Dauid of the Prophets of the Apostles who where the true and deare seruants of God and yet were tried in the fornace of affliction Christ himselfe was assaulted of Sathan had trappes layed in his waye by his enemies was hated of sinfull men and did flee from their fury felt hunger werisomnes of body was mocked scorned railed vpon despitefully entreated spit vpon and crowned with thorns beaten with whips and at last led to the crosse and to execution tyll hee dyed and gaue vp the ghost so that the onely example of CHRIST himselfe whose whole life was nothing but a passion and tribulation may suffice to teache vs That the disciple is not aboue his Master nor the seruante aboue his Lord It is enough for the disciple to bee as his Master and the seruant as his Lorde If they haue called the Master of the howse Beelzebub Matth 10.2 how much more them of his househould f. For if we suppose that we shall feele no tribulations we must not imagin that we can be true Christians Assoon as we begin to liue godly in christ sayth saint Augustine Cum câ—periâ— piè in Christoâ— viuere ingreâ—es torcular pâ—parate ad prâ—suram Aug Psal 57. we enter into the winepresse and we ought to prepare our selues for wringing and pressing and we must take heede that we bee not found so drye grapes that we yeeld out noe good licour when we are pressed An heathen Philosopher cold say that the man is most vnhapy vnto whom no aduersity betideth it is an argument that he is contemned of god as a weake sluggish person A sword-player acounts it reproch to fight with a man of no valour for hee knowes that there is noe glory to vanquishe him that is vanquished without dauÌ„ger Euen so worketh gods prouideÌ„ce He setteth vpon euery one endued with most courage â—ihil eo infoeli â—us cui nihil e â—enit aduersi â—rgumentuÌ„ est â—deo illum conâ—mni vt imâ—ellem igâ—uum â—en in lib. de â—ouid Dei trieth his power against him He tried by the fier Mutius by pouerty Fabritius by banishment Rutilius by torments Regulus by poyson Socrates by death Cato Thus sayd an Ethnick of those that sought but glory among men had but vain glory for their reward but how much more truly may it be sayd that god tryed Iob by botches Tobit by blindnes and Stephen by stones the Baptist by bands and prisonment and the martyrs by infinit tortures For whosoeuer desire to retourne into Paradise must passe through the fire and water of affliction whether it be Peter the Apostle to whom the keys of the Kingdome of heauen were giuen â—mnes qui â—d Paradisum â—dire defideâ—nt oportet â—nsire per igâ—em et aâ—uam â—e fuerit Peâ—us c. Aug. sermone ad â—ppium or whether it be Paule the Lords chosen vessell or whether it be Iohn to whome heauenly misteries were reuealed They must needs all say that without tribulation and affliction we cannot come to God Neyther doe the faithfull alone suffer tribulation in this life but misery affliction is commonly incident to all man kind as holy Iob sayth man that is born of a woman is of shorte continuance and full of trouble i Hâ—â—ayeth not Iob. 14.1 that man and this man are battered with trouble but he vseth the indefinite word man that euery one might remember his own lot So that the sonne of Sirach seemes to comment on Iob when he writes that great trauell is created for all men and an heauy yoke vpon the sonnes of Adam from the day that they goe out of their mothers wombe till the day that they retourn to the mother of all thinges Thoughts and feare of the hearte and imaginatioÌ„ of things waited for wrath enuy troble and vnquietnes rigor strife fear of death and the day and death these are vsuall from him that sitteth vppon the glorious throne vnto him that is beneath in the earth ashes froÌ„ him that is clothed in blew silke and weareth a crowne euen vnto him that is cloathed in simple linneÌ„ k Ecclus 40. â— 2.3.4.5 Euery maÌ„s life is like a rock in the Sea beaten vppon of the floods on euery side like a tree on an high and open hill blowne on by the winds from euery quarter and like a burning candle which may be put out by sundry meanes but if yt be not putt out yet in continuance it burnes out it selfe and like a butt or marke vnto which sorrow shootes and danger shootes and misaduenture shootes and at last death that most sure archer shootes and strikes it dead What our substance is namely dust and earth and what our estate is namely painefull laborious and combersome is euident by that speach of god to Adam after his fall in the sweate of thy face saith god shalt thou