd quickly fall, and men laugh when [...]hey behold children weeping for their fal [...]o our buildings and complots in this life [...]re ruinous and trāsitory, and if we were [...]ome to the perfect age of men in christ, [...]e should perceiue, that all these are chil­ [...]ish things, and we would bestow all our [...]ndeuour in seeking to attaine to those [...]xed and vnchaungeable dwelling places a heauen. For as they that are made [...]orthy to be once possessors of those dwel [...]ng places, euer remaine and abide in thē [...] also are they eternall, and not fading [...] earthly mansions and worldly habita­ [...]ons, but they are that immortal inheri­ [...]nce, and vndefiled, & that withreth not, [...]serued in heauen for vs.1, Pet. 1.4, It is called rest [...]d quietnesse, for so the moste hea­ [...]enly oracle cryed to Iohn; Write [Page 38] the dead which die in the Lord from hence foorth blessed: euen so sayeth the spirite, for they reste from their labours, and their works followe them. Reuel. 14, 13. And the way that leades to this blessed rest from all labours, is the way of peace: in which old Symeon thristingly desired to departe [...] when he had embraced Christ Iesus in [...] his armes and had seene the saluation of God y^t he had so long wayted for. W [...]at rest haue the godly in this worlde,Luke, 2, 28, 29 wh [...] they continually labour, and trauell, and striue, & wrastle, for the combate betwee [...] the Spirite and the flesh ceaseth not, while we dwell heere in these houses o [...] claye. For though we delight in the law [...] of God, concerning the inner man, wee see another law in our members, rebel­ling against the law of our minde, & lea­ding vs captiue into the lawe of sinne, s [...] that though we would do good, yet we are so yoaked that euil is present with vs, and though to will be present with vs, yet w [...] finde no meanes to performe that which is good, for in vs, that is in our flesh dwe [...] leth no good thinge: & wee cannot allo [...] that which we doe;Rom. 7.15, for what wee woulde [Page 39] that we doe not, but what wee hate,Rom. 7.15 & [...] that doe we. What is there in the world, but a perpetuall fight against sathan and sinne and a dayly conflict against darts & weapons?Cyprian de mortalit. 4 We haue a dayly & continuall and troublesome contending with couetous­nes, with incontinency, with anger, with ambition with worldly and fleshly cares & snares. Our minds are so straightlie be fiedged with an army of vices; as that it is hard to resiste and withstand all iniqui­ty. Whē couetousnes is ouerthrown: lust riseth vp: when lust is subdued, ambition comes in place, when ambition is chased, anger gaules the minde pride pufs vppe, drunkennesse tempts, enuy breaks concord suspition disioynes friendship. The godly mind thus daily suffering, thus daylye pressed,Illa nostra pa [...] illa fida tran­quillitas, illa s [...] bilis, & firma et perpetua securiras. thus dailye standing among the swords of Satan: how happy is she, when she mounts to the rest of heauen, where our peace is, our sure tranquility, our stable, firme, and euerlasting security. It is cal­led the heauenly and new Ierusalem, Gal, 4.26, Reu. 3.12. to expresse and represent vnto vs the vn­speakeable & vnconceaueable ioyes ther­of. For although the old Hierusalem was a [Page 40] most beautiful place, euen the glory of the whole earth, being invironed with strong walls, defended by the inuincible mount Sion, enriched with infinite treasure, dec­ked with all externall brauery; yet it lost her glory; and her pomp perished, and it be came an heape of stones, and it was forsa­ken of God, and made an hissing and con­temptible by-worde to euery nation vnder heauen. But in this heauenly Ierusalem the sacred trinity will abide for euer: and those foundations of the wall garnished with pretious stones, those gates which are pearles, & that pretious shining as y^e Iaspar and Christall, & those streets of pure golde, as shining glasse: and that brightnes that needs no sunne nor moone to shine in it, and that pure riuer of wa­ter of life; and that tree of life, which gyues fruite euery month,Reu. 21. &. 22, & whose leaues serue to heale the nations with; do vtter­ly obscure, and eclipse, and extinguishe the glorious dignity of the old Ierusalem Last of all it is called that city which the faithful seeke after, for we haue heere no continuing city, but we seeke one to come sayeth the apostle. [...]eb. 13, 14. The Greekes, call a ci­ty [Page 41] their toung. [...] be cause it consisteth of many inhabiters Howe many the citizens of heauen are maye be gathered by the former vision; when Iohn sawe a greate multitude sealed with the seale of the liuing God, of all nations and kindreds, and people, & toungs, which no man could number.Reu. 7, 9 For they which haue made their long robes white in the blood of the lambe;Heb: 12, 22.23.24, doe come vnto mounte Syon, and to the city of the liuing God the celestiall Ierusalem, and to the companye of innumerable Angels, and to the assembly and congregation of the first borne which are written in heauen,Cum quibus in praesentia con­iunctisumus vinculo charitatis ibi consortio aeterno coniun­gendi. Aug En­chirid, cap, 56. Intelligit ani­mas a corpori­bus separatas et in coelum re­ceptas, Pis [...]at, in schol. cal­uin in ep, ad, Heb. c. 12 Iun i [...] paral. and to God the Iudge of all: and to the spirits of iust and perfect men, and to Ie­sus the mediator of the new testament, & to the bloude of the sprinkling, that speaketh better things then that of Abel.

