Thrēnoikos The house of mourning; furnished with directions for preparations to meditations of consolations at the houre of death. Delivered in XLVII. sermons, preached at the funeralls of divers faithfull servants of Christ. By Daniel Featly, Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie. And other reverend divines.

VOX CO•…•…LI. OR, THE DEADS HERALD. SERMON XLV. (Book 45)

APOCH. 14. 13.

And I heard a voyce from heaven, saying unto mee, write, blessed are the dead which die in the Lord, from hence forth, &c.

VBi Vulnus, ibi manus; From whence wee tooke our wound, from thence we re∣ceive the cure: a voyce from heaven strucke all the living dead, saying, All flesh * 1.1 is grasse, and the glory or goodlinesse of it, is as the flower of the field; The grasse wither∣eth, &c. But here a voyce from heaven maketh all whole againe, and represent∣eth all the dead in the Lord living; yea, and flourishing too, •…•…aying, Blessed are the dead that dye in the Lord. To give a touch at the wound, that the smart thereof may make the sense of the cure more delightfull. Omnis caro foenum, & * 1.2 omnis homo flos, All flesh is grasse, and •…•…very man is a flower. There is difference in grasse, some is longer, and some is shorter; so some men are longer lived, some shorter; Some grasse shooteth up with one leafe, some with three, some with five, or more: so some men have more in their retinue, some fewer, some none at all. Some grasse withereth before it is cut, as the grasse on the house toppe; some is cut before it with•…•…reth, as the grasse of the field: so some

men decay before the Sythe of death cutts them; all other after.

Likewise, there is a great difference among flowers.

1. Some are for sight only, not for the smell, or any vertue in medicines; as Tulips, Emims, and Crowne Emperials.

2. Some for sight and smell, but of no use in Medicines; as Sweet-williams, the painted Lady, and Iuly-flowers generally.

3. Some are both for sight and smell, and of singular use in Medicines, as Roses and Violets: So some men are of better parts, and greater use in the Church and Common-wealth, others of lesse. Some flowers grow in the field, some in the garden: so some mens lives and improvements are publike, others private. Some flowers are put in Posies, some in Garlands, some are cast into the Still: so some men are better preferred then others, and some live and die in obscuritie.

Lastly, some flowers presently lose their colour and sent, as the Narcissus; some keepe them both long, as the red Rose: So some men continue longer in their bloome, grace and favour; others for a short time, but all fade, and within a while are either gathe∣red, cut downe, or withered of themselves and die. And for this reason it is as I conceive, that we sticke herbes and flowers on the Hearse of the dead, to signifie, that as we commit earth to earth, and ashes to ashes; so we put grasse to grasse, and flowers to flowers. For, * 1.3 omnis caro foenum, All flesh is grasse, and all the goodlinesse thereof as the flower of the field, the grasse withereth, and the flower fadeth away; But the comfort is in that which followeth; But the word of the Lord endureth for ever, and this is the word which by the Gospell is preached unto you; Whereof this verse which I have read unto you for my Text, is part.

Which Saint Iohn inferreth as a conclusion or corrolarie upon the conclusion of the Saints and Martyrs lives, this conclusion is in•…•…erred upon two premisses,

• 1. The end of their labours.
• 2. The reward of their worke.

The Syllogisme may be thus form•…•…d.

All they who are come to an end of their labour, and have re∣ceived liberally for their worke, or are paid well for their paines, are happie:

But all the dead that die in the Lord, are come to an end of their labour, for they rest from their labours, and receive liberally, for their workes follow them.

Ergo, all the dead that die in the Lord are happy.

As in other Texts, so in this wee may borrow much light from the occasion of the speech which here was this; Saint Iohn having