eat bread til thou retourn to the earth for out of it wast thou taken becaus thou art dust Gen. 3.19 and to dust shalt thou retourne And therfore the Psalmist affirms our brittle substance and our wreched life to be motiues whie God hath compassion on them that feare him as a father hath coÌ„passion on his children For saith he he knoweth whereof wee are made he remembreth that wee are but dust Psa 103.13.14 1 Chro. 29.15 This sweete singer of Israell calles himselfe and euery man besides but a stranger and so iourner like as all our fathers were A straunger and traueller hath litle or no contentation til he come to the end of his iourney either he complaines of the raine or of the wind or of the heate of the sunne or of his lodging or of his vnfitting dyet or of the yrksomnes of his iourney so man hath still occasion to complain of his troubles in this life and can neuer enioy perfect security while hee remayneth heere And vpon good reasoÌ„ might the same prophet breake foorth and say Lord what is man that thou regardest him or the sonne of man that thou thinkest vppon him Hee stayes not heere but declares the cause of his admiration man sayeth hee is like to vanitie Psalm 144 3 his dayes are like a shaddowe that vanisheth As if he had sayde though wee feed our body neuer so deliciously though we cloath our flesh neuer so sumptuously though we prouide for our life neuer so couetouslye yet our dayes tary not but departe as vanitye Thou that flowest with wealthe and gloriest in reputation wilte thou knowe thy weight thou art ligher then vanity then nothing wilt thou know the length of thy dayes they are a spanne wilt thou know how and in what sorte thou fadest as a slender picture and image For when Dauid had desired the lord that he might know his end the measure of his dayes what it was and how long he had to lyue he presently giues himselfe this answere beholde thou hast made
my dayes as an handbredth and my age is as nothing in respect of thee surely euery man in his best state is altogether vanity doubtles man walketh in a shadow Psal 19.4.5 And what confidence should we repose in this fickle life sins the oracle and voice of God commaunded Isayah to crye that all flesh is grasse all the grace therof is as as the flower of the field the grasse withreth the flower fadeth because the spirit of the lord bloweth vpon it Isai 4.6.7 surely the people is grasse One herbe may be sweter then another one herb may be of more virtue then another one flower maye bee of more endurance then another yet at last all hearbes wither and all flowers fade so one man maye bee wiser then an other and richer then an other and learnedder then another and honorabler then another and stronger then an other But the state and condition of all flesh is to be miserable and mortall For what is our life sayth blessed Iames 2 Iam. 4.4 Jt is euen a vapour that apipeareth for a little time and afterward vanisheth awaye Doest thou not marke how hugie and and statelie the vapors appeare when they mount vpward vnto the heauen and yet how soone they vanish euen in the turning of the hande Another such thing is this life though it decke it selfe with neuer so glorious pompe yet it falls awaie as a bubble to day a man tomorrowe none Gregorie Nazianzene tompares our life to a toppe which childreÌ„ whirl driue to froe with the scourge Sursum deorsum voluitur reuoluitur Et cum videtur stare consistit minus It is tossed vp and down foorth and back and when it seems to staÌ„d coÌ„staÌ„tly or to mooue least it whirleth most NaziaÌ„ carm ex translatione billij Gen. 11.2 Dan. 4.27 it falls suddeÌ„ly And therfor if any wil follow his counsel he may in three wordes describe fullie the life of man Insomnium fumusue flosue herbae breuis It is a dream a vapor a flower If any shold be so vainglorius ambitious as to build the tower of Babel with Nimrod or a magnificeÌ„t pallace with Nebuchadnezzar or a piller to preserue a memorable fame with Absalom 2. Sam. 18.28 yet the hungry teeth of time and continuance wold deuour the most specious workes and will eyther consume them before vs or vs before them If faith could saue from death Abraham should not haue dyed if might could do it Samson should not haue dyed if wisdome could doe yt SalomoÌ„ should not haue dyed if riches dainty fare and gorgeous arraye could doe it Diues should not haue dyed if zeal diligent discharge of calling could doe it Paul should not haue dyed if sanctimonie and chastity could doe it Mary the holy blessed virgin should not haue