Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 1 · Verse 14

Commentary on 2 Peter · Commentary on 2 Peter volume 1 · Chapter 1 · Verse 14

p. 257VERSE 14. Knowing that ſhortly I must put off this my Tabernacle, even as our Lord Jeſus Christ hath ſhewed me.

THe Apoſtle proceeds to amplifie the reaſon, why he ſo plyed them with the remembrance of theſe things. My life is but ſhort: Why ſo? becauſe I am old: yet an old man may weare out ſome yeares; nay, but I know it is ſhort: How can this be knowne? Yes, by Gods revelation; As our Lord Ieſus Chriſt hath ſhewed me. I muſt die, I muſt die ſhortly, I know I muſt die ſhortly: my Saviour Chriſt hath told me ſo. Therefore pardon me, though I inculcate, and beat ſo much upon one ſtring; it is a leſſon worth your learning, and I have but a ſmall time to teach it you. Knowing that ſhortly I muſt &c.

I know;] not perhaps preciſely the day, or the place, or the manner. But Death is not a ſtranger to my thoughts; my account is caſt up, I am ready. I know.

That I muſt put off, or lay down;] willingly, not on compulſion: not pulled downe; but laid downe. It is a metaphore drawne from a wager; Depono tecum; the faithfull man doth wager, and pawne his ſoule to God.

This my tabernacle;] not my caſtle, or ſtrong tower, or ſtanding houſe; but a Tent, a moveable, a Tabernacle.

Shortly:] The time is not ſo farre off that I dreame not of it: not, likely to happen in another age, and creeping on by ſlow degrees. The Sunne is not deſcending, but ready to ſett: the meſſenger knockes at the doore: the clocke runs upon the laſt minute: the Epilogue is on the ſtage: the taper at the laſt glimpſe: the oake falling under the lateſt blow of the axe: Instat tempus; Shortly.

As the Lord Ieſus Chriſt hath ſhewed me.] I dare take his word: he that died for me, hath told me that I now ſhall die for him. It is a ſhame for me to be unprepared, when ſuch a Prophet hath certified me; both in prediction, and example; Monſtrante viam.

He ſpeakes of an aſſurance; I know. What doth he know? that I muſt die; part with this tabernacle. How muſt he part with it? Put it off. When muſt he put it off? Shortly. How is he ſure of that? The Lord Ieſus Chriſt hath ſhewed me. The whole may be diſtinguiſhed into three generalls: A

Reſolution; foreign, I know.

Diſſolution; I muſt ſhortly put off this my tabernacle.

Revelation; As our Lord Ieſus Chriſt hath ſhewed me.

The Reſolution is intire in it ſelfe; an infallible certainety of inevitable death: which is manifeſt to him, both by the common condition of nature, and a more ſenſible impreſſion of vicinity: a thing that growes faſt upon him. I know.

The Diſſolution is obſervable in divers circumſtances: It is

Perſonall; I, though an Apoſtle of Chriſt.

Neceſſary; I muſt, there is no remedie.

Voluntary; Put off, willingly, without ſnatching from me.

Inſtant; Shortly, the decree cannot be ſuſpended.

The Revelation or Premonition of his death, is referred either, Ad

Genus mortis, The kinde and manner of his death.

Tempus moriendi, The time prefixed of his dying.

Knowing:] This is his Reſolution. The aſſurance of unavoidable death, is a p. 258doctrine well knowne: every one can ſay with Peter; I know. Nil dicitur frequentius, nil creditur facilius; Nothing is more frequently repeated, nothing is more readily beleeved. Bern. Cogita te mortuum, quem ſcis neceſsitate moriturum. Thinke thy ſelfe, as it were, already dead; whom thou knoweſt neceſſarily to die. Bed. It is fit that Death ſhould effect death:ddSpiritualis corporalem, culabilis poenalem, voluntaria neceſſariam. the ſpirituall, a corporall: the death of ſinne, a death of puniſhment: a voluntary death, brings a neceſſary death. Therefore, ſaith Chryſostome, Let us make a vertue of neceſſity; Offeramus Deo pro munere, quod pro debito tenemur reddere; Let us offer God that for a gift, which wee are bound to pay as a debt. This is an hard and wofull neceſſity, ſaith Anſelme; Perdidit homo beatitudinem ad quam factus eſt, & invenit mortem ad quam factus non eſt. Man loſt that life to which he was ordained, and found the death to which he was not ordained. All men die in time, ſome before their time. Eccleſ. 7.17. The overmuch wicked dies before his time; Tempore non ſuo; in a ſeaſon which the conſtitution of his nature doth not threaten. Thus ſometimes die the godly, that they may be no longer vexed of the guilty: often the guilty, that they may no longer vex the godly. This neceſſity all muſt undergoe, Sed diverſo fato with a diverſe event. To the wicked, death is the beginning of ſorrow: to the Elect, the end of paine. The death of the wicked, ſaith Bernard, is, Mala in mundi amiſsione, pejor in carnis ſeparatione, peſsima in ignis combuſtione; Evill in the loſſe of this world, worſe in the ſeparation of life, worſt of all in the torture of quenchleſſe fire. Death to the godly is, Bona propter requiem, meli… propter novitatem, optima propter impaſsibilitatem futuram; Good in the ceſſation of paines, better in the renovation of all things, beſt in the immutability of happineſſe. Therefore the Saint that deſires to be diſſolved, and to be with Chriſt, Non patienter moritur; ſed patienter vivit, & delectabiliter moritur; That man doth not only die patiently, but hee lives patiently, and dies joyfully. Hee loves Ieſus Chriſt but a little, that doth not rejoyce to goe unto him.

But in this point, in vaine I ſpend my breath, to tell you that I and you all ſhall loſe our breath: you know it. Tell the Oppreſſour, Thou ſhalt die; hee anſwers, I know it. Doſt thou know it? and wilt ſtill live like a Chriſtian Iew, extorting from thy brother? How ſhall Chriſt, (whom thou ſuppoſeſt thy brother) give thee Spem tuam; thy Hope; when thou takeſt away from him Rem ſuam, his Subſtance? Tell the worldling, Thou ſhalt die; hee ſayes, I know it. Doſt thou know that thou muſt leave the world, and yet doſt cleave to the world? Doſt thou know, thou muſt loſe the poſſeſſion of earth, and wilt thou not aſſure to thy ſoule the fruition of heaven? The Drunkard ſayes, he knowes he muſt die, he can ſing you ſongs to that purpoſe. Doth he know it, and yet keepe his bodie ſo perpetually drunke, that his ſoule hath no time ſoberly to bethinke it ſelfe? Is the gate of heaven ſo broad and wide, that he can reele into it? Drunkenneſſe is no way to bleſſedneſſe; as the Poet wittily epitaph'd upon a dead drunkard: who lived in the love of wine, and died in the ſtrength of it:

If by the pot, to heaven he got,

This I dare boldly ſay;

He was the laſt which that way paſt,

And firſt which found that way.

Tell the Contentious, Thou ſhalt die; he anſwers, I know it. And yet wilt thou reſerve, Bellum cum proximo, pacem cum Diabolo; Warre with thy neighbour, peace with the Devill? Shall a turbulent ſpirit ever enter that Citie of Peace? Tell the Deceiver, Thou ſhalt die, with all thy frauds; I know it. Doſt thou know it? Why then is thy tongue Satans anvile, whereon he ſits forging his lyes? Why doſt thou ſweare away thy ſalvation before thou haſt it? Tell the Adulterer; Thou ſhalt die; I know it. Why then wilt thou be one fleſh with an Harlot, which muſt both rot under the clods; and not rather one ſpirit with Chriſt, who reigneth above the clouds? Do we know, we muſt die, and yet run ſuch lewd courſes? We know that we muſt die; let us ſo live in faithfull obedience, that we way know we ſhall live for evermore with ISESUS CHRIST.

p. 259Shortly I muſt lay downe this my tabernacle.] This is the Diſſolution, wherein I conſidered foure circumſtances. Firſt, the Perſonalitie; I, though a Preacher, though an Apoſtle, one that have ſeene the Lord Ieſus in the face; I. Next, the neceſſity, I muſt, there is no evaſion, no prevention: I muſt loſe a tabernacle, no manſion, a thing not worth keeping. Thirdly, the Liberty, voluntarineſſe, and willing heart of the Apoſtle to doe this; which he calls a Depoſition, or Laying downe of his Tabernacle: it is not a thing violently extorted from me, but laied downe with a quiet and temperate mind. Laſtly, the Inſtance and vicinitie of it; It is not long a comming, but approching ſo neere, that I ſee it and feele it: the ſands are almoſt out of the glaſſe: but a few moments, and I depart; Shortly.

I muſt; it is Perſonall; I. The Apoſtle out of that generall neceſſitie wiſely collects a particular, a proper concluſion to himſelfe, I. Theſe ſingular deductions out of univerſall propoſitions, are profitable to men, and acceptable to God. All men are ſinners; and I am the chiefe, ſaith Paul. All men are mortall, and I muſt ſhortly die, ſaith Peter. No degree of men is priviledged from death: not a Patriarch, not a Prophet, not an Apoſtle, could plead exemption. Zach. 1.5. Your fathers, where are they? and the Prophets, doe they live for ever? Abraham a great Patriarch, Moſes a great Prophet, David a great Prince, Samuel a great Prieſt, Iohn a great Evangeliſt, Peter a great Apoſtle; where are they? their ſoules live in bliſſe, their bodies are dead in the grave. God doth often take away his Miniſters, and that for three reaſons:

1 For their owne ſinnes; as Nadab and Abihu. Lev. 10.2. They offered ſtrange fire before the Lord, and there went out fire from the Lord that devoured them. They offered ſtrange fire, and they ſuffered ſtrange fire. They ſent up helliſh impietie toward heaven, therefore hell came out of heaven upon them. So Hophni and Phinehas, thoſe uncorrected ſonnes of Eli. 1 Sam. 2.34. In one day they died both of them. They deſperately offended, the father too mildly reprehended, they harkened not, becauſe the Lord would ſlay them, Ver. 25. So Zach. 11.8. Three ſhepheards have I cut off in one monethmonth; my ſoule loathed them, and their ſoule alſo abhorred me. This God doth for the good of the people; Vt illi pereant, ne caeteros perimant: that ſuch might periſh themſelves, and not deſtroy others by their bad examples, and uncleane courſe of life.

2 For the ſinnes of the people. As Salomon ſaies; Propter peccata populi erunt multi Principes: ſo we may ſay, multi ſacerdotes. For the ſinnes of the people there ſhall bee many Princes: ſo for the ſinnes of the people there ſhall be many Prieſts. God ſmites the Shepheard, when he meanes to ſcatter the ſheepe, he puts out the light, when he purpoſeth to leave men in the dark. This was Pauls reſolution, Phil. 1.24. To abide in the fleſh is more needfull for you. Propter vos; for my ſelfe it is better to be diſſolved, and to be with CHRIST: but to remaine in the fleſh, is better Propter vos, for you. This may be better for my wife, for my children, for my friends, for thoſe that depend upon me: but I mind none of thoſe; but Propter vos, it is better for you.

