happie spirits the euerlasting consolations which are there promised and reserued for the elect And the bodie on the other side in the earth as in a bed there for to sleepe and rest at his ease without that his slumber be any more interrupted or troubled neither by troublesome dreames nor by cares and solicitudes nor by feares nor by alarmes and violent noyses nor by any other occasion whatsoeuer and that vntill the day of the resurrection in the which it shall be awaked by the sound of Gods trumpet reunitted to the soule hauing lost his mortalitie corruption 2. Cor. 15. dishonour and weakenesse in the earth and bing clothed againe with glory force immortalitie and incorruption Wherin we may see that it is without reason that men are so greatly affraid of the bodily death the which for a time separates the body from the soule to the great profit of the one and the other For the bodie is by that meanes out of all danger not onely of sinne and of miseries which it draweth along with it but also of all temptation lying resting in the earth in assured hope of the resurrection and euerlasting life And although it seeme to be altogether depriued of life in the earrh because that the soule departing from it leaues it without any mouing or feeling and also that it rots and is reduced to dust neuerthelesse being alwaies accompanied with the spirit and infinite vertue of God who quickneth all things it is not altogether separated from life as saith St. Paul If the spirit of him that hath raised vp Iesus Christ from the dead dwelleth in vs he that hath raised him vp wil also quickē your mortal bodies because his spirit dwelleth in you And it is the reason for the which elsewhere he being willing to giue vs a picture of the resurrection to come of our bodies doth propound it vnto vs vnder the figure of a seed put into the groūd which hath life in it selfe although that being in a garner it hath no shew of any and that holding it in our hands we can iudge no otherwise of it but that it is a dead thing neuertheles whē it is put into the earth where it might seeme that the life which should be in it should there bee quite stifled and smothered it shewes it selfe and comes forth euen as out of the rottennesse from whence we see spings the stalke which afterward taketh nourishment and growth which are effects and demonstrations of the life which was hid therein before it was put into the earth And albeit that God in the Scripture calles himselfe the God Abraham Mat. 22. euen after his death and that he is not the God of the dead but of the liuing from thence it followes that not onely the soule of Abraham which he hath redeemed by the death of his Sonne is yet liuing after it is separated from the body but that also the body which doth participate in this same redemption and which is vnited and incorporated with IESVS CHRIST for to bee of his members and which finally hath beene consecrated and dedicated vnto God to the end that hee should dwell in it as his Temple is not depriued of life 1. Cor. 3. euen at that time when it is rotted in the earth Because that it is alwaies accompanyed with the grace of God and comprehended as well as the soule in the euerlasting alliance which hee hath made with his people the which alliance is a spring and veine of life not vnto the soules onely but vnto the bodies also of all the faithfull And if as saith St. Iohn in his reuelations those are happy that die in the Lord Reuel 14 and there is no beatitude without life from thence wee must conclude of two thinges the one eyther that the beatitude commeth not to the bodie or if it doth reach to it that it is not exempt from life lying in the earth For although that beeing all worme-eaten it doth not in such estate shew any appearance of life yet doth it alwaies retaine as it were a seed thereof and budde which shall appeare at the day of the resurrection when the Spirit of God powring his infinite vertue vpon our bodies it shall raise them and shall adorne them with glory and excellency which God hath promised to his elect And euen as in an egge there is a chicken Simil. and life hidden the which is put in euidence when the hen commeth to heate and broode it with her heat so the immortality and life to the participation whereof as well our soules as our bodies haue bene called from that time that by faith we haue receiued the Gospell which is a word of life and an incorruptible seed shall be as it were disclosed at the latter day by the power of our God who will reuiue vs as the heauen 2. Peter 3. the earth and all other creatures which thē shal be deliuered quite from the bondage of corruption Rom. 8. Whereof we are also assured by the Baptisme which hath bene communicated vnto vs in the name of the Father of the Sonne and of the holy Ghost for the water which hath bene powred on our bodies which the Scripture calleth the washing of regeneration is not to assure vs that our soules onely are washed and cleansed in the bloud of Iesus Christ by the remission of our sinnes but also our bodies And that both together being couered and cloathed with the iustice and innocency of the Sonne of God and ouer and aboue sanctified by his Spirit are presently put in possession of life and altogether freed and deliuered from the bondage of death which hath no power as we haue said but there onely where sinne reigneth which is the onely cause of death The Lords Supper in the which by faith taking the bread and wine which therein are administred by the M◅ster we are receiued to the participation of the flesh and bloud of Iesus Christ and so vnited and incorporated with him that for euer as saith St. Iohn he dwelleth in vs and we in him Ioh. 6. doth it not also assure vs that being inseparably conioined with life and the meanes of life wee cannot die neither in soule nor in body by the meanes of this vnion which is common to both of them The bodily death then should not seeme so horrible and feareful vnto vs as it is to many who are affrighted with it Simil. as are children with a maske and false visage for if a mother did present her self before her child in a shape mōstrous and hideous to behold he would be affraid of it and crying would runne from it but as soone as she hath lifted vp her maske and that he knoweth her againe he will runne towards her to embrace and kisse her We also to be deliuered from this naturall feare and fright which we haue of death we ought to vnmaske it and looke vpon it now in
