The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ hath endowed her considered in some contemplations vpon part of the 12. chapter of the Hebrewes : together with certain other meditations and discourses vpon other portions of Holy Scriptures, the titles wherof immediately precede the booke : being the summe of diuerse sermons preached in S. Gregories London / by Thomas Adams ...

THE SAINTS MEETING, OR Progresse to Glory.

Ephes. 4. 13.

Till we all meete in the vnitie of the faith, and of the knowledge of the Sonne of God, vnto a perfect man, vnto the measure of the stature of the fulnesse of Christ.

THe first word of the Text, is a gate to let in our considerations, to con∣template this goodly citie which in∣deed is likeIerusalem, a citie of 〈…〉〈…〉 of the Lord, vnto the 〈…〉〈…〉: to giue thankes vnto the name of the Lord. And when we are in, let vs number and ponder the towers & powers of it: for euery pinne and pinnacle shall afford vs com∣fort. But we must first passe by this Portall; Vntill: and this very entrance will giue vs two obseruations.

1. Teacheth vs, that God hath ordained the Ministery of the Gospell to last to the end of the world. Christ hath giuen Apostles, Prophets, Euangelistes, Teachers: To perfect the Saints, and to edifie his bodie: to continue Till we all meete in the vnitie of faith &c. So was his promise after his Charge. Math. 28. His charge, Goe teach all na∣tions: his promise; Loe I am with you alway, vnto the end of the world. God will send Shepheardes, till euerie lost

sheepe be brought to the folds of peace. The Ministers voyce shall sound, till it bee ouertaken by the Archan∣gels Trumpe. The ministration of the Law had an end; but there is none to the ministration of the Gospell, be∣fore the end of the world. Hereof may be giuen a dou∣ble excellency to the Gospell: and prelation aboue the Law. It is

more

• Gratious.
• Glorious.

1. The Gospell is more gratious. a God hath made vs able Ministers of the New Testament, not of the letter, but of the Spirit: for the letter killeth, but the spirit giueth life. The proper office of the Law was to threaten, terrifie, con∣demne. Lex non damnans est ficta & pictalex, sayth Lu∣ther. That law that doth not condemne, is a fained and a painted law. But the power of the Gospell is to con∣uert, and saue. b The Lord hath annointed me, (sayth the Prophet in the person of Christ) to preach good tydings vnto the meeke, to bind vp the broken-hearted, to proclaime libertie to the capti•…•…es, and the acceptable yeare of the Lord, to comfort all that mourne. The law was called the Mini∣stration of death; but the Gospell, like Iohn Baptist points vs to Christ a Sauiour; c Behold the Lamb•…•… of God, t•…•…king away the sinne of the world. The law menaced death; but the Gospell assures vs; d There is no damnation to them which are in Christ. When the law, like a sterne Seriant, arresteth thee; Pay that thou owest; the Gospell produ∣ceth an acquit•…•…ance, •…•…ealed in the bloud of Iesus; and sayes to thy faith, All is payed. Quod lex operum minan∣do imper•…•…t, lex fidei credendo impetr•…•…t. What the law of workes commanded threatning, the new law of fayth obtaineth by beleeuing.

2. The Gospell is also more glorious: and that both in regard of the Countenance, and Continuance. For beautie more glorious: because it is more honourable to be the messenger of mercie and life, then to be the minister of terrour and death. A deathsman is accoun∣ted

base, but their feete are beautifull that bring tydings of peace and pardon. e If the ministration of condemnation be glorie, much more doth the ministration of righteousnes ex∣ceede in glorie. For Continuance; Moses glory is done away; but the glory of Moses his Lord remaines for e∣uer. f The law was giuen by Moses, but grace and truth came by Christ Iesus. The type is vanished, banished; but the substance abideth euer. g When that which is perfect comes, that which is in part is done away. There was a second Te∣stament to succeed the first; but after the second shall succeed none. So that if any man shall wilfully and fi∣nally euacuate to himselfe the vertue of this new Coue∣nant, h there remaineth no more sacrifice for his sinnes. Ther∣fore the Apostle concludes; i If that which is done away, was glorious; much more that which remaineth is glorious. The bloud of Christ doth mystically run fresh to the end of the world; therefore the Gospell must be preached, that this bloud may be applied. The Gospell is that Star that must bring vs to Christ: therfore shall shine till our soules come to him in glory. The very subiect of the Gospell is euerlasting life: therfore it shall not leaue vs, till it hath brought vs thither.

2 This Vntill giues matter of exhortation; instructing vs to waite with patience for this blessed tyme; to be content to stay for Gods Vntill. It is a sweet mixture of ioy in trouble, the certaine hope of future •…•…ase. Thou art captiued, thou shalt be freed: thou art persecuted, shalt triumph: thou art fought against, shalt raigne: thou art derided, but thou shalt shine in glory. Onely quietly expect this Vntill. k Yet a little while, and he that shall come will come, and will not tarry. But Vntill this re∣compense of reward comes, ye haue neede of patience. Labour not a violent extrication of thy selfe; abide and waite Till we all meete in the vnitie of fayth, &c.

We are got through the gate, let vs now enter the Ci∣tie:

werein we shall find fi•…•…e principall

Passages or Streets

• What; there shall be a •…•…ting.
• Who; We, yea we All; all the Saints.
• Wherin; In Vnitie; that vnitie; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Whereof; Of the Faith & knowledge of Gods Sonne.
• Whereunto; To a perfect man, Vnto the mea∣sure of the stature of the fulnesse of Christ.

What; Mee•…•…e.

The meeting of friends is e•…•…er comfortable. l When the brethr•…•…n heard of vs, they came to meete vs as farre as Ap∣pi•…•… forum: whom when Paul saw, he thanked God and to•…•…ke courage. They haue sullen and tetricall spirits, whom the sight of good friends cannot cheare. Fraternum verè 〈◊◊〉〈◊◊〉. m Ec•…•… qu•…•…m bonum, &c. Behold how good and how pleasant it is for brethren to dwell together in vnitie▪ Some things are good but not pleasant; as af∣flictions; they are not sweet yet pro•…•…table n It was good for me that I haue be•…•…e afflicted▪ that I might learne th•…•… sta∣tutes. Other things are pleasant but not good: The wic∣ked take delight in sinne, which s•…•…ayeth the soule. But this is both Bonum, and Iu•…•…undum; good and pleasant also.

There is a threefold meeting of the godly.

• 1 In this life, with their soules in their bodies.
• 2 After death, of their soules without bodies.
• 3 At the last day, of both together in glory.

1. In this life; and here the communis terminus of their meeting is Gods house. Where alwayes Christ himselfe is one of the number. o Wheresoeuer two or three of you be gathered together in my name▪ I will be in the midst of you. But to haue his blessed societie, we must not only bring our bodyes, but our minds with them. Quomodo erit Christus in medio nostrum, •…•…i nobiscum non erimus? How should Christ be with vs if we be not with our selues?