They that are with Christ, are most hap­pie, for Christ is blessednesse, and feli­city, and immortalitye it selfe: and are not the true beleeuers then moste blessed, since they are with Christe af­ter this life, where hee is? vnles wee will [...]oubt of this, that god the father heard y^e [Page 42] prayer of his beloued sonne, [...]d Heb. Naz­ [...]z [...]n Orat. de, [...]or [...]e Gorg [...] ­ [...]ia. [...]ohn, 17, 24, thus pray­ing for his chosen; Father, I will that they which thou hast giuen mee, bee with mee euen where I am, that they maye be­holde that my glory, which thou hast giuen mee? Heere the brightnes of G [...]dlinesse and true virtue it selfe is many times dazeled and darkened; partly by enuy, partly by pouerty, partly by slanders and the like crosses, but in heauen godlinesse shall glitter and shine in her perfecte brightnes:Dan, 12, 3, for there the wise shall shine, as the brightnesse of the firmamente, and they that turne many to righteousnesse shall shine as the starres, for euer and e­uer, and the iust shall shine as the sunne in the Kingdome of their father.Mat, 13, 43, Heere wee are continually subiect to feare, and anguishe, and sorrowe, and death lies e­uer in ambush for vs, in heauen death shall haue no place.Isai, 25:8, But the godly being deli­uered from the bondage of corruption shall participate of the glorious liberty of the sonnes of god.Rom, 8.21, Heer it is delectable to beholde faier palaces, more delecta­ble to enter into them, and to bee enter­tained in them, most delectable to dwell [Page 43] in them alwayes, and to behold the coū ­tenance of the lord of them neuer chaun­ged towards vs, but still gratious and fa­uourable: how delectable then is it, to behoulde the radiant palace of heauen; and to be an inhabiter in it, and neuer to goe out of it, and continually to beholde the gratious and omnipotent Maiesty of God therein? for though we are now the sonnes of God, yet it is not made manifest what we shalbe,opsometha a [...] to [...] Kathos es [...] and we know that when he shalbe made manifest, we shall bee like him; For we shall see him as he is. Here we know in part, and we prophesy in part;1. Iohn 3. [...] we speak as children; we vnderstand as chil­dren; we think as children, we see thorow a glasse darkly; but in heauen that which is in part shalbe abolished; childish things shalbe put away; we shall see face to face, & know euen as we are known, we shall meet together (in the vnity of faith,1 Cor. 13.9 & [...] and that acknowledging of the sonne of God) vnto a perfect man, and vnto the measure of the age of the fulnesse of Christ.Ephes. 4.13 Heere in this life wee are regenerate and newe borne by the holy spirite of God; for o­therwise none can see the kingdome of [Page 44] God, [...], 3, 3, 5, [...]ar, 9, 24, nor enter into it, but as long as wee lyue heere, we are regenerate but in part and wee are restored but in parte to the i­mage of God after which Adam was at first created; after this life in heauen shall be the perfect renewing of the image of God in vs, and euerlasting comforte, and abundance enioying of all good thinges which are required to the state of entyre felicity.

While wee liue heere, eternall lyfe is begon in vs, in that our myndes are endewed with true and sauing know­ledge of god, and fayth in Iesus Christe, (for, this is eternal life to knowe god, and whome he hath sent Iesus Christe, & he y^t heareth the word of christ, and beleeueth in him that sent him, hath euerlasting lyfe) and in that the lyfe which wee doe lyue being engraffed into christe by the spirite, [...]hn, 17, 3: [...]hn, 5, 24, [...]hn, 3, 16, 36 [...]al, 2, 20, [...]ol, 3, 3. [...]h, 4, 18, [...] Pet. 1.4, [...]ol, 3.4. is the life of god, and a participa­tion of the diuine nature: & further, while we liue heere, we are assured of eternall life, that when Christ shall appeare: wee shallbee also with him in glory, and that he which hath begunne that good worke in vs, will also make it perfect, euen vntil [Page 45] the daye of Iesus christ;Phil. 1, 6. 1. Cor. 1, 8, Thosse, 5, 23 Rom, 11, 29, Iob, 10, 28, 2, Tim, 1, 12, Iohn, 14, 23, Iohn, 14, 16, Iohn, 17:3, Luke, 20, 36, Iohn, 16, 22, 1, Cor, 15, 28 Reu, 21, 22, 2 [...] 1, Cor. 13, 10 Luke, 1.33; Dan. 7, 27. and that the gifts and calling of God are without repētāce & vnchaungeable, & that none can plucke Christs sheepe out of his hands, for wee knowe whome wee haue beleeued, & wee are perswaded that hee is able to keepe that which we haue committed vnto hym but the perfecting of these beginnings is reserued for the kingdom of heauen, wher god shall dwell in his elect eternally, where that comforter shall neuer forsake vs; where shal be perfect wysedom & knowledge of God where shall be angelike righteousnesse, where shall be vnspeake­able ioyes in god, where shall be aboundāce of all good things for God, shalbe all in al things where that which is now but be­gunne, shal be finished and absolute, and where there shal be noe interruption, and end of ioy and gladnesse for of that king­dome there shall be none end and an euer­lasting dominion shall be to y^e holy people of the most high. And herevpon not w^tout caus doth y^e prophet set his chiefest felicity in this, y^t the Lord is the portion of his in­heritāce & therfore he sayth: I set the lord always before me, becaus he is on my right [Page 46] hande, therefore I shall not fall, therefore my hearte reioyced, also my flesh shall reste in hope, thou wilt shewe mee the path of lyfe, [...]sal 16.5, 8, [...].11, and the fulnesse of ioyes is in thy pre­sence, and at thy righte hand, pleasures for euermore. As if he had sayed: thou wilte grante me, that hauing runne ouer the race of this fleeting and fraile life, I shall enioy that most ioyfull, moste pleasante, & eternal life in thine heauenlye kingdom. Augustine sayeth, that in heauen shall bee the euerlasting Sabbath, which noe Eueninge shall end. There wee shall rest and wee shall see; wee shall see and wee shall loue; wee shall loue, and wee shall prayse, Behoulde (saith hee) that which is in the ende is withoute end. Nam quis alius noster est finis, nisi peruenire ad regnum cuius nullus est finis. For what other end is there ordained for the Godly; but to attaine to that Kingedome which hath none end? Si­byll sayeth,Aug de Ciu, dei lib, 22, c, 30, that it shall not bee sayed in heauen. The nighte is come: or to mor­rowe shall come, or yesterday is paste, neither shall there bee that daye that is wearied with cares, nor spring, nor summer [Page 47] nor Autumne nor winter.