temporall things wherein he sees and discouers so much inconstancy and such sudden and frequent mutations or changes and that by such a despising of vncertaine casuall things he should stir vp himselfe vnto a contemplation of those that are diuine and heauenly And forsaking that which is heere perishing and transitorie vnto worldly men hee should chuse his part in heauen and should stay himselfe at that which is permanent and eternall For the like reason Philip the father of Alexander the great a man of good vnderstanding and of very great consideration to the end that in the middest of his great prosperity he should not forget himselfe in his dutie gaue order that one of his Gentlemen should eeuery day at his awaking come and speake these words vnto him King haue in remembrance that thou art a mortall man Iesus Christ also our Sauiour and Maister tending to the same end doth exhort vs to watch to lay vp treasures in heauen and not on earth where all things are vncertaine and changeable Wee see by that that during our life we cannot doe better then to thinke vpon death and our bodie being vpon the earth to accustome our selues to haue alwaies our spirit and heart in heauen Now because that the remembrance of death is a fearefull thing to many I haue bethought my selfe to passe away my griefes and to recreate my selfe from my other studies and also to giue you a testimony of the Obligation which I thinke I haue towards you as well for the good which you haue done vnto mee as for the friendship which you beare me to write vnto you and to present this small Treatise wherein I haue briefely touched certaine points wherewith the faithfull may arme themselues against death which hee ought to doe in time and prepare himselfe to receiue it with assurance at such time as it shal please God to send it for that which doth astonish many is that the comming thereof is suddaine vnto them and that they are surprised vnlooked for We see by experience in a frontier towne that when it is well victualled and prouided of all things necessary for to withstand a long siege those within are a great deale the more assured and bold whereas if it were vnprouided they would stand amazed and tremble with feare if they should chance to see the approaching of the siege It is easie to iudge by that of what importance it is to haue preuented a danger and to bee prepared for it Then to prouide and arme the faithfull man against death wee must note that there are two sorts of it the one is temporall of the body which Christiās ought to desire the other is eternall of bodie and soule which they ought not to feare perfeuering in the faith of our Lord. That it is so all feare presupposeth euill and danger we doe not feare that which is good but long after desire and pursue it and when it offers it selfe we receiue it ioyfully But an euill we apprehend and feare we flie from it and when it happens vnto vs we sorrow and do complaine If then it doth appeare by good and euident proofes that the faithfull man is not in danger of this second death may we not then conclude that if we feare it it is foolish and without occasion And surely if we had iudgement and neuer so little faith it were sufficient presently to take away the feare of it from vs. For first the proper nature of faith is to animate and quicken our heart so soone as it is receiued in vs. The iust saith the Prophet shall liue by faith Now euen so as the bodie whiles the soule is in it liueth and dieth not vntill such time as it be separated from it no more doth the faithfull man perseuering in the faith which hath bene inspired and put into his heart by the grace of God Although saith Dauid I should walke in the middest of the shadow of death I will not feare for thou art with mee O Lord. What was the cause of this assurance was it not faith wherewith we ought no more to feare death then wee doe sicknesse when we are in perfect health well disposed and in good liking or pouerty when we haue plenty and abundance of all good things Secondly by faith we haue remission and an abolition of all the faults which we haue done why doe wee then feare death There is no death where there is no sinne by sinne death came into the world saith St. Paul and else where The reward of sinne is death sinne causeth God to be angrie with vs and that in his anger he condemnes vs to death Now all seedes doth bring forth euery one according to their sort and qualitie The wheat bringeth forth wheat and the Rie Rie and we must not hope for any fruit if there be not seede before hand That being true and witnessed in a thousand places of the Scripture that vnto a Christian all his sinnes and debts are quitted him by the grace and mercy of God that they are forgotten that they are couered that they are not imputed and that they are remitted and pardoned that they are cast as farre from vs as the East from the West Prouided that there be no more seede thereof we neede not looke for any fruite That is to say if there be no more sinne there is no more anger of God nor of death and by consequent that also there ought to be no more feare Thirdly by faith wee haue the word and the promises of God whereupon it is grounded Among others this Who so beleeueth shall not die but is passed from death to life Now this promise can no more faile then he that gaue it vs. It is eternall And all that God saith is as sure and permanent as heauen or earth For this cause when wee looke into them wee ought in them to consider the vertue and power of this word by the which they were once created and euer since preserued and maintained in that estate wherein now we see them and to inferre thereupon that being of the same power and efficacy in all other things nothing is impossible nor vncertaine of all that which God doth say and promise vnto vs. And therefore as St. Iames saith Receiuing his holy word by faith in our hearts and the promises which hee hath made vs to giue vs eternall life wee ought to assure our selues of it and take away all feare and apprehension of death What was the cause of the ruine of vs and our forefathers was it not because they did decline from the word of God to follow their owne fancies and the counsell of Satan If then to the contrarie wee will cleaue to it without leaning any iot neither to the right hand nor to the left wee shall liue by it and in it Hearken vnto mee saith God speaking by Esay and your soule shall liue And Zacharie in his Canticle Hee hath giuen vs a science