Plus valet consonantia voluntatum qu•…•…m vocum. The har∣monie of our voyces is not so pleasing to God, as of our hearts. This is the happiest meeting in this world. The denyall of this comfort made the soule of Dauid sicke, p cast downe & disquieted within him. And his reui∣uall was, that he might q goe vnto the altar of God, vnto God his exceeding ioy. Indeede the vngodly thinke not thus: they are more delighted with the tabernacles of Meshek and the tauernes of K•…•…der. In the 2. of Luke, when Io∣seph & Mary had lost Iesus, comming from Ierusalem; they sought him among their kinsfolke and acquaintance. But they found him not till they came to Ierusalem; & there he was in the Temple. The children of God, when they seeke Christ, find him not in the world, among their kinred & friends in the flesh; but in Domo Dei, in the house of God. It is dangerous to be absent from these holy meetings, least we misse of our Sauiours companie. God did not promise to meete thee here; thou vsurer at the Banke, thou drunkard at the alehouse, thou slug∣gard on thy vnseasonable couch; but at the Church. Christ comes to appeare to vs, and we are gone; some about our farmes of couetousnes, others about carnall pleasures. In vaine we seeke God if not in his right Vbi, where he hath promised to be found. Fugienti bonum consortium, obuenit corruptum & corrumpens sodalitium. He that eschewes Christian meetings, shall be met with∣all, either by the Deuill when he is lazy, or by the De∣uils friends when he is busie.

2. When death shall manumit and set free our soules from the prison of the body, there shalbe a second meet∣ing. Many haue come from east & from west, farre remote in place, and haue met with Abraham and Isaac, and the holy Patriarches, which liued long before them in this world, in the kingdome of heauen. So already in a Mount Sion are the Spirits of iust men made perfect. The purer part is then glorified, and meets with the triumphant

Church in blisse. This meeting exceeds the former in comfort. 1. In respect that our miseries are past, our conflict is ended, & teares are wiped from our eyes. The very release from calamitie is not a litle felicitie. So Austin meditates of this place negatiuely. b Non est ibi mors, non luctus: &c. There is no death nor dearth, no pining nor repining, no sorrow nor sadnes, neither teares nor feares, defect nor lothing. No glory is had on earth without grudging & emulation; in this place there is no enuie. c Non erit aliqua inuidia disparis clarita∣tis, quum regnabit in omnibus vnitas charitatis. None s•…•…all malice anothers glorious clearnesse, when in all shall be one gratious dearenesse. God shall then giue rest to our desires. In our first meeting we haue Desiderium quietis: in this second Quietem desiderij. Here we haue a desire of rest, there we shall haue rest of desire. 2. In regard, that we shall see God; behold him whose glory filleth all in all. This is great happinesse: for d in his presence is the fullnesse of ioy, & at his right hand are pleasures for euer. We shall not only e meete with the spirits of iust men made perfect, but also with him that made them iust and per∣fect; Iesus the mediatour of the new couenant: euen God himselfe.

3 Our last meeting, which is called the Generall assembly and Church of the first borne written in heauen is the great meeting, at the end of the world. When our re-vnited bodies & soules shall possesse perfect glory, and raigne with our Sauiour for euer. When as no mountayne or rocke shall shelter the wicked from doome & terrour; so no corruption detayne one bone or dust of vs from glory. f We shal be caught vp together in the cloudes, to meet the Lord in the ayre, and so shall we be euer with the Lord.

Who; We.

There is a time when the elect shall meete in one v∣niuersalitie. Though now weare scattered all ouer the broad face of the earth; dispersed and distressed; yet

we shall meet. There is now a Communion of Saints 1. As of all the members with the Head; all haue inter∣est in Christ. For he is not a garden flower, priuate to few; but the g Rose of Sharon, and the Lillie of the valleys; common to the reach of all faythfull hands. So Iude calls this our h common saluation. 2. So of one member with another: euen of the Church triumphant with this militant. They sing Hosanna's for vs, & we Hallelu∣ia's for them: they pray to God for vs, we prayse God for them. For the excellent graces they had on earth, and for their present glory in heauen. We meete now in our affections, to solace one another, and serue our God: there is a mutuall sympathie betweene the parts. i If one member suffer, all suffer with it. But this meeting shalbe voyd of passion, and therfore needlesse of com∣passion; though loue shall remaine for euer.

This Instruction is full of comfort. We part here with our parents, children, kinred, friends: death breakes off our societie; yet there shall be a day of meeting. k Comfort one another with these wordes. Hast thou lost a wife, brother, child; you shall one day meete: though not with a carnall distinction of sexe, or corrupt relati∣on which earth afforded. No man carries earth to hea∣uen with him: the same body but transfigured, purified, glorified. There shall be loue hereafter, not the offals of it. A wife shall be knowne, not as a wife; there is no marriage, but the Lambes. Thou shalt reioyce in thy glorified brother, not as thy brother according to the flesh, but as glorified. It is enough, that this meeting shall affoord more ioy, then we haue knowledge to expresse.

This giues thee consolation dying; with griefe thou leauest those, thou dearely louest. Yet first thou art go∣ing to one, whose loue is greater then Ionathans; that gaue his life to redeeme thee. And well pondering the matter, thou art content to forsake all, to desire a disso∣lution,

that thou mayest be with Christ. Yet this is not all; thou shalt againe meet those, whom thou now de∣partest from; and that with greater ioy, then thou hast left in present sorow.

This comforts vs all: if it be a pleasure for friends to meet on earth, where Satan is still scattering his trou∣bles of dissention; what is it to meete in heauen, where our peace is free from distraction, from destruction! where if there be any memorie of past things, meminisse iunabit; it shall rather delight vs, to thinke of the mise∣ries gone, and without feare of returning. It is some de∣light to the merchant, to sitte by a quiet fire, and dis∣course the escaped perills of wrackes and stormes. Re∣moue then your eyes from this earth; whether you be rich, for whom it is more hard; or poore, for whom it is easier: and know, it is better liuing in heauen toge∣ther, then on earth together. So then run your race, that in the end you may meet with this blessed societie; the Congregation of Saints in glory.

We, yea All we.

In this world we must neuer looke to see an vniuer∣sall Church; but at that generall day we shall All meete. In heauen there are none but good: in hell none but bad, on earth both good and bad, mingled together. I confesse, that the Church militant is the Suburbes of heauen, yea called the Kingdome of heauen; because the King of heauen gouernes it by his celestiall lawes; but still it is but heauen vpon earth. In Gods floore there is chaffe mixed with the wheat: in his field cockle with corne: in his net rubbish with fish: in his house ves∣sells of wrath with those of honour. The Church is like the moone, somtimes increasing, somtimes decreasing: but when it is at the full, not without some spottes. Now this mixture of the vngodly is suffred for two causes; either that themselues may be conuerted, or that others by them may be excercised. Omnis malus aut ideo

viuit vt corrigatur: aut ideo vt per illum bonus excerceatur.

