and oppresse with pouertie syckenesse or some other aduersitie yet they doo feare death partelyâ— because the fleshe abhorreth naturally his owne sorowfull dissolution whiche death doth threaten vnto them and partelye by reason of such â—â—â—sses and payneful diseases whiche be moste stronge panges and agonies in the flesh and vse commonly to come to sycke men before death or at the leaste accompany death whensoeuer it commeth Although these two causes seme great weighty to a worldly man wherupon he is moued to fear death yet there is another cause much greater then ani of these afore rehersed for which in dede he hath iust cause to feare death and that is the state condition wherunto at the laste ende death bringeth al them that haue theyr heartes fixed vpoÌ„ this world without repentance and amendment This state condition is called the second death whiche vnto al such shall insue after this bodely death And this is that death which in dede ought to be dred feared for it is an euerlasting losse without remedy of the grate and fauour of GOD and of euerlastynge ioye pleasure and felicitie And it is not only the losse for euer of all these eternall pleasures but also it is the condemnation both of body and soule without eyther appellation or hope of redemption vnto euerlastynge paynes in hell Vnto this state death sente the vnmerciful and vngodly ryche man that Luke speaketh of in his gospel Luk 16 who liuinge in al wealthe and pleasure in this worlde and cheryshing himself daylye with dayntye fare and gorgeous apparell despysed poore Lazarus that laye pitifullye at his gate myserably plagued and full of soores and also greuously pyned with hunger Both these two were arrested of death whyche sent Lazarus the poore miserable man by aungels anone vnto Abrahams bosome a place of rest pleasure and consolation But the vnmerciful riche man descended doune into hel beinge in tormentes he cried for comforte complaininge of the intollerable payne that he suffered in the flame of fyre but it was to late So vnto this place bodely death sendeth all them that in this worlde haue theyr ioye felycitie al theÌ„ that in this worlde be vnfaythfull vnto GOD and vncharitable vnto their neighbours so dyinge without repentaunce and hope of GODS mercye Wherefore it is no meruayle that the worldly man feareth death for he hath much more cause so to do then he hym selfe doeth consydre The first Thus we se thre causes why worldly men feare â—eathe One beecause they shall lose thereby theyr worldely honoures riches possessions and all theyr heartes desyres Another Seconde because of the paynefull diseases and bitter pangues which commonly men suffre eyther before or at the time of death but the chiefe cause aboue al other Thyrde is the dreade of the myserable state of eternal damnation both of body and soule which they feare shal folow after theyr departing out of the worldly pleasures of this present lyfe For these causes be al mortal men which be geuen to the loue of this world both in feare state of death through sin as the holy Apostle saith so long as they liue here in this worlde Heâ—â—◠〈◊〉 But euerlastynge thankes bee to almyghtye God for euer there is neuer one of al these causes no nor yet they altogether that can make a true Christian man altayde to dye which is the very membre of CHRIST 1 Co◠〈◊〉 the 〈◊〉 of the holy gost the son of God the very inherit ours of the euerlasting kingdom of heauen but playâ—â—â— contrary be conceiueth great and many causes vndoubtedlye grounded vpon the infallible and euerlastynge trueth of the worde of GOD whiche moue him not only to put away the feare of bodely death but also for the manyfolde benefyttes and synguler commodities which ensue vnto euerye faythful person by reason of the same to wyshe desyre and long heartely for it For death shall be to hym no death at al but a very deliueraunce from death froÌ„ al paines cares and sorowes myseries and wretchednesse of this worlde and the very entry into reste and a begynnyng of euerlasting ioye a tastyng of heauenlye pleasures so greate that neither toungue is able to expresse neither eye to see nor eare to heare them no nor for any earthly mans hearte to conceiue theim So exceding greate benefites they be whiche God oure heauenly father by his mere mercy and for the loue of his sonne IESVS CHRIST hath layed vp in store and prepared for them that humbly submytte them selues to