sudden and vnexpected comming of our spouse but readie to receiue him when he shall come and to enter into his rest with him But because the loue of this life and the sweetnesse and delights of this world doe often full vs asleepe and turne from vs the remembrance of these things to awake vs we cannot doe better then to frequent the sicke folkes houses and hospitals not onely there to behold on euery side the Images and examples of the corruption and mortality of our poore nature to the end to humble our selues and to containe our selues modestly But also to exercise our charity towards those that languish and are affected in comforting them The which then to do we must first shew them that all sicknesse commeth from God and he sendeth it sometimes to chastise and to bridle vs sometimes to proue and exercise our vertue giuing vs by that meanes matter and argument to shew the affiance and trust that we haue in him to require his mercie by prayers and sighings to acknowledge and confesse our faults and offences with griefe displeasure and to bring the sicke to this point to cause him to make a true and humble confession of his sinne Secondly we must propound vnto him that it is the spring and principall cause of sicknesses as well corporall as spirituall and for to heale them they must take away the causes which ingendred them that is to say our sinnes whereof we cannot be otherwise deliuered but by the remission and pardon that God giueth vs of them by his grace prouided as saith St. Iohn that we confesse them vnto him 1. Iohn 1. and be assured that Iesus Christ is our aduocate and mediator towards him by the means of his iustice wherwith he couereth and blots them out in such sort that they come not in iudgement And because that the loue which we beare naturally doth blind vs and is cause that we neuer thinke our selues so vicious and imperfect as we are we must to take away this vaile from before the eyes of the sicke lay before him the law of God as a looking glasse wherein hee may behold his whole life and to giue him to vnderstand how by that not onely our actions but also our whole nature is condemned And for proofe and confirmation thereof alledge generally vnto him that we are all conceiued in sinne and borne the children of wrath that we are but flesh and all vanity that we are sold vnder sinne that in vs there is no goodnesse that euen all our iustice is but olde ragges and for conclusion that we are nothing at all but dust and putrifaction After that we must make vnto him a briefe discourse vpon all the commandements of God and shew vnto him by little and little that whensoeuer he shall examine himselfe he shall finde that there is not one of them but he hath very often transgressed and beginning at the first table put him in mind 1 That he hath not done his duty in seeking after God endeuoring to know him That he hath not loued him with all his heart with all his strength and with all his vnderstanding That he hath not alwaies put his whole trust in him That he hath often doubted of his promises and hath mistrusted his helpe That hee hath rather relied vpon the armes of the flesh and humane meanes which he had then vpon the succour and helpe of God That hee hath not waited for all his prosperity and aduancement from his onely fauour and blessing That he hath not alwaies called vpon him in his affairs with assurance certaine hope to be vnderstood and to obtaine That he hath not alwaies feared and reuerenced him as did appertaine to his high and soueraigne Maiestie That hee hath not alwaies giuen him thankes and blessed his name for all things and at all times as well in aduersitie as in prosperitie 2 Afterwards that thinking vpon God he hath presented him vnto himselfe sometimes vnder a humane and corporall figure That he hath not apprehended him like vnto a Spirit being immense infinite inuisible immortall impassible vnchangeable soueraigne in might goodnesse mercy iustice and verity like vnto a protector of all vertue and perfection and a spring of all life and light fountaine of all fulnesse and good the scope of beatitude and felicity beginning and end of all things who is and by his onely word causeth all creatures to subsist That he hath not serued and worshipped him in spirit and truth as he requireth and commandeth vs in his law That he hath bene more curious of ceremonies and exterior demonstrations of pietie then of piety it selfe and to make the shew of a Christian then to be one indeed And finally that he hath not alwaies thought that the true and legitimate seruice of God consisteth onely in the obedience of his holy will 3 That speaking of God it hath not bene with such respect and reuerence of his Maiestie as did appertaine that he hath not studied to sanctifie celebrate and glorifie his name as he ought That by his wicked life and conuersation he hath bene cause that he hath bene blasphemed by the ignorant and infidels That he hath not heard reade and meditated the word of God with such desire feare and zeale as was required to doe honour vnto the Lord who spake and in whose name it was denounced vnto him That he hath not alwaies spoken of the workes of God nor in them acknowledged the greatnesse of his power wisedome and goodnesse with such praise admiration and astonishment as they deserue by their amplitude and magnificence That being at the Lords table at all times when the communion hath bene celebrated in the Church it hath not bene with such humility and deuotion nor such contēplation of the mystery there set before him nor such eleuation of his heart vpwards where Iesus Christ is set at the right hand of God his father as he ought to haue done 4 That in the daies appointed to abstaine and rest from prophane and bodily worke to the end wholy to be applied to the sanctification onely of the name of God hee hath not altogether giuen himselfe to the meditation and exercises of spiritual things thinking vpon nor seeking after nothing but onely those that are aboue That he hath often bene more curious of his temporall affaires then to seeke the kingdome of God and his iustice preferring by that meanes this transitorie and corruptible life before the happy and euerlasting life and the care of his bodie before that which he should haue had of his soule and the seruice of the world and of his flesh before the seruice of God which hee ought to haue honoured aboue all things That for small and light occasions he hath dispenced with himselfe not being at the place of conuocations and Ecclesiasticall assemblies there to make a publike confession and protestation of his faith to shew his deuotion and the feare that he hath