1. For their owne emendation, that they may be con∣uerted to embrace that good, which they haue hated. So Saul a persecutor becomes Paul a professor. Mary Magdalen, turpissima meretrix fit sanctissima mulier; a putrified sinner, a purified Saint. Zacheus, that had made many rich men poore, will now make many poore men rich; when he had payed euery man his owne; (and that now he iudged their owne, which he had fraudulently got from them) l Behold halfe my goods I giue to the poore. The theefe after a long lewd life, hath a short happy death; and goes from the Crosse to Pa∣radise. If these had bene rooted vp at the first, Gods Garner had wanted much good wheat. He that is now cockle, may proue good corne.

2. For the excercise of the godly. For the reprobate doe not onely fill vp the measure of their sinnes; that so not m beleeuing the truth, they might be damned for their vnrighteousnes; making their condemnation both iust and great. But they serue also for instruments to exer∣cise the faith and patience of the Saints. Babilon is a flaile to bruise the nations, at last it selfe shall be thresh∣ed. They are but the rubbish, where with the vessells of honour are scowred: the vessell made bright; the scowring stuffe is throwne to the dunghill. They are Apothecaries to make vs bitter potions, for the recoue∣rie of our spirituall health: but so that they cannot put in one dramme more then their allowance: and when they come to be payd for their bills, they find the sum totall their owne vengance. They are like shepheards dogges, that serue to hunt the lambes of Christ to the sheepfolds of peace, but their teeth are beaten out, that they cannot worry vs. Fr•…•…mit lupus, tremit agnus; the wolfe rageth, and the Lambe quaketh, but n feare not lit∣tle flocke; he is greater that is with you, then all they that are against you. Illorum malitia, est ve•…•…ra militia: their

malice is your warfare; but o in all you shall conquer. They shall make you better, not worse. Hence let vs learne.

1. Not to flie from the Church, because there are some wicked men in it. Non propter malos boni sunt deserend•…•…, sed propter bonos mali sunt tolerandi. Forsake not the good because of the euill, but suffer the euill because of the good. when we can brooke no imperfection in the Church, know then p Diabolum nos tume•…•…acere superbia, that the Deuill doth blow vs vp with pride; sayth Cal∣uin. I hold the Church, saith Augustin; full of both wheat and chaffe: I better whom I can, whom I cannot I suffer. Fugio paleam, ne hoc sine non aream, ne nihil sim. I auoid the chaffe, least I become chaffe: I keepe the floore, least I become nothing. q We sinne all in many things: and many in all things: let vs flie from all sinnes, not from all sinners; for r then we must goe out of the world; out of our selues. But I beleeue the holy ca∣tholicke Church; I beleeue it, though through the sha∣dowe of infirmities I cannot see it. Intelligit fides, quae non vides. If it was perspicuous to sence, there was no place to faith, no vse or excercise of beleeuing. But here s we walke by faith, not by sight. All the glory of the Kings daughter is Intus, within. Psal. 45. shee is glorious within. wretched are they that forsake her, and when they speake of her, blesse themselues that they are fled out of Babel. Blind fooles, that will not know Ierusa∣lem from Babel. Their fault is the more hainous for two causes. 1. They seemed our most zealous professors: and a lewd seruant is easilyer brook'd then an vnduti∣full sonne. 2. They know so much, that their owne conscience tells them; Ignorance cannot excuse their separation. An ignorant iniurie is in more hope, both of amends and mercie. All their hote vrging, was our purging; not from our vices, but our good order: which when they could not effect, they purged them∣selues out of our companie. And their very malice

did vs good; for I am sure, we haue beene euer since the cleaner.

They send vs word of many vnreformed, vncensu∣red euills among vs, for which they separate. It cannot be denyed, it cannot be auoided, but that among so many millions of men there will be some lepers: but what? must their vncleannes needs infect all? t Certè nullius crimen inficit nescientem. Let me not partici∣pate of their sinne, not shunne the Church because they are in it. yea, I am commanded to come, though they be there. If a man will come vnworthy, the sinne is his: but if I come not because he comes, the sinne is mine. God sayes to the wicked guest, How cammest thou in hither? not to the prepared, How came you in with such a guest? His fault cannot dispense with my dutie: nor shall my dutie be charged with his fault. But our euills are innumerable; I would to God they were lesse: yet I am sure the Gospell is faire, though our liues be fowle: Our profession is good, though many mens conuersation be full of euill. And yet the number of our euills is somewhat abated by their absence: we cannot complaine of all euills, whiles we want them. To the vncleane, they say; all things are euill; yet they are content to take some euill from vs. They will eate victualls, yea and eate them vp; as if for anger, rather then hunger. They will purse vp our moneys; take ad∣vantages of their forfeted bonds; and plead a proui∣dence in it; their owne prouidence they meane: and so, though not pray with vs, yet pray vpon vs. If all our things be euill, I perceaue they loue some of our euill. Let them goe: they from vs, not vs from our selues. But rather

2. Seeing there are wolues among the Lambes, let vs be wise to saue our selues, and patient to suffer others. The good are for thy comfort, the wicked for thy ex∣cercise: let thy life be good, to the consolation of the

one, and conuiction of the other. u Non valdè laudabile est, bonum esse cum bonis, sed bonum esse cum malis. For as it is a wretched fault not to be good among the good: so it is a worthy prayse to be good among the euill. a Let your light so shine, that others may glorifie God for your good; and be b ashamed of their owne euill. You are the light of the world; if there be any dimnesse in your shining, the whole Countrey is full of snuffers. In the Temple were c golden snuffers; we haue not many of those, to make vs burne brighter: but base stinking ones, that would ra∣ther put vs out.

3. Let vs abhorre wicked societies, knowing that they shall be conuented againe in hell. There must be some acquaintance with them, must be no familiarity. A meare commerce with them is not vtterly in it selfe vnlawfull, but dangerous. Factum licitum prohibetur, propter vicinitatem illiciti. Thou hadst better lose a good bargaine at a worldlings hand, then purchase some of his wickednesse. The second Chariot of Egypt taught Ioseph to sware by the life of Phara•…•…h. Let them see thy good life, heare thy gratious words: thy true detestati∣on, and wise reprehension of their wickednesse. Gods seruants would haue all serue their master, that they might haue the more companie with them to heauen. But let thy d delight be with the Saints on earth, and with those that excell in vertue. Let vs meete now in synceri∣tie, that herafter we may meete in glory. e I am a com∣panion of all them that feare thee, and keepe thy precepts. Death may breake off for a while this gratious meeting, but our glorious second meeting shall triumph ouer death: it shall be Generall; it shall be eternall.

Wherin; In the vnitie.

A perfect vnitie is not to be expected in this life; it is enough to enioy it in heauen. Indeed the Church is euer but one. There are threescore f Queenes, and foure∣score concubines, and virgins without number: My doue, my

vndefiled is but one, shee is the onely one of her mother. Though a kingdome haue in it many shires, more Cit∣ties, and innumerable Townes; yet is it selfe but one; because one King gouernes it, by one law. So the Church though vniuersally dispersed, is one kingdome; because it is ruled by one Christ, and professeth one faith g There is one bodie, one spirit, one Lord, one faith. So much Vnitie now.