3 For his owne glory, leſt what belongs to God, ſhould be aſcribed to man. CHRIST cannot endure, that that ſhould be attributed to Paul and Barnabas, which pertaines to him, Act. 14.12. As the ſuperſtitious Lyſtrians, that called Barnabas Iupiter, and Paul Mercury; when they brought garlands, and would have done ſacrifie to them. Princes uſe to change their deputies often, as the Turke does his Baſhaw's; leſt continuance ſhould bring them to be taken for Princes. So God takes away often a good Miniſter; leſt Aſſueti ſervo, obliviſcerentur Dominum; they being too confident of the ſervant, ſhould forget the Lord. There are ſome Sectaries, that thinke of their Elders, as Simon Magus thought of the Apoſtles; that they can give the Holy Ghoſt. They arrogate to the in inſtrument, and derogate from the agent. Let him ſpeake the abortive figments of his owne braine, yet their ſuperſtitious applauſe is, Vox Dei; It is the voice of a God, not of a man, Act. 12.22. p. 260Let another deduce ſound concluſions from the ſacred truth, and juſtifie his ſober aſſertions from the undeniable ſcriptures: yet becauſe the man is not according to their humour, the doctrine ſhall not have their honour. They muſt chuſe for themſelves, a Miniſter of their owne faction: whereas neither Prophets nor Apoſtles were choſen by the people: the ſheepe uſed not to chuſe their own ſhepheards. Thus theſe profeſſors out of their wits, hate Rome worſe than hell; yet meete it, and congratulate it, in the ſame ranck ſuperſtition another way. As they thinke it enough that Papa ſanxit; the Pope hath decreed it: ſo theſe thinke it enough, that Praesbiter dixit, their Elders hath affirmed it. Thus the people, made Biſhop, and their Elder a Pope. When men ſhal thus deifie their Miniſter, no marvell if God nullifie the man.

Now, ſeeing we muſt die, doe you pray for us, that we may doe your ſoules good while we live. Eph. 6.19. Pray, and make ſupplication for all Saints: And for me, that utterance may be given unto me. Where the Clergie may learne humility, and the people charitie: we humilitie, that we need your prayers: you charity to pray for us. Weake ones pray with us, malicious ones pray againſt us, covetous ones prey upon us, few pray for us. Examine your conſciences; how ſeldome doe we find place and memorie in your prayers! Perhaps, Morne and Even you remember your ſelves, but when is the Preacher in your thoughts? Sure you have not found ſweetneſſe by him, or elſe you could not forget him. If we forget you, let our right hand forget her cunning. We will pray for you, doe you pray for us, and our mediator Ieſus Chriſt pray for us all.

Againe, ſeeing our life is ſo ſhort, doe you apprehend the meanes while it laſteth. Zachary may be ſtroke dumbe: ſickneſſe may ſuſpend us for a ſeaſon, but death doth ſilence us for ever. Heare therefore while the voice ſoundeth; To day if yee will heare my voice hearden not your hearts, Hebr. 3.15. Though I truſt, God will never faile you ſucceſſively of a diligent Paſtor: and we wiſh that thoſe who in time come after us, may in worth goe before us: that as they ſucceed us in place, they may exceed us in grace. But becauſe certainely, either death muſt take us from you, or you from us: as it is our part, dum vires annique ſinunt, tolerare labores: while we keepe on our tabernacles, to take paines: ſo let this be your part; while you have eares to heare, heare: while you have hearts to beleeve, receive: while you have hands to worke, obey; that while there is a Saviour in heaven you may be bleſſed.

I muſt; it is neceſſary, there is no remedie but I muſt lay downe my Tabernacle. If heaven were to be had upon earth, Saints ſhould not dwell in tabernacles. But it is obſervable of our Apoſtle, Saint Peter, at the transfiguration of CHRIST, Matth. 17. even whileſt he had not knowledge enough to diſcerne of CHRISTS kingdome, that it was in heaven: and was miſtaken in the place; (It is good for … to be here:) yet he knew thus much, that eternitie was not to be had upon earth; and therefore he ſpake but of tabernacles; Let us build here three Tabernacles. Let us build; well, men may build: yea let us build here; but what? not manſions, but tabernacles. Even in the midſt of that unſpeakable glory, that little mappe of bleſſedneſſe, that abridgement of joy, and glimpſe of heaven; he ſpeakes but of tabernacles: putting a difference betweene mount Tabor and mount Sion. 2 Cor. 5.1. If our earthly houſe of this Tabernacle were diſſolved, we have a building of God, an houſe not made with hands eternall in the heavens. He calls it not the Man, but the Houſe: not of ſtone, but of mud-walls, Earthly: not a manſion, but a Tabernacle: not ſuch as God made, but our ſelves marred, Our houſe: not aboliſhed, but Diſſolved; then we have, not expectantly many yeares after our diſſolution, but we preſently have: not a tabernacle, but a Manſion: aedificatum, non adificandum; not to be built, but Built already: not by man, but by God; a Building of God, made without hands: not tranſient, but Eternall: not on earth, nor in the ayre, but in the ſupremeſt place; the heaven of Heavens. This leaving the Tabernacle, ſignifies a migration; not onelyonly Vnde, from the earth, but Quò, to the heavens. The loſſe of mortalitie precedes, the p. 261gaine of immortalitie followes. Iob 14.14. If a man die, ſhall he live againe? All the dayes of my appointed time will I waite, till my change come. The book of Iob plentifully abounds with two things; Impreſſions of mortalitie, and Inſtructions of moralitie. It teacheth us that we muſt die, it teacheth us how we ſhould live. Both are propounded and compounded in that verſe. A man muſt die and live againe, there is mortalitie: therefore all his appointed time, let him watch, there is for moralitie. There are foure remarkeable circumſtances in it; A Diſſolution, Reſtitution, Reſolution, Revolution. If a man die, there is a Diſſolution: he ſhall live againe, there is a Reſtitution: all my dayes will I watch, there is a Reſolution: till my changing come, there is a Revolution.

Man is by generation duſt, by degeneration the aſhes of that duſt; meere rubbiſh. The ſoule in the body, as a priſoner in a dungeon, receives all through a grate. The body is but like Saint Peters Priſon, and death as the Angel that frees us. Luk. 12.32. Feare not, little flocke; it is my fathers will to give you the kingdome. Feare not; though you be now toſſed about in tabernacles, I will gather you to a kingdome. Iſrael was a flocke removed often, from Canaan to Aegypt, from Aegypt to the wilderneſſe, but was at laſt folded in Iudea. We are now often removed in tabernacles, we ſhall have an abiding place. Ioh. 16. Nunc vado ad Patrem, ſaith CHRIST: Now I goe to the Father: CHRIST led us we muſt follow him. He went to his father three waies. 1. Viâ Paſsionis, the way of his Paſſion; a ſorrowfull way. 2. Viâ Reſurrectionis, the way of his Reſurrection, a joyfull way. 3. Viâ Aſcenſionis, the way of his Aſcenſion, a glorious way. Pſal. 47.5. God is gone up with a ſhout, the Lord with the ſound of a trumpet. All this was for our ſake. Hebr. 9.24. He entred into heaven, to appeare in the preſence of God for us. By thoſe three workes of CHRIST, we have three ſpeciall benefites; all expreſſed by Paul, Eph. 2.5.6. By his paſſion he hath quickened us, by his reſurrection, raiſed us up: by his aſcenſion, Made ut ſit in heavenly places. Now I goe to the Father; Now, there is the brevity of this life, it is but a Nunc, Now. I goe, there is the mutability of the world, Vadit, it fades like grace. To the Father, there is the glory of future bleſſedneſſe, to be with God himſelfe for ever.

Indeed to the wicked death is more than a diſſolution, even a deſtruction of the Tabernacle. Eccl. 41.1. O death how bitter is the remembrance of thee, to a man of proſperity! It is terrible, not onelyonly for the ſeparation of his delights, but for the not ſeparation of his ſins. Beholding his ſins with amazed eyes, he cryes to them, Oh give me one houres libertie; when he ſhall ſay to his luſts, covetice, pride, drunkenneſſe; Depart from me: and they ſhall anſwer; No, Tu nos egiſti, opera tua ſumus: thou haſt made us, we are thy creatures; we will goe with thee to judgement, we will dwell with thee in torment. Ejus est mortem timere, qui ad Chriſtum nolit ire: ejus ad Chriſtum nolle ire, qui non ſperat cum Chriſto regnare. Let him feare death, that deſires not to be with Chriſt: and let him refuſe going to Chriſt, that hopes not for merciemercy of CHRIST.

But to the faithfull, the grave is but a Chamber. Eſa. 26.20. Come my people, enter thou into thy Chambers. But a Bed. Eſa. 57.2. They ſhal reſt in their beds. A very parlour, where the Lord ſhuts up our bodies with the key of Peace, and opens them againe with the key of Reſurrection. VntoUnto this hope the Apoſtle lifts up our hearts by his owne example. It is obſervable that to the two chiefe Apoſtles, Paul and Peter, God did afford this priviledge; in this mortall life to have a taſt of heavens joyes; that they might more feelingly and effectually raiſe up our affections to that ſupernall Citie. Paul was wrap'd up to the third heaven, and ſo raviſhed with this joy, that he knew not whether he had his body about him or not. 2 Cor. 12.2. Whether in the body, or out of the body, I cannot tell. And me thinkes, when he comes downe againe out of heaven, he writes ſo contemptibly of theſe worldly things; that hee calls them very droſſe and dung. Such reſpect hath any man of all things under the ſunne, that hath but taſted the ſweetneſſe of Paradiſe. So Peter, together with p. 262Iames and Iohn, on Mount Tabor, ſaw a glimpſe of heaven. They beheld it, that they might preach it, preaching: lift up our hearts to it: and our hearts being lifted up to it, might be bleſſed in it. On purpoſe they were ſhewed this glory, that they might enflame our affections with it. Imagine that it were poſſible for the moſt worldly ſoule here, to be lifted up ſo high as Paul; be admitted to look into Paradiſe: to ſee that glorious ſocietie of Saints and Angels, and ſo much of that Beatificall viſion as their nature is capable of: and from thence to looke downe againe upon this earth, hanging like a little clod in the midſt of the world: and ſee ſo many millions of men buſied about nothing, like Ants on a molehill, or flies in a ſunne beame: how baſely would he eſteeme this world, and contemne that which is now his glory, and for which he is content to venture his ſoule! Doe you now wonder, that we ſo much commend that bleſſed reſt? when one gazed long on Minervas picture another askes him the reaſon of ſuch curious ſpeculation: he anſwered, O, ſi me…s haberes oculos: Oh that thou hadſt my eyes! So, ô that you had Saint Peters eyes; you would not admire our admiration.

Put off, or Lay downe. It is alſo voluntary; Depono. The Apoſtle calls himſelfe a depoſitary, that hath a jewell committed to him on truſt, which hee is willing to ſurrender. A man that hath ſome precious treaſure intruſted to him, is not onelyonly anxious to defend it from the violent attempts of others, or from their ſubtle underminings: but is alſo troubled in himſelfe, with ſome invaſion upon his owne honeſtie, by a corrupt deſire to poſſeſſe it, and employ it at his owne pleaſure: and never finds full peace from theſe reluctations, till the proprietary reſume it. So for this ſparkling Iewell, our ſoule, which lightens our night of ignorance, and darke body of earth, lodging in our fleſh: we are exerciſed with a continuall trouble to preſerve our life from ſickneſſes, and other offenſive violences: and are tempted with covetouſneſſe to enlarge our terme, to ſtrengthen our tenure and ſtate in it; and to make it ſo much our owne, as to ſpend it unthriftily upon luſts and ſurfets: and we have no perfect peace till the giver receive it backe: donec depoſuimus a nobis, & repoſuimus in Domino; till we have put it off from our ſelves, and layed it up in God.

He doth lay it downe being called for, not caſt it away without bidding: that were not to lay it downe, but to runne away from it. God ſaies, Thou ſhalt not kill: ſi non alium, multo minus teipſum: if thou maieſt not kill another than much leſſe thy ſelfe. Sapiens non fugere debet è vita, ſed exire, Sen. The wiſe man doth not runne out of his life, but maturely goe out. This life is a warfare, where God hath placed ſome in the foreward, ſome in the Rere, ſome in the wings, others in the maine battell: every man hath his ſtation, and muſt not depart from it without his Nunc dimittis, without his Paſport. Neither light of nature, nor light of grace, directs a man to put out the light of his owne life.

Not nature: Paul calls death an Enemie: Now, no man loves an enemie properly, and for his owne ſake, quatenus inimicus, ſo farre as he is an enemy. Homicida in ſe, inſepultus abijciatur, ſaith Seneca. It is pittie any hands ſhould bury him, whom his owne hands have ſlaine. We may ſay of a ſelfe-murderer, as it was ſaid of Cato; Occidit ſe, ne dicat, Caeſar me ſervavit: he ſlew himſelfe, rather than he would ſay, Ceſar hath ſaved me: ſo that man kills himſelfe, leſt CHRIST ſhould ſave him. Cleombrotus read Plato's Phaedo unadviſedly; otherwiſe he would not have deſtroyed a mortall body to make way for an immortall ſoule. Scripta Platonis non ita erant animo percipienda tuo. Virg. Aen. 6.The poet by that naturall light condemned ſuch attempts, Qui ſibi lethum, Inſontes peperere manu, &c. Quam vellent aethere in alto, Nunc & pauperiem & duros perferre Labores! Thoſe that have extricated themſelves from miſery on earth, by an unnaturall violence upon themſelves; if they might be reſtored to life againe, they would endure ten thouſand times more with patience. God hath tied the ſoule and body together with ſuch a paſſionate love, that they cannot part without griefe. Man is borne with little inſenſible paine, but dies with extreme p. 263anguiſh. If the wiſedome of God had not interpoſed that let to timorous nature, there would have beeney many Lucreces, Cleopatra's, Achitophels; ſo many wilfull funeralls, that good Lawes ſhould have found ſmall opportunitie of execution. But as God would have our birth bitter to our mothers, that they might love us the dearer: ſo he would have our death bitter to our ſelves, that we might the more feare to haſten it. Man ſaith; it is a miſerable privation for him, that hath ſeene the ſtarres, the ſunne in his glory, and the heavens reconciled with the fruitfull earth, both ſympathiſing in our benefit: for that man to be tumbled into a ſilent grave, neither ſeeing nor ſeene, uncapable of comfort! now what nature loaths, thy owne ſober heart diſlikes, and God deteſts, doe not accompliſh.

Not Grace, for all ſuch in holy writ have their brands; as Achitophel, Saul, Iudas. They ſlew indeed Malos, ſed Malè; evill men, but after a worſe manner. Our Saviours direction was; When you are perſecuted in one Citie, fly into the next. He ſaies not, diſpatch your ſelves leſt your enemies triumph over you; nor get others to doe it that you may eſcape further torments: but ſave your ſelves by flight, run …ot out of your owne lives. Non recipio animam, quae me nolente egreditur de vita. Sen.God will refuſe that ſoule, which leaves the body before himſelfe call for it. It is objected, that

Sampſon did this, yet he is reckoned in the Legend and kalendar of Saints, Heb. 11. But his fact cannot be excuſed, but that by divine revelation it was warranted. Niſi quia latenter Spiritus hoc juſſerat; unleſſe the Spirit of God did infuſe this into him, who purpoſed to worke miracles by him, Aug. He prayed to the Lord, he was heard of the Lord: therefore I doubt not but his motion was divinely inſpired. For God after that his ſtrength was departed, aſſiſted him in the act. Therefore as Auguſtine ſaies of Abrahams offering up of Iſaac; That which without Gods command had beene no leſſe than madneſſe; when GOD commands it, proves obedience.

But Rhaſis is commended for this. 2 Maccab. 14.42. He fell upon his ſword, chuſing rather to die manfully, &c. Even that commendation is warrant enough, to raiſe the book out of the Scripturall Canon. But he called upon the Lord of life and ſpirit to reſtore his bowels againe: alas, this ſhall be common to the very reprobates. Yes, but he died nobly: it had beene a better report to have died humbly. He did it ſaith the Author, manfully: and I doe not ſay, that he did it womanly. It was Magnè, but not Benè factum: farre more Roman, than Chriſtian.

But thoſe Virgins in the ſacke of Rome, that to prevent the Raviſher ſlew themſelves, are praiſed. Saint Auguſtine refutes thoſe praiſes; It is an error to thinke, that whatſoever is done on us, is alſo done of us. For then were chaſtitie a vertue of the body, not of the mind. The polluted mind makes the body ſtained, though it did never act: but the body abuſed by violence cannot make the unconſenting mind guilty. Was Thamar to be condemned, becauſe Amnon did defile her? It is Conſent, that maketh the ſinne: as Auguſtine ſaid of Tarquin and Lucrece. Duo fuerunt, & unus adulterium commiſit: there were two perſons in the action, yet but one offender; the other being not an actor, but a ſufferer. Why then did Lucrece kill her ſelfe? If ſhe were unchaſt, why is ſhe honoured? if ſhe were chaſt, why was ſhe murdered? Si non eſt illa impudicitia, quâ invita comprimitur; non eſt haec juſtitia, quâ caſta …unitur. If that were no unchaſtitie, where a woman is raviſhed: then this is no juſtice, wherein a chaſt woman is puniſhed. But ſaith the Matron or Virgin, If I be raviſhed and ſurviue, the world will ſay, it was done with my will, what world? that which eſt poſitus in maligno, knowes nothing elſe but wickedneſſe. Howſoever, Davids teſtimonie is ſufficient; Lord, thou knoweſt mine innocence. But it is oppoſed, that the feare of death and crueltie may make them conſent to theſe conſtuprations. How can they tell, what extremity may worke upon them? What then? Satius certum homicidium in praeſenti, quàm incertum adulterium in futuro? Is it better to commit a preſent murder, than hazard a future rape? Shall we perpetrate a certaine ſinne, to p. 264prevent an uncertaine ſhame? Shal we do that we cannot live to repent, to avoid that we may live to repent? Oh let them, and let themſelves alone that they may recover themſelves; before they goe whence they ſhall not returne, even to the land of darkeneſſe and ſhadow of death, Iob 10.20. Saint Auguſtine decides it; Non ſit vobis vita veſtra taedio, quamvis fuerit hoſtibus castitas veſtra ludibrio. Doe not you make havocke of your ſoules, becauſe others have abuſed your bodies. Paul was in a ſtraite betwixt this double choice, of life or death. Phil. 1.23. Though he was deſirous to die, yet he was content to live. Quaſi ſapiens amplectitur mortis lucrum, tamen quaſi ſo vus non refugit vitae obſequium, Ambroſ. In his wiſedome he could chuſe the gaine of death, yet in his obedience he refuſeth not the ſervice of life.

But to doe this argues a ſtout and valiant mind, feareleſſe of death. Indeed ſuch may be more admired for ſtoutneſſe of mind, than commended for ſoundneſſe of wiſedome. But that is not magnanimity, but rather the greateſt cowardice. Nature it ſelfe teacheth, that there is more valour to endure a miſerable life, than to embrace a wretched death. That is farre the greater mind, quae vitam arumnoſam poteſt magis ferre, quàm fugere. There is no ſorrow, no ſhame, no miſerie; that ſhould force a Chriſtian to ſo deſperate a prevention. The ſervants of God never did this, when their ſoules were heavy to the death: their bodies in Iobs plight, when a prick could have ended all his woes: when the pulling away of the pillow would have eaſed all their griefes. They never payed the debt of nature, till their creditor called on them for it: which time they would never have ſtayed, if the ſervice of their owne hands might lawfully have releaſed them. But as we cannot live without a Permittis, ſo we muſt not dye without a Dimittis. Some that enjoy the worlds Paradiſe, deſire to live: others that endure the worlds Purgatory, deſire to die. Saint Auguſtines rule is good for both. Si habes vitam in deſiderio, habet mortem in patientia: habet vitam in patientia, ſi habes mortem in deſiderio. Though thou deſire life i… thy election, yet embrace death in thy patience and admit life in thy patience, though death be in thy deſires. When God calls, be not troubled to put off thy Tabernacle: till God calls, be not troubled to keep on thy Tabernacle.

The cauſes of this unnaturall ſinne, are many. 1. Impatience of croſſes: if they cannot have their will on others, in a curſt heart they will have their will on themſelves. And ſo leape like ſome fiſhes, out of the boiling caldron into the broiling flame. As Dido; Sic, ſic juvat ire ſub umbras. 2. Ambition of a name, and to be famouſed in the world for Heroicall ſpirits. Yet alas, they are plagued in that they affected, for their memories ſtinkes above ground. Such a fire was in the bloud of Rhaſis. 3. Preſervation of chaſtitie: ſo Pelagia at fifteene yeeres old. This is a grievous follie to ſave the body from deflouring, by deflouring the ſoule. 4. Infidelitie; when they have no faith in God, nor hope of good iſſue out of troubles. Thus did the younger Cato, to avoid the tyrrannie of Ceſar. God holds it a great indignitie to him, not to be truſted: therefore juſtly plagues diffidence with deſperateneſſe. 5. Pride; when a man will not ſubmit himſelfe to Gods will: but will chuſe not to be at all; unleſſe he may be as he liſt himſelfe. 6. Crueltie to others. Nero that was ſo artificiall in cutting throates, at laſt runnes on his owne ſword, ſaying: I have lived diſhonorably, I will die ſhamefully. Saul being ſo bloudied againſt David and the Prieſts, became as unmercifull to himſelfe, to wreake his teene on his owne bowels. Iudas that was ſo cruell againſt the innocent bloud of his Maſter became as cruell againſt the nocent bloud of himſelfe. Achitophel thirſting after Davids life, became as ill minded againſt himſelfe. He that is thus ſavage and mercileſſe to himſelfe, to whom will he be mercifull? Let no man thinke him a friend, that is his owne enemie. Truſt not ſuch a one: who ſpares not his owne bloud, will never ſpare mine. 7. Deſperation; when a man thinkes that all the doores of merciemercy are ſhut againſt him; and there is no goodneſſe enough for him in IESUS CHRIST.

But I forget my ſelfe, and hold you too long in diſputing a queſtion, which p. 265many a one hath diſputed againſt himſelfe in a moment of time, without reply: not with tongue, but with hand: not with ſharpnes of wit, but of ſword. I wil pronounce nothing determinatly of any particular perſon: but wee ſhall find it to be the end of uſurers, murderers, traytors, and ſuch branded wretches. I know the mercy of God may come, Inter pontem & fontem, inter gladium & jugulum; betwixt the bridge and the brooke, betwixt the knife and the throat: and repentance may be ſuggeſted to the heart in a moment; in that very inſtant. But this only may be: there is no promiſe for it, many threatnings againſt it, little likelihood of it. It were madnes for thee to break thy neck, to try the skill of a Bone-ſetter. Tarry, till God calls, patiently, and then lay downe thy tabernacle cheerfully, and the Lord Ieſus will receive thy ſpirit in mercy.

The uſe of this point ſerves to reprove the haſty wiſhers for death. In the leaſt extremity; let mee die. Some of the Saints have not eſcaped this infirmity. Elias, 1 King. 19.4. He aroſe, and went for his life to Beerſheba; and after that a dayes journey into the wilderneſſe; all to ſcape Iezabel: yet when he was there, he requeſted for himſelfe that he might die. It is enough, now, O Lord, take away my life: for I am not better than my Fathers. In the morning he fled for his life: at evening being a little weary, he prayes for death. So Ionah; firſt cries earneſtly for life, Chap. 2. Out of the belly of hell I cried, and thou heardeſt my voice. Some dayes after he begs and ſues for death, Chap. 4.3. Take, O Lord, I beſeech thee, my life from me: for it is better for me to die than to live. Becauſe Iezabel purſues him in the world, therefore Elias muſt needs out of the world: becauſe the Ninivites did not die, therefore Ionas will not live. If they had then departed, the one had died fainting, & the other had died chafing. They that deſire death in paſſion, deſire it only for faſhion. For when ſickneſſe, Deaths meſſenger comes, Medici adducuntur, munera promittuntur; Phyſitians are conſulted, rewards promiſed, prayers conceived, vowes offered, that death may be deferred, Aug. You remember the Fable of the old man with the burden of ſtickes; wherewith being overloaden, and weary of his miſery, he cals for Death to come to him. Death came, tooke him at his word, and asked him what he would with him. But he anſwered, quickly turning both his mind and language; I deſire thy help to beare my burden of ſticks for me. Young Clitipho in the Comedy, being abridged of his luſts, had nothing in his diſconted mouth, but Emori cupio, I would faine die. The wiſer father replied; My ſonne, Priùs diſce quid ſit vivere; Firſt learne what it is to live. Deſire life with aged Simeon, till thou haſt got the Lord Ieſus in thine armes: without whom the firſt death will be terrible, the ſecond death intollerable. Bern. Tu quomodo exibis anima miſera, quae ducem itineris Dominum Ieſum non noſti? Miſerable ſoule, with what courage canſt thou ſet on thy way, which knoweſt not the guide of the journey, Ieſus Chriſt? If a man ſhould live as long as Methuſhalem, if his head were as white as ſnow, yet it is not fit to melt till hee have knowne Chriſt. Though his skin were as writhled as parchment, yet it is not time to bee folded up, till his ſoule be ripe in the faith. If he knowes not Ieſus, he is not fit to die. Let us then deſire to put off this Tabernacle, when we are ſure of that immortall clothing. 2 Cor. 5.4. We doe groane in this Tabernacle, not that we would be unclothed, but clothed upon, that mortality might be ſwallowed up of life. Then let us wiſh to leave the earth, when wee perfectly know the way to heaven. Deſire to live till you are inſpired with grace, deſire to die when you are aſſured of glory.

Shortly] I muſt put it off; this is the laſt circumſtance; the Depoſition is inſtant. How the Apoſtle was aſſured of his approaching diſſolution, I will not yet examine; but referre it to the due place, which concernes his Revelation. That which I here onelyonly obſerve, is his principall intention; to expreſſe his owne diligence, and to convey into their hearts a more powerfull acceptance of his holy counſels, becauſe his time is ſhort. Velox depoſitio.

Firſt, to ſtrengthen his owne diligence; Quò brevior operandi opportunitas, eò major operandi ſedulitas; The leſſe ſpace a man hath allowed for his buſineſſe, the more he ſhould plie it. Pancioribus diebus, potioribus argumentis; The fewer dayes the fruitfuller p. 266leſſons! Ioh. 9.4. I muſt worke the works of him that ſent me, while it is day. Neere to his end he waſhed the Diſciples feet, preached Sermon upon Sermon, of humility, charity, fervencie: revealed many things before ſecreted: Haec ab initio non dixi vobis; I told you not theſe things from the beginning. Iacob gave his beſt bleſſing in his laſt Will: Moſes made the beſt Sermon to Iſrael neere his end: David gave the beſt counſell to Salomon on his death-bed. Peter plies his preaching and writing, when hee knowes there followes inſtant ſilence. Rev. 12.12. The Devill hath great wrath, becauſe he knoweth that he hath but a ſhort time. As he is never idle, ſo then moſt buſie, when he perceives his terme of rage expiring. Therefore let not Gods Miniſters be negligent, for they have but their time, and that is ſhort. May we all ſpend it to the peace of our conſciences, the good of the Church, and the honour of our Maker?

Secondly, to beget zeale and embracing of his doctrine in our hearts. The words of dying-men have beene moſt emphaticall, moſt effectuall. We remember what our Fathers or friends ſpake laſt, becauſe we heare them not ſpeake againe. The laſt words of good men are beſt: as the laſt glimpſe of the candle is the moſt bright: the laſt glare of the Sun going downe moſt cleare: the laſt ſpeech of a deare friend parting with his friends, and departing out of the world, is uſually moſt compaſſionate and patheticall. An admonition uttered by ſuch a Teacher, and at ſuch a time, and to ſuch an auditory; chalengeth good attention, great devotion. Phil. ver. 9. For loves ſake I beſeeeh thee, being ſuch an one as Paul the aged. This was his adjuration of Philemon, to grant his requeſt for Oneſimus. He is a Preacher of Chriſt, heare him: an Apoſtle, heare him: a dying Apoſtle, O now or never heare him. Wee preach to day, perhaps not be able to morrow: this Sermon may be the laſt Sermon: therefore heare while you may, leſt you deſire it when you may not. He that will be good at laſt, muſt begin at firſt. Occaſion is like Manna, it muſt be gathered before the Sun is up: or like the poole of Betheſda, we muſt enter as ſoone as it is ſtirred by the Angell. If we preach, muſt you not heare? If we preach to day, ought not you heare to day? I meane not only with your eares, heare us with your hearts. Shew us not only our Sermon in your Tablets, let us ſee it in your hands: worke it, and ſo preach it againe over with your fingers. Be not meere earthly merchants, to fill your ſailes, and fill your ſhips, and fill your ſhops, and fill your houſes; and cannot fill your ſoules. They write of ſome Traffickers on the coaſt of Lapland, that they often buy their winds of the Devill. Take heed, you that grow ſo rich in purſe, and poore in conſcience, leſt you buy your wealth of the Devill. The learning of moſt Preachers in the Land, at one time or other, in one place or other; doth emptie it ſelfe within your walls. Yet, the wickedneſſe of the greater part, hath brought a ſcandall on the better part. And it is a Countrey prayer, God bleſſe us from the Citizens of London: they will heare three Sermons a day, but deceive ten plaine men in an houre: they have ſo much preaching, that they are the worſe. Poore ſoules, they are miſtaken in this: mens wickedneſſe comes not by too much preaching, but by too little practiſing. The Lord worke in us a conſcionable obedience, that we may not heare to our condemnation, but comfort. Noſtrum eſt dicere, veſtrum agere, D… perficere, Cyril. It is our part to preach, yours to practice, Gods to accompliſh.

Even as our Lord Ieſus Chriſt hath ſhewed me.] This is the Revelation or Premonition of the Apoſtles death. Some refer this ad genus mortis, to the kinde and manner of his death: Others, ad tempus moriendi, to the time of his dying. Some ſay, foreign ſignifies modum obitus ſui, the manner of his departure; that he ſhall So die as Chriſt ſhewed him. Others underſtand by the word foreign, velox; that he was to die ſhortly, becauſe the Lord had revealed the inſtance of his departure. I know that I muſt not abide long upon earth: for Chriſts Word, Oraculum veritatis, hath ſpoke it: and I am ſure to finde veritatem oraculi, to ſuffer it.

They that referre it to the Manner, conceive this Revelation to be given him. Ioh. 21.18. When thou waſt young, &c. It is added, ver. 19. This he ſpake, ſignifying by what death he ſhould glorifie God. So that if this be the ground of the Revelation, certainely p. 267it intends rather quomodo than quando, rather the manner, than the time. So Auguſt. Extendes manus tuas, hoc eſt, Cruci; Thou ſhalt ſtretch forth thy hands, that is, to the Croſſe. Tunc Petrus ab altero cingitur, cum cruci aſtringitur, Tertul. Then was Peter girded by another; when he was faſtened to the Croſſe. That Peter was crucified, is the current and univerſall conſent of Hiſtory. Firſt, verſ. 17. If thou loveſt me, feed my ſheepe: Chriſt told Peter in what vocation he ſhould live: then in the next verſe, after what manner he ſhould die, which queſtionleſſe muſt be a violent death, of martyrdome, though the particular kinde be not ſpecified. At laſt he concludes and alludes to both; Follow me. Theophil. Aret. Be thou ſuch a Paſtor in feeding my ſheepe, ſuch a Paſtor in ſuffering for my ſheepe, as I have given thee example, Ioh. 13.36. Peter asked his Maſter, whither he went. IESUS anſwered; Whither I goe, thou canſt not follow me now: but thou ſhalt follow me afterwards. IESUS remembring this conference, together with his queſtion; Why cannot I follow thee now? and his Reſolution, I will lay downe my life for thy ſake; tells him, Ioh. 21.18. When thou waſt young, thou girdedst thy ſelfe, and walkedſt whither thou wouldeſt, Rupert. Maldonat. When thou waſt a youngling in the faith, and didſt gird thy ſelfe with thine owne ſtrength; it was thy folly to thinke thou couldſt follow me whither I went. Therefore by denying me thrice, thou didſt prove my words true; Whither I goe, thou canſt not follow me now. But when thou ſhalt be old, thou ſhalt ſtretch forth thine hands, and another ſhall gird thee, and carry thee whither thou wouldeſt not. When thou ſhalt feele the weakneſſe in thy ſelfe, and grow ſtrong in the Lord, my other ſaying will prove true; Thou ſhalt follow me afterwards They that ſay this, [Follow me] intends the manner of his death, that he ſhould follow him in being crucified as Chriſt was; have ſtrange eyes. It is not good to find out more in Scripture; than God meant ſhould be found there.

Some contend that this Revelation here mentioned, is not that Ioh. 21. for they ſay, it was not given at Ieruſalem; à Chriſto jam reſurrecto, by Chriſt immediately riſen againe: but at Rome, à Chriſto jam aſcenſo, by Chriſt after his Aſcenſion. So Ambroſe and Gregory cite this hiſtory from Linus, upon the Acts of Peters Paſſion. But Origen, Tom. 7. in Iohan. referreth it to Paul, and that a great deale more probably than to Peter. The ſtory is this: Peter being at Rome, impriſoned by Nero, and ſentenced to death; by the importunity of the people, perſwading him to ſave himſelfe; and by the opportunity of Proceſſus and Martinianus conceſſion, who were governours of the watch; was over-ruled, and fled. Comming to the gates of Rome, there Chriſt met him. Peter asketh him, Domine quò venis? Cui Chriſtus, venio iterum crucifigi; Lord, whither commeſt thou? Chriſt anſwered, I come againe to be crucified. Now Peter knowing that Chriſt had an impaſſible and immortall body, Intellexit Dominum crucifigendum in ſervo; Preſently apprehended, that the Lord was to be crucified in the ſervant. Hereupon he came backe, and died on the Croſſe to honour Chriſt, that had died on the Croſſe to ſave Peter. Our credite anſwers this Story, as countrey-men doe the report of Travellers; They will rather beleeve it, than goe to ſee it: Mallem admittere, quàm quaerere. Whether Peter were crucified at Rome or not, we are not certaine: but that Peter is dead, we are certaine: on this let us reſt, that we may reſt with Peter.

They that refer it to the time of his dying, underſtand it thus. Calvin. That Peter ſhould die, he knew in generall; that he ſhould die a Martyr, he knew in particular. Ioh. 21.19. Signifying by what death he ſhould glorifie God. But that he ſhould die Shortly, he could not know, except by ſome later revelation in ſpecial. It is probable, that where Peter wrote this Epiſtle, even there he received this Revelation. But it is manifeſt that he wrote this Epiſtle at Babylon: for he wrote the ſecond, where he wrote the firſt; Chap. 3 ver. 1. but he wrote the former at Babylon, 1 Pet 5.13. The Church that is at Babylon elected, together with you, ſaluteth you; and ſo doth Marcus my ſon. Therefore it is more likely and conſonant to reaſon, that Peter died at Babylon, than as the Papiſts ſay, at Rome. Here they will diſtinguiſh, though therby they deſtroy. They ſay directly, that by Babylon is meant Rome; even that Babylon. Rev. 17.5. The mother of harlots p. 268and abominations of the earth, is Ipſa Roma, very Rome. So Papias in Euſeb. To have ſome proofe that Peter was at Rome, they are content to allow that Rome is Babylon. So that Babylonis fuiſſe, is all one with Romae praefuiſſe; for Peter to be at Babylon, and to be Biſhop of Rome, there is no difference. The infamie of that damnable name doth not deterre them, ſo they may have ſome pretence of their Apoſtolicall title. Indeed they doe not ſo much care for Chriſt, Modo Petrus illis relinquatur, ſo they may enjoy Peter. Calvin. Let them but retaine the name of Peters Chaire, Suam Romam in profundis Inferis collocare non recuſabunt; They will not refuſe to ſeat their Rome in infernall Babylon. Much good doe it them: if they will not ſticke to call their glorious Church, ſtigmaticall and accurſed Babylon; ſurely we need not ſticke much to allow them that Peter was at Rome. But heare we further.

We ſay, that this locall Babylon was not Rome, but that great Citie in Aegypt, now called Cayr or Alcayr; which they ſay to be thirteene or fourteene Germane miles about. For Babylon is typicall Rome, not Rome topicall Babylon. The Apoſtle did not ſpeake aenigmaticè, by a Riddle: hee did not date his Epiſtle from a place ſo called in an allegoricall ſenſe. Letters are dated from Cities or places ſo uſually called. Indeed Rome in the Revelation, is called Mysticall Babylon: but this was not the firſt Rome, Qualis erat ſub Christo, As it was in the dayes of Chriſt: but the laſt Rome, Qualis erat ſub Antichristo; Such as it ſhould be under Antichriſt. But Saint Peter writing at and from Babylon, doth yet handle no point concerning the ſeat and rule of Antichriſt there. Which plainly ſheweth that Antichriſt ſhould reigne, not in materiall; but in myſticall Babylon. Thus they have gotten it allowed, that Rome is Babylon: but it ſtill remaines to prove, that Peter was at Rome when he was at Babylon.

The Apoſtle ſayes that Marke was with him, 1 Pet. 5.13. My ſonne Marcus ſaluteth you. Now Marke is ſaid to be conſtituted the firſt Biſhop of Alexandria in Aegypt; where hee was put to death, and buried, Nicephor. But theſe adverſaries affirme, that Peter was at Rome five and twenty yeares: now if Marke kept his Epiſcopall ſeat in Alexandria, how could he be with Saint Peter at Rome? Who can untie this knot? Admit that Peter was at Babylon; and then Marke might eaſily be with him; for both thoſe Cities were in Aegypt.

Divers have opinioned that Peter died at Ieruſalem, by warrant of that place, Matth. 23.34. Some of them ſhall yee crucifie: Yee, that is, the Iewes. Now if any of the Apoſtles were crucified there, it muſt be Peter: for none of the reſt was crucified in Ieruſalem.

Laſtly, it cannot be proved, that Peter was at Rome, at all. For firſt, Paul foureteene yeares after his firſt comming to Ieruſalem, found Peter there: as it is undeniably evident, Gal. 2.1. and 9. At which time they celebrated that Apoſtolicall Councell, Act. 15. Giving the right-hands of fellowſhip, that Paul ſhould preach to the Heathen, and Peter to the Circumciſion. If any ſay, that Peter came from Rome to the Councell; what time then had he to viſite Antioch, Galatia, Cappadocia, Aſia, and Bithynia, to all which Churches he preached? 2. When Saint Paul wrote his Epiſtle to the Romans, Saint Peter was not at Rome: otherwiſe he would not have forgotten ſo great a Pillar in his liberall ſalutations. Chap. 16. He mentions many, but no word of Saint Peter. 3. When Paul came to Rome, Peter was not there: he ſent Epiſtles from Rome, and many commendations from the Brethren: as appeares, Col. 4.10. Philem. ver. 23. but no remembrance from Peter. If Peter had beene at Rome, Paul would not have forgotten to ſend greeting from him. Yet more plaine, 2 Tim. 4.11. OnelyOnly Luke is with me: then Peter was not there. Ver. 16. At my firſt anſwer … man ſtood to me: had Peter beene there, he would not have forſaken Paul. 4. It was fitter for Peter to be at Babylon, (for Gal. 2.7. The Goſpell of Circumciſion was committed unto him) that he might follow the Countries moſt frequented with his own people.

I conclude this point; if Peter received the oracle of his death ſo neere, at Babylon; he muſt fly over ſeas and mountaines if he died at Rome. But howſoever, the Romiſts will have it ſo: and rather than not domineere over all the world with the p. 269Chaire of Peter at Rome, they will ſinke downe to hell with curſed Babylon. Albeit S. Iohn Lateran chalengeth Peters head, Poytiers in France his nether jaw with the beard on it; Triers many of his bones, Geneva part of his braine, which was found to be a Pumice ſtone; yet ſtill Rome muſt have his body, and boaſt of his Sepulcher. Let them have it without our envie, ſo long as we keepe the true and only Head, the LORD IESUS CHRIST.

Now to ſpeake to our ſelves more uſefully: howſoever our Apoſtle had ſome ſpeciall premonſtrance of the neareneſſe of his end, yet this is not common. So had Aaron, Num. 20.26. Aaron ſhall be gathered to his people, and die in Mount Horeb, Deut. 32.50. Moſes knew that he ſhould die in Mount Nebo. Luke 2.26. Simeon had a revelation by the Holy Ghoſt, that hee ſhould not ſee death, before hee had ſeene the Lords CHRIST. Though old age and conſumptions be Prognoſtica & indicia vitae brevitatis; Certaine ſignes and forewarners of approaching death: yet the condition, manner, and houre of our departure; is alwayes kept ſecret from us.

Howſoever, it is obſervable that this Apoſtle died in a good age; an old man. Ioh. 21.18. When thou ſhalt be old, thou ſhalt ſtretch forth thy hands. Long life is given as a bleſſing to ſuch as preſerve obedience. Honour thy father and mother, that thy dayes may be long in the Land. Prov. 3.16. In the right hand of wiſdome, is length of dayes. But diſobedience ſhortens our time. Pſal. 55.23. The wicked men ſhall not Dimidiare dies ſuos; live out halfe their dayes. Pſal. 109.8. Let his dayes be few. Eccleſ. 7.17. The ſinner ſhall die, Tempore non ſuo, before his time. It was threatned to Eli, 1 Sam. 2.32. that there ſhould not be an old man of his houſe. It is not evermore a curſe to be barred of old age. Ioſiah, whoſe name is ſweet, as muſike at a banquet of wine, died young, that he might not ſee the evill to come. A ſonne of wicked Ieroboam was promiſed this for a favour, becauſe there was found in him ſome good thing toward the Lord, 1 King. 14.13. It is a mercy, when the Lord takes away his children ſo young, that they be neither affected with the evill of action, nor afflicted with the evill of paſſion. A man lives too long, if untill Non deſideratus, that no bodie deſires him to live any longer. The world is ſoone weary of an old man, eſpecially of an old Miniſter. Can he no longer anſwer their expectation? turne him out of his place: this is their mercy. The Levite might not ſerve after fifty: what then, muſt he loſe his maintenance? no, he had the ſame proviſion ſtill. A man will not caſt away his Dogge being old, becauſe he hath done him ſervice.

Let not the young Miniſter deſpiſe the old: when one ſaid to his friend, while he was looking on an old man; You ſee not Hominem ſed umbram, not a man, but the ſhadow of a man: it was anſwered, that an old mans ſhadow was oftentimes better than a young mans whole body. Athanaſius was very old: yet upon his ſhoulder, our Mother the Church leaned, in her ſharpeſt perſecutions, to take her reſt. Nor yet let the old deſpiſe the young. The Spirit of God is not bound to age, nor is wiſdome tied to yeares. It is not with ſenſes, as it is with wines, the older the better. There may be a young man of ſixty, and an old man of twenty yeares. Young David may excell his teachers: Daniel was a young Prophet, Salomon a young King, Samuel a young Prieſt, Iohn a young Evangeliſt, Aquilinus Diſcipulus; Timothy a young Biſhop, Timothy was ſo young, that Paul cals him Son: yet Timothy was acquainted with Chriſt, before Paul was acquainted with Timothy. 2 Tim. 3 15. He knew the Scriptures from a childe, which made him wiſe unto ſalvation through faith which is in Chriſt Ieſus. Yet Paul is called his Father; firſt, becauſe hee did inſtruct him more perfectly: ſo they were called the Sons of the Prophets, whom the Prophets taught. And becauſe he did miniſter to Paul, as to a father. Now though he was Aetate filius, tamen dignitate Epiſcopus; For age a ſon, yet for dignity a Biſhop. Some ſay he was choſen to ſuch a place, Ob penuriam temporis; but they manifeſt penuriam ingenii. No, ſaith Ambroſe; Iuvenis ille nil juvenile habuit; That youth retained no youthfull humours. A young man with his undowned chinne, whoſe face hath not yet diſcovered to the world of what ſex he is; may bee old in the gifts of the Spirit. It is an old proverbe; Cucullus non facit p. 270Monachum; A well ſhooted beard ſtriving for length with the caſſocke, makes not a Prieſt. Miniſters muſt be young before they be old: Ordinatè ad ordinem, non ſaltando, ſed aſcendendo; proceeding orderly, not by jumpes, but by degrees. Firſt, they are tried with a leſſe charge: For, Qui non benè regit naviculam in fluvio, non reg… navem in oceano; He that rules not well a ſmall veſſell in the river, truſt him not with a ſhip in the ſea. A young man may often ſay, My youthfull affections are dead, and I live; when an old man ſhal have paſſed many yeares in the world, and yet is ſcarce a day old in Chriſt.

Now ſeeing I am fallen upon the point of old-age, let me conſider two things: the miſeries by nature incident, and the comforts by grace accident to it.

The miſeries are many, partly mentall, partly corporall. Mentall are the worſt: Sordities, ira, nummorum copia mira: His natura ſenis tribus eſt infecta venenis. They will covet, as if they were to begin a new race of foure-ſcore yeares. Quo minùs via reſtat, eo plus viatici quaerunt; The leſſe journey they have to goe, the greater proviſion they make. Plautus quoteth it as a wonder, to ſee an old man bountifull: Benignitas hujus ſicut adoleſcentuli eſt.

Horat.Multa ſenem circumveniunt incommoda; vel quid

Quaerit, & inventis miſer abſtinet, ac timet uti.

Many miſeries wait upon old men: firſt, they greedily ſeeke, and then they miſerably forbeare, what they have found. Ignorance and Arrogance meet in unſanctified old age. For Ignorance, Hoſea 7.9. Gray haires are here and there upon him, yet …e knoweth not. Seneſcit, being cut into two words, is quaſi Se neſcit, or neſcit ſe: as if Seneſcere, were all one with Se neſcire. For Arrogance; it takes away wiſdome from the young, and all true knowledge, as if they were weifts and ſtrayes, proper onelyonly to it ſelfe, as Lord of the ſoile; and conjures all learning into the circle of its owne night-cap. This is the firſt and the worſt miſery of old age; when a man is juſt come backe againe to a childe. When he is only Laudator temporis acti, ſe puero; praiſing the ancient times ſo vehemently, as if hee would ſell them, and forgetting the preſent dayes to uſe them.

Corporall miſeries are innumerable; Morbúſque eſt ipſa Senectus; Even old age it ſelfe is a diſeaſe. Sometimes it hath beene without any great decay of ſenſes. It is ſaid of Moſes, Deut. 34.7. When he was an hundred yeares old, his eyes were not dimme, nor his naturall force abated. So Ioſhua ſaid of himſelfe, Ioſh. 14.11. As yet I am a… ſtrong this day, as I was when Moſes ſent me. Eccleſ. 46.9. The Lord gave alſo ſtrength unto Caleb, which remained with him unto his old age. But the ſtrength of old age is not a certaine and infallible argument of Gods favour: his grace is not to be ſought in outward bleſſings. Moſt commonly it is a feeble eſtate: Eccleſ. 12.5. The very Graſhopper is a burden to it. Even the old man himſelfe is a burden, Vxori, natiſque, ſibíque; to his wife, to his children, to himſelfe. As Barzillai ſaid to David, 2 Sam. 19.35. I am foureſcore yeeres old, and can I diſcerne betweene good and evill? Can thy ſervant taſte what I eat? Can I heare any more the voice of ſingers? Old age, we ſay, is a good gueſt, and ſhould be made welcome; but that hee brings ſuch a troope with him; blindneſſe, aches, coughes, &c. theſe are troubleſome, how ſhould they bee welcome? Pſal. 90.10. Their ſtrength is labour and ſorrow: if their very ſtrength, which is their beſt, be labour and griefe; what is their worſt? Haſt thou Senſes? uſe them to Gods glory: haſt thou eares? heare: eyes? reade: tongue? pray: hands? worke that which is good. Vſe thy members while thou haſt them, becauſe they will faile. Are they defective? be patient, and ſay with the Prophet, Non ſum melior patribus meis; I am not better than my Fathers. Art thou blinde, and canſt not behold ſomething thou wouldeſt ſee? yet for amends, thou eſcapeſt ſomething thou wouldeſt not ſee. When Iulian upbraided a Biſhop being blinde; Why doth not the Galilean helpe thee; he anſwers, I am glad that I am blinde, and ſo cannot ſee thee the Monſter of men. All theſe infirmities bring us to the grave, but wee ſhall leave them there. Thou ſayeſt, this ſtitch will bring me to my grave, yet ſhalt thou p. 271then bid it farewell: thou ſhalt riſe without gowte or blindneſſe or any other imperfection. Doeſt thou feele a declining of thy ſenſes by age? know that death cannot be farre off. Death is as neare to the young, as to the old: here is all the difference: death ſtands behind the young mans backe, before the old mans face. Senibus mors eſt in januis, Iuventuti in inſidiis, Bern. Iuvenes citò mori poſſunt, Senes diu vivere non poſſunt. Young men may ſoone die, old men cannot long live. They muſt goe ſpeedily; that they may goe comfortably, let them make ſure to themſelves the favour of Chriſt.

Thus much of the Inconveniences, now of the comforts of old age: which are Scientia Chriſti, & conſcientia benè peratae vitae; the true knowledge of CHRIST, and the comfortable remembrance of a good life ſpent in his ſervice. Let us be ſure to live benè, well; no matter Quam diu, how long. Let us not be greedy of old age, but ſay? Here am I, let him doe with me as ſeemeth him beſt. God will not judge us how long, but how well, we have lived, Hieron. But betwixt him that hath lived twentie yeares, and him that hath lived twentie ſcore yeares, what is the difference? Niſi quod ſenex magis onuſtus peccatorum faſce proficiſcitur: unleſſe that the old man goes away more loden with the burden of his ſins, Sen. One man eateth more, another leſſe; what matters it, when either is full? He drinkes more, I leſſe; but neither of us thirſts. Ille pluribus annis vixit, hic paucioribus; quid refert? Si tam illum multi anni beatum fecerunt, quàm hunc? That man hath lived many yeares, this man fewer; what is the difference? If the few yeares of the one hath made him as bleſſed, as the many yeares of the other? Looke rather to the goodneſſe of thy life, than to the length: Longum aevum habuerunt plurimi, pauci faelicem, Sen. Ante ſenectutem curavi ut benè vivam, in ſenectute ut benè moriar. While I was young, my care was to live well: now I am old, my care is to die well.

Old age may be good three wayes. Naturally, when it is accompanied with ſenſe, and not overtaken with decay of thoſe neceſſary Organs. Barzillai had an old age, but not a good old age. Morally, when it is led by the line of vertue; when Iuſtice hath balanced it, fortitude quickened it, Temperance dieted it, and Charity quieted it. Conſtitution and countrey may make it naturally good: but it is then morally good, when a man likes it ſo well, that he would not wiſh it to begin againe. Spiritually good; and this is beſt when a man can looke both wayes: backward with comfort to his life paſt, forward with joy to his reward to come. Pulchrum eſt ante obitum conſummari vitam.

Will you know when old age is a bleſſing? principally, when a man hath ſure handfaſt of CHRIST; as Simeon. He deſired not to die ſooner, he deſired not to live longer: Nunc dimittis, now Lord ſend away thy ſervant in peace. It was promiſed Abraham, Gen. 15.15. that he ſhould goe to his Fathers in peace, and be buried in a good old age. Now there is no peace without CHRIST: who ever dies in peace, he dies in CHRIST the Prince of peace. Abraham died many hundred yeares before Chriſt was borne; yet Ioh. 8.56. Abraham rejoyced to ſee my day: he ſaw it, and was glad: he ſaw him with the eyes of faith. Gen. 25.8. Then Abraham gaue up the ghoſt, and dyed in a good old age, an old man and full of yeares. There is Mortis facilitas, aetatis faelicitas, vitae ſatietas: He gave up the ghoſt, willingly ſurrendred it; it was not rent from him; there is the eaſineſſe of death. In a good old age, not tempeſt-beaten with troubles, and wearied out with vexations; there is the happineſſe of age. An old man and full of yeeres, like corne ripe and white for the barne of joy; there is the fulneſſe of life. When a man is aſſured of peace in heaven, he is then, Satur dierum full of dayes.

Againe, when a man is old in knowledge and obedience, his age is bleſſed. Prov 16.31. The hoary head is a Crowne of glory, if it be found in the way of righteouſneſſe, If we may ſay of it, as Boaz of Ruth, Ruth. 3.10. that it is better in the latter end, than at the beginning. The Iſraelite gathered every day a Homer full of Manna: but on he day before the Sabbath two Homers full. Be gathering in youth every day a p. 272little; but in old age twice ſo much, becauſe thy Sabbath is neere. Old men are buſy to gather goods for their poſterity, but their fitteſt employment ſhould be to gather grace for themſelves. It is thy laſt time of gathering, therefore plie it. Gen. 18.12. As Sara ſaid, Shall I luſt now I am old? So ſhall I covet now I am old? ſhall I be drunke now I am old? ſhall I lie now I am old? Thoſe courſes are reprovable in youth, damnable in age. The gray head is a ſhame, if it be found in the way of wickedneſſe. As our bodies decreaſe in ſtrength, our ſoules muſt encreaſe in grace: mending the unſoundneſſe of our limbes, with the ſoundneſſe of our lives: recompencing a weake body with a ſtrong faith. No marvell if thy Ages reverend flood ebbes into aire, when thou art old, not good! where thy morall corruption is greater than thy mortall corruption: and the conſcience is more rotten than the carcaſe. It is a common ſaying; He that will be old long, muſt be old while he is young. Expreſſe the ſobrietie of age in thy youth, that the remembrance of thy youth may ſweeten the bitterneſſe of thy age. A young Saint, an old Angell? So then let us ſpend our life in the thriftineſſe of grace; that when youth hath ended infancie, age ended youth, and death ended all; we may be young againe in heaven. Into which eternall doores old age ſhall never enter: but every body ſhall be made young for ever, ſtrong for ever, healthfull for ever, beautifull for ever; faſhioned like to the glorious body of Chriſt, and in that glory bee preſerved for ever and ever.

Even as our LORD IESUS CHRIST hath ſhewed mee. I am ſtill in the ſame text, and not out of the ſame ſubject; mortalitie: to teach you a comfortable depoſition of your Tabernacle. Oh that you would heare me ſo well this once, that of the ſame matter you need not heare me againe. Let me encourage your attention thus farre, that in this very Theme, as Seneca ſaid in his travells, I ſhall be Semper novus; alwaies new. Peter had a revelation concerning his death: ſomewhat was told him of the time of his death, ſomewhat of the manner, ſomewhat perhaps of the place. Yet by no collection is it found, that he knew for time the day; nor for manner, the direct qualitie and kind; nor for place, punctually ſuch a ſpace or plot of ground. He knew much, we are not allowed it: therefore ought we to have the more preparation, by how much we have the leſſe revelation. For methods ſake, that I may not loſe your attention, nor your attention loſe me; that we may draw all to a Summe; Conſider ſomewhat for ſubſtance, ſomewhat for circumſtance. For ſubſtance, that Abeundum eſt nobis, we muſt die: for circumſtance, Vbi, Quomodo, quando; How, Where, and When. To all theſe we reſolve an anſwer like the Grand Iury: to the former we ſay, it is Billa vera: for the other we give up an Ignoramus. We know that we muſt depart; this is a true Bill: we know not how, where, or when; this is our Ignoramus.

For the Reſolution; men muſt die; and the Apoſtle calls death the Diſſolution of life. For the marriage of the ſoule to the body is the bond of life, the diſſolution of this bond is death. This divorce muſt be ſuffered, one husband muſt be loſt: happy are we if we find another in heaven, Ieſus Chriſt. Morieris, non quia aegrotas, ſed qui vivis; ſaith the Philoſopher. Thou ſhalt die, not becauſe thou art ſicke, but becauſe thou art alive. Cui naſci contigit, mori reſtat, Sen. He that comes into this world, muſt goe out of this world. It is no new thing to die, for life it ſelfe is nothing elſe but a journey to death. Quicquid ad ſummum pervenit, ad exitum properat. Whatſoever hath aſpired to the higheſt, muſt deſcend to the loweſt. Hebr. 9.27. It is appointed unto men to die once: it is a Statute-law decreed in the high Parliament of heaven. God ſo threatned Adam, Gen. 2.17. In the day that thou eateſt thereof, thou ſhal… ſurely die. But Adam lived above 900. yeares after? yet was there no delay nor evaſion of Gods doome; for he preſently became mortall, and fell into a conſumption, that never left him till it had brought him to the grave. Quiſquis queritur hominem mortuum eſſe, queritur hominem fuiſſe, Sen. Whoſoever complaines that a man is dead, complaines that he was a man. Thus for the certaine ſubſtance; now for the uncertaine circumſtance.

p. 273We know not the manner of our departure, or how we ſhall die. Vnus intro…tus, innumeri exitus. There is but one way to come into the world, a thouſand waies …o goe out. What matters it, whether by an enemies ſword, or by the fit of an …gue, ſeeing we muſt depart. Iob compares mans life to a Flower, Eſay to Graſſe, …ohn Baptiſt to a Tree, the Preacher to a Paſſenger. Is it any matter, whether the flow…r be crop'd, or the graſſe mowen, or the tree hewen downe, or where the paſſenger ſhall lye next night? We know whither our ſpirits ſhall goe, we know not in what manner our ſoule ſhall be taken from us. This happens alike both to good …nd bad: wicked Ahab and good Ioſiah are both ſlaine by war: The peſtilence takes …way the righteous as well as the ſinner: wiſemen may die the death of fooles. Both …ravell together in this Thorow-fare of life, both lodge in one Inne of the grave: …ut in the morning their waies part: Partes ubi ſe via findit in ambas.

We know not the place: Rachel dies in the high way, as Iezabel in the ſtreets: …aul and Ionathan are ſlaine in one battell, and their bodies hung up as trophees of a …loudy victorie. In the mathematickes, the circle is equally diſtant in every point of it from the Center. Conceive earth to be this worlds Center, Heaven the Circumference: now from all points of this center, there is an equally diſtant remoteneſſe or neereneſſe, to the circumference, heaven. Let a man die in England, in Spaine, in Turkey, or in the Indies; his body is neither neerer nor further off from heaven. Say the bodies of men are entombed in the entralls of beaſts, or mawes of fowles, or their duſts ſcattered on the waters; yet can no duſt bee concealed. What hurt was it to the Chriſtians in the ſacke of Rome, whoſe bodies lay unburied in the earth, when their ſoules were received to heaven? Nec vivorum culpa, qui non potuerunt ſepelire: nec mortuorum poena, qui non potuerunt ſentire, Aug. The living committed no ſinne, in that they could not bury them: the dead felt no paine, though they were not buried. The Cynicke deſired to have no other Tombe over him but heaven; he admired that for the moſt glorious monument. Another replied, but then the fowles of the aire will devoure thee: he anſwered, ſhall I feele them? No; then Vbicunque moriar, me tegat coelum; whereſoever I die, let earth be the pavement, and heaven the roofe of my Tombe. But onelyonly for the livings ſake, there was no Sepulcher like it. If there was a place, which could hide from God, I would not die there. But Pſal. 139. On the earth, in the ſea, in the darke, in hell, in heaven; the Lord is every where: all places are ſpecified but Purgatory; becauſe none are found there. Be therefore alwaies ready; Incertum eſt quo loco mors expectat te, itaque tu omni loco expecta mortem. Thou art not ſure in what place death lookes for thee, therefore in all places doe thou looke for death. It watcheth us like an Enemie, Inſidiando: when it comes, we may ſay as Ahab to Eliah; Haſt thou found mee O thou mine enemy? Thou haſt found mee, and wilt conquer mee; but Thankes bee to God, who giveth us the victorie through IESUS CHRIST our Lord.

We know not the time. Chriſt ſaies that the ſonne of man himſelfe knowes not the day of judgement. What, doth not CHRIST know it? Without queſtion he knew it as he is God; though as man he might be ignorant of it. For he ſaid, none knowes, No not the ſonne of man; but the Sonne of God knew it. He knew it not, not becauſe he could not, but becauſe he would not. Ne illam moleſtiùs feramus ignorantiam, quae cum Chriſto & Angelis nobis communis eſt, Bern. That we might contentedly beare that ignorance, which is common to us with CHRIST and the Angels. But men ſicke of lingring conſumptions doe know their time: No, but ſtill they languiſh in hope, and know not the houre of their diſſolution. But HeZekiah was promiſed the addition of fifteene yeeres; therfore he knew how long he ſhould live. We anſwer, this was by ſpeciall revelation, and who elſe was ſo aſcertained? Yea, rather this was a conditionall and limited promiſe, depending on the order of ſecond cauſes. For Hezekiahs body was not impaſſible, nor incorruptible: but God did repaire the defects of nature, and extend it to the poſſibility of p. 274fifteene yeares; upon the implicite condition of repentance. No man knowes his appointed time. Ne inquiras prohibitum, ne perdas conceſſum. Inquire not after that which is concealed, leſt thou loſe that which is granted. Tutum eſt neſcire quod tegitur: a man may ſafely be ignorant of that, which he is not bound to know. They are wretched men, that runne to Sooth-ſayers for ſuch predictions: Periculoſa diſquiſitio, when God hath locked it up, to offer to picke it with a falſe key. Some depart in youth, others in age: ſome fruit is plucked violently from the tree, other drops downe with mature ripeneſſe; all muſt fall. The corne is ſometimes bitt… in the ſpring, often trod down in the blade, never failes to be cut up in the eare, whe… it is ripe. Mori nil certius, quando, nil incertius. There is nothing more ſure that death, nothing more unſure than then time of death. Moſes and Aaron were certaine to die, and never to enter into Canaan: but they were not certaine when they ſhould ſee Canaan from the mounts, and ſo die. It is a common fault, to run ill courſes in health; and to allow themſelves the time of a lingring ſickneſſe, to make ready for death: as if God were bound to give them ſo long warning. But he often diſappoints them: and deaths properation, prevents their preparation. Iob 21.13. They ſpend their dayes in mirth, and in a moment goe downe to the grave. This was that Coſmopolites preſumption, Luk. 12.19. Soule, eate, drinke, and be merrie: but he reckoned without his hoſt. Corah was ſuddenly ſwallowed, Iſhboſheth ſlaine a ſleepe, 2 Sam. 4.7. The houſe fell upon Iobs children at a banket. Ananias and Sapphira were put out like a candle new lighted, and that in ſtench. Iob 24.24. They are exalted for a little while, and cut off as the tops of the eares of Corne. When the thought of death is furtheſt, the ſtroke of death is neereſt. Ceſar deſired a ſuddaine death: as he deſired, as he deſerved, ſo he had it, Naturaliſts that love the avoidance of paine, and have no hope of future bleſſedneſſe, deſire a ſuddaine diſſolution. For my part, my prayer ſhall be with our Church. From battell, and murder, and from ſuddaine death, Good Lord deliver me.

Thus we ſee, the time is unknowen to us, whether in youth or in age: often i… youth the bud is cropped. Homo per nativitatem viret in carne, per inventutem c… deſcit in flore, per mortem aret in pulvere; Greg. In birth we are greene in the bud, i… youth we are white in the flower, in death we wither in the duſt. Death like a fiſhnet catcheth at one draught, not only the growen fiſhes, but even the little frie. The Poets have a fable, that Death and Cupid lodging together at one Inne, interchanged each others arrowes. From that day to this it comes to paſſe, that ſometimes old men dote, and young men die. Sic moritur Iuvenis, Sic moribundus amat. Therefore let me be bold with CHRISTS words, Luk. 7.14. Young man, I ſay unto thee, Ariſe: raiſe up thy ſoule to grace, thou knoweſt not how ſoone thy body ſhall fall downe to duſt. Perhaps thy imagined wiſedome makes thee beleeve, that thou art early ripe: and ſo like a bloſſome that prevents the ſpring, thou wilt dare to looke forth upon Februrary ſunne, but thou mayeſt ſoone be nipped with a froſt. And if youth be but ſo weake a taper, quickly put out by death; how carefull ſhould parents be, with what oile they ſupply thoſe young Lampes! Vſually they provide faire eſtates for their childrens bodies, nothing for the eſtate of their ſoules: to ſhew that they are parents of their bodies, not of their ſoules. Zeuxes having artificially painted a boy, carrying grapes in a hand-basket: the birds came, as if they had beene true grapes, and pecked at them. Hereupon he was wondrous angry with himſelfe and his art; ſaying, If I had painted the boy, which was the chiefe part of my picture, ſo well as I have done the grapes, which were but a by-accident; the birds durſt never have beene ſo bold. Were parents as carefull for their childrens good nurture, as about their appendant trifles; thoſe ravenous kites, evill companions, durſt not venture upon them, could not ſo eaſily corrupt them.

For Age, then death is looked for: young men know they may die, old men know they muſt die. The youngeſt is old enough to die, the oldeſt too old to live long. Iuvenes mortem à tergo, ſenes ante faciem. There are three meſſengers of death; p. 275Caſualtie, Sickneſſe, Age. Hath not the firſt meſſenger ſpoke with thee? yet the …econd. Haſt thou eſcaped the ſecond? yet the third will not faile. Am. 5.19. …s if a man did flee from a Lyon, and a Beare met him; or went into the houſe, and a ſer…nt bit him. While a man runs from the Lyon, the Beare aſſaults him: if he ſcape …em both, yet death (that Serpent) will find him out. Child-hood is our mor…ing, middle-age our high noone, old age our evening, death our ſun-ſett. One …ould have young men ſaluted with, good morrow, or welcome into the world: …en of midle age with good day: old men with good night, becauſe they are going …ut of the world. It is miſerable for an old man not to bee prepared for death: …eath ſhakes him by the hand in the palſey, yet no acquaintance? he hath one …ote in the grave; and yet no thought of diſſolution? hee is come to the threſ…old of his long home; yet ſtill worldly minded? But the good old man …inkes this life, like a throng in a narrow paſſage: the ſooner out, the ſoo…er at eaſe.

Seeing our diſſolution is ſo certaine, the time ſo uncertaine; the very mention …f it bids us be prepared. Put not off your amendment; ne quod diu differatur, in per…tuum auferatur: leſt what you differre for a long time, God take away for ever. …or it is juſt, ut moriens obliviſcatur ſui, qui vivens oblitus eſt Dei: that he who living …orgate God, dying ſhould forget himſelfe. Many ſerve God, as they doe their …rvants, with Reverſions, in ultimis diebus mortis: but he lookes to be ſerved with …reſent obedience, in omnibus diebus vitae. Latet ultimus dies, ut obſervetur omnis dies: …t dum ſemper ignoratur, ſemper proximus eſſe credatur, Auguſt. We know not our …ſt day, that we might watch every day: we cannot tell how farre it is off, there…ore let us beleeve it to be very neere. God allowes man a liberall time, a whole day: …ow a day conſiſts of 12 houres. Are there not twelve houres in the day? ſaith CHRIST. What enemies are wee to our ſelves, that of thoſe twelve houres, which God allowes us, we allow our ſelves not one! Many men poſt off their con…erſion; and at twentie ſend Religion afore them to thirtie: then put it off to fortie: …nd yet not pleaſed to overtake it, they promiſe it entertainement at threeſcore. At …ſt death comes, and he allows not one houre. In youth men reſolve to afford them…elves the time of age, to ſerve God: in age they ſhuffle it off to ſickneſſe. When …ickneſſe comes, care to diſpoſe their goods, lothneſſe to die, hope to eſcape, mar…yrs that good thought: and their reſolution ſtill keepes before them. If we have …ut the leaſe of a Farme for one and twentie yeares, we make uſe of the time, and …ather profit. But in this precious farme of Time wee are ſo bad husbands, …hat our leaſe comes out before wee are one penny-worth of grace the rich…r by it.

They that have lived ill; quando anima in extremis labris, when the ſoule ſits on …heir lips ready to take her flight, then they ſend for the Miniſter, to teach them to …ie well. But as in ſuch extremity, the Apothecary gives but ſome opiate phyſicke: …o the Miniſter can give but ſome opiate Divinitie; a cordiall that may benumbe …hem, no ſolid comfort to ſecure them. Here is no time to ranſake for ſinnes, to …earch the depth of the ulcer: a little balme to ſupple, but the core is left within. Let men repent while they live, that they may rejoyce when they die. You tell me that one malefactor went from the Croſſe to Paradiſe: but we muſt not hide from you, …hat God opened the mouth of one Aſſe: yet every aſſe is not thereby priviledged …o ſpeake. Let us be liberall on Gods part; He that truly repents one day before he dies, ſhall ſurely be ſaved. With greedineſſe you heare this, but abuſe it not: truſt it, but truſt not your ſelves. He that gives pardon to repentance, is not bound to give repentance to ſinners. Be ſure thou repenteſt, that one day before thy death: but hereof thou canſt not be ſure, unleſſe thou repent every day. The Lord hath made a promiſe to repentance, not of repentance. If thou converteſt to morrow, thou art ſure of grace: but thou art not ſure of to morrowes converſion. For three reaſons God conceales from us the time of our death. 1. Becauſe in nature, p. 276Terribilor morte timor ipſe mortis, the feare of death is more terrible than death it ſelfe We know that we muſt die, to avoid all doubtes: we know not when, to qualifie our feares. 2. To preſerve men from diſpaire. Vt nec impii deſperent, quaſi … tempus relictum paenitentiae: nec boni, quaſi longum tempus patientiae, Baſil: That neither the ungodly ſhould deſpaire, as if they had no time allowed for repentance: neither the faithfull be caſt downe, becauſe the time was too long of exerciſing their patience. 3. That we might be evermore armed with expectation, to encounter death. Becauſe we know not when we ſhall die, let us learne with Saint Paul, to die daily. The worldling would weepe, if hee knew that he had but a monethmonth to live: yet hee leapes and ſings, and ſecurely rejoyceth, when perhaps he hath not one day.

Fleres, ſi ſcires unum tua tempora menſem:

Rides cum non ſit forſitan una dies.

The Summe of all, is the certaintie of inevitable death. A mortall father ca… not beget an immortall ſonne. If they that brought us into the world, have themſelves gone out of the world, we may conclude our owne following. He that may ſay in life, I have a man to my father, and a woman to my mother; ſhall ſay in death, To corruption, Thou art my father: to the worme, thou art my mother, and my ſiſter, Iob 14.17. There is not one in the cluſter of mankind, but eodem modo & modo vi… ctus & victus, is liable to the common and equall law of death. Methuſhalem lived nine hundred threeſcore and nine yeeres; yet he was the ſonne of Enoch, who was the ſonne of Iared, who was the ſonne of Maleleel, who was the ſonne of Cainan, who was the ſon of Enos, who was the ſon of Seth, who was the ſonne of Adam, who was the ſonne of Duſt. Aske the woman that hath conceived a child in her wombe: will it be a ſonne? ſhe anſwers, peradventure ſo. Will it be faire? peradventure ſo. Will it be witty? peradventure ſo. Will it be rich? peradventure ſo. Will it be long lived? peradventure ſo. Will it be mortall? yes, this is without peradventure, it will die. As the philoſopher hearing that his ſonne was dead, anſwered without aſtoniſhment; Scio me genuiſſe mortalem, I know that I begot a mortall man. Mans body, ſo well as the yce, expounds that riddle; that Gignit filia matrem, the daughter begets the mother: duſt begat the body, and the body begets duſt. Our bodies were at firſt ſtrong Cities, but then by tranſgreſſion we made them the Fortes of rebels: wherupon our offended Soveraine ſent his Serjeant death to arreſt us of high treaſon. And though for his mercies ſake in CHRIST he pardon our ſins; yet he ſuffers us no more to have ſuch ſtrong horſes; but let us dwell in thatched cottages, paper walls, mortall bodies. Therefore Paul calls the body Our houſe; not ſuch as God created: he may ſay of our bodies, as the Poet ſpake of his verſes. Quem recitas meus eſt, ô Fidentine, libellus ſed ma… dum recitas, incipit eſſe tuus. Thy body Oh man! while it was holy and immortall, it was my worke: but now it is ſinfull and mortall, it is thy worke. An old man is ſaid to give Alexander a little Iewell; which he affirmed to be of this vertue. So long as it was kept bright, if it were put into the balance with the choiceſt gold or moſt precious ſtone, it would out-poiſe and out-value them all: but if it once fell into the duſt, and tooke ruſt, it would be lighter and ſlighter than a feather. What meant the Sage, but to moralize to that great Monarch his owne Life: which being kept bright and healthfull, commanded the world; but once fallen to the duſt, even Groomes would deſpiſe it. For Hares dare plucke dead Lyons by the beard. Luci… hath a fable, the morall is good. Menippus meeting Mercury in the Eliſian fields, would needs know of him, which among all the ghoſts was Philip that great King of Macedon. Mercury anſwers; He is Philip, that hath the haireleſſe ſcalpe: Minippus replies, why they have all bald heads. Mercur. Then he with the flat noſe. Menip. they all have flat noſes. Merc. Then he with the hollow eyes. Menip. they all have hollow eyes: all have naked ribbes, disjoynted members: all are carcaſes. Mercur. Then Menippus, in death there is no difference betwixt the King and the beggar. Mors dominos ſervis, & ſceptra ligonibus aequat: Diſsimiles ſimili conditi… p. 277ligans; Men upon earth, as in the game at Cheſſe, ſupply different places: one is a King, another a Queene, another a Biſhop, another a Knight, another a Pawne. But when the game is done, and they are ſhuffled into one bag; all are alike.

What meane worldlings then to bee ſo covetous? Natura excutit redeuntem, ſicut intrantem; In our birth wee had but ſwadling clouts and a cradle: in our death wee ſhall have but a winding-ſheet and a coffin. Alcibiades bragges of his …ands, Socrates reacheth him a Mappe; bids him demonſtrate where they lye: alas hee could not finde them, nor ſcarce diſcerne Athens it ſelfe; it was ſo ſmall a point in reſpect of the world. Ecce vix totam Hercules implevit urnam; The duſts of mightie Hercules can ſcarce fill a pitcher. The Philoſopher ſaid of Alexander; Yeſterday the whole world did not content him; now ten cubites containe him. I will not deale ſo ſparingly with you, yee landed-men. You ſhall have ſome land in death, and you can have no more; even ſo much ground, as will hold your carcaſes. Why doe you covet? Were you owners of more land, than ever the Devill ſhewed CHRIST; yet call no more yours but the grave. This is Terra mea, and Terra tua; My land, and thy land. Purchaſe there, where is true poſſeſſion: or rather get that by faith which IESUS CHRIST hath purchaſed for you. Lay up your treaſure in heaven. Quaenam eſt haec ſtultitia, illic reponere unde itürus es, & illuc non praemittere quò iturus es? What folly is it to lay up our treaſure there, whence we muſt depart: and not to ſend it afore thither, whither we muſt goe, and where we ſhall live for ever?

What meanes the Epicure ſo to pamper his body? A fat corps is but a fat ſupper for the wormes. 1 Cor. 6.13. Meat's for the belly, and the belly for meat's: but God ſhall deſtroy both it and them. Let us eat to live, not live to eat. When we have devoured the moſt delicate creatures, the wormes ſhall devoure us.

What meane the proud? the ſoles of their feet muſt not touch the ground: they flie betwixt heaven and earth on their foure wheel'd wings. But they muſt have other Porters,; to the grave they muſt. After all their painting, the earth will ſpoile their colours. The faireſt woman, that ſayes, Touch me not, I am of purer mould; as if Praecordia Titan de meliore luto finxit; muſt lye blended in the forgotten duſt with the poore bond-woman.

What meane we all ſo fooliſhly to forget our latter ends? Adam could call all the beaſts by their names, but his owne name he forgot; Adam, the ſon of earth. Such fooles are we, to forget our owne names; that we are the ſonnes of Adam, the ſonnes of duſt. Stultum eſt timere, quod non poteris vitare; It is no wiſdome to feare that we cannot avoid: Mortem non effugit, qui etiam diſtulit, Sen. I ſhall die neither the firſt, nor the laſt: Omnes qui me non antecedunt, ſequentur; They that goe not before me, ſhall follow me. Hac conditione intravi, ut exirem; VponUpon this condition I came in, that I ſhould goe out. We muſt fall, and as the tree falls, ſo it lyes: and commonly it falls to that ſide, which is moſt loaden with branches and fruits. They that abound moſt with the fruits of obedience, ſhall fall to the right hand, life; eaſtward, to ſalvation: they that abound with wicked actions and affections, to the left hand, death; weſtward, to deſtruction.

What meane the faithfull to be ſo much caſt downe in the apprehenſion of death? To them it is, though Poena naſcentis, gloria renaſcentis; The puniſhment of the firſt birth, yet the glory of the ſecond birth. Non obitus, ſed abitus: Not a dying, but … departing. Praemiſſa eſt anima, amiſſa non eſt. Duriùs ſeponitur, meliùs reponitur. Life is with ſome ſorrow laid off, but with much joy laid up. Though every man …hat hath his Geneſis, muſt have his Exodus: yet Profectio eſt quam putas mortem; It …s but a journey, which they call a death. 2 Cor. 5.1. Paul calls this life an Earthly Houſe, Heaven a new Building. Death is but the pulling downe of at old houſe, that … new one may be ſet up. Or as a Clocke that is growne ruſty, is taken aſunder by …he makers hand; disjoyned wheele from wheele, and pin from pin: not to be loſt, but to be repoliſhed, and put together againe, that it may goe clearely. So Death p. 278doth pull the clocke of our life aſunder, when it hath ſtruck the laſt ſtroke of breath: wheele from wheele, limbe from limbe, joynt from joynt, member from member; all to duſt and peeces. But then the omnipotent Maker takes it into his owne hands, ſets it together againe at the Reſurrection, and it ſhall goe well in glory for ever: bearing a part in thoſe celeſtiall Chimes, which the bleſſed Angels, the Quoriſters of Heaven, ſing to the King of Kings. For Rom. 6.23. Though the wages of ſinne be death; yet eternall life is the gift of GOD through IESUS CHRIST our LORD. Amen.