Gods wil and euer more vnfaynedly loue hym from the botome of theyr heartes And we ought to beleue that death being slayne by CHRIST cannot kepe any manne that stedfastlye trusteth in CHRISTE vnder his perpetual tiranny subiectioÌ„ but that he shall ryse from death agayne vnto glory at the laste daye appoynted by almighty God lyke as CHRISTE our head dyd ryse agayne accordynge to Gods appointement the thyrde daye For saynete Augustine sayth The head goyng before the membres trust to folowe and come after And S. Pauls sayeth if Christe be rysen from the deade wee shall ryse also from the same And to comfort all Christen persones herein holy Scripture calleth this bodely death a slepe wherin mans senses be as it were taken from hym for a season yet when he awaketh he is more freshe then he was when he went to bed So although wee haue our soules seperated frome our bodyes for a season yet at the generall resurrection we shal be more freshe beautifull and perfecte then we be now For now we be mortal theÌ„ we shal be immortall now infecte with diuerse infirmities then clearely voide of all mortall infyrmities nowe we be subiecte to al carnall desyres then we shal be all spirituall desyring nothing but Gods glory and thinges eternal Thus is this bodely death a doore or entring vnto life therefore not so muche dreadful if it be rightly considered as it is comfortable not a mischief but a remedy of al mischief no enemy but a frend not a cruel tyraunte but a gentle guide leadinge vs not to mortalitie but to immortalytye not to sorowe and payne but to ioye and pleasure and that to endure for euer if it be thankfully taken and accepted as gods messenger pacientlye borne of vs for Christes loue that suffered moste payneful death for oure loue to redeme vs from death eternall Accordynge herunto Sayncte Paule sayeth oure lyfe is hid with Christe in God Rom â— but when oure lyfe shall appeare then shal we also appere with him in glory Why then shal we feare to die considering the manifold and comfortable promises of the gospel of holye scriptures Iohn 6 God the father hath geuen vs euerlasting lyfe sayth S. Iohn and this lyfe is in his sonne he that hath the sonne hath lyfe and he that hath not the son hath not life And tâ—â— I wrâ—â—â— sayeth S. Iohn
to you Iohn 6 that beleue in the name of the sonne of God that you may know that you haue euerlastinge lyfe and that you doe beleue vpon the name of the sonne of God And our sauiour CHRISTE sayth he that beleueth in me hath lyfe euerlastynge and I wyll rayse him from death to life Iohn 6 at the laste daye 1 Cor. 1 S. Paule also sayth that CHRISTE is ordeyned and made of God our righteousnes oure holynes and redemption to the intente that he whyche will glory should glory in the LORDE S. Paul did contemne and set litle by al other thinges esteming them as dunge whiche before he had in very greate pryce that he might be founde in CHRIST to haue euerlastinge life true holynes righteousnes and redemption Finallye S. Paule maketh a playne argument in this wyse Cellos 3 If our heauenly father would not spare his owne natural sonne but dyd geue him to deathe for vs howe can it be that with hym he should not geue vs all thinges Therfore yf we haue CHRIST then haue we with hym and by hym all good thinges whatsoeuer we canne in oure heartes wysh or desyre as victory ouer death synne and hel we haue the fauoure of God peace with hym holinesse wysedome iustice power lyfe and redemption we haue by hym perpetuall health wealth ioye and blisse euerlastinge ¶ The seconde part of the 〈◊〉 of the feare of death IT hath ben heretofore she wed you that there be three causes wherfore men do coÌ„monly feare death Fyrst the sorowful departing from worldly goods pleasure The second the feare of the panges paynes that come with death Last and principall cause is the horrible feare of extreme miserie perpetual damnacion in time to come And yet none of these thre causes troubleth good men because they staye theÌ„ selues by true fayth perfit charitie sure hope of the endelesse ioy and blisse euerlastyng Al those therfore haue gret cause to be ful of ioy that be ioyned to Christe with true faith stedfaste hope perfect charitie not to fere death nor euer lasting daÌ„nation For death cannot depriue theÌ„ of Iesu Christ nor any sinne can condemne theÌ„ that are graffed surely in him which is their only ioy treasure lyfe Let vs repent our