related in a vision a fearefull persecution to fall in the latter times, whereby the earth should bee r•…•…aped, and the Saints mowen like grasse, and true beleevers like grapes pressed in such sort, that their blood should come out of the wine-presse, even to the horse bellies, break∣eth into an Epiphonema, vers. 12. here is the patience of the Saints; that is, here is matter for their patience, and faith to worke upon: Here is their patience, to endure for Gods cause, whatsover man or divell can inflict upon them▪ to part with any limbe for their head Christ Jesus, gladly to forfeit their estates on earth for a crowne in heaven: chearefully to lose their lives in this vale of teares, that they may find them in the rivers of pleasures that spring * 1.4 at Gods right hand for evermore. Here is worke for their faith also, to see heaven, as it were, through hell; eternall life in present * 1.5 death, to beleeve that God numbreth every haire of their head, and that every teare they shed for his sake shall bee turned into a pearle, every drop of blood into a Rubie to be set in their crowne of glorie. To confirme both their faith, and patience Christ pro∣claimeth from heaven, that howsoever in their life they seemed miserable; yet in their death they shall bee most blessed, and that the worst their enemies can doe, is to put them in present possessi∣on of their happinesse; Blessed are the dead, &c. So saith the spirit, whatsoever the flesh saith to the contrarie.

Here wee have

• 1. A proposition, De fide, of faith.
• 2. A Deposition, or testimonie of the spirit.

A Proposition of the happy estate of the dead.

A deposition of the holy Ghost to confirme our faith therin.

• 1. Saint Iohn sets downe his relation.
• 2. A most comfortable assertion.
• 3. A most strong confirmation.

The relation strange, of a voyce from heaven, without any speaker.

The assertion as strange, of a possession without an owner; a bles∣sed * 1.6 estate of them, who according to the Scripture phrase, are said not to be.

The Confirmation as strange as either, by an audible testimonie of an invisible witnesse; So saith the spirit.

Or because this asseveration concerning the condition of the Saints departed, is propositia necessaria (as the Schooles speake) we will cloath the members of the division with tearmes apodicticall, and in this verse observe

• 1. A conclusion sientificall, whereof the parts are
  • 1. The subject indefinite, mortui, the dead.
  • 2. The attribute absolute, beati, blessed.
  • 3. The cause, propter quam, the Lord, or dying in the Lord.
• 2. The proofe demonstrative, and that two-fold.
  • 1. A priori.
    • 1. By a heavenly oracle, I heard a voyce, &c.
    • 2. A divine testimonie, So saith the spirit.
  • 2. A posteriori, by arguments drawne
    • 1. From their cessation from their worke, They rest from their labours.
    • 2. Their remuneration for their workes, Their workes follow them.

Where the matter is pretious, a decision of the least quantitie is a great losse: and therefore (as the spie of nature observeth) the Iewellers will not rubbe out a small clowde, or specke in an orient Rubie, because the lessening the substance will more disadvantage them, then the fetching out of the spot advance them in the sale; Neither will the Alcumists lose a drop of quintessence; nor the Apothecaries a graine of Bezar, nor an exact Commentatour upon holy Scriptures any syllables of a voyce from heaven, the eccho where∣of is more melodious to the soule, then any consort of most tune∣able voyces upon earth can be. In which regard I hold it fit to re∣linquish my former divisions, and insist upon each word of this * 1.7 verse (as a Bee sitteth upon each particular flower) that wee may not lose any drop of doctrine sweeter then the honey, and the honey combe, any leafe of the tree of life, any dust of the gold of Ophir.

1. I: there were three men in holy Scriptures tearmed Iedi∣diah, that is, Beloved of God; Solomon, Daniel, and Saint Iohn the Evangelist: and to all these God made knowne the secrets of his Kingdome by speciall revelation, and their prophecies are for the most part of a mysticall interpretation. This Revelation was gi∣ven to Iohn, when hee was in the spirit upon the Lords day; and if wee religiously observe the Lords day, and then bee in the spirit as hee was, giving our selves wholly to the contemplation of Divine mysteries: wee shall also heare voyces from heaven in our soules and consciences.

Heard, with what eares could Saint Iohn. heare this voyce, sith hee was in a spirituall rapture, which usually shutteth up all the doores of the senses? I answer, that as spirits have tongues to speake withall, whereof wee reade 1 Cor. 13. 1. Though I speake with the tongues of men and Angels: so they have eares to heare one ano∣ther, that is a spirituall facultie answerable to our bodily sense of

hearing. The Apostle sayth of himselfe, that hee was in the spirit; * 1.8 and as he was in the spirit, so he saw in the spirit, and heard inthe spi∣rit, and spake in the spirit, and moved in the spirit, and did all those things which are recorded in this Booke. When Saint Paul was wrapd up into the third Heaven, and heard there words that cannot be ut∣tered, and saw things which cannot bee represented with the eye; hee truely and really apprehended those objects, yet not with car∣nall, but spirituall sences, where with Saint Iohn heard this voice.