There shall be noe mariage, nor death no selling nor buying, nor sunne rysing, nor Sunsetting, for God shall make that longe daye which shall bee end­lesse.Sibill, Orac [...] lib, 7; There shall b [...]e so many and such ioys, as al y^e Arithmeticians of this world are not able to number them [...] the Geo­metritians are not able to weigh them: all the Grammarians, Logitians, Rhetoritians are not able to expresse them in fit terms. For as the Apostle Saint Paule doth wit­nesse, the thinges which God hath pre­pa [...]ed for them that loue him, are such as eye hath not seene, neither eare hath heard neither came into any mans heart. There shall be ioy aboue vs,1, Cor, 2, 9, for the vision which wee shall see, there, likewise shall bee ioye vnder vs for the beawtie of the heauens and other corporall crea­tures, there shall be ioy within and about vs, for the felowshippe and companye of Saintes, and Angeles. There Salo­mons wisedome shall be reputed but foo­lishnesse; Absoloms beautie but deformity Azaels swiftnesse but slownesse: Samp­sōs [Page 48] might but weaknesse; [...]hom. Aquin. [...]e uer, Theol. [...]h, 7. chap. 6, Mathuselaes lōg life but frailty, the kingdome of Augustus Caesar but beggery. The saints would not so earnestly haue longed after heauen had they not beene assured of the surpas­singe ioyes thereof. Dauid being hindred by his persecuters that he could not bee present amonge gods people in the tem­ple of Ierusalem, he shewes his feruent desire towardes that place, in which hee mighte serue the Lorde, saying: as the hart brayeth for the ryuers of water, so panteth my soul after thee O god: my soul thir­steth for god, euen for the liuing god: whē shal I com & appear befor y^e presēce of god? And whē he was exiled & driuē out of his coūtry,Psal. 42.1.2. and could not come to the taber­nacle of the Lorde and the assembly of the saints to prayse god, how vehement­ly doth hee bewraye how hee was affecti­oned thitherwarde. O Lorde of hoastes (saith hee) how amiable are thy taberna­cles; My soule longeth, yea and fainteth for the Courtes of the lorde. Blessed are they that dwell in thine house, they will euer prayse thee. For a day in thy courts is better thē a thousād otherwher I had rather [Page 49] bee a doorekeeper in the house of my god, Psal. 84.1.2.4.10. then to dwell in the tabernacles of wicked­nesse. If the Prophet did so long & thirst, pante and faynte after the materiall and transitory temple of Hierusalem on earth; how was hee enflamed with a desire to come to the spirituall and eternall temple of the Lord in heauen? When our Saui­our was transfigured on the mountaine, and his face did shine as the sunn, and his clothes were as white as the lighte, and there appeared Moses and Elias talking with him, Peter rauished with this celesti­all apparition, sayd to Iesus, Master it is good for vs to be heere: if thou wilt, let vs make here three Tabernacles; one for thee, and one for Moses, and one for Elias. Mat. 17.1.8 If the Apostle were so transported with a slender view and small taste of heauenly felicity, as that hee desired alwaye to adhere and cleaue vnto it; what would he haue donne, if he had beene fully entered into his ma­sters ioy? Hierom notes vpon these words of Peter, that Christ is y^t alone way to go to the glory and ioyes of heauen; & that wee must build & pitch a tabernacle for him on­ly in our heartes; and that we must hear & [Page 50] obey him only; as the voyce from heauen taught Peter, [...]at, 17 5 and in Peter the rest of the Apostles, and all beleeuers; and therefore he is bold to say to Peter, erras Petre, sicut & alias euangelista testatur, [...]e eidos he [...]gei [...]uke 9, 33 nescis quid di­cas: thou art deceiued Peter; & as another Euangelist witnesseth, thou knowest not what thou sayst; seeke not three Taberna­cles, [...]ieron. in com­ [...]ent in cap 17, [...]att: when there is but one tabernacle of the Gospell, in which Moses and Elias, the law and the prophets are comprised and briefely repeated. This ioyfull inheritāce of heauen made Paul to say, I counte that the afflictions of this presente time are not worthy of the glory, which shalbe shewed vnto vs: and againe. our light affliction which is but for a moment, [...]om 8.18 causeth vnto vs a far more excellent and an eternall weight of glory: while we looke not on the things which are seen, but on the things which are not seene: for the things which are seene are temporall, but the things which are not seen are eternall: Cor. 4.17.18 and againe; Christ is to mee both in life and in death aduantage: & whi­ther to liue in the flesh were profitable for me, and what to chuse I know not: for I am distressed betweene both; and (though to a­bide [Page 51] in the flesh is more needefull for the Church of christ,) J desire to be loosed, Phil. 1, 21, 22 23, 24. and to be with christ, which is best of all. And therefore the militant Church, and spouse of Christ alwaies seekes Christ her belo­ued, in the night and troubles of this life; and in the streets, and open places; and wartes, and labours euery where to ap­prehend all opportunities to imbrace him and doth neuer suffer him to depart from her, till the day breake,Can. 3, 1, 2, 3 and the shadowes flee away that is,Nec cum in [...] tus fuerit, ce [...] bitur a quar [...] do: non ped [...] passibus, sed [...] sideriis quaeri [...] tur Deus. Ec vti (que) non ext dit desideriu [...] fanctum foel [...] inuentio, sed tendit. Nūq [...] consummati [...] gaudu, d [...]fid [...] consumptio [...] Oleum magi [...] illi: nam ips [...] flamma. B [...] in Can ser. 8 Heb. 11:36. till the darkesome and yrksom life bee ended; and that glorious appearing of Christ come, when y^e Church shal be perfectly taken into the communi­on of Christ, and shall gloriously enioy all good things. For when the faithfull soule hath found Christ, she ceaseth not from see­king: God is not sought by feete, but by affe­ction; and the happy finding of him dooth not shake off, but encrease an holy desire. Is the consummation of ioy, a consumption of desire? No: it is rather as oyle vnto it, for this desire is a burning flame, sayeth Bernard, And what caused the saints and Martirs, whome the world was not woorthy of, to suffer mockings and scourgings, bōds and [Page 52] prisonment; to wander vp and downe in sheepe skinnes, and in goats skins, in wil­dernesses, [...]idetur legen­ [...]um esse epuras [...]hesan, [...]cremati sunt [...]un. in parall. and mountaines, and caues, and dennes of the earth; to endure to be stoned, and hewen asunder, and burned, and slayn with the sworde; and yet in the mids of tortures to say with the Christian poet,

Tormentes, and prison, and torturing cooles, and burning plates of mettall, and death it selfe, the last punishment of all; these are but a sporte and pastime to those that beleeue in Christ. What caused them so patientlye to endure these tribulations and fyrie tryalls, but the full assurance of the inualuable treasure of heauen? For then shall the righteous stand in greate boldnesse, before the face of such as haue tormented them; and shall receiue a glori­ous kingdome, and a beawtifull crown of the Lords hand; but the vngodly shall bee scattered and ouerthrowne with thunder­bolts, and lightnings, and floods.

[...]s. 5, 1, 16, 21,Out of all this it appereth, that the soules [Page 53] of the faithfull after death are in eternall ioye and felicity. Neither is there any mean place to stay them in, for their slee­ping, as some dreame: or for their purging as some fantasie: but as the soule of Laza­rus was presently carried by the Angells into Abrahams bosome, assoone as it was vnfettered out of the bandes of the flesh:Luke, 16.22. and as the soule of the theefe was with Christ in Paradise, within fower howres after he desired to be remembred of Christ: so our Sauiour sayth generally of all the faithfull, that hee that heareth his worde,Luke 23, 43. and beleeueth him that sent him, hath e­euerlasting life, and shall not come into condemnation,Ioh: 5, 24. but hath passed from death to life? And that we might the sooner be­leeue, that there is no interim and space between y^e death of the body & the eternal life and ioy of the soule, hee confirmes his speach with a double affirmation, or ra­ther oath, saying, verily, and verily, I say it [...]s so.Reu. 14, 13, a parti: in poste­rum: & vt vul­gata translatio, amodo; i. statim Also the voice taught Iohn the Di­uine, that whosoeuer dye in the Lord, and [...]n the faith of Christ, they are blessed, and [...]est from their labours, and receiue the [...]eward of their workes, and when? Heere­ [...]fter, presently & immediatly after they [Page 54] are called out of this mortall life. This stops the beastly and blasphemous mouth of the Sadduces, [...]cts 23, 8 and fully puts them to silence; who affirmed, that there is no re­surrection, nor Angell, nor spirit: and of E­picurus the belligod Philosopher, who was a most detestable defender of pleasure, [...]actant. diuin. [...]stit. l. 3, c. 17 and thought that Man was onely borne to enioy pleasure, and sayd that the Soule dyeth after the death of the body: and of Plinie, who was not ashamed to write, [...]mnibus à su­ [...]em a die, eadē [...]uae ante primū [...]ec magis à [...]orte sensus [...]llus, aut corpo­ [...]s, aut animae [...]àm ante na­ [...]lem. Plin. lib, [...]. cap, 55. that it fares with all men after the last day, as it did before the first day: and that there is no more sense and feeling, eyther of body, or minde, after we are dead, then there was before we were borne: and of Lucretius a far swine of Epi­cures stie, who impudently opens his vn­cleane mouth against heauen, and sayes,

If our soule did liue for euer (saith he) shee would not in death complaine of hir disso­lution; but rather she would reioyce to de­part out of the flesh, and would be glad to leaue the garmēt of the body, as the snake [Page 55] is ioyfull for the vncasing from his oulde skin. But Lactantius dooth most acutelie and learnedly confute him, saying; how can it be known that any doth vnderstand that he is dissolued, or els set at liberty, sens the tung is dumbe when a man dyeth? For while he vnderstands, and can speake, hee is not yet dissolued: when he is dissolued: hee can neither vnderstand, nor speake. So that complaine of his dissolution, either yet he cā not, or now he cānot. But (saith) Lucretius before he be dissolued he perceiues that he shal be dissolued. What shold I say: that we see many in death not to complaine of their dissolutiō, (as Lucretius saieth] but to testi­fie, that they do goe and departe & walke out of the body, and either declaring this by gesture, or vttering it by wordes; if they can speake so long? By which it is euident that there is no dissolution, but a separati­on, which declars the remayning of the soul after death. Lactant, di­uin, instit, l, 7, [...] 12. For as a candle while it is in y^e lanterne, it enlightens the lantern, & if it bee taken out, although the lanterne bee lefte darke, yet the candle shines more cleerly then it did before: so while the soul is in the body it is the light and gouernor [Page 56] thereof, and when it forsakes the body, although the body be left dead and insen­sible, yet then the soule enioyes her proper vigor and brightnesse. Damnable are all the assertions, that maintaine the morta­lity of the soule: for if shee did perishe with the body, and had no sense & feeling after death: how can the godly after death bee in Gods presence, and serue him day and night in his temple, and haue God dwel­ling among them, & bee fedd, & gouerned, & ledd to the liuely fountains of waters, and haue all teares wiped from their eyes? as the Angell here affirmeth. Cleere is that speeche of Moses for the eternitye of the soule, when hee sayes, that the Lorde god made the man of the dust of the grounde, [...]en. 2.7 & breathed in his face breath of life. In which words the man of god puteth a plaine dif­ference between the foule of man, and the soule that is in other creatures: for the soule (or life) of beasts proceeded from the same substance and matter whereof their bodies were made: but the soule of man is a spirituall and diuine thing, which be­cause it proceeded from god, must needes remaine for euer. Manifest is the saying of [Page 57] God to Moses in the burning bushe: I am the God of Abraham, the god of Isaac and the god of Iaacob. He sayth,Exod, 3, 6, I am not I was: to shew that hee is continually their God: and as this prooues the re­surrectiō of the body against the Saduces (For if Abraham, Izhak: Matt, 22, 32: Quomod foeli­ces, si ex parte perituri, Tertu [...] de resurrec: carnis. and Iaacob bee gods; they are altogether his, and they cannot be throughlie blessed if one parte of them should perish & decay, so it fortifi­eth the immortality of the Soule after death For if the faithfull are alway gods people, and god is alwaye their God, and Lorde, they must needs liue in soule, e­uen before the general resurrectiō, for god is not the god of the dead but of the liuinge. Euident is the eternity of the Soule out of that of patient Iob; who in his extream affliction, expressed notwithstanding his cōfidēce of immortality, thogh god slay me (sayth he) with death of body, yet will I trust in him, y^t I shall inherit the light of e­uerlasting glorie. And he confidently pro­fesseth his beleef touching life euerlasting & y^e resurrectiō, saying,Iob, 13, 15, I am sure my redeemer liueth, & thogh after my skin worms de­stroy this body, yet shall J se god in my flesh whome [Page 58] I my self shal see, and mine eies shal behold and none other for me, though my vaynes are nowe consumed within mee. Iob. 19.25, Which wordes of his bicause of theire infallible crueth and certaintie; he wisheth that all men mighte knowe:, And that there­fore they mighte be written,Iob, 19, 23, yea written euen in a booke, and grauen with an y­ron penne in leade, or in stone for euer. When Dauid saies to God, thou wilte not leaue my soule in graue, neyther wilte thou suffer thine holy on to see corruption: thou wilt shew me the path of life: Psal, 16, 10.11 in thy presence is the fulnesse of ioye, and at thy righte hand there are pleasures for euer­more: Hee declares two benefites, of which both himselfe, and all the Godlye should be made partakers through christ: to witte the resurrection of the flesh; and that moste ioyfull, moste pleasaunt and eternall life. And though the vngodlye ar inclosed in their own fat, & speak proudly w^t their mouthes, & think but of their portion in this life: hauing their bellies filled with hid treasure: & leauing y^e rest of their substāce for their children, yet he is vndoubtedly perswaded, that after hee [Page 59] was deliuered out of the greate and infi­nite troubles of this worlde, hee shoulde beholde in heauen the comfortable face & countenance of god according to his pro­mise; and should perfectly bee vnited vnto God, and see him as he is.Psal: 17.10, 14 What plainer then that of Salomon; who sayes, that when man dyeth, dust returneth to the earth, as it was, and the spirite then re­turneth to god that gaue it? Eccles 12.7: As though the royall Preacher should say, although the body and soule ar conioyned & coupled together, yet they are of dislike nature: for the bodie is grosse, and may be seene & handled, and the body is made of the earth a ponderous and corruptible elemēt, and is as it were the vessell that containes the soule: but the soule is subtile, and not to be seene, or handled, and the soule hath no earthy mixture in it: but beeing endewed with such skill, such force, and such nimblenesse, shee must needes haue her beginning from heauē: and although they are so neeerely conioyned in this world, that the destruction of the on, may seeme to be the disūpation of the other; yet when death makes a diuorce & separation [Page 60] betweene them,Lucretius ob­itus quid assere [...]et, e [...] quod dog [...]ma defendere [...] [...]os versus posu [...]it: Cedit item [...]etro de terra quod fuit ante [...]n terras & quod missū est [...]ex atheris [...]ris Id rursum [...]oeli rellatum [...]templa, recep­tant. Lact, diu, inst, lib, 7, cap, 12. then eyther of them retourne into their owne nature: the body which was of the earth is resolued into earth, and that which was from the hea­uenly spirite, alway endureth and flouri­sheth, becaus y^e spirit of God is euerlasting The truth wherof is so powerful, it caused the foresayde Epicurean Lucretius, euen in despight of his hellish Prophanenesse, to confesse it. What plainer to confirme the eternall life of the soule, then where Isai­ah bringes in other potentates that were dead before deriding the insolency of the King of Babylon, that though hee sayed in harte, that hee woulde ascend into heauen and exhalt his throne aboue the starres of God, and ascend aboue the height of the clouds and bee like the moste high, yet he was become weak by death as­well as they: and his pompe and the sounde of the violes was broughte downe to the graue and the worme was spreadd vnder him, and the wormes did couer him?Isai, 14, 9. For hee woulde not at­tribute this scorninge to the deade, if ther were the same ende both to man & beast. What plainer for to stop the mouths of [Page 63] Atheists y^e contradict y^e immortality of the soul then y^e saying of Christ our Lord in y^e Gospel: Fear you not thē (saith be) which kill the body: but ar not able to kil the soul but rather feare him, which is able to destroy both soule & body in Hell If y^e soul cānot be slain,Mat, 10, 28, and if it may bee punished in hell after this life, it is euerlasting, & can neuer dy. And therfore excellently spake y^e Martyr, that sayed thus to y^e tormenter, thou blody tyrant thou art deceiued if thou suppose to destroy me, by renting my body which is subiect to deth:Erras cruente, meam, Te rer [...] poenam sume re, quum mem­bra morti ob­noxia Dilan­cinata interficis? Est alter hic intri [...] secu [...] violare quem nullus p [...] test, Liber, qui etus integer, Expers doloru [...] tristium. Prudent perist [...] phan de vincē ­tio. Gen; 5, 24, ther is on within thou canst not wrong; which is free, quiet intire, and not to be payned with torturs this body which thou endeuourest to de­stroy with such force and furie, is but a brittle, and earthen vessell which maye be easily broken into shiuers; but assaye now, to cut and punish him that is within, and that regardes not thy rage, prouoke him, and search him, thou shalte find him inuincible; vncōquerable, an vn­derling to no calamities; and subiected to God alone? Could Enoch walk w^t god after this life: if soul & body dye [...] together Could Saul desire the Pithones to raise vp [Page 62] the prophet Samuel vnto him,1, Sam. 28, 11, if the soule and body dyed together? Coulde Dauid mourn so bitterly for his rebellious soun Absolom, when hee cryed out; O my sonn Absolom, 2. Sam, 18, 33, my sonne, my sonne Absolom, woulde God I had dyed for thee, O Abso­lom, my sonne, my sonne. Would he haue so bitterly lamented his death, if the soule and body dyed together? For Au­gustine saith.De doctrina Christi. Non orbitatem filii doluit Dauid, dum luget Absolonem filium, sed quia nouerat in quas poenas tam impie adultera et parricidalis anima raperetur. Dauid was not so much greeued for the death & losse of a sonne when hee bewailed his sonne Absolom, but it was for that hee knew how greuously that soule was pu­nished after death, which in this life was giuen to such impiety, adultery, & hainous murther. Could, Elias, & El zeus, and Christ and the Apostles raize vp the dead;1 Kings, 17, [...], Kings, 4, &, 13, Mat. 9 Luk. 9 Iohn. 11, Act. 9. & 20, Acts. 7.59. if the soule and bodie died together? Could Stephē say at his stoning to death Lord Iesus receiue my spirite, If the foule & body died together? Coulde Paule raui­shed with a desire to come to the kingdōe [Page 63] of felicity and therefore abhorring this wretched and calamitous life, crie out earnestly and saie: O wretched man that I am, Rom, 7, 24. who shall deliuer mee from this body of death; if the soule & body died to­gether? But why labour I so much amōg Christians to prooue the eternity of the soule? who doe firmely assent to the Sym­bole of y^e Creed y^t shews vs life eternal: specially since the most soūd & profound Philosophers amongst the Ethnicks, haue in e­uery age with one mouth, and one minde subscribed thereunto? Of which let one Seneca speake for them all,Sen, lib, 10, suasoriar. nothing de­cayes but our bodye, which because of the weake frailty thereof, it is obnoxious to death, subiect to chaunces, exposed to pros­criptions. But the soule whose beginning is diuine, is harmed neyther by old age, nor death and when shee is loosed from her burthensome bands shee speedily repaires to her proper place, and to the starres that ar of the same nature. It were shame­full therfore for Christians, not to houlde fast the blessed hope of immortality, & not to cleaue thereunto as to a sure anchor, since heathē men haue so euidētly taught [Page 64] the eternity of the soule, by groping after it in the darkenesse of errour, onelye by the direction of the naturall lighte and infallible principles remaining in mans minde after Adams fall; and chief­ly, since the godly and faithfull are at no rest in this mortall life,1 Cor, 15, 19, if in this life onelie they had hope in christ, they were of all men the moste miserable.