sinnes amende our liues trust in his mercy satisfactioÌ„ death can neither take hym from vs nor vs from hym For theÌ„ as s Paule saith whether we liue or dye we be the lordes owne And again he saith Rom. xiiii Christ did die rose againe because he shuld be lord both of the dead quicke TheÌ„ if we be the lordes owne when we be dead it must nedes folow that such teÌ„porall death not only cannot harme vs but also that it shal much be to our profite ioyne vs vnto god more perfectly And therof the ChristiaÌ„ heart may surely be certified by the infallible or vndeâ—â—â—â—â—ble trueth of holy scripture It is God 〈…〉 Paul which hath prepared vs vnto 〈…〉 the same is he which hath geuen vs an earnesse of the spirite Therfore let vs be alwayes of good comfort for we know that so long as we be in the body we be as it were farre froÌ„ god in a strange countrey subiect to many perilles walking with out perfect syght knowledge of almighty God onely seing him by faith in holy scriptures But we haue a courage desire rather to bee at home with God our sauiour Christ farre from the body where we may beholde his God head as he is face to face to our euerlastyng comforte These be S. Paules wordes in effect Pebre xiii wherby we may perceiue that the life in this world is reseÌ„bled lykened to a pilgrimage in a straunge countrey farre from god that death deliuering vs from our bodyes doth sende vs straight home into our owne countrey maketh vs to dwel presently with god for euer in euerlasting rest quietnes So that to dye is no losse but profite winninge to all true christen people What loste the thiefe that hanged on the crosse with Christ by his bodely death yea how much dyd he gayne by it Luk. xxiii Did not our sauiour say vnto him this day thou shalt be with me in Para dise And Lazarus that pitifull person that laye before the riche mans gate Luke .xvi. payned with sores pyned with hunger dyd not death hyghly prosite and promote hym Which by the ministery of Angels sent hym vnto Abrahams bosome a place of rest ioy and heauenly consolation Let vs thinke none other good Christen people but Christ hath prepared and made ready before the same ioy and felicitie for vs that he prepared for Lazarus the thiefe Wherfore let vs sticke vnto his saluation and gracious redemptioÌ„ beleue his word serue him from our heartes loue obey him whatsoeuer we haue done heretofore coÌ„trary to his moste holy Wyl now let vs repent in tyme heareafter study to correct our lyfe doubt not but we shall fynd him as merciful vnto vs as he was eyther to Lazarus or to the thiefe whose examples ar writteÌ„ in holy seripture for the comfort of theÌ„ that be sinners subiect to sorowes miseries calamities in this world that they shuld not dispayre in gods mercy but euer trust therby to haue forgeuenes of their sinnes life euerl â—sting as Lazarus the thiefe hadde Thus I trust euery christen maÌ„perceiueth by the infaflible or vndeceauable word of God that bodely death cannot harme nor hynder theÌ„ that truly beleue in Christ but contrary shall profite promote the christen soules which being truely penitent for their offences depart hence in perfect charitie in sure trust that God is mercifull to theÌ„ forgeuing theyr sinnes for the merites of Iesus Christ his onely naturall sonne The seconde cause why some do feare death The secoÌ„d cause why some do fere death is fore sickenes and greuous paynes which partely come before death partly accoÌ„panieth or cometh with death whensoeuer it commeth This feare is the feare of the frayle fleshe and a naturall passion belongyng vnto the nature of a mortal man But true faith in Gods promises and regarde of the paynes panges which Christ vpon the crosse suffered for vs miserable sinners with consideracion of the ioye euerlastynge lyfe to come in heaueÌ„ wil mitigate asswage lesse those paines moderate or bryng into a meane this feare that it shall neuer be able to ouerthrowe the heartye desyre gladnes the the Christian soule hath to be seperated froÌ„ this corrupt body that it may come to the gracious presence of our sauiour Iesus Christ If we beleue stedfastly the word of god we shal perceyue that such bodely sicknes panges of death or what soeuer dolorous paynes we suffer eyther before or with death be nothing els in christen men but the rodde of our heauenly louyng