A voyce from Heaven. The Pythagoreans taught, that the Cale∣stiall spheares by the regular motions, produced harmonious sounds: and the Psalmist teacheth us, that the Heavens declare the glory of God, and the firmament sheweth his handy worke, and that there is no speech * 1.9 nor language where there voyce is not heard; but that was the voyce of Heaven it selfe, demonstrately proving, and after a sort proclaiming the Majestie of the Creatour. But this is vox de coelo a voyce from Heaven pronounced by God himselfe, or formed * 1.10 by an Angell; so Gasper Melo expresly teacheth us. Saint Iohn heard a voyce, not sounding outwardly, but inwardly framed by that Angell, who revealed unto him the whole Apocalypse.

Saint Iohn here heard a voyce from Heaven commanding him to Write; and Sain Austin heard a voyce from Heaven command∣ing him to Read, Tolle lege; and most requesite it is, that where Hea∣ven speakes, the earth should heare, and where God writes, that man should reade. There never yet came any voice from Heaven, which it did not much import and concerne the earth to heare. The first voice that came from Heaven, was heard on Mount Sinai; and it was to confirme the Law to bee of divine authoritie; and esta∣blish our faith in God the Creatour. A second voice from Heaven * 1.11 we heare •…•…o in Saint Peter on the holy Mount, when the Apostles were there with Christ, and it was to confirme the Gospell, and to establish our faith in Christ the Redeemer. A third voice, (or * 1.12 sound) was heard from Heaven in the upper roome, where Christs Apostles were assembled in the day of Pentecost, and it was to confirme out faith in the holy Ghost the Comforter. A fourth voice that came from Heaven, was heard by Saint Peter in a vision, and * 1.13 it was to confirme our faith in the Catholike Church, and the Commu∣nion of Saints, and the incorporating both Iewes, and Gentile•…•… in one mysticall bodie. Lastly, a voice was heard from Heaven by Saint Iohn in this place, to establish our faith in the last Article of the Creed, concerning the happinesse of the dead, and the glo∣rious estate of the Tryumphant Church; and the life of the World to come. If wee desire to bee informed concerning the affaires of the Abissens, or those of China, Sumatra, or Iapan; wee conferre with those that are of the same Countrey, or have travelled into those parts: and for the like reason, if wee desire to bee instructed

concerning the state and condition of the Citizens of the Heavenly Ierusalem; their infinite number, their excellent order, their sin∣gular priviledges, their everlasting joyes, their feasts, their robes, their palmes, their thrones, their crownes; wee must enquire of them who either are inhabitants there, or have brought us * 1.14 newes from thence; nothing but a voice from Heaven can enforce our assent to these heavenly mysteries.

Now as all words of Kings are of great authoritie, but especi∣ally their Edicts and Proclamations; so all voices from Heaven are highly to bee regarded and religiously obeyed, but especially. Decrees and Statutes which are commanded by the authoritie of the high Court of Heaven, to bee written for perpetuitie; such as this is in my Text, I heard a voyce from Heaven, saying

Write, with a Pen of Diamond, in letters never to bee oblite∣rated, write it so that it may bee read of men in all succeeding A∣ges, even to the last man that shall stand upon the earth. Here I cannot sufficiently admire the boldnesse of Cardinall Bellarmine, who to disparage the necessitie of holy Scripture, and cry up un∣written traditions, which are the best evidence hee can produce for his new Trent Creed; blusheth not to publish it to the World in print, that the Apostles and Evangelists had no command from God to write their Gospells or Epistles, but that they wrote upon the en∣treatie of some friends, or some emergent occasions. Were there no other Text in all the holy Scriptures but this, nor word in this Text but this one, Write, it were alone sufficient to convince him of grosse ignorance, if not rath•…•…r giving the lye to his own know∣ledge. But yet farther, rather to confound him with shame, then convince him with evidence; doth not the Apostle affirme in ge∣nerall of the whole Scripture, that it is given by Divine ins•…•…iration? and what is inspiring but a kinde of dictating to all the Pen-men of the holy Ghost? and doth not hee that dictateth to another, both tell him what hee shall write, and bid him write it? Besides, in the 1. of the Apocalypse vers. 10. 11. Saint Iohn heard a great voyce as of a trumpet, saying; I am Alpha, and Omega, the first and the last, and what thou seest write in a Booke. Thirdly, besides the gene∣rall * 1.15 command of committing the whole Word of God to writing, and a speciall mandate for the writing the Apoc•…•…lypse, wee have a singular precept for the writing the precise words of this Text; and must not that needs bee thrice worthy our observation, which is written by a threefold command? and what is that?