dyed at a word if monarchies lordships cold deliuer from death Cyrus Alexander and Caesar should not haue died And therfore Horace tells his frend Torquatus that wheÌ„ his glas is run down his race finished Car. lib 4. Ode 7. Non Torquate genus non te facundia non te Restituet pietas It was not his noble desceÌ„t it was not his pleasant and eloquent tounge it was not his virtuous life that coulde restore recall his dayes A Iesuit our countrimaÌ„ speakes of a company of religious men in Rome which ar coÌ„monly calld the fellowship of dead men they seldom or neuer ar seen abroad but in rare extraordinary processions wher they goe they carry the pourtraiture of death made after a gastly greesly shape this written by it nemi ni parco I spare and forbear none Turnerus Deuonius Heb 9 27. I wold himselfe the rest of the massing Romanists did alway behold that picture for if they remembred that it is appoynted for al men to dy once then cometh the iudgment it were meruelous if they did not begyn to be ashamed of their pride theire compassing of the sea land to make Romish Proselytes that may be twofold more the children of hell if it were possible then them selues are Mat. 23.15 Thus you see that al meÌ„ generally ar miserable mortal both the godly vngodly But why ar the godly commonly more afflicted then others for it is sayd of the Elder to Iohn v 14. that they came out of great tribulatioÌ„ This is not for the god doth forget them or for that god cannot or wil not deliver theÌ„ preseÌ„tly out of all daÌ„gers but for that god loues them more then other and draws them neerer and neerer to himselfe by chastisement and correction Consider the profitable working that tribulation and affliction hath in the godly and who will not ascribe it to gods singuler loue that they are afflicted sometimes more then other to receiue thereby alwayes more profâ—it then other First tribulation stirs vs vp to repentance for sin and is a sermon to amendement of life For the godly are afflicted for their sins not therby to satisfie gods iustice but to confesse their offences and to acknowledge theyr iniquities and to be purged ftom their faults and by temporary correction to auoyde the eternall destruction of worldlings 1 Cor 11 32 God giueth the raynes to the wicked that they may fall into perdition and he bestowes vppon them the blessinges of this life and the fleeting and short ioyes thereof because they are his creatures to the end hee may make them inexcusable and conuict them of ingratitude but hee amends and reclaims his children by the crosse and tribulation For as the Vrchin or Hedghog folded vp round together in his prickly skin seems not possible to bee opened without killing and flaying it of and yet if hot water be sprinkled on it it opens it selfe immediately so some that are so hardned and wrapped vp in the custome of sinning as it seemes that death only may end their vngodlines yet when the hote water of tribulation is powred vpon them they are softned and dissolued and made open to repentance This hote water had such an effectuall operation in Dauid wheÌ„ he cryed Saue me o god for the waters are entred euen to my soule Psalm 69 1 Againe tribulation tries our faith as the fire tries gold and as the fyning pot tries siluer and as the hammer discernes the purity of the mettal For as gold hath a cleer sound vnder the hammer and spreades much before it crack but brasse soundes harshly and breakes quickly so the faithfull endure the hammering of tribulation and yeelde foorth the sweete praises of â—hanksgiuing but the vngodly repine and murmur Pari motu exagitatuÌ„ exhalat horribiliter coenum suauiter fragrat vnguentum Aug. de Ciuit. dei lib. 1. cap. 8. and bewray their vnthankfulnesse and crack when they are brought to â—ammering Stir puddle and it wil smell â—othsomly stir a sweet ointement and it â—ill smell fragrantly euen so affliction â—akes the godly to