God tooke him as he did Enocke for feare lest by the malice and corruption of this age he should change When the fruit is ripe must it not be gathered for feare lest it should rot on the tree Others say hee died in the prime of his age by so much the happier is he for as said Anacharsis that shippe is happiest which arriueth first at the port Moreouer there is no certaine time determined for all men to die but as we see in fruit time some are gathered sooner then the others so is it amongst men There are some also that say we must honour the dead by mourning for them falling into the superstition of the Iewes who holding this opinion did hire certaine singers musitians to sing pittifull funeral songs for the death of their friēds which Iesus Christ did reproue in the house of the Prince of the Synagogue not without cause for it is not good in praise of a body to mourne for it complaints teares are rather signes of miserie then any thing els We do not now weep for the holy Martyrs which yet we should doe if in teares there did consist any honor but we honor them by a remembrance of them with blessing thankesgiuing and by paine and study we endeauour to follow them If likewise wee haue a friend whom we will honor after his death it must not be with teares and lamentations but rather by an honorable mention which we are to make of him and of his vertues and by a desire which we haue to imitate and follow his good and laudable fashion It is time to conclude this present Treatise and to resolue the precedent reasons that wee must neither feare nor flie from death but rather loue and desire it more then life and preferre the day of our death before the day of our birth for by our birth we come to paine and affliction and dying we goe to God and to a perpetuall rest Which the Greeks haue very fitly shewed vs for in their language the day of our natiuity is called Genethlia that is to say in the same language Genesis ton athlon and in our French tongue beginning of troubles and death is called Thanatos which is as much as to say according to the interpretation of Themiste Now vp to God Let vs then strictly examin them iudge of them that wee may take away the feare of the one the excessiue loue of the other God through his holy spirit giue vs the grace to do it So be it Prayers and Meditations touching Life and Death THE life of Christians ought to be occupied in considering the things that follow and to put them in practise to wit to haue alwaies in remembrance the benefits which they haue receiued at the hands of God to giue him thanks for them without ceasing both wih heart and mouth to loue him who is the goodnesse it selfe to feare and worship him seeing he is the Almightie and onely wise to be stirred vp by the loue which they beare to God also to loue their neighbours The loue of God drawes vs from the loue of corruptible things lifts vs vp to heauen and inflames our hearts to a holinesse of life The loue of our neighbour turnes vs from all troublesomenesse in will or in deed doth stirre vs vp to integrity and well doing An other LET vs often thinke what we are The principall part of vs is the Soule the which is endued with vnderstanding with reason and with iudgement to know the soueraigne good which is God to loue him to adhere and vnite our selues vnto him that we may haue part of his immortality and happinesse Now we forsake and contemne this great good for to grouell vpon the earth and to goe downe into the pit of carnall desires applying the vigour of our vnderstanding and iudgement to things that are not worth the paines that we employ in them We burie our selues quicke by manner of speaking of heauenly we become earthly and of men created for eternall life we endeuour as much as in vs lieth to set our selues in the ranke of brute beasts God doth not forsake vs neuerthelesse although that our ingratitude hath well deserued it but calles vs vnto him by his word presents vnto vs infinite testimonies of his grace continues it daily he supports exhorts counsels chides and fatherly chastiseth vs Neuerthelesse we continue blinde deafe and negligent despising his goodnesse or vse it not as we should or indeed abusing it which is worse we loue vaine and transitory things better and haue our mindes too much fixed and setled vpon them God stretcheth forth his hand to conduct vs we draw back ours and flie when he calleth vs. If he put vs into the way of saluation we grudge and repine for the worlde we looke behinde vs deferring and remitting our desire to dwel til to morrow Let vs awake then let vs not alwayes stick in the mire let vs strengthē ourselues in the vertue of him that supports succours vs let vs a little vndertake to despise corruptible things and to desire those that are truly good and euerlasting When God calleth vs let vs hearken if he guides vs let vs follow him that we may come to his house let vs receiue his good things and himselfe too for he giues himselfe vnto vs in the person of his Sonne He shewes vs the meanes to get to heauen let vs then desire of him to giue vs the will and the courage by faith repentance charity and hope to ayme thither and that he would maintaine his grace in vs vntill the end to sigh in this mortall life and to waite through the assurance of his mercy for our departure out of this world and our last day which shall be the beginning of our true life Prayers and Meditations HOW great are the illusions and impostures of the enemy of our saluation He sheweth vs a farre off things that are ridiculous and vaine and perswades vs that it is all good and happinesse he scares vs with things that we ought not to feare makes vs to flie from those things which we ought to embrace Hee calleth inticeth and flattereth vs by the intermission of our desires if that will not serue he roares and stormes and endeuours to astonish vs within and without O eternall light and veritie O Lord and mercifull Father disperse those clouds of ignorance and errour illuminate our vnderstandings and doe not suffer vs to come neer to that which thou hast commanded vs to flie from and which is hurtfull and pernicious vnto vs let vs not desire but what is truly to be desired to wit thy selfe who art the spring-head of all goodnesse of our life and of eternall happinesse All flesh is grasse and the glory of man is like the flower of the field cause then that we may seeke for our firmenesse and contentment in the grace which thy Sonne hath brought vs let our life
glory I doe beseech thee to fortifie my soule against all temptation enuiron me with the buckler of thy mercy to beate backe the darts of Sathan as for me I am weakenes it selfe but I relie vpon thy strength and goodnesse I cannot alleadge any good thing before thee whereof to boast to the contrary alas my sinnes infinite in number accuse and torment me but thy merite assures me that I shall be saued for I hold for certaine that thou wert borne for me that thou wert tempted that thou hast obeyed to God thy father that thou hast taught and bought life euerlasting for me seeing thou hast giuen thy selfe to mee with all these good things let not such a gift be vnprofitable let thy blood wipe out the filth of my faults thy iustice couer my iniquities thy merites make me to finde grace before the heauenly Throne If my euils doe increase augment thy grace in me so that faith hope and charity may not die but rather waxe strong in me that the apprehension of death doe not daunt me but that euen after this body shall be as it were dead cause that the eyes of my soule may lift themselues vp to heauen that the heart may then crie feruently vnto thee Lord I commend my soule into thy hands fulfill thy worke for thou hast bought me I am thine by the gift of thy Father to whom with thee and the holy Ghost be euerlasting glory AMEN TO THE MOST ILLVSTRIOVS AND PVISSANT PRINCESSE THE Lady Iagueline of Rohan Marquiso of Rothelin Princesse of Castelaillon c. THat which hath giuen me occasion Madame to write this Treatise of the Resurrection in the which consisteth all the hope of our saluation is to warrant the faithfull against the impiety of those who desiring neuer to giue accounts of their workes ordinarily scoffing at this doctrine and say with those that were in the time of the Prophets Isa 21. 16. Let vs eate and drinke for to morrow we shall die Wisd 2. Which is cause that they not onely abandon themselues to all impiety perswading themselues that after this life there is neither pleasure nor sorrow but also doe stirre vp others to doe the like perswading them that the Lord doth so abide in heauen enioying of his happinesse that he cares not for the gouernement of men of whom there shall be no more mention after death then of other creatures Which heresie taking away all hope of euerlasting happinesse doth also take away from those that follow it the courage to liue wel holily for in all actions as saith Chrysostome whether corporall or spirituall Mat. 22. Hom. 41. that which causeth to doe is the hope of the prise to come for he that tilleth tilleth to reap he that fighteth fighteth for victory Seeing then that it is so difficult in this life to keepe holinesse and iustice who is he that would take it in good part to fight daily against himselfe if he had not some regard to the hope of the resurrection wherefore who so taketh away this hope taketh with it all the reuerence due to piety and iustice Now so it is Madam that hauing seene the booke which is dedicated vnto you of the preparation of death and hauing knowen the pleasure that you take in the reading thereof for the singular deuotion which you haue to the heauenly countrey where through Iesus Christ our common hope you looke for your perfect and soueraigne beatitude I haue perswaded my selfe that for to increase in you this holy desire it would not be to ill purpose that I did offer vnto you this my little Treatise yet the better to mitigate the horror that we haue all naturally of the separation of the soule from the bodie knowing that there is no doctrine that can cause vs to seeke for heauen with a better heart and to despise the world then this and that all the reasons that may bee alleadged for to prepare vs to goe willingly out of this miserable age are of very little power if they be not grounded vpon this Article of faith as also hee that is well perswaded cannot but must desire with the Apostle to be out of this world Phil. 2. for to be with Iesus Christ his Sauiour Wherefore knowing the singular graces which God bestowes vppon you in ratifying his dilection vnto you and giuing vnto you a full resolution of your saluation in his Sonne by a liuely faith shining in you by the most ardent desire that you haue to perseuere in his seruice in the middest of his Church I present vnto you this my little labour in the which you shall finde a liuely Image and true and certaine description of that euerlasting happines vnto the which God calleth you for the which you haue learned to despise the vanity of the world and to settle your hart altogether vpon the inestimable treasures of the kingdom of heauen It is true that in describing the felicity to come of the iust and the euerlasting condemnation of the vniust I haue taken the similitudes and comparisons which the scripture vseth not only when it speaketh of the future felicity and beatitude of the elect and condemnation of the reprobate but euen those which it vseth to specifie the prosperity which God giueth his in this world and the punishment wherewith he threatneth and punisheth the wicked euen in this life But I haue done that because that according to my opinion the felicity of the one and the ill hap of the others which are incomprehensible vnto vs in this life are more liuely represented vnto vs by such holy circumlocutions or examples Now Madam I humbly beseech your excellency to receiue this little present with as good will as it is presented vnto you by him who all his life shall be your obliged seruant And so Madam after I haue commended my selfe very humbly vnto your excellencies good graces I will beseech our eternall God Madam that in giuing you and all yours health long and happy life he will augment vnto you from day to day the gifts and graces of his spirit that you may better and better serue to the aduancement of his glory and to the edification of his people So be it A BRIEFE AND CLEERE DECLARATION OF the Resurrection of the DEAD FOr as much as in all times there haue beene some who haue mocked at the Resurrection and haue vtterly denied it Mat. 12. Act. 17. 1. Cor. 15. it is not without good cause that the Apostle S. Paul doth so carefully teach vs that the dead shal rise againe for euen as this knowledge doth bring vnto vs a soueraigne ioy and consolation and doth giue vs a will and affection to follow vnto the end IESVS CHRIST our head and Spouse Eph. 5. to bee crowned with him with that eternall beatitude which God hath prepared for his children Also likewise those that are not assured of the resurrection Mat. 25. which is
12. 21. and by the word of their testimony and haue not loued their liues to the death it shall bring vnto them an vnspeakeable ioy making them to lift vp their heads aloft seeing their perfect deliuerance come For their Sauiour shall send his Angels with great sound of Trumpets Esay 35. Zach 9. Luc 22. Rom. 8. Mat. 25. to gather them together how farre in funder soeuer they be from the foure windes from the end of the earth to the end of heauen and then they shall be altogether caught within the cloudes to meete the Lord in the Ayre for to be ioyned with their head 2. Thes 4. as members of his body and shall be alwayes with him who will separate them from the reprobates as the shepheard doth the sheep from the Goates Mat. 25. to put them both in body and soule in full possession of the euerlasting heritage and happinesse by them so long hoped for The estate of the elect that are risen againe THen their bodies which shall be risen againe in triumph shall be changed not in substance but in quality being discharged of the earthly heauinesse for to be made spirituall bodies 1. Cor. 15. to the end to be fit for the heauenly habitation where they shall haue no need of meats which doe corrupt Reu. 7. for they shall be no more hungry nor thirsty and they shall die no more but shall vse of the heauenly food which is the word of God Luc. 20. they shall also be deliuered from the bondage of sinne for to serue euermore to iustice For these are the two principall things which hinder man from beholding the face of God this heauy earthly body and infectious sinne As for the first we see that the Lord said to Moyses Exod. 33. who was desirous to see him Man shall not see me vpon the earth and liue As for the other it was cause that the wicked Angels were cast downe from heauen and man out of Paradice Gen. 3. for there is nothing common betweene God and a sinfull man Wherefore the faithfull shal haue a spirituall body discharged and purified from al sinne There shall also be no defect in their bodies nor imperfection and all deformity and vice which commeth of sinne shall be done away for the Lord will transforme their vile and contemptible bodies make them conformable and like vnto his glorious bodie Moreouer Phil. 3. 1. Joh. 3. they shall no more suffer any torments paines sickenesse nor any other aduerse thing because there shall be no more mourning nor weeping nor laboring for the Lord will wipe away all teares from their eyes And there shall happen no more corruption to them by death Reu. 21. Isa 25. Reu. 7. 21 whereof there shall be no more remembrance but being made immortall they shall be made incorruptible deliuered from al suffering for to be in a happy estate for euer Their soule which before was a liuing soule shal be changed into a quickening spirit Gen. 2. then it shall be deliuered from all sorrowes griefes annoy 1. Cor. 15. perturbatious and feare which came through sinne and shall bee set in rest Psal 61. ioy consolation happinesse good hope and perpetuall assurance without being any more troubled nor defiled with troublesome affection Then being put in so excellent estate both of body and soule the image of God shall truely shine vpon them hauing this power to serue God being perfectly wise holy pure irreprehensible innocent without spot 1. Cor. 1. Ephes 5. Col. 1. good iust true immortall and incorruptible being resplendant in glory and honour before the Throne of God The which shall be the white vesture wherewith S. Iohn sayth they shall be clothed Reu. 14. 21. Reu. 3 4.6.7 which is the pure and shining Sipirs which are the iustifications of the Saints that shall hold the palmes in their handes in signe of victory after that the bookes being opened Reu. 19. they shall heare the voyce full of meekenesse grace and mercie receyuing in the presence of the wicked Reu. 7. who iudged them the out-casts of the earth the sentence of eternall blessing Reu. 10. being found written in the booke of life which is the booke of the Lambe Sap. 4. 5. 1. Cor. 4. Reue. 13. 21. 2. Cor. 5. Gal. 3. Apoc. 14. being clothed with the innocency of Iesus Christ and hauing the name of their Father written in their forehead they shall be with Christ the Spouse crowned with the incorruptible crowne of life and eternal glory being pronounced the sonnes and heyres of God and co-heyres with Iesus Christ Reu. 2. 2. Tim. 4. 1. Pet. 5. Rom. 8. Gal. 4. and Iudges with him of all the Apostate Angels and of all the reprobate for all power and iudgement is so giuen to the Sonne that he wil receiue the Saints to participate in this honour as his assistants Wisd 3. Mat. 19. Luc. 22. 1. Cor. 6. Iohn 5. they shall be put in possession of the Kingdome of heauen hauing praise of God which is the incorruptible heritage which cannot contaminate nor wither and which is preserued in heauen for them they shall shine therein as the firmament and as the Sunne Reu. 2. Mat. 25. 1. Cor. 4. Pet. 1. Dan. 12. Mat. 13. Wisd 3. Reu. 2.21 22. and as the starres for euer Then they shall haue their right in the tree of life and shall enter into the new celestiall Ierusalem in the which there shall be no temple for the Lord Almighty is the temple thereof and the Lambe They shall be in it euerlasting Kings and high Priests offering sacrifices of praise and thankesgiuing vnto the Lorde Then being in the house of God Reu. 15. 7. which is the blessed house which the faithfull haue in heauen which is not made with handes 2. Cor. 5. they shall be filled with the magnificence of the Lord and shall budde like the Oliue branch and blossome like the Palme and like the Cedar which is in Lebanus Psal 16.17.52 92. being immortall and incorruptible and shall not be importuned by Sathan to sinne and offend God The face of God which is the fountaine of light 1. Cor. 13. Psal 16. Reu. 22. the brooke of pleasure and sea of good hap they shall see it which shall giue them such a great and perfect ioy that all the ioyes which may be compared to that Marc. 9. are but as a sparkle compared to a great fire It will make them forget all terrestrial Heb. 11. 12. what pleasure soeuer they could take in them in the world and they shall not remember any thing that may bring them sorrow or griefe They shall be ledde to the mountaine of Sion and to the citie of the liuing God which hath no need of the Sunne nor Moone to shine in it Reu. 21.22 for the light of God hath
goodnesse if first we be not inwardly illuminated by his spirit and outwardly taught by his word Also wee cannot well know our selues nor well sound the vice euill which is in our hearts if the spirit of God doth not giue vs eies for to behold our selues in the looking glasse of his law For to see our selues and that which is in vs we haue no eyes naturally no more then that old Lamia Compar who as fables recount had eies which shee laid away in her house because shee would there see nothing and put them on when shee went forth to spie and obserue what was done at her neighbours Whereunto also agreeth the fable of Esop wherein is said that we carry euery man his wallet in the hinder part whereof we put our owne sinnes that they may neuer come before our eyes and in the forepart the sins of our neighbors to the end that seing them we may haue argument to detract speake euill of them And it is a meruailous thing that our sins should be such great and dangerous diseases and euen mortall and that notwithstanding they are so litle sensible to those that by them are detayned for we see how the Idolaters hypocrites ambitious couetous and voluptuous men doe solace themselues without sorrow not any whit complaining of their euill Which is more the Idolater hath neuer more pleasure then when he beholds kisses and worships his Idoll nor the hypocrite is neuer more content then at such time as by the appearance of some counterfait vertue he can insinuate himselfe into some good opinion and purchase the estimation and reputation to bee vertuous the others neuer esteeme themselues more happy then when they peaceably enioy the honors riches pleasures of this world which they desire and the cause of all this is that they haue no feeling of their euill which is so much the more dangerous As amongst the bodily diseases Simil. the most pernitious are those that bring least paine as Palsies Lethargies Apoplexies other cold Catarres for such diseases are ordinarily incurable which was cause in times past to make an ancient man to say he did well desire not to be sicke altogither but if he were he desired also to feele his paine giuing to vnderstand thereby that there is nothing more dangerous then to be sicke and not to thinke they are so What shall then become of vs who neuer thinke wee are so vitious as we are and alwaies to bee more vertuous then wee are for wee neuer ballance nor weigh our vices with our vertues but with false weights and false measures by reason that when we weigh our vices we take the smal weight and the great when it is question of our vertues the which we alwaies thinke to bee greater then they are by reason of this furious loue of our selues the which stoppeth our eyes and blinds our sight Simil. And euen as the vapours and mists which euening and morning rise from the earth being put betweene vs and the Sunne make it seeme greater vnto vs then it is so when we behold our vertues through this loue which couers our eyes we iudge them alwaies to be more greater and more perfect then they are What must we then doe to correct and amend this false iudgement which we haue of our selues esteeming our selues more vertuous and lesse vicious then we are we must learne to know our selues and to that end meditate the law of God day and night referring therevnto our thoughts our affections our wordes our actions and in summe all the estate of our life as the straight rule according to the which it ought to be measured But because we are badde Schollers and that we neuer vse a full and intire duety to apply our selues to this study God like vnto a good Master and carefull for the profit of his children is constrained oft times to take rods to awake and set vs forward and by sicknesses and other mortifications of our flesh makes vs to acknowledge the corruption which is in vs for there is nothing that rangeth vs better vnder the obedience of the will of God then a good discipline as saith Esay that men learne iustice when the iudgements of God are vpon the earth Esay 26. Ere thou didst touch me with thy rod Psal 119. I erred and went astray But now I keepe thy holy word And make it all my stay It is then a thing very profitable to man to haue sicknesse and all other aduersities which happen vnto vs when wee can vse them well for they make vs to know and feele our sinnes As to the contrary health and prosperity makes vs to forget them for when in prime of age we are healthfull and Iustie and that all things smile vpon vs wee thinke vpon nothing but of leaping and dancing like to yong fawnes yong beasts Simil. And if any one should come towards vs then to giue vs some instructiōs of our duty he should lose his labour and his time for there is nothing more fiere more resty more contrarie and indocible then a man cherished and made wanton by fortune and puffed vp with his prosperitie which God reprooues in the people by his Prophet I would speake vnto thee in thy felicitie Iere. 22. but thou wouldest neuer vouchsafe to hearken vnto mee and such hath bene alwaies thy fashion from thy youth And Salomon speaking of the prosperity of fooles Prou. 1. saith that it is that which ruinates and makes them foolish Surely faith Xenophon it is very difficult for a man to be wise and happie also and that being raysed vp to honour and abounding in riches and in pleasures he should acknowledge himselfe to be dust and ashes Gen. 18. Psal 39. as did Abraham or to be no-nothing but vanitie as did Dauid But to the contrarie all thinke themselues Gods or halfe Gods as we may plainly see in Senacherib Jsa 10. Jsa 14. Nebuchadnezzar Antiochus Theus Xerxes Alexander King Herode Domitian who became so insolent and proud by reason of their prosperitie that they would compare themselues with God Which Philip of Macedone considering because that by the happie successe of his businesse hee should not come to fall into such an arrogancy appointed one of his Gentlemen of his chamber to say to him euerie morning at his awaking Remember Philip that thou art a mortall man and did verie wisely therein foreseeing that prosperitie is a verie slippery thing which makes men drunke Simil. and sleepe more easily then doth sweete wine when men drinke it or the whisling of a sweete ayre which is heard The sicknesses then which doe awake vs and make vs to acknowledge what is our condition and that the sinne which is in vs is the principall cause that brings them are verie healthfull vnto vs and we ought to take them as so many aduertisementes which God sends vs that we should remember him and