Blessed are the dead, If the dead are blessed, the dead are, for •…•…n argument à tertio adjacent•…•… ad secundum ever holdeth if the tea•…•…es bee taken in the proper sense. The Metaphisicks demonstra•…•…, non entis nullus esse affectiones, that such things as have no existence have no qualities nor reall attributes: but blessednesse is here at∣tributed

to the dead, the dead therefore are. And the Philosopher who being demanded whether the living or the dead were more in number? answered, that doubtlesse the living, quia mortui ne sunt quidem, because the dead were not to bee reckoned upon, in∣regard now they are not at all, spake without booke, and uttered that which is most false, as wee learne from the mouth of Truth himselfe; who not onely affirmeth that the dead are, but that they are also living, though dead to this World, yet not to the World to come; dead to men, but not dead to God, have yee not read sayth our Saviour, what is spoken unto you by God, saying; I am the God * 1.16 of Abraham, and the God of Isaack, and the God of Iacob, God is not the God of the dead, but of the living, for all live to him? but are all the dead blessed? the Text answereth, all the dead that die in the Lord; That dye in the Lord? Yea, but you will say, those that are already dead, cannot dye, what then is the meaning of this phrase, the dead * 1.17 that dye in the Lord? Saint Ambrose answereth, hee that is dead al∣readie cannot dye in the same sense that hee is dead, but hee that is alreadie dead in one sense, may bee sayd to dye in another; hee that is dead to the World, as all the regenerated who have mortified the deeds of the flesh, may afterwards dye to the bodye and so dye in the Lord, that is breathe out his soule into the hands of the Lord. This is sound Divinitie, and a true proposition, but no true expo∣sition of this place; in which the latter seemeth to bee a limitation of the former: as God is neare to all that call upon him, yea, all that call * 1.18 upon him faithfully; so here blessed are the dead, what all dead how∣soever they dye? no, but all that dye in the Lord.

There is much varietie among the interpreters about the inter∣pretation of this phrase, to dye in the Lord. Some will have the meaning thereof, to bee those that dye for the Christian faith, and seale the truth thereof with their bloud. And they alleage for them∣selves, first paralell texts of Scripture, wherein the preposition in, is put for pro: for as Gen. 18. 13. omnes in t•…•… benedicentur all Nations shall bee blessed in thee, that is for thee, and in thy seed, that is •…•…orthy seed; and Gen. 28. 18. servivi Berachel word for word, I served in Rachel, that is for Rachel. Next they alleage the ante∣•…•…edents, together with the occasion of these words verse 12. here is the patience of the Saints, here are they that keepe the Commande∣ments of God, and the faith of Iesus Christ: and truly the maine scope of the Text seemeth to bee, to arme the godly with patience, and to encourage them to fight against the Beast, upon whom before God execute vengeance, if it so fall out that many of Gods faith∣full servants loose their lives: Yet that none should be dismayed therewith, because all that so dye are blessed, for they exchange a temporall life in this World, for an eternall in another. Thirdly say they, it cannot bee well conceived how any can dye in Domino

in the Lord who is the Lord of life, if wee take the preposition in the proper sence: for though in the naturall bodie a member may bee cut off and dye, the head being alive; yet it is not so in the mysti∣call bodie of Christ, no true Member thereof can bee cut off, much lesse dye, while it continues in that bodie; by dying in the Lord, therefore wee must understand dying for the Lord, so they.