Iames 4.7 â— 10 5 13 with zealous praier and hee will drawe neere vnto vs and lift vs vppe And since affliction is the portion and lotte of all the godlie that falls out to them and attendes on them when wee see our Brethren endure tribulation wee must not presentlye censure them to bee hated and vtterlie forsaken of GOD but rather recognize the signes of Gods fauour towardes them For hee that sayes Nihil aliuâ— cit quaÌ„ atâ— non conueâ— aduersariuâ— Basil in Psâ— that the godly ought not to suffer tribulatioÌ„ saies this that a wrestler shoulde not haue an aduersary to encounter him and if a wrestler striue not what garland or glory can he obtaine and since none of the faithfull haue an immunity and priuiledge from affliction but haue them selues dronke at one or other tyme of the cup of tribulation for as noysome and pestilent beastes saith Basil seeke after a praye â—t animalia â—a nos aeruÌ„â—etere atqueâ—dere conâ—unt Basil â—sal 45 and surcease not til they haue found it so miseries continually hunt after the godly and find them at length this must teach vs to shew commiseration on the afflicted and not to turne our eye from our owne flesh because our selues knowe the weighte of affliction following the example of Christ our Sauiour who is an highe Prieste which can sympathize and bee touched with the feeling of our infirmities because in all things he was tempted in lyke sort yet without sin Fynally since tribulation must needs trie the faith and patience of the godly â—1415 that after they haue bin tryed they may receiue the recompense let vs not murmur nor grumble against our heauenly Father who afflictes vs for our profite If the earthlye Fathers of our bodyes correct vs yet we reuerence them for though Fathers put their sonnes out of their sighte and binde them to husbandry or employ them in an handycraft or bestowe them in marchandize or send them into the wars yet the sonnes are well content because it makes for their prefermente and aduantage should not we much rather be in subiection vnto the father of spirites Heb. 12 9 that wee might lyue A Generall enioyns perilous seruice to none but most valiant souldiers and those that hee loues best and whome hee woulde aduance for them hee sends out to lye in ambush for the enemye to demolish some fort or to inuade the mayne army of the foe Not one of those that are so sent foorth sayes the Generall hath doone mee wrong or wishes me not well vnlesse perhappes he be a coward and faintehearted but contrarilye if hee bee valorous and woorthye of the name of a Souldier hee sayeth thus the Generall thinkes well of me hee hath a good opinion of mee hee fauours mee and seeks to honour mee So is the case betweene GOD and vs. 1 Cor. 9.24 Out life in this worlde is a warfare and wee all runn in a race let vs therefore striue and fight againste all afflictions that the prouidence of God bringes vppon vs â— Tim. 25 that when wee haue striued as wee oughte to doe we may bee crowned that when wee haue fought a good fighte and finished our course and kept the faith the crowne of righteousnesse may bee layed vppe for vs that when wee haue reioyced in tribulations â— Tim. 4.7 8 knowing that tribulation bringeth foorthe patience Rom 5 3 4 5 patience experience experience hope hope maketh not ashamed at laste wee may come out of tribulation vnto the glorious inheritaunce of the Saintes in lighte And thus far of the state and condition of the faithfull in this life The state of â—he godly afâ—er this life Now let vs come to the state condition of the godly after they are departed out of this world It is said here by the Angell that they hunger no more neither thirste any more that the sun shall not light on theÌ„ any more neither any heate For the Lambe which is in the mids of the throne shal feed gouerne them shall leade them to the fountaines of waters v 16 17 and god shall wipe awaie al teares from their eies The titles and honorable names that are giuen to the place where the faythful are after death doe throughly manifest the excellencie of their estate For it is called in holy scripture sometimes a kingdome sometimes the bosome of Abraham sometimes Paradise sometimes a place of many mansions sometimes reste sometymes the new Ierusalem sometimes a citye And al these titles do declare vnto vs the surpassing coÌ„fort which the godly receaue when they are freed from this wretched worlde It is called a kingdome where Christ sayeth to his disciples feare not little flock Luke 12 32. for it is your fathers pleasure to giue you the Kingdome In which words our Sauiour vseth a moste forcible argument to withdrawe vs from impiety and carefulnesse for earthly thinges and distrusting Gods prouidence that wee shal wante things requisite for this present life for hee that giues the greater and better thinge will not denye the lesser and inferior sens theÌ„ our heauenly father hath of his owne grace and pleasure prouided the kingdome of heauen for vs â—n basileian let vs not doubte but hee will giue all other things vnto vs. And albeit our state in this worlde be oftentimes base needy and miserable yet wee must refreshