Ch. xliii. 5. xliv. 1. 192 Supposed Faults in the Matter of the Liturgy. BOOK V. expecteth after at our hands is to glorify him as our mighty and only Saviour, the Church can discharge in manner convenient a work of so great importance by fore-ordaining some short collect wherein briefly to mention thanks. Our custom therefore whensoever so great occasions are incident, is by public authority to appoint throughout all churches set and solemn forms as well of supplication as of thanksgiving, the preparations and intended complements whereof may stir up the minds of men in much more effectual sort, than if only there should be added to the Book of Prayer that which they require. In some things the Prayer, as [5] But we err in thinking that they require any such matter. For albeit their words to our understanding be very plain, that in our book "there are prayers set forth" to be said when "common calamities" are felt, as "plague, famine," and such like; again that" indeed so it ought to be by the "word of God;" that likewise " there ought to be as neces"sary prayers of thanksgiving when we have received those things;" finally that the want of such forms of thanksgiving for the release from those common calamities from which we have petitions to be delivered, is the "default of the Book "of Common Prayer:" yet all this they mean but only by way of "supposition, if express prayers" against so many earthly miseries were convenient, that then indeed as many express and particular thanksgivings should be likewise necessary. Seeing therefore we know that they hold the one superfluous, they would not have it so understood as though their minds were that any such addition to the book is needful, whatsoever they say for argument's sake concerning this pretended defect. The truth is, they wave in and out, no way sufficiently grounded, no way resolved what to think, speak, or write, more than only that because they have taken it upon them, they must (no remedy now) be opposite. XLIV. The last supposed fault concerneth some few Matter of our things, the very matter whereof is thought to be much amiss. they affirm, In a song of praise to our Lord Jesus Christ we have these words, "When thou hadst overcome the sharpness of death, "thou didst open the kingdom of heaven to all believers." Which maketh some show of giving countenance to their unsound. Supposed Allusion in Te Deum to the State of the Dead. 193 Ch. xlv. 1. error, who think that the faithful which departed this life BOOK V. before the coming of Christ, were never till then made partakers of joy, but remained all in that place which they term the "Lake of the Fathers 89." In our liturgy request is made that we may be preserved "from sudden death." This seemeth frivolous, because the godly should be always prepared to die. Request is made that God would give those things which we for our unworthiness dare not ask. "This," they say, "carrieth with it the note of popish servile fear, and savoureth "not of that confidence and reverent familiarity that the "children of God have through Christ with their heavenly "Father." Request is made that we may evermore be defended from all adversity. For this "there is no promise in Scripture," and therefore" it is no prayer of faith, or of the which we can 66 assure ourselves that we shall obtain it." Finally, request is made that God "would have mercy "upon all men." This is impossible, because some are the vessels of wrath to whom God will never extend his mercy. hadst over sharpness of didst open of heaven XLV. As Christ hath purchased that heavenly kingdom When thou the last perfection whereof is glory in the life to come, grace come the in this life a preparation thereunto; so the same he hath death, thou opened" to the world in such sort, that whereas none can the kingdom possibly without him attain salvation, by him "all that believe" unto all beare saved. Now whatsoever he did or suffered, the end thereof was to open the doors of the kingdom of heaven which our iniquities had "shut up." But because by ascend 89 [2 Adm. 58. ed. 1617. "Things "the Scriptures, then 'Limbus "there are maintained by some of "them which are not agreeable to "the Scripture: namely, the false "interpretation of this clause in our "Creed, He descended into hell;' "which is expressly set down con"trary to the Scriptures in the "Creed made in metre in these "words: . "His spirit did after this descend HOOKER, VOL. II. "Patrum' and within a while Pur- lievers. Ch. xlv. 2. 194 How Christ's Ascension opened Heaven to Believers. 66 BOOK V. ing after that the sharpness of death was overcome, he took the very local possession of glory, and that to the use of all that are his, even as himself before had witnessed, "I go to prepare a place for you 90;" and again, " Whom thou hast "given me, O Father, I will that where I am they be also with me, that my glory which thou hast given me they may "behold"1:" it appeareth that when Christ did ascend he then most liberally opened the kingdom of heaven, to the end that with him and by him all believers might reign. [2.] In what estate the Fathers rested which were dead before, it is not hereby either one way or other determined. All we can rightly gather is, that as touching their souls what degree of joy or happiness soever it pleased God to bestow upon them, his ascension which succeeded procured theirs, and theirs concerning the body must needs be not only of but after his. As therefore Helvidius 92 against whom St. Jerome writeth, abused greatly those words of Matthew concerning Joseph and the mother of our Saviour Christ 93, "He knew her not till she had brought forth her first-born," thereby gathering against the honour of the blessed Virgin, that a thing denied with special circumstance doth import an opposite affirmation when once that circumstance is expired : after the selfsame manner it should be a weak collection, if whereas we say that when Christ had "overcome the sharp"ness of death, he then opened the kingdom of heaven to all "believers;" a thing in such sort affirmed with circumstance were taken as insinuating an opposite denial before that circumstance be accomplished, and consequently that because when the sharpness of death was overcome he then opened heaven as well to believing Gentiles as Jews, heaven till then was no receptacle to the souls of either. Wherefore be the spirits of the just and righteous before Christ truly or falsely thought excluded out of heavenly joy; by that which we in the words alleged before do attribute to Christ's ascension, there is to no such opinion nor to the favourers 94 thereof any 66 66 The Judgment of Natural Piety on sudden Death. 195 Ch. xlvi. 1. countenance at all given. We cannot better interpret the BOOK V. meaning of these words than Pope Leo himself expoundeth them, whose speech concerning our Lord's ascension may serve instead of a marginal gloss: "Christ's exaltation is our promotion, and whither the glory of the head is already gone before, thither the hope of the body also is to follow. "For as this day we have not only the possession of paradise "assured unto us, but in Christ we have entered the highest "of the heavens 95." His "opening the kingdom of heaven" and his entrance thereinto was not only to his own use but for the benefit of "all believers.” prayer for from sudden XLVI. Our good or evil estate after death dependeth most Touching upon the quality of our lives. Yet somewhat there is why deliverance a virtuous mind should rather wish to depart this world with death. a kind of treatable dissolution, than to be suddenly cut off in a moment; rather to be taken than snatched away from the face of the earth. Death is that which all men suffer, but not all men with one mind, neither all men in one manner. For being of necessity a thing common, it is through the manifold persuasions, dispositions, and occasions of men, with equal desert both of praise and dispraise, shunned by some, by others desired. So that absolutely we cannot discommend, we cannot absolutely approve, either willingness to live or forwardness to die. And concerning the ways of death, albeit the choice thereof be only in his hands who alone hath power over all flesh, and unto whose appointment we ought with patience meekly to submit ourselves (for to be agents voluntarily in our own destruction is against both God and nature); yet there is no doubt but in so great variety, our desires will and may law Add. ii. on the expression, Con- 66 95 Leo Ser. 1. de Ascens. c. 4. 66 Ch. xlvi. 2. 196 Sudden Death an Evil, as abridging Preparation ; BOOK V. fully prefer one kind before another. Is there any man of worth and virtue, although not instructed in the school of Christ, or ever taught what the soundness of religion meaneth, that had not rather end the days of this transitory life as Cyrus in Xenophon, or in Plato Socrates are described, than to sink down with them of whom Elihu hath said, Momento moriuntur 96, "there is scarce an instant between their "flourishing and their not being?" But let us which know what it is to die as Absalon or Ananias and Sapphira died, let us beg of God that when the hour of our rest is come, the patterns of our dissolution may be Jacob 97, Moses 98, Joshua 99, David1; who leisurably ending their lives in peace, prayed for the mercies of God to come upon their posterity; replenished the hearts of the nearest unto them with words of memorable consolation; strengthened men in the fear of God; gave them wholesome instructions of life, and confirmed them in true religion; in sum, taught the world no less virtuously how to die than they had done before how to live. [2.] To such as judge things according to the sense of natural men and ascend no higher, suddenness because it shorteneth their grief should in reason be most acceptable. That which causeth bitterness in death is the languishing attendance and expectation thereof ere it come. And therefore tyrants use what art they can to increase the slowness of death. Quick riddance out of life is often both requested and bestowed as a benefit. Commonly therefore it is for virtuous considerations that wisdom so far prevaileth with men as to make them desirous of slow and deliberate death against the stream of their sensual inclination, content to endure the longer grief and bodily pain, that the soul may have time to call itself to a just account of all things past, by means whereof repentance is perfected, there is wherein to exercise patience, the joys of the kingdom of heaven have leisure to present themselves, the pleasures of sin and this world's vanities are censured with uncorrupt judgment, charity is free to make advised choice of the soil wherein her last seed may most fruitfully be bestowed, the mind is at liberty to have due 96 Job xxxiv. 20. 98 Deut. xxxiii. 99 Josh. xxiv. 1 1 Kings ii. |