Others will have the words not to bee restrained to Martyrs onely, but to belong to all that die in the feare of God, and the faith of Christ. And they alleage for themselves also a paralell Text; 1 Cor. 15. 18. where to fall a sleepe in the Lord, is spoken generally of all true beleevers departing this life. Besides Saint * 1.19 Bernard and other of the Auncients apparantly distinguish these phrases, mori in Domino, & mori propter Dominum, to dye in the Lord, and to dye for the Lord: mori pro Domino martyrum est, mori in Do∣mino omnium confessorum; si beati qui in Domino moriuntur, quanto ma∣gis qui pro Domino moriuntur? to dye for the Lord is the glory of martyrs, but to dye in the Lord, the glory of all Confessors: if they are happy who dye in the Lord, how much more they that dye for the Lord? Thirdly, the reward here promised is common to all beleevers, and not peculiar to the Martyrs: for all true beleevers when they dye rest from their labours, and their workes follow them. If the Spirit had meant Martyrs onely, hee would rather have sayd, they have ease from their torments, then rest from their labours, and their trophies and victories follow them. All that dye for * 1.20 the Lord, dye also in the Lord; but all that dye in the Lord, doe not necessarily dye for the Lord: wee denie not that the Martyrs have the greatest share in this blessednesse, but all Confessours have their partsalso? the Martyrs Crowne is beset with a Rubie or some richer jewell then ordinary, their Garland hath a flower or two more in it, to wit some red flower as well as white; yet the Crowne and Garland of all Confessours are compleat. And therefore not onely Beda, and Bernard, and Richardus, and Andreus, and Primasius, and Haymo, and Ansbertus, and Ioachimus, but also the Greeke, and the Roman Church; yea, and the reformed also * 1.21 understand these words, of all that dye in Gods favour: for they read these words at the Funeralls of all the dead, and not onely at the Funeralls of Martyrs. Yea, but how can any bee sayd to dye in the Lord, that is continuing his Member, sith Christ hath no dead Members? I answer, that the faithfull dye not in the Lord in that sense in which they live in him; but in another they die not spiritually, nor cease to bee his mysticall Members; but natu∣rally, that is, they continuing in Christs faith and love, breathe out their souies, and so fall asleepe in his bosome, or dye in his love, laying hold of him by faith, and relying on him by hope, and embracing him by charitie. All they dye in the Lord, who

die in the act of contrition, as Saint Austin, who reading the pe∣netentiall Psalmes with many teares, breathed out his last gaspe, sighing for his sinnes. Or in the act of charitie as Saint Ierome, who in a most fervent, or vehement exhortation to the love of God, gave up the ghost. Or in the act of Religion, as Saint Am∣brose, who after he had received the blessed Sacrament, in a hea∣venly rapture, and a holy parley with Christ, left the body. Or in the act of Devotion as Aquinas, who lifting up his eyes and hands to heaven, pronouncing with a loude voyce those words of the Spouse in the Canticles, Come my beloved, let us goe forth, went out of this world. Or in the Act of gratulation, and thankes-giving as Petrus Celestinus, who repeating that last verse of the last Psalme, Omnis spiritus laudet Dominum, Let every breath; or every one that hath breath, praise the Lord, breathed out his soule. Or in an Act of divine contemplation, as Gerson that famous Chancellour of Paris, who having explicated fiftie properties of divine love, concluded both his Treatise, and his life with fortis ut mors dilectio, Love is strong as death. To knit up all, six sorts of men may lay just claime to the blessednesse in my Text.

First Martyrs, for they die in the Lord, because they die in his quarrell.

Secondly Confessours, for they die in the Lord, because they die in his faith, and in the confession of his name.

Thirdly, all they that love Christ, and are beloved of him, for they die in the Lord, because they die in his bosome, and em∣bracings.

Fourthly, all truly penitent sinners, for they dye in the Lord, because they dye in his peace.

Firthly, all they who are engrafted into Christ by a speciall faith, and persever in him to the end, for they die in the Lord, be∣cause they die in his communion, as being members of his mysticall body.

Lastly, all they that dye, calling upon the Lord, or otherwise make a godly end, for they dye in the Lord, because they dye in the * 1.22 workes of the Lord, and happy is that servant whom his Master when hee commeth shall find so doing.