do our dutie in seeking to him The which we do when first we confesse our sins and faults before him with a sorrowfull and contrite heart Psal 40. with a feeling of his anger by the displeasure which we haue for hauing offended him after we haue receiued so many graces and fauours which wee haue receiued from him in so great abundance that we cannot not onely number and reckon them but also sufficiently comprehend them Hereupon to be the more stirred vp and pricked to the quicke with the feeling of our ingratitudes we ought to remember that hauing bene created after the Image and semblance of God Gen. 1. and raised by that meanes aboue all the creatures of the earth without hauing any regard to the dignitie vnto the which hee had called vs Col. 3. wee haue not onely hid and darkened it turning our selues wholy from Iustice Holinesse and Veritie which are the vertues by the which we may resemble him for to follow the errors and vanities of the world the foolish desires and disordinate lustes of our flesh briefe for to walke in our owne waies and to represent in the whole course of our liues the picture and image of the diuell After that hee had drawne vs out of the darknesse of ignorance wherein wee were as it were buried and raysed ouer vs the brightnesse of his face by the preaching of his Gospell and by the knowledge which hee had giuen vs of his sonne that wee should follow him who is the light of the world Iohn 1. Ephe. 5. and to communicate no more with the workes of darknesse But forsaking our guide and the way which hee had traced vs wee haue strayed in a thousand and a thousand sortes and like poore blinde men hauing no bodie to conduct and direct vs but our appetite and foolish fantasies which are likewise blinde wee haue beene many times at the verie brinke of the ditch and readie to fall therein and to be quite lost If it had not pleased this good God Iohn 5. Heb. 2. to surmount our malice by his goodnesse and to remember vs when wee had quite forgotten him Moreouer hee had deliuered vs from the bondage of the diuell and of sinne which was a great deale more harder and cruell then that of Aegypt and of Babilon could bee and had set vs free to the end that we should stand firme in the liberty which had beene so dearely purchased for vs by the death of his onely and welbeloued Sonne But how many times haue wee looked behinde vs as did Lots wife Gen. 19. and not onely grudged at the leauing of our Aegypt but also taken the way to returne thither and to remit our selues vnder the yoake from the which wee were taken louing better to liue shamefully and miserably vnder the tyranny of the diuell of the world of our flesh then happily in honor vnder the reigne of the Son of God Againe how haue we acknowledged this so great altogether incōparable grace which he hath done vnto vs whē he came by manner of speaking to seeke vs in the brothers house when being transported as it were possessed with a spirit of adulterie we ran too fro and did abandon our selues to the diuell our Ruffian about all the high places where we meet with his pictures adultering with him publikely without being stayed neither with feare nor shame nor the reuerence of God who was the spectator of all this stinking filthinesse who neuerthelesse could not hinder it vntill he gathered retired vs into his house for to espouse conioyne vs vnto him by an indissoluble band of friendship requiring no other dowry of vs but pudicitie and chastitie and promising to forget al our life passed prouided that afterward we would keepe faith loyalty with him Then considering now how often and in how many sorts we haue broken our mariage adultering with the world the lusts concupiscences of our flesh some making their riches their God others their belly and their pleasures and others their offices and honors worshipping our passions and cupidities which we haue setled in our harts as vpon an Altar and in the most eminent place of the Temple of God which by that means we haue polluted prophaned and by consequent deserued to die the death that is to say to be quiterazed out and exterminate And what shame and confusion is if for vs that hauing bene elected chosen out of the midst of the world and of children of wrath which we were by nature Ephes 2. made the children of God to this end to liue die in his seruice and to vow vnto him for euer a loue a feare an honor obedience with all our heart with all our strength and in the meane time that in our whole conuersation we haue shewed our selues rebellious debauched stiff necked reiecting all discipline stopping as did the serpēt our eares because we would not be inchanted by the sweete voice of the Gospel taking again our stony and vncircumcised harts to the end that the promises ordinances of God might be no more ingraued How often hath our Pastor assaied to gather vs together vnder his wings as the Hen doth her chickens Mat. 23. we would not how often hath he knocked at our gates we wold not vouchsafe to opē how many times hath he stretched forth his Esa 65. arme to embrace vs and we haue beene alwaies rebellious vnto him when hee hath sought vs we haue fled from him when he hath called vs wee haue not answered him when he hath commaunded vs to follow him we haue fained our selues wearie when he hath beaten vs we haue bene hardened like vnto the yron with the knocking of the hammer when he hath cherished vs Simil. we haue flattered our selues whether hee drew vs vnto him by promises or astonied vs by his threatnings Mat. 11. wee haue growne obstinate not to beleeue the one and to scoffe at the other Briefe what meanes soeuer he hath assayed to take vs we haue kept our selues from him like vnto cunning beasts Item we were his vine wherein hee tooke all his pleasure Isay 5. and in the which he had spared nothing to till it well and to fit it in all perfection he had planted it with exquisite plantes cleansed it and pruned it closed and shut it vp on euery side for the hope which hee had to gather great store of fruite in the season But it fell out all otherwise for in steade of bringing him good grapes we haue brought forth nothing but veriuyce and crabbes and it hath not stayed at vs that we haue not beene quite cut off from the flocke and that like vnto old and dry bauens wee haue not beene many times cast into the fire there to be burned and consumed for euer What hath hindered also that being barren trees euen in the season and