father wherwith he mercifully correcteth vs eyther to trye and declare the faith of his pacient children that they may be found laudable glorious and honorable in his sight when Iesus Christ shal be openly shewed to be the iudge of all the world or els to chastice and amende in theÌ„ whatsoeuer offendeth his fatherly gracious goodnes least they should perishe euerlastingly And this his correcting rod is common to all them that be truely his Therfore let vs caste away the burden of sinne that lyeth to heauy in our neckes and returne vnto God by true penaunce amendement of our liues Lette vs with pacience runne this course that is appoynted suffering for his sake that dyed for our saluacion all sorowes panges of death and death it selfe ioyfully when God sendeth it to vs hauyng our eyes fyred set fast euer vpon the head captaine of our faith Iesus Christ Who considering the ioy that he shulde come vnto cared neither for the shame nor payne of death but wyllyngly conforming and framyng his wyll to his fathers wyll most paciently suffered the most shamefull and paynefull death of the crosse Phil. ii beinge innocent and harmelesse And nowe therfore he is exalted in heauen euerlastynglye sitteth on the right hand of the throne of God the father Lette vs call to our remembraunce therefore the lyfe and ioyes of heauen that are kept for all them that paciently do suffer here with Christ and consydre that Christ suffered all his paynefull passion by sinners and for synners and then we shall with pacience and the more easelye suffer such sorowes and paynes when they come Let vs not set at lyght the chastysynge of the Lorde nor grudge at hym nor fall from hym when of hym we be corrected for the Lorde loueth them whom he doeth correcte and beateth euery one whom he taketh to be his childe What chylde is that sayth Saint Paule whom the father loueth Hebrâ— xii and doeth not chastice If ye be without Goddes correction which al his welbeloued and true children haue then be you but bastardes smally regarged of god and not his true chyldren Therfore seing that when we haue in earth our carnall fathers to be our correctours we do feare them and reuerentlye take theyr correction shall we not muche more be in subiection to God oure spirituall father by whom we shall haue euerlastyng lyfe And our carnal fathers sometyme correct vs euen as pleaseth them without cause but this father iustelye correcteth vs either for oure sinne to the intent we shoulde amende or for our commoditie and wealth to make vs therby parttakers of his holynesse Furthermore all correctioÌ„ which God sendeth vs in this preseÌ„t tyme semeth to haue no ioy and comfort but sorowe payne yet it bryngeth with it a taste of Gods mercy and goodnesse towardes them that be so corrected and a sure hope of gods euerlastyng consolatioÌ„ in heauen If then these sorowes diseases sickenesses and also death it selfe be nothing els but our heauenlye fathers rod wherby he certitieth vs of his loue gracious fauour wherby he trieth and purifieth vs wherby he geueth vnto vs holynes and certifieth vs that we be his children he our mercifull father shall not we then withall humilitie as obedient louyng children ioyfully kysse oure heauenly fathers rod and euer say in our hearte with our sauiour Iesus Christ Father if this anguishe and sorowe which I fele death which I se approche Mat. xxvi maye not passe but that thy wyll is that I must suffer them thy wyll be done ¶ The thyrde part of the Sermon of the feare of death IN this Sermon agaynste the feare of death twoo causes were declared which commonly moue worldly men to be in much feare to dye yet the same do nothynge trouble the faithfull and good lyuers when death commeth but rather geueth them occasion greatly to reioyce considering that they shal be delyuered from the sorow and miserie of this world and be brought to the great ioy and felicitie of the lyfe to come The third cause why death is to be feared Nowe the thyrde and speciall cause why death in dede is to be feared is the miserable state of the worldly vngodly people after theyr death But this is no cause at all why the Godly and faythfull people should feare death but rather contrarywyse theyr Godly conuersation in this lyfe beliefe in Christ cleauyng continually to his merites should make theÌ„ to long sore after that lyfe that remaineth for them vndoubtedly after this bodely death Of this immortall state after this transitory lyfe where we shall lyue euermore in the presens of God in ioy and reste after victory ouer all sickenesse sorowes sinne death there be many both playne places of holye scripture which confirme the weake coÌ„science againste the feare of al such dolours sickenesses sinne and bodely death to asswage such tremblyng and vngodly feare and to encorage vs with comfort and hope of a blessed â—ate after this lyfe Ephe. i. Saint Paule wisheth vnto the Ephesians that God the father of glory woulde geue vnto them the spirite of wisdome reuelation that the eyes of theyr heartes myght geue lyght to knowe hym and to perceiue howe great thynges he had called them vnto and howe riche inheritaunce he hath prepared after this lyfe for them that perteyne vnto hym Philip. i. And Saint Paule hym selfe declareth the defyre of his heart which was to be dissolued and loosed from his body and to be with Christ which as he said was muche better for hym although to them it was more necessary that he shoulde lyue whiche he refused not for theyr sakes Euen lyke as saint Martin sayde Good Lorde yf I be necessary for thy people to do good vnto them I wyll refuse no labour but els for mine owne selfe I besech thee to take my soule Now the holy fathers of the olde lawe and all faithfull righteous men which departed before our sauiour Christes ascention into heaueÌ„ dyd by death depart from troubles vnto rest froÌ„ the handes of their enemies into the handes of God from sorowes and sickenesses vnto ioyful refreshing into Abrahams bosome a place of all comforte and consolation Sapi. iii. as scriptures do plainely by manifest wordes testifie The boke of wisedome saith that the righteous mens soules be in the hand of god and no torment shal touche them They seemed to the eyes of folishe men to dye and theyr death was counted miserable and theyr departynge out of this worlde wretched but they be in reste And an other place saith that the righteous shall lyue for euer theyr rewarde is with the lorde theyr myndes be with god who is aboue all Therefore they shall receiue a glorious kyngdome a beawtiful crowne Sapi. iiii at the Lordes hand And in an other place the same boke saith the righteous thought he be
one charitie beeynge of one minde of one opinion that nothynge be done by comencion or vayneglorye Who is he that hath any bowels of pitie that wyll not be moued with these wordes so pithye Whose hearte is so stony the sweorde of these woordes whyche bee more sharpe then anye two edged sweorde maye not Phili. iii. â—ut and breake a sonder Wherfore let vs endeuoure our selues to fulfil S. Paules ioy here in this place whiche shal be at length to our great ioy in an other place â—ow we â—houlde â—cade the â—cripture Let vs so reade the scripture that by readyng therof we may be made the better lyuers rather theÌ„ tue more contencious disputers If any thyng is necessary to be taughte reasoned or disputed let vs do it with all mekenesse softnesse and lenitie If anye thyng shall chaunce to be spoken vncomely lette one beare an others frailtie He that is faultye let hym rather amende then defende that whyche he hath spoken amisse lest he fal by contencyon from a folish erroure into an obstinate heresye for it is better to geue place mekely then to winne the victorye wyth the breache of charitie which chauÌ„seth where euerie man wil defend his opinion obstinately If we bee Christen meÌ„ why do we not folowe Chryst whyche sayeth â—ath x. learne of me for I am meeke and lowelye in heart A disciple must learne the lesson of his scoolemaster and a seruaunt must obeye the commaundement of his mayster He that is wyse learned saith S. Iames let him shewe his goodnes by his good conuersacion and sobrenes of hys wysedome For where there is enuy and contencion that wysedome commeth not from God but is worldly wysedome mans wysedome and deuillishe wisedome For the wysedome that commeth from aboue from the spirite of god is chaste and pure corrupted with no euil affeâ—â—ions it is quiete meke and peaceable abhorring all desyre of contencyon Iâ—â—â— iiâ— it is tractable obedyeme not grudging to learne and to geue place to them that â—eache better for their reformacyon For there shall neuer bee an ende of striuing and contencion if we contend who in contencion shal be master and haue the ouer hande if we shall heape erroure vpon errour if we continue to defend that obstinatly whiche was spokeÌ„ vnaduisedly For trueth it is that stifnes in mainteining