From hence-forth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beza and some other render the word in the originall perfectly, because the dead obtaine the blessednesse they hoped for; but this Exposition cannot stand, unlesse wee restraine this blessednesse to the soule. For the perfect and consummate * 1.23 happinesse of all that die in the Lord, consisteth in the glorifica∣tion of their bodyes and soules, when they shall see God face to face, and the beames of his countenance directly falling upon the soule, shall reflect also upon the body: and most true it is which Paraeus observeth, the deads blessednesse, farre exceedes the blessednesse

of the living; for here wee have but the first fruits of happinesse, but in heaven wee shall have the whole lumpe: here wee hunger and thirst for righteousnesse, there wee shall be satisfied. To this we all willing∣ly assent, but it will not hence follow, that they have their whole lumpe of happinesse till the day of Judgement. Blessed they are from the houre of their death, but not perfectly; blessed, but not consummatly: blessed intensive, as blessed as the soule by it selfe can be for that state in which it now is: not blessed extensive not so blessed as the whole person shall be, when the soule shall bee the second time given to the body, and both bid to an everlasting feast at the mariage of the Lambe. Others therefore more agree∣able to the Analogie of faith, render the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from hence-forth, and referre the hence-forth, not to the time of the utte∣ring this Prophecie; as if before it none were blessed (for before this prophecie all the Apostles (Saint Iohn only excepted) and thousands of Saints and Martyrs had died in the Lord, and were at rest from their labours) but to the instant of their dying in the Lord, they no sooner lost their lives for Christ, then they found happinesse in him. So soone as Lazarus dyed, his soule was carried * 1.24 by Angels into Abrahams bosome. So soone as the Thiefe expired on the Crosse, hee aspired to Paradise, and was with Christ; So Nazianzen teacheth concerning every religious soule; I beleeve, saith he, that every noble soule which is in grace and favour with God, presently as soone as shee hath shaken off the body, which kept downe her wings, flyeth joyfully streight up to her Lord; and Saint Cy∣prian, Death to the godly is not a departure, but a passe from a temporall to an eternall life, and no stay by the way, as soone as we have fini∣shed our course here, we may arrive at the goale there; And S. Ber∣nard, The infidels call the parting of the soule from the body, Death, but the beleevers call it the Passeover, because it is a passe from death to life. For they die to the world, that they may perfectly live to God.

To strike sayle and make toward the shore, if all that dye in the Lord are blessed, from the very moment of their death, and this blessednesse is confirmed by a voyce from heaven: let us give more heed to such a voyce, then to any whisper of the flesh or di∣vell. Whatsoever Philosophie argueth or Reason objecteth, or sense excepteth against it: let us give more heed to God then man, to the spirit then the flesh, to faith then to reason, to heaven then to earth; although they who suffer for the testimonie of the Gos∣pell seeme to be most miserable, their skinnes being fleyed off, their joynts racked, their whole body torne in peeces, or burned to ashes; their goods confiscate, their armes defaced, and all man∣ner of disgraces put upon them: yet they are most happy in hea∣ven, by the testimonie of heaven it selfe, the malice of their ene∣mies cannot reach so high as heaven, it cannot touch them there,

there, much lesse awake them out of their sweet sleepe in Jesus.

Secondly, if the dead are blessed in comparison of the living: let us not so glew our thoughts, and affections to the world, and the comforts thereof, but that they may bee easily severed, for there is no comparison betweene the estate of the godly in this life, and in the life to come; for here they labour for rest, there they rest from their labour: here they expect what they are to receive, there they receive what they expected: here they hunger and thirst for righteousnesse, there they are satisfied; here they are continually afflicted, either for their sinnes, or with their sinnes, and they have continuall cause to shed teares, either for the calamities of Gods people, or the strokes they themselves * 1.25 receive from God, or the wounds they give themselves; there all teares are wiped from their eyes. Here they are alwayes troubled, ei∣ther * 1.26 with the evills they feare, or the feare of evill: but when they goe hence, Death sets a period to all feare, cares, sorrowes, and dangers. And therefore Solon spake divinely, when hee taught Craesus that he ought to suspend his verdict of any mans happinesse till hee saw his end.