But that vnitie which is on earth may be offended, in regard of the partes subiectuall to it. What familie hath not complained of distraction? What fraternitie not of dissention? What man hath euer beene at one with himselfe? h There must be diuisions, sayth Paul: are and must be, by a kind of necessitie. But there is a two∣folde necessitie. One absolute and simple: God must be iust; a necessitie of infallibilitie. The other exhypo∣thesi, or of consequence; as this, there must be heresies. Satan will be an aduersarie, man will be proued; a ne∣cessitie vpon presupposition of Satans malice, & mans wickednesse. But woe vnto them by whom offences come: we know not the hurt, we bring by our diuisions. i Thus sayth the Lord of Hostes. Zach. 8. Loue the truth, and peace. Some loue peace well, but they care not for truth. These are secure worldlings: let them alone in their sinnes, and you would not wish quieter men. Pacem quaerunt, Pietatem fugiunt: they seeke peace, but they flie righte∣ousnesse: as if they would disvnite those things which God hath ioyned together, righteousnesse and peace. Righteousnesse and peace shall kisse each other. Others loue truth well, but not peace. Let them fabricke a Church out of their own braines, or rather a discipline to man∣age it; and they will keepe within verges of the maine truth. They cannot be content to haue good milke, but they must chuse their spoone to eate it with. They are wanton children, and worthy the rod of correction: let them be whipt, onely discipline may mend them.

I would our eyes could see, what hurt the breach of vnitie doth vs. Scilurus his arrowes taken singly out of the sheafe, are broken with the least finger: the whole vnseuered bundle feares no stresse. We haue made our selues weaker, by dispersing our forces. Euen the en∣couraged Atheist walkes to Church in the lane of our diuisions; and is still no lesse an Atheist, then the deuill was a deuill when he k stood among the sonnes of God. It is the nature of our controuersies to fight peremptorily at both ends, whiles truth and pietie is left in the mid∣dle, and neglected. Whiles men haue contended about the body of Religion, some haue thought it quite dead: as no doubt Moses body was, when the l Archangell dis∣puted with the Deuill about it. As one sayd of his Dona∣tists; Betwixt our m Licet, and your Non licet, many soules stagger: and excuse their irresolution by our want of peace. Indeed this is euentually one good effect of many controuerted poynts; the way is cleansed for others, though not for themselues. Theeues falling out, true men come by their goods. Two flints beaten to∣gether, sparkles out fire: and by the wrastling of two poisons, the health is preserued. So are some vnited to the truth, by these diuisions of peace. But others are more vnsetled: they condemne all for the dissension of some: our comfort is, God doth not so. The diui∣sions of a few, and that about the huske of Religion, Ceremonie; cannot redound to the condemnation of a whole Church. In Gods iudgement it shall not; we must care little, if in theirs. Doe not we know, that Sa∣tan by his good will, would allowe vs neither Truth nor Peace? but if we must haue one, will he not labour to detaine the other? If he can keepe vs from Truth, he cares not much to allow vs peace. The wicked haue securitie, the deuill lets them alone. What fowler sets his ginnes for tame birds, that will come gently to his hand? But if we embrace the truth, then haue at our

peace. Shall the Prince of darknesse bee quiet, when his Captiues breake loose from him? The good are soonest tempted. Inuidia fertur in magnos. It was the king of Syria his command to his 32. captaines; n Fight neither with small nor great, saue only with the King of Isra∣ell. It is the Deuils charge to his souldiers; fight against none, but the godly, that fight against mee. Dauid was safe among his sheepe, and Moses leading a priuate life. No man layes snares for his owne birds; nor the De∣uil for such as o are taken captiue by him at his will. But pax conscientiae is bellum Satanae: and this iust warre is better then an vniust peace.

Let all this giue condemnation to peace-haters, and commendation to peace-louers. There are some quite gone, not diuerse but aduerse to vs; with these warre, and no peace: for they haue no peace with Christ. Si∣newes cut in sunder can neuer be knitte, nor can there be Integralis vnitas in solutione continui. They will be gone, let them goe. I would we were as well ridde of all those, whose soules hate vnitie. The Christians of of the first age were nether Albinians, nor Nigrians: the report of faction was scarce heard. Athanasius, on whose shoulder our mother the Church leaned, in her sharpest persecution to take her rest; reioyced, that though the aduersary hate was violent, the loue of bre∣thren was sound. Peter was commanded to put vp his sword, euen when Christ was at his elbow, to heale the greatest wound he could make: why doe we smite and hurt, that haue not such meanes of cure? King Richard the holy warriour hauing taken a Bishop in coate-armour, in the field; was requested by the Pope (calling him his Sonne) to release him. The King sent not him, but his coate to the Pope; and asked him; An haec esset Filij sui tunica? whether this was his sonnes coate: alluding to the coate of Ioseph, which his bre∣thren brought to their Father. The ashamed Pope an∣swers;

Nec 〈1 line〉〈1 line〉 his Sonnes 〈1 line〉〈1 line〉 vndertakes, wit 〈1 line〉〈1 line〉 consci∣ence prepares, scrup•…•… 〈1 line〉〈1 line〉, and Peace suffers. And now 〈◊〉〈◊〉 •…•…hey 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 vnum, but 〈◊〉〈◊〉; not to 〈◊〉〈◊〉 out 〈◊◊〉〈◊◊〉 •…•…ake their malice on, but to dissolue and vndoe the vnited strength of all. •…•…her the sce•…•…r must stoope to the mi∣ter, or no peace.

Betweene the rootes of Iudah and Leui, by Moses law, the separations and distances were 〈◊〉〈◊〉 •…•…de, that neither need to crosse anothers walke, nor 〈◊〉〈◊〉 •…•…clipse anothers dignitie. The rod of Mose•…•… was once 〈◊◊〉〈◊◊〉 ser∣pent, to giue terrour: 〈◊◊〉〈◊◊〉 of 〈◊〉〈◊〉 was preser∣ued; not in campo 〈◊〉〈◊〉, in a 〈◊〉〈◊〉 of wa•…•…e and sediti∣on; but Testimony tabernaculo; sprow•…•…ng forth greene leaues of Truth, and sweet blossomes of Peace. Well let our enemies cry;

Non Pacem petimus Superi, date gentibus iram.

Our voyce be for Peace.

Nulla salus bello, Pacem te poscimus omnes▪

Peace was that last and rich Iewell, which Christ de∣parting to his Father, leaft his Spouse for a legacie. Peace I leaue with you, my peace I giue vnto you. This Peace be with vs for euer.

Whereof.

This vnitie hath a double reference. 1. to Faith. 2. to Knowledge. And the Obiect to both these, is the Sonne of God.

Of the faith.

Faith is taken 2. wayes: either passiuely, or actiuely Vel pro •…•…o Quo creditur. Quod creditur. Either for that whereby a man beleeues, or for that which a man beleeues. So it is vsed both for the instrument that ap∣prehends,

and for the obiect that is apprehended.

If we take it for the former, we may say there is al∣so an vnitie of faith; but by distinction. Faith is one Ra∣tione obiecti, non ratione subiecti: One in respect of the Obiect on which it rests, not one •…•…n respect of the Sub∣iect in which it resides. Euerie man hath his owne faith; euerie faith resteth on Christ. The iust shall liue by his owne faith. Nulla fides pro te, nisi quae in te. Euery man must see with his owne eyes, reach with his owne hand, haue a oile ready in his owne Lampe, that he may enter in with the Bride-groome. He must labour in the vine∣yard himselfe, that would haue the peny: he shal not haue anothers pay. It is a happie perfection of faith, when we shall all beleeue in one Christ, after one manner. Not one with a Grecian faith, another with a Romane, a third with an Arrian, a fourth with an Anabaptisti∣call; but all meete in the vnitie of one holy Catholicke faith.

But if we rather take it Pro obiecto quod creditur, for Christ in whom we haue beleeued, we shall all meete in the vnitie of those ioyes & comforts which we haue faithfully expected. Some beleeued before the law, some vnder the law, others vnder the Gospell: all shall meete in the vnitie of faith: b Receiuing the end of their faith, the saluation of their soules. Whether some beleeued in Christ to come, or others in Christ alreadie come, or we in Christ come and gone to glory: Venturus & venit, di∣uersa sunt verba, eadem fides; To come, or come, are di∣uerse wordes, but there is but one faith. c One Lord, one Faith.

Now since faith must bring vs to our Beloued, and by that we shal come to the Son of God, how precious should it be vnto vs! Let the great worldlings possesse their preposterous wishes; Epicurus his pleasure, Alex∣ander his honour, Midas his gold. Be our delight, de∣sire, prayer, O Lord •…•…ncrease our faith: I beleeue, Lord

helpe my vnbeliefe. There is nothing more honourable, more rich, more pleasant, then to be a true beleeuer: for against this no euill on earth, no deuill in hell shalbe euer able to preuaile.

Of the knowledge.

That knowledge which we nowe haue is shallow in all of vs, and dissonant in some of vs. There is but one way to know God, that is by Iesus Christ: and but one way to know Christ, and that is by the Gospell. Yet there are many that goe about to know him by other wayes; they will know him by traditions, images, reue∣lations, miracles, deceiueable fables. But the Saints shall meete in the vnitie of the knowledge of the Son of God: there shall be vnion and perfection in their knowledge at that day.

But it is obiected, that Paul sayth; d knowledge shall va∣nish away. The manner, not the matter of our present knowledge shall vanish: we shall not know by schooles, tutors, or arts in heauen: so the manner of knowing ceaseth. But the matter remaines: for e this is eternall life to know God. Now we know Christ in some manner & measure here; but through a window or lattesse. f My beloued looketh forth at the window, shewing himselfe through the lattesse. Thus the Apostle g Now we see through a glasse darkely, but then face to face. When a man sees a mappe of Ierusalem, wherein is presented the Towers and Bul∣warkes, he presently conceiues what manner of Citie it is: but imperfectly; as a man that onely reades the description of forraine Countryes: but when he comes thither, beholds all the streets, pallaces, beautie, and glory, he esteemes his former knowledge poore, in re∣spect of his present satisfaction. We are now pilgrims, and know no more of our celestiall Countrey, then we can see through the spectacles of faith, in the glasse of the Scriptures. In this mappe we read Ierusalem aboue

described to vs: a citie of gold, whose h wals are Iasper, and her foundations Christall. We read, that this i cor∣ruptible shall put on incorruption, and this mortall immorta∣litie. That there is blessednesse in the fountaine; ioyes in shew beautifull, in sense wonderfull, in waight exces∣siue, in dignitie without comparison, and in continu∣ance without end. And that in Christ we are chosen before all worlds, to be Burgesses of this incorporation.

But when we shall haue white garments put on our backes, and palmes in our hands; and k shall sit with him in his throne, feasting at his table of glory: we shall then say as that noble Queene to Salomon: l It was a true re∣port of thy glory, O king; that I heard before; but now loe I see, one halfe was not told me. As worldlings about a purchase, enquire what seat, what delight, what com∣modities are appertinent to it; except like that foole in the Gospell, they will buy first, and see afterwardes. So we may sweetly consult of our future happinesse, without curiositie, without presumption: like those that neuer yet were at home, now after much heare-say trauelling thitherwardes, we aske in the way; what peace, what delight, what content will be found there: and how much the benefit of our standing house trans∣cends our progresse!

There are three things bu•…•…yed about Christ; Faith, Hope, and sight. By the two former we now liue with∣out the latter: by the latter we shall then liue without the former. m Now we liue by faith, not by sight: then we shall liue by sight, not by faith. But for our faith, the world would tread vs downe: for n this is the victorie that ouercomes the world, euen our faith, But for our o hope, we were of all men most miserable: the worldlings were far happyer. When these two haue done their offices, sight comes in. p We are now the sonnes of God, it doth not appeare yet what wee shall be: but wee know, that when hee shall ap∣peare, wee shall be like him: for we shall see him as he is.

Here is the benefite of sight. These three are like 3. members of the body, the hand, foote, eye. Faith, like the Hand, layes vnremoued hold on Christ, Hope, like the Foote, walkes toward him in an holy expectation, patiently enduring all wrongs, in hope of sweet issue. Sight, which belongs to the Eye, shall fully apprehend him, when it is gloryfied. In this bright knowledge we shall all meete.

Our present knowledge shall be excelled by our fu∣ture, in 5. differences.

1. In qualitie: this is an abstracted knowledge of Christ absent, that a plenary knowledge of Christ pre∣sent. Ex abstractiua fit intuitiua notitia. The light of a lampe vanisheth, when the glorious sunne appeareth. If our knowledge were mundus eruditionis, a world of learning, yet is it but eruditio mundi, the learning of the world; of narrow bounds in regard of the knowledge in heauen.

2. In quantitie; euen that we know now, shall be known then in a greater measure. The orbes, elements, planets, plants; the herbes of the field, parts of our own bodyes we know now; but alas weakly in regard of that perfection which this future life shall giue vs. In∣deed the Christian, for his owne sauing health, knowes so much as is able to make him euerlastingly blessed: for he knowes Christ his Sauiour, and that is eternall life. But then he shall know him in a higher measure, and perfectly see those things, now vnconceaueable. Paul q heard vnspeakable words in his rapture aboue, which be∣low he confesseth not possible for man to vtter.

3. In perfection or maturitie. Our knowledge heere growes from degree: there it shall be one and the same, receauing or requiring no augmentation. r They goe from strength to strength: how long? till they appeare before God in Sion.

4. In continuance. Earthly knowledge is momenta∣ny, all skill in tongs and arts is like the authors, mor∣tall, and shall come to an end. The most famous Ar∣tists haue often either mette with a derogate name, or beene buried in obliuion. The study of Christ is onely eternall, and shall not be abrogated, but perfected: we shall know then, as we are knowne.

5. In vnitie; various, dissonant, and not seldome re∣pugnant is humane knowledge: indeed not worthy the name of knowledge; for it is Opinion. Man is contrary to man, yea man to himselfe: this same vnum sentire s to be of one minde, is difficult, if not impossible to be found. Though wee ayme our knowledge at one marke, yet some shoote on the right hand, some on the left; some short, & others shoote ouer; hauing a t know∣ledge that puffeth vp. Whose learning hath in it some poyson, if it be let goe without the true correctiue of it. But at this expected day, we shall all meete in an vnitie of knowledge.

Of the Sonne of God.

That eternall Sonne of God, who in the fulnesse of time became for vs the Sonne of man, shall then be more clearly knowne to vs. We now beleeue his truth of perfection, we shall then see his perfection of truth. We shall brightly apprehend the vnconceiueable my∣sterie of him: who is Filius Dei sine matre, filius hominis sine patre: the Sonne of God without mother, the sonne of man without father.

If any aske, whether our knowledge shall extend no further then to Christ our Sauiour. There is no doubt, but as we know our elder brother set in his throne a∣boue all the powers of heauen, so we shall also knowe the rest of our fraternitie. Loue is a grace that neuer fades, and therefore shall haue knowledge to make way before it. We shall loue the Saints, I may inferre wee

shall know them. u Peter knew Moses and Elias on the Mount, whom yet before he neuer saw: why then should we not know them in heauen! and if them, why not other of our glorified friends! If nothing but that which is earthly, and sauours of corruption shall cease, and fall off like Eliah's mantle; then knowledge must needs remaine, being a diuine grace, pure and euerla∣sting as the soule. But seeke we to know the Sonne of God here to be our Sauiour; and without doubt here∣after we shall know him to be our glorifier.

Whereunto.

To a perfect man. Before hee speakes in the plurall number of a multitude, We shall All meete: noweby a sweete kind of Solaecisme he compacts it into the sin∣gular; all into one. We shall All meete to a perfect man. Here lie three notes, not to be balked.

1. This shewes what the vnitie of the Saints shall be; one man. Here they are sometimes sayd to haue a one heart, one soule; there they shall be one man. That not a carnall, corruptible, sinfull man, for he may dissent from himselfe, but a perfect man. Not materially, for there shall bee distinct bodies and soules still; as here, but metaphorically in regard of the neuer-iarring har∣monie. Oh sweete musicke, where the symphonie shall exceedingly delight vs, without diuision, without frets.

2. The whole Church is compared to a man: we haue often read it compared to a body, here to a man. As in other places to a b Body, cuius Cap•…•… est Christus; whose Head is Christ; so our Apostle here. ver. 16. speaketh of our growing to the Head which is Christ. So in this place to a Man, cuius anima est Christus, whose soule is Christ. Now the soule in the body encreaseth not aug∣mentatiuely, but secundum vigorem, transfusing into the bodie her vertuall powers & operations more strong∣ly. Christ is euer the same. Heb. 13. Iesus Christ yester∣day,

and to day, and the same for euer. In this soule there is no mutation; but the c body encreaseth with the encrease of God. For as Christ encreaseth the strength of his grace in vs, so we grow to perfection.

3. Full perfection is onely reserued for heauen, and not granted till we meete in glory; then shall the Church be one perfect man. We may be now d mundi, saith Aug. cleane, yet still mundandi, to be cleansed. Not so perfect, but still glad of mercie. Our puritie is not in facto, but in fieri; inchoate; not finished though begunne. All our righteousnes consists in the not imputation of our sinnes. e Blessed is the man to whom the Lord imputeth not iniquitie. Summa perfectio imperfectionis confessio. Our greatest cleannesse is the free acknowledging our vile∣nesse. The other immunitie shall be when there are no passions in men, no lusts capable of sinne: nowe it is well if wee liue without scandall: without eruption, though not without corruption. Non sine culpa•…•…ed sine querela. And so the commendation of f Zacharie must be vnderstood; which calleth him righteous, walking in all the commaundements of the Lord, blamelesse. He liued blamelesse in the worlds eye, not in the Lords. g If thou shouldest marke iniquitie, O Lord, who shall stand? Especi∣ally when his eye of iustice onely shall looke vpon it. h Vae etiam laudabili vitae hominum, si remota misericordia discutiatur. Woe to the most commendable life of man, if mercie bee remooued when it is examined. It is e∣nough to proue Zacharie a sinner, in that hee was a Priest. For it was imposed on the Priest first i to offer for his owne sinnes, and then the sinnes of the people: which had beene needlesse, if the Priest had not beene guiltie of sinne, and liable to condemnation.

The iustification of Dauid seemes to rise higher Psal. 17. Thou hast tryed me, and shalt find nothing. What! hath God tryed him, the searcher of the hearts, that sees in∣to all the inward cabbins, and hidden concaues of the

soule! and shall he find nothing! not great impieties, not lesse infirmities? nothing! This phrase seemes generall, yet is not totally exclusiue; nothing against Saul, no tre∣cherie or iniustice against the Lords annointed. So it is by Euthymius, and must bee restrictiuely considered. Otherwise Dauid had many sinnes: originall, k I was conceiued in sinne: actuall and publicke, in slaying not a Philistine, but an Israelite, an Israelite his subiect, his honest and worthy subiect; and that by the sword of the vncircumcised; and yet more by a wile, sending for him home, and making him drunke. And to ripen this blister, he adulterizeth with his wife: he hath had many wiues, robbes his poore neighbour of his singular com∣fort, onely wife. These were apparant, vniustifiable impieties; which makes him fall to a Psalme of mercy. Haue mercy vpon me, O Lord, haue mercy vpon me: heale my soule, for I haue sinned against thee.

These were knowne to the world; no doubt diuers o∣thers were knowne to his owne heart; and yet more, which neither the world nor his owne heart knew: l who can tell how oft he offendeth? O cleanse thou me from my secret faults. Yet in the matter of Saule, thou canst find nothing. As Bishop Latimer once said in his Ser∣mon before King Edw. 6. For sedition, me thinkes for ought I know, if I may so speake, I should not need Christ. Dauid was no traitour, but Dauid was an adul∣terer. He was in many personall faults an offender: but as a subiect he was a good subiect; as a King, an excel∣lent Prince.

No lesse is the praise of Iob; m a perfect and vpright man; none like him in the earth. Which yet is not to be taken for a positiue, but comparatiue commendation. There was none like him in that part of the earth: and he was perfect in regard of those vitious times. Heare himselfe speake; n How shall a man be iust with God? and ver. 28. I know that thou wilt not hold me innocent.

Let then the Pelagian drinke neuer so deepe in this iusti∣fying cup of their owne righteousnes; and let the Pa∣pist as deeply pledge him: yet perfection is reserued for another world, when we shall meete to a perfect man. Here we may haue it partially, there gradually: here so much as belongs Ad viam, to our way. Phil. 3. Let vs, as many as are perfect, be thus minded: there onely that is proper Ad patriam, to our countrey: ver. 12. not as though we were already perfect; but following after, &c. Let vs, 1. be humble in acknowledging our owne wants and sinnes; who cannot to God contending with vs, o answere one of a thousand. p Nec millessimae, nec minimae parti, sayth Bern. 2. Labour to perfection, q in forgetting those things which are behind, and reading forth vnto those things which are before. 3. Comfort our endeuouring hearts with this sweete encouragement; we shall one day meete to a perfect man.

To the measure of the stature

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before translated Age, is now bet∣ter by our New, and according to Beza, Stature. If any will here ground, that in heauen we shall liue in that measure of Christs age and stature, wherein he dyed, I subscribe not, but am silent. It is not safe wading with∣out a bottome. Onely thus much: there shall be nothing wanting to make our glory perfect: and whether you conceaue the 33 yeare of a mans age, to be the beauty and compleat perfection, I dispute not. This implies a spirituall stature, whereunto euery Saint must grow. Whence inferre.

1. That we must grow vp so fast as we can in this life; r ioyning to faith vertue, to vertue knowledge, &c. We must encrease our talents, enlarge our graces, shoote vp in talenesse, grow vp to this stature. For Gods familie ad∣mits no dwarfes: stunted profession was neuer found. If the sappe of grace be in a plant, it will shoote out in

boughes of good wordes, and fruit of good workes; alwayes expected the winter of an afflicted conscience. If a table and consumption take our graces, they had neuer good lungs, the true breath of Gods Spirit in them.

2. God will so ripen our Christian endeuours, that though we come short on earth, we shall haue a full measure in heauen. We haue a great measure of com∣fort here, but withall a large proportion of distresse: there we shall haue a full measure, heapen and shaken, and thrust together, and yet running ouer; without the least bitternesse to distast it. This is a high and a happie measure.

Regard not what measure of outward things thou hast, so thou get this measure. Trouble not thy selfe with many things, this one is sufficient, the better part, the greater measure, neuer to be lost or lessned. Open both thine eyes of Reason and Faith, and see first the litle helpe that lyes in great worldly riches. s As the partrich sitteth on eggs and hatcheth them not: so he that getteth rich∣es and not by right shall leaue them in the 〈◊〉〈◊〉 of his dayes, and at his end shall be a f•…•…e. A bird that steales young ones from other birds, and tenderly nourisheth them, is mocked for her motherly kindnes when they are fligge. Euen now shee had many running after her, by and by they giue her the slip, & are all gone: pleasures, delights, riches are hatched and brooded by the wic∣ked as their owne. But when God, at whose com∣mand they are, calls them away, they take them to their heeles; like fugitiues they are gone, and no officer can bring them backe. The rich man may shut vp his wealth for a season; but as a bird in a cage, if it spye a hole open, it is gone, and flyes farre enough beyond recouerie; towring like an t Eagle, euen vp toward hea∣uen. were thy measure neuer so ample, as full as his Barnes. Luke. 12. yet but a night, a peece of a night, &

all is gone. u The first borne of death shall deuoure his strength, sayth Bildad: and it shall bring him to the King of terrors. what helpe is in weaknes? neuer talke of helping thee with fine floure, and the best grapes, & the richest excrements of wormes, silken garments: thou wilt one day say, this is no succour. No: that is succour which will help thee in anguish of thy soule, and distresse of thy consience; calme the trou∣bles of thy spirit, and heale the wounds of thy broken heart, when the horrour of death, and terrours, of sinne, sharpened with a keene edge of Gods Iustice shall be∣seege thee: now let the thing be praysed that can helpe thee. No measure of earthly things can giue thee ease; but this measure of grace, that shall bring thee to the full measure of glory. Grow thou as high in this world as Ionas gourd: a worme shall smite thee, and thou shalt wither. Grow vp to this stature of Christ, so fast as thou mayest, and so farre as thou canst: and what is here wanting to thy holy endeuours, God shall make vp with his happy mercies.

Of the fullnes of Christ. Adulti Christi.

It is not meant the full growth of Christ in the flesh: which was as other children. Luk. 2. The child grew, and waxed stronger. We reade him a babe sucking, at 12. yeares old disputing, at 30. preaching, and about 33. dying. His encreasing was not habitualiter, sed effectu∣aliter. But here we must consider Christ as Head of his Body the Church; and so said to haue mensuram statu∣rae adultae, the measure of full stature, when his body is Perfected: now some predestinated members of this Body are yet vnborne; which must concurre to the perfection, and making vp of this stature of the fullnesse of Christ. Whence we haue a sweet and comfortable ob∣seruation offred vs.

Till the church be fully gathered together, there is in some sort a want to the perfection of Christ. But we

must consider Christ two wayes; Personally, and misti∣cally. Personall or abstractiuely in himselfe, he is not onely perfect, but perfection it selfe. Colos. 1. For it plea∣sed the Father, that in him should all fullnesse dwell. And. chap. 2. In him dwelleth (not passeth by) the fullnesse (not a good reasonable measure; and this not onely a sufficient fullnes, but) all the fullnesse (not of any cre∣ated nature, but) of the Godhead (and that not fantasti∣cally, but) bodily. Mistically, or in relation to his Bodie the Church: a now ye are the bodie of Christ, and members in perticular. And Christs will is, that b where he is, his members may be there also. So that till the whole Bodie be gathered to the Head, the head is in some sort not perfect. And in this sence may that Cant. 3. be vnder∣stood. Behold King Solomon with the Crowne, wherewith his mother crowned him in the day of his espousalls. where the Church is sayed to set a Crowne on Christs head; as if his full and perfect coronation were not come till the day of his espousalls and marriage in heauen, when his whole Church shall be crowned together with him. Time was that the other c Disciple out ranne Peter to the Sepulcher, and Peter out went that other Disciple into the sepulcher: but at this day, d they that are aliue shall not preuent them that sleepe. For e God hath prouided better for vs, that they without vs should not be made perfect. We shall all goe together to glory.

What a treasure of ioy and comfort is heere opened vs! Our Sauiour so loues vs, that he thinkes not him∣selfe perfect without vs. f What is man, O Lord, or the sonne of man, that thou soreckonest of him? Thou hast Saints the spirits of iust, blessed and obedient Angells, thy owne infinite selfe to delight thee; Quid opus vermicu∣lo? What need hast thou of a worme? What am I, O Sauiour, that thou shouldest not thinke thy selfe per∣fect without me? Well may this sweeten all our pouer∣tie, miserie, disgrace and ignominie, that the world

casts vpon vs. A great Gallant blusheth to see thee take acquaintance of him, lookes vpon thee betwixt scorne and anger, thinkes himselfe disparaged by thy compa∣nie: be content, the God of heauen and earth thinkes himselfe not perfect without thee. He that can breake thy contemners to pieces, respecteth thee. Thou art vnworthy of the fauour of Iesus Christ, if thou canst not content thy selfe with it, without the worlds.

What a terrour shal this be to the wicked, to see those men crowned Kings with Christ, to whom they dis∣dained to giue notice in the world. Diues lookes with pitifull eyes on glorified Lazarus, who once lay at his gates without the releese of crummes. It shall be no small aggravation to the vngodly's torments, to say of the Saint, g This was he whom we had some times in derision, and a proverbe of reproch. We fooles accounted his life mad∣nesse, and his end without honour. Now he is numbred a mong the children of God, and his lot is among the Saints.

I conclude.

Euery Saint shall enioy this full measure of glorie: there shall be no scanting, no limitation. None shall complaine of lacke: there is the fountaine, drinke thy fill; there is the heape, take as much as thou wilt. There shall be in all an equalitie, though not of quantitie, yet of proportion: which ariseth not from the obiect, wherein is plenitude; but from the subiect, which is not alike capable. A vessell throwne into the sea can be but full; another is but full, though it containe a greater measure. Euery one shall possesse this fulnesse; and be∣ing full there is no want, therefore no enuie. But let vs take no thought, who shall sit highest in this kingdome, with the sonnes of Zebedee: it is enough that we shall be crowned kings. Trouble not thy selfe for order, onely striue for admission. We cannot desire to be more then blessed. Let vs get into the Citie of glory, and let God appoint vs a roome.

Here we see the great difference betwixt this life and the next. In this life we grow vp to our full Stature; and then we decrease till we decease; we decline and die. In the other, we come at first to a perfect stature, and so continue for euer. We are here subiect to sorrowes and sinnes; the first grieuous to vs as we are men, the other as we are good men: loe we shall one day be freed, bee perfect. It is a sweete meditation that fell from a reuerend Diuine; that many vegetable & brute creatures doe exceede men in length of dayes, and in happinesse in their kind; as not wanting the thing they desire. The Oake, the Rauen, the Storke, the Stagge fill vp many yeares, in regard of whom man dies in the minoritie of child-hood. This made the Philosophers call Nature a Stepdame to man, to the rest a true mo∣ther. For shee giues him least time, that could make best vse of his time; and least pleasure, that could best ap∣prehend it, and take comfort in it. But here diuinitie teacheth & reacheth a large recompence from our God. Other creatures liue long, and then perish to nothing; man dies soone here, that hereafter he may liue for euer. This shortnesse is recompenced with eternitie. Dost thou blame Nature, O Philosopher, for cutting thee so short that thou canst not get knowledge! Open thine eyes: perfect knowledge is not to be had here, though thy dayes were double to Methushalems. Aboue it is. Blesse God then rather for thy liues shortnes: for the sooner thou diest, the sooner thou shalt come to thy de∣sired knowledge. The best here is short of the least there. Let no man blame God for making him too soone happie. Say rather with the Psalmist; My soule is a thirst for the liuing God: O when shall I come to appeare in the glorious presence of the Lord? who would not for∣sake a prison for a pallace, a tabernacle for a Citie, a sea of daungers for a firme land of blisse; the life of men for the life of Angels? In the bed of this ioy let me re∣pose

your soules for this time; meditating of that eter∣nall glory, whereof you shall haue a perfect and full mea∣sure, thinking that the full coronation of your Sauiour carries for you; and lifting vp your eyes of sorrow from the valley of teares, to the mount Sion of blessednesse, whereon the Lambe of GOD standeth to gather his Saints about him to a perfect man, to the measure of the stature of his owne fulnesse. To which place himselfe for his owne merits and mercies sake in due time bring vs.

Amen.

Notes

• Psal. 122. 4••
• Mat. last chap. last verse.
• a

  2. Cor. 3. 6.
• b

  Esa. 61. 1.
• c

  Ioh. 1. 29.
• d

  Rom. 8. 1.
• Aug.
• e

  2. Cor. 3. 9.
• f

  Ioh. 1. 17.
• g

  1. Cor. 13. 10
• h

  Heb. 10. 26.
• i

  2. Cor. 3. 11.
• k

  Heb. 10. 37.
• l

  Act. 28. 15.
• m

  Psal. 133. 1.
• n

  Psal. 119. 71.
• o

  Math. 18. 20.
• Bern.
• p

  Psal. 42. 2. 10
• q

  Psal. 43. 4.
• Luk. 2. 44.
• a

  Heb. 12. 23.
• b

  De symb. lib. 3.
• c

  Idem de vita aeterna.
• d

  Psal. 16. 11.
• e

  Heb. 12. 24.
• f

  1. Thes. 4. 17
• g

  Cant. 2. 1.
• h

  Iud. ver. 3.
• i

  1. Cor. 12.
• k

  1. Thes. 4. 18
• Aug.
• l

  Luk. 19. 8.
• m

  2. Thes, 2. 11.
• n

  Luk. 12. 32.
• o

  Rom. 8. 37.
• Aug.
• p

  Aduersus A∣nabaptist. art. 2
• q

  Iam. 3. 2.
• r

  1. Cor. 5. 10.
• s

  2. Cor. 5. 7.
• Psal. 45. 14.
• t

  Aug. Ep. 48.
• u

  Greg. Mor. 1
• a

  Math. 5. 16.
• b

  1. Pet. 3. 16.
• c

  1. King. 7. 50
• d

  Psal. 16. 3.
• e

  Psal. 119. 63.
• f

  Cant. 6. 8.
• g

  Ephe. 4. 5.
• h

  1. Cor. 11. 19
• i

  Zach. 8. 19
• k

  Iob 1. 6.
• l

  Iude ver. 9.
• m

  Optat. cont. Parm.
• n

  1. King. 22. 31.
• o

  2. Tim. 2. 26.
• Tertull.
• Ioh. 14. 27.
• a

  Math. 25. 9.
• b

  1. Pet. 1. 9.
• c

  Ephe. 4. 5.
• d

  1. Cor. 13. 8.
• e

  Ioh. 17. 3.
• f

  Cant. 2. 9.
• g

  1. Cor. 13. 12.
• h

  Reu. 21. 18.
• i

  1. Cor. 15. 54.
• k

  Reu. 3. 21.
• l

  1. Kin. 10. 7.
• m

  2. Cor. 5. 7.
• n

  1. Ioh. 5. 4.
• o

  1. Cor. 15. 19.
• p

  1. Ioh. 3. 2.
• Melanct.
• q

  2. Cor. 12. 4.
• r

  Psal. 84. 7.
• s

  1. Pet. 3. 8.
• t

  1. Cor. 8. 1.
• u

  Math. 17. 4.
• a

  Act. 4. 32.
• b

  1. Cor. 12. 27 Ephe. 4. 16.
• Heb. 13. 8.
• c

  Col. 2. 19.
• d

  Aug. in Ioh. 80.
• e

  Psal. 32. 2.
• f

  Luk. 1. 6.
• g

  Psal. 130. 3.
• h

  Aug. Con∣fess. lib. 9. cap. 13.
• i

  Heb. 7. 27.
• Psal. 17. 3.
• k

  Psal. 51. 5.
• l

  Psal. 19. 5.
• m

  Iob. 2. 3
• n

  Iob. 9. 2.
• Phil. 3. 15.
• o

  Iob 9. 3.
• p

  De quadrup. debito.
• q

  Phil. 3. 13.
• r

  2. Pet. 1. 5.
• s

  Ier. 17. 11.
• t

  Prou. 23. 5.
• u

  Iob. •…•…8. 13. 14.
• Luk. 2. 40.
• Obseru.
• Colos. 1. 19. 2. 9.
• a

  1. Cor. 12. 27.
• b

  Ioh. 17. 24.
• Cant. 3. 11.
• c

  Ioh. 20. 6.
• d

  1. Thes. 4. 15
• e

  Heb. 11. 40.
• f

  Psal. 144. 3.
• g

  Wisd. 5. 3. 5.