Wherefore, dooth Sathan, and the flesh, and the worlde allure vs, to with­drawe our shoulders from bearing the sweete and easie yoake of Christ, and our feete from walking in the path of Gods lawes; and to enioye in this worlde the pleasures of iniquitie for a time? the sa­cred scripture dooth plentifully teache vs, that our soules liue for euer; the godlie in heauen; the vngodly in torment: and ther­fore how readie ought wee to bee, to de­nie vngodlinesse, and worldlie lustes; and to liue soberlie, and righteously, and god­lie in this present world: knowing this, that one day wee shall bee called to an account, how we haue imployed our ta­lents and stewardship. Doth the carelesse Christian perswade vs, to runne with [Page 65] him in the same excesse of ryot, of drūken­nes, of carnall security, of swearing, of in­continency, of hypocrisie, of malice, of co­uetousnesse, of forgetting of God, of con­tempte of his worde, and despising his kindnes & long suffering, not perceiuing, y^t his bountifulnes leads vs to repētance? Let vs answere y^t we seek eternall life & not eternal death, & that we wil flee sin, and liue in the awe and worshippe ef God, because the end of the vngodly is to be destroyed and rooted out at the last but godlinesse hath the promise of the life pre­sent,1 Tim. 4.8. and of that is to come. And howsoe­uer some wallow in their sensuality, and freeze in the dregs of prophanenesse, yet let vs that are a chosen generation, and a royall priesthoode, and an holy na­tion, and a peculiar people, shewe forth the vertues of him that hath called vs out of darkenesse into his mer­uelous lighte, and as straungers and pil­grimes, let vs abstaine from fleshly lusts, that fighte againste the spirite, and let vs haue our conuersation honest among all men, that by our good works which they shall see, they maye glorifie God in [Page 66] the day of visitation. [...]et, 2, 9 &c. Dooth sicknesse, or sorow, or pouerty, or flaunders, or daun­gers, or any affliction or tribulation pres vs; so as being therewith surcharged, we are likely to sinke, and be dismayed? Let vs encourage our selues with the contemplation and meditation of heauenly ioies; and let vs be stedfast, vnmoueable, aboun­dante alwaies in the worke of the Lorde, forasmuch as wee know, that our laboure is not in vaine in the Lorde. When terri­ble and ghastly death woulde discourage vs: let vs remember that death is swal­lowed vp into victory through the death of Christ and therefore we may confidently say,Cor. 15.54 ô death where is thy sting, ô graue where is thy victorye? and that death is made vnto vs a doore into eternall glory, and that when we depart hence, our souls shall passe into heauen, as into the com­mon city and dwelling place of all belee­uers; because wee are no more straungers and forreiners, but citizēs with the saints aod of the houshold of god, and are builte vpon the foundation of the Apostles and prophets, Iesus Christ himselfe being the cheefe corner stone. For wee knowe, that [Page 67] if our earthly house of this Tabernacle be destroyed, wee haue a building of God,Ephes. 2.19, 2 that is, an house not made with handes, but eternall in the heauens.2. Cor. 5.1. Our depar­ture hence is a going out of prison, and an entrāce into life that knows no death. Our fathers are all gone before, and all their offspring shall followe. What run­ner when hee hath begonne his race, doth not houlde on cheerefullie till hee attayn to the goale? What Marriner in the darke night and tempestuous seas, refu­seth to rest in the quiet harborough? What pilgrime wandering in a straunge coun­trie, longs not to come to his owne dwel­ling, wife, friendes, and children? And shall wee bee so loathe to goe to heauen, and Paradise, the house of Saintes: to GOD our Father, Christe our redeemer and Brother; the holy Ghoste our comfor­ter? As the sparkle of fire still mountes vpwarde, and the water fleetes downe­warde, and euery thinge goes to his pro­per and naturall place of staye; so our soules which came from heauen, must en­deauoure and striue to goe to the Father of lights; whome to behoulde is life, and [Page 68] not to see is death. We trauell through colde and heate, daunger and labour, hills and vallies, seas and lands for earthly and perishing ritches: and should a thou­sand deathes stop vs, to see so many An­gels, prophets, patriarches, martyrs, and Saints in Paradise? Cyprian sayth, Eius est mortem timere, [...]e mortalit. qui ad Christum nolit ire: eius est ad christum nolle ire, qui se non credit cum Christo incipere regnare. It is for him to feare death, who woulde not goe to Christ: it is for him to bee vnwilling to goe to christ, who beleeues not, that after death hee shall beginne to raigne with christ. When our friends are taken from vs by death: let vs not thinke that they are lost, and vtterly perished; but that they are gone before vs into the place and pa­lace of rest: and therefore let vs not mourne, as they doe which are voyde of the hope of the resurrection and immor­tall life: for as wee beleeue that Iesus is dead, and risen, euen so they which sleepe in Iesus are liuing in ioy, and god will bring them againe at the last daye with Iesus: and let vs comfort our selues one another with these wordes. When [Page 69] wee see the godlye in this worlde,1 Thes. 4.14 1 [...] as it were forsaken now and then, and con­temptible to the eyes of men; but the vn­godly oftētimes sprowting as the green Bay tree: let this supporte and proppe vs vp, that one day Lazarus shall be com­forted, and Diues tormented. When wee consider the inconstancie of worldlie ritches, and honour, and fauoure, and promotion, and friendshippe in this life: let vs learne hereby, not to loue the world, neither the thinges that are in the world; for the luste of the flesh, the lust of the eyes, the pride of life, and all that is in this worlde, passeth away; but hee that fulfilleth the will of God,1 Iohn 2.15 16.17. abideth for e­uer: and let vs solace our selues, with the stable, permanent, and vnchaungeable ioyes of heauen: for the state of the god­lie and vngodly after death cannot bee chaunged; there is a greate gulfe sette betweene heauen and hell,Luke 16, 26. so that they that woulde goe from blisse to punishmente, cannot; neither can any come from tormente to blisse. Finallie, when wee are soliciced, eyther by the [Page 70] suggestion of Sathan, or the allurements of pleasure, or the perswasion of Athe­istes, or the weakenesse of the flesh, to ima­gine, that there is no life after death, and that the soule vanisheth awaye into nothing, when a man dyeth: let vs call to minde, that heauen and earth shall sooner passe, then the worde of the Lorde shal fall to the grounde; which teacheth, that after bodylie death, the souls of the faith­full and righteous are in the handes of the Lorde, and enioye eternall comforte: and (if wee cannot remember all that hath beene now deliuered,) let vs alway carrie the summe and quintessence of this one place of Scripture imprinted and ingra­uen firmelie in our heartes, in which the Angell declares vnto blessed John, that all faithfull soules, that in this life haue washed their long robes, and made them white in the bloud of the Lamb, and haue onelie relyed on the merites, death, and passion of Iesus Christ; they are after this life in the presence of the throne of God; and serue him continuallye in the temple of heauen; and dwell eternally with God, & God with them: they hunger, and thirste [Page 71] no more: they are molested and accum­bred with the heate of the Sunn no more, and afflicted with tribulation no more: for Iesus Christ the Lambe of God, which is in the middest of the Throne shall feede them, and rule them, & leade them to the liuelie fountaines of waters, and GOD shall wipe awaye all teares from theyr eyes.