Thirdly, if those dead are blessed, that dye in the Lord, let us strive to be of that number, eamus & nos, & moriamur cum eo, Let us goe and dye with him, and in him: And that we may doe so, wee must first endevour to live in him; For Cornelius à Lapida his col∣lection is most true; As a man cannot die at Rome, who never lived at Rome▪ so none can dye in Christ, who never lived in him, and none can live in him, who is not in him; first then wee must labour to be in him, and how may wee compasse this? Christ himselfe teacheth us: I am the Vine, and my Father is the Husbandman, every branch that beareth not fruit in me, he taketh away, and every branch that breareth fruit he purgeth, that it may bring forth more fruit; as the branch cannot beare fruit of it selfe, exceept it abide in the Vine, no more can yee except yee abide in mee. Hence wee learne that wee cannot beare fruit in Christ, unlesse as branches we be ingrafted into him; now that a graffe may be inoculated.

• 1. There must be made an incision in the tree.
• 2. The graffe or syence must be imped in.
• 3. After it is put in, it must be ioyned fast to the tree.

The incision is already made, by the wounds given Christ at his death many incisions were made in the true Vine: that which put∣teth us in, or inoculateth us, is a speciall faith, and that which binds us fast to the tree, is love and the grace of perseverance. If then we bee engrafted by faith into Christ, and bound fast unto him by love, wee shall partake of the Iuice of the stocke, and grow in

grace, and beare fruit also more and more, and so living in the true Vine, we shall die in him, and so dying in him, wee shall reflourish with him in everlasting glorie.

Fourthly, if wee are assured by a voyce from heaven, that none but they are blessed, who die in the Lord: all Infidells, Jewes, and Turkes; yea, and such hereticks too as denie all speciall faith in Christ are in a wretched and lamentable case; for it is cleare that unbeleevers cannot live in Christ, for the just liveth by faith, and though hereticks, and among them our Adversaries of Rome have a generall faith, yet because they want a speciall faith in Christ whereby they are to be ingrafted into him, and made members of his mysticall body, they can make no proofe to themselves or others, (at least unlesse they renounce some of the Trent Articles) that they live, or dye in the Lord.

Lastly, if all that dye in Christ are blessed, as a voyce from hea∣ven assureth us, we doe wrong to heaven, if we accompt them mi∣serable; we doe wrong to Christ, if we count them as lost whom he hath found; if wee shed immoderate teares for them from whose eyes Hee hath wiped away all teares; to weare perpetuall blacks for them, upon whom he hath put long white Robes. What∣soever * 1.27 our losses may be by them, it commeth farre short of their gaine: our crosse is light, in comparison of their super-excellent weight of glory; therefore let us not sorrow for them, as those that have no hope. Let us not shew our selves Infidells by too much la∣menting the death of beleevers. Weepe w•…•… may for them, or rather for our losse by them, but moderatly, as knowing that our losse is their gaine, and if wee truly love them, wee cannot but exceedingly congratulate their feasts of joy, their rivers of plea∣sures, their Palmes of victory, their robes of majestie, their crownes of glorie. Water therefore your plants at the departure of your dea∣rest friends, but drowne them not. For whatsoever wee complaine of here, they are freed from there: and whatsoever wee desire here, they enjoy there: they hunger not, but feast with the L•…•…; they sigh not, but sing with Moses, having safely passed over the glassi•…•… sea; they lie not in darknesse, but possesse the inheritance of Saints in light. They have immunitie from sinne, freedome from all temptations, and securitie from danger: they have rest for their labours here, comfort for their troubles, glory for their disgrace, joyes for their sorrowes, life for their death in Christ, and Christ for all, Cui, &c.

FINIS.

Notes

• * 1.1

  Esay 40. 6.
• * 1.2

  Nazianz. de ob. •…•…usar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  1 Pet. 1. 25.
• * 1.4

  Psal. 16. 11.
• * 1.5

  Borheus in hun•…•… loc. ad∣versus bestiam spiritus san∣ctus consolatur pios, si ab ill•…•… prius propter testimonium Iesu tru•…•…dan∣tur quam de e•…•… supplicium sumptum sit, na•…•… vel sic moriente•…•… bea∣ti sunt, qui temporariam vitam amit∣tentes in ho•…•… seculo, ae•…•…ernam adipiscuntur in a•…•…ro.
• * 1.6

  Gen. 42. 36. Ioseph is not, and Simeon is not. Math. 〈◊〉〈◊〉. 18. Rachel mour∣ning for her children, and would not be comforted because they are no•…•….
• * 1.7