an opinion bredeth contencioÌ„ brauling and chiding which is a vice amonge all other most pernicious and pestilent to common peace and quietnes And as it standeth betwixte two persons and parties for no man commonly doth chide with himselfe so it comprehendeth two moste detestable vices the one is picking of querels with sharpe and contencious wordes the other standeth in frowarde answering multiplying euill wordes again i. Cor v. The firste is so abhominable that sainct Paule saieth if any that is called a brother bee a worshipper of ydols a brauler or picker of querels a thief or an extorcioner with him that is such a manne see that ye eate not Now here considre that sainct Paul numbreth a scolder a brauler or a picker of querels among thiefes and idolaters Agâ—ist querell pickig and many times commeth lesse hurt of a thiefe then of a railinge tounge for the one taketh awaye a mannes good name the other taketh but his riches whiche is of muche lesse value estimacioÌ„ theÌ„ is his good name And a thief hurteth but him from whom he stealeth but he that hath an euil tonge troubleth al the towne where he dwelleth sometime the whole countrie And a caâ—ling tongue is a pestilence so full of coÌ„tagiousnes i. Cor. â—i yâ— sainct Paul willeth christian menne to forbeare the company of suche neither to eate nor drinke with them And wheras he will not that a thrisâ—ia womaÌ„ shoulde forsake her husbande althoughe he bee an infidele nor that a christian seruaunt shoulde depart from his master which is an infidele and Heathen and so suffre a christian man to kepe companie with an infidele yet he forbiddeth vs to eate or drike with a scolder or a quarel picker And also in the .vi. chap. to the. Cor. he saith thus Be not deceiued for neither fornicators â— Corin. vi neither worshippers of ydols neither thieues nor druÌ„kerds neither cursed speakers shal dwel in the kingdom of heauen It must nedes be a great fault that doth moue and cause the father to disherite his natural sonne And how can it otherwise be but that this cursed speakinge muste nedes be a moste damnable sinne the whiche doeth cause god our most merciful and louing father Against fro â—aro ounswering to depriue vs of his most blessed kingdome of heauen Against the other sinne that standeth in requiting taunte for taunte speaketh Christe himselfe I saye vnto you saith our sauiour Christe resiste not euill â—at v. but loue your enemies and saye well by them that saye euill by you doe wel vnto them that doe euil to you and praye for them that doe hurte and persecute you that you maye bee the children of your father whiche is in heauen who suffereth his sunne too rise both vpon good and euell and sendeth his raine both to the iuste and vniuste To this doctrine of Christe agreeth very well the teaching of sainct Paul Roma xiâ— that chosen vessel of God who ceaseth not to exhorte and cal vpon vs saying blesse them that curse you blesse I say and curse not recompence to no man euil for euil if it be possible asmuch as lieth in you liâ—e peaceably with all men 〈…〉 against contencion IT hath ben declared vnto you in this sermon againste strife and braulinge what greate inconuenience commeth thereby specially of suche contencion as groweth in matters of religion And howe when as no man will geue place to an other there is none ende of contencion and discorde And that vnitie whiche God requireth of christians is vtterly thereby neglected and broken And that this contencion standeth chiefely in two pointes as in picking of quarelles and makinge froward aunswers Nowe ye shal heare Sainct Paules wordes sayinge Dearely beloued auenge not your selues but rather geue place vnto wrath for it is written vengeaunce is mine I wil reuenge saieth the lorde Therefore if thine enemy hunger fede him if he thirst geue him drinke bee not ouercome with euill Deu. xxxii but ouercome euill with goodnes All these be the wordes of sainct Paule But they that be so ful of stomacke and sette so muche by themselues that they maye not abide so muche as one euill woorde to be spoken of them â—eraduenture will saye if I bee euill reuiled shall I stand still like a goose or a foole with my finger in my mouth Shall I bee suche an ydiote diserd an obieccioÌ„ to suffre euery manne to speake vpon me what they list to rayle what they list to spewe out all their veâ—ume against me at their pleasures Is it not conueniente that he that