Thus much for the interpretation and explication of this text of holy Scripture. And although I haue already very much exceeded my vsuall manner,The christia [...] life and god [...] death of the Lady Court [...] ney. in that I haue so long and largely insisted on the thinges proposed, and thereby tedious­nesse (perhappes) may beginne to creepe vpon you; yet I must a little longer pray your attention, while I breeflye speake some thinge of the life and death of this right worshipful and deuoute gentlewo­man, which is now to be buried; and which hath occasioned me at this time to vnfold vnto you this portion of Gods word. The virtues and graces wherewith shee was adorned, as they merited greate commen­dation; so I am sorrie that they may not now be blazed, by the eloquence of Aaron, [Page 72] or the tongue of Angells. [...]al. Max. l, 8, [...]1. For as Alexan­der the greate forbade anye to painte him but Apelles, and to carue him but Lysip­pus, leaste his excellencie shoulde bee aba­sed by vnnoble Artificers: so the woorthi­nesse of this religious Ladie deseruedlie craues, to bee described of some one endued with singular guifte of speaking, who mighte counteruaile her worthie workes with aunswerable wordes. Howsoeuer it bee, this comfortes mee, that I speake not before straungers vnacquainted with her godlie qualities, that therefore woulde aske a more copious declaration of the thinges they knowe not but before those, who hauing had very long experience and triall of her godlinesse, eyther wil supplie the defecte of the Speaker through theyr own manifould knowledge; or els by one worde wil coniecture what the whole sen­tence meanes.

And for that the life of a true Christian consisteth in beleeuing and liuing; I wil beginne firste with the sinceritie of her faith. She was not like many lukewarm Politicians, that either are Atheistes, of no religion at al; or els Chameleon-like turne [Page 73] with the time and iump with opportuni­ty, but shee embraced the ancient and a­postolike fayth, cleauinge to the sound doctrine deliuered in the word of God and abhorring the superstitious cere­monies of mens deuises.

This fayth was not hypocriticall, but true: not temporarie but permanent, not idle, but working not deade but li­uing, & springing foorth with the abun­dance of all good workes, euen as a good tree brings foorth good fruite; and a wholesome well yeeldes out whole­some water. Her earnest loue of Gods word & great measure of knowledge of Christs gospell, of which she hath al­wayes been an affectionate, hearer, and a diligent performer, sufficiently declare what these workes of fayth were. For she was not onely painefull in resorting to the Church, to pray w^t y^e congregation & to heare the word of God, as long as strength of bodie permitted, but euen since age & weakenes debarred her of y^e custome, she hath ordinarily & dayly cau­sed prayers to be vsed, & the scriptures & [Page 74] pure expositors of them to bee reade at home; making the worde of God a Ianc-horne to directe her feete, and Manna to sustayne her soule; so passing her time (for many yeares) that her life might be deemed a meditation of death, and a preparation for entrance into the life to come.

What shoulde I speake of the chri­stian gouerning of her househoulde; and of her especiall care, that those which were about her might bee taughte the lawes of the Lorde, to walke as it be­commeth the professors of the gospell? What shoulde I speake of her patience, that beeing in sundry wise tossed and tryed with the crosses of this life, yet (like a rocke beaten on by the swel­ling floods) shee stoode constant; ren­dring thankes to God, aswell for ad­uersitie, as for prosperity; and taking euery affliction in good parte, as pro­ceeding from the loue of GOD to­wardes her? This patience was shaken by the captiuitie of her husband, an ho­nourable and woorthie gentleman; [Page 73] who beeing Sheriffe of this county was taken prisoner, and in extreame perill to bee cruellie handled by the rebells in the Western Cōmotion, in the raigne of king Edward the 6.: again, by the death of her foresaid husband, within few yeers after; again by the change of true religi­on into forged superstition in the dayes of Queen Mary, During all which time, she had the form of praier vsed in her house, which was authori­zed in the dayes of king Edward the 6. which pinched her with exceeding grief; againe by the death of al her sons, gentlemen of great hope, again by the death of al her sons in law, men of worshipful regard; again by the death of som of her nephews, & daughters, gentle­women liuely treading in the virtuous steps of their godly mother; & againe by the death of some of her neeces; this pa­tience (I say) was shaken, but it stoode firmely; as an Oake that is surely roo­ted weighes not the blastes of winde. What shoulde I speake of her humi­litie and lowlinesse of minde; which bewrayed it selfe in all her outwarde actions, and in her verie apparrell; in that a Gentlewoman of her degree and ranke, woulde so plainelie attire [Page 74] her selfe; obseruing the rule of S. Peter, who warneth women not to goe gor­geouslie in their apparrell, by brayding the hayre, and trimming aboute with golde, but to bee cloathed with the pre­tious garmente of the inwarde man. This humility was great, [...] Pet. 3.3.4 bothe to­wardes God, and man: towards God, in that abounding with good workes which proceeded from a sauing fayth, yet shee loathed to bee commended for the same, confessing that it was nothing shee did: and that it was so farre off, that shee trusted to bee saued by her own merites, as that shee renounced them, and placed them among her euil deeds in that respecte; and wholly relyed, who­lie depended, whollie rested vpon Christ Iesus, her onelye redeemer, mediatour, aduocate, and Sauioure. And to­wardes man this humility was appa­rante; in that shee disdained not the meanest, but with affabilitie applyed her selfe to those that were of the low­est sorte; and in that not onely in her life, shee declined from pompe and vayn [Page 75] shewes, but also straightly and often­times charged, that her funerals should be solemnized without any ceremoni­ous pompe. But what shoulde I speak of her promptnesse to assiste both riche and poor with her counsell and aduise? for shee was endued with greate wise­dom, rare memory, graue iudgemente, and sharpe foresighte. What shoulde I speake of her temperance & sobriety of her loue and liberality to schollars? kindnesse to ministers of the worde of God? and entertainement of all good people, of her constancy in her widdow­heade? For of fower score and sea­uen yeeres, (or very neere thereaboutes) of her age, shee spente fiftye & fiue in the time of widdowehead of her vn­chaungeable and stedfast zeale in the truth of Christe Iesus. So that if Iohn the elder had liued in this age, he might haue saluted her by y^e name of Elect La­dy, & might haue reioyced,2, Ioh: 4. y^t he foūd her & her childrē, & her of spring walking in y^e truth. Al these things (for that they are so well knowne) I sleightly poynte at [Page 76] with the forefinger, leauing them to your secret considerations.