  Isocr. ad Demonicum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  Ambrosius Ausbert, in Apoc. c, 14. ille nunc in spiritu raptu•…•… spirituali aure hanc vocem percip•…•…ens in∣uit eodem spi∣ritu ecclesiam replendam esse ut eundem vo∣cem audire po∣sset in suâ personâ.
• * 1.9

  Psal. 19. 1. 3.
• * 1.10

  Melo in Apoc. c. 14. 〈◊〉〈◊〉 vocem non corporalem ne∣que a foris st•…•… pentem, sed intus firmat ā per Ange•…•…um qui totam e•…•… Apocalyp•…•…in Christo juben∣•…•…e revelavit.
• * 1.11

  2 Pet. 1. 18.
• * 1.12

  Acts 1. 2.
• * 1.13

  Acts 10. 13.
• * 1.14

  Amb A•…•…sber. quia maxi∣mum est quod nunc solu•…•… au∣dis, s•…•…ilo ex∣pri•…•…e ut ade∣jus aures per∣veniat cujus f•…•…guram geris. Gasper Melo scribene trans∣vole•…•… quod ad electorum sola∣•…•…ium ad finem us{que} persevo∣rare debet. Bellar. l. 4. de verb. Dei non scrip: c. 3. Si Christo & A∣postoles fuisset propositum verbum Dei coarctandi ad scripturam in∣primis rem tanti momenti Christus prae∣cepisset, & Apostoli ali∣cubi testarent. se ex Domini mandato scri∣bere; a•…•…id n•…•…s∣quam legimus. Eus•…•…b. l. 3. hist. ad Mat∣thaeum ea occa∣sione scripsi•…•…e, &c. 2 Tim. 3. 16.
• * 1.15

  The Hebrews who say of one that is dead, that he is not, meane •…•…ot simply that he is not at all, but h•…•… is not in the world, or ap∣pears not a∣mong the li∣ving, or is to us as if hee were not.
• * 1.16

  Luke 20. 38.
• * 1.17

  Ambros. loc. supr. cit. quis mort•…•…us mori potest? Resp. pij mo∣riantur mun∣do prius quam moriantur corpori.
• * 1.18

  Psal. 145. 18.
• * 1.19

  1 Cor. 15. 18.
• * 1.20

  But è contra all that dye for the Lord, dye in the Lord. So Martyrs are not excluded though they are not inclu∣ded alone, but all true con∣fessours with them.
• * 1.21

  Vid Alcazo∣rum in Apoc. c. 14.
• * 1.22

  Math. •…•…4. 46. Beza in hunc loc. quid si le∣gatur perfectè quia tum op∣tans p•…•…ratam beatitudinem.
• * 1.23

  Paraeus in Apoc. Hic primitiae, in coelo ipsa massa beatitu∣dinis, hic siti∣mus justitiam illic satiamur.
• * 1.24

  Luke 16. 22. Orat. 24. in laudem Caesar credo ge•…•… ero∣sum om•…•…em caram{que} Deo animam post∣quam vinculis corporis hinc so•…•…a excesse∣r•…•… excu•…•…s comped•…•…s quibus a•…•…imi penna deprimi s•…•…lebat hil•…•…∣rem ad Domi∣num suum •…•…on∣volare. Cyp. de mor•…•…l∣mors non est exitus s•…•…d transitus, & temporal•…•… •…•…ti nert decurso ad eterna tra•…•…s∣gressus. Bern. c. 15. de amore Dei In∣fideles mortem appellant fide∣les pas•…•…ha, qui moritur mun∣do, ut perfectae vivet Deo.
• * 1.25

  Apoc. 7. 17.
• * 1.26

  Herod. Hist. l. 1▪ beatus est nemo nisi cujus prosperitatem Deus foelici exitu, & mor∣te confirmavit ut Cleobis, & Bitonis ac vi∣ventis, & pe∣riculis obnoxi beatitudo ut currentis prae∣mium, & co∣ronafl•…•… & vana est. Cornel. à Lapid. comment in Apoc. c. 14. ut Romae mori non potest, qui Romae▪ non vixit, ita qui in Domino non vixit in eo non moritur. Joh. 15. 1. 2. 4
• * 1.27

  Apoc. 7. 13.