As for her remorse, compassion, and liberality towards the poore and needy members of Christ bodie, not one prea­cher in tenne howers, nor tenne prea­chers in one hower are able to expresse it as it doth deserue. The Orphanes & fa­therlesse children, that she hath nouri­shed, the desolate widowes that shee hath sustayned, the afflicted straun­gers that shee hath releeued; the sick, impotente and, maymed Souldiers that shee hath refreshed: the diseased persons with sore eies, and manifolde hurtes, and diuers infirmities, that shee hath eased, applying the salu [...] waters and medicines with her owne hands, gyue plentifull testimony with full mouth of her exceeding charitye. What weeke, nay what daye, nay almoste what howre passed ouer, where in some poore, or other did not taste of her bountifulnesse? [...]uke, 19, 8, Shee excelled Za­cheus; who stood foorth, and said behold [Page 59] Lord the halfe of my goods I giue to the poore. Shee was not inferior to Iob, who turned not his eie frō the poore,Iob, 31, 16, 17, but cloathed the naked with his garment fed the hungry with his meate, and lod­ged the pilgrime in his house. Shee is to be linked in prayse with Dorcas, Acts. 9.39. for if Peeter were heer and shee were (as Dorcas) to be raised againe; howe infinite is the number of coates and garmentes that the poore would shewe foorth, or speake of, which they haue receiued frō her liberality? She is not to be separa­ted from the holy and charitable we [...].Luke. 8, 2, men which ministred to our Sauiour himselfe on earth, for as they did mi­nister to the head, so did she to the body and therefore Christe accountes that meat, y^t drinck, that cloathing,Mat. 25.36. that en­tertainemente, and that visitinge and comforte which is imployed on the sillie poore, to bee bestowed on him­selfe. And as the Iewes when that they desired Christe to helpe the Centu­rions seruaunte, they saide,Luke, 7, 4, 5. that hee was worthye for whome our Sauiour [Page 78] Sauioure shoulde doe it. For hee loues our nation (say they) he hath built vs a sinagogue: soe if odious In­gratitude possesse not the harts of the poore, whome in manifolde sorte this compassionate and charitable Lady hath releeued, they will with one voyce crie out and saye, that shee was moste worthye of longer life and of doubled dayes, because shee was a nurse to the needy an eie to the blinde, a foote to the lame, a mother to the Orphanes, a staffe to the afflicted, a comforter and supporter to the distressed and miserable. I perceiue I am en­tred into the broade Ocean with dis­plaied sayles, and therefore least I be caried further then I maye quickly returne, I will hasten to draw towards the shore.

Her life being beawtified with these induements and qualityes, and ha­uing spent her daies in grace & godli­nes, who maye doubt: but that her death and dissolution was correspondent to [Page 67] her former race? At sundrie times when she was visited with sicknesse, shee was not desirous of longer life, neither woulde shee haue others to put her in hope of recouery: but wholy longing to be remooued hence, and to dwell with God the Lorde; firste making a pi­thie and Christian cōfession of her fayth, in God the Father, the sonne and the holy Ghost, she still desired with Sy­meon to departe in peace, with Paul to be dissolued & to be with Christ,Luk. 2.29. accounting christ to be her aduātage both in life and death,Phil. 1.21: Rom. 14.8 Psal, 84, 10. and her selfe to bee the Lordes whither shee liued or died, & w^t Dauid wishing to in habite most amiable inhabitations of heuen, & estee­ming it better to remaine one daye, in the house of God, then a thousand in the tēts of this vile world. And thus beeing of a good age, ful of daies fuller of good works, hauing made her, robe white in the lābs blud, & a long time being prepared for her departure; when infirmity & last sicknes attainted her alway setling & fixing her confidence in christ, praying deuoutly [Page 80] to God, who hath promised to heare the petitions of them that faithfully call vpon him; alwaye committing her spi­rit, into the hands of her creator, redee­mer and comforter, at last her sanctified and refined soul leauing the corruptible bodie departed out of tribulation and this valley of miserie into the bosome of faithefull Abraham.Reu. 14, 13. and. 7, 9 For why should I not so say? sens they are blessed, that dye in the Lorde, and they reste from their laboures:and, 2.10. and 4.4. and, 22, 1, 2. and. 7:16, 17 they are cloathed with the long white robe of innocency, they are adorned with the incorruptible crowne of glorye, that neuer withe­reth:and 21.11 they eate of the fruite of the tree of life, and drinke of the water of life, they hunger and thirst no more they haue all teares and remembrance of euils wiped from them:Heb: 12 22, they are Citizens of the celestiall and new Ie­rusalem, whose walls are pure goulde and the gates pearles, and whose in­habitantes are the Patriarkes, and holye Prophets, Apostles, Arke an­gels, Angels and Saintes of all a­ges. [Page 67] One that wrote of the life Wick­ham once Bishop of Winchester sayes of him.

I doubt not, (saith hee) but hee that li­ued so, and died so, is among the bles­sed spirits of heauen, why shold I doubt, For if the pallace of heauen be shutte a­gainst so worthy a man, to whome doeth it stande open? May not I without flat­tery chaunge the gender, and saye of this religious and good Lady? I doubt not but that she that liued and died so, is nowe among the blessed soules in heauen: why should I doubte? for if the gate of heauen be shut to so worthy a woman to whome shall it be opened?

And as a certaine yll Oratour that thought hee had mooued his auditors to compassion in his epilogue and con­clusion: when he was sitten downe, and had asked of Catulus, whether hee thought hee had mooued them to com­passion [Page 82] or not;Cic. lib. 2. de Oratore. Catulus answered, nemi­nem esse puto tam durum, cui non oratio tua miseranda visa sit; I thinke none so hard of heart, as that hee pitties not thy slender and simple speeche; So I thinke that all that haue hearde mee speake of this right worshipfull gentlewoman, so slenderly and simplie, are mooued to compassion and pitty; because my dis­course is so infinitely exceeded by her memorable deeds, and that they will com­pare me to a rude and vnskilfull painter that hath pourtraied those things cours­ly and grosely, which shoulde haue beene painted with fair and fresh colours. But I hope, that my willingnes shall make satisfaction for my want; and that this common oyle, which I haue powred out of my vnpolished Alablaster box, to honor her buriall with all, shall be accepted in steed of pretious spikenard.

This onely remaineth; that the poorer sort desire god, to encrease the number of those, that may be like to this vertuous Lady; and that the wealthier sort labour after her exāple, to deserue so well of the [Page 83] needy, that their departure may bee la­mented, and their memory blessed; and that both ritch and poore imitate her in faith, zeale, patience, humility, vnfained charity, and the residue of her rare and notable virtues: to the glorifiing of Gods name, to the edifiyng of the Lords peo­ple, and to our attainement of euer­lasting saluation, through Iesus Christ our Lord: to whom with the father, & the holy ghost, be giuen all honor, praise, and glorie, now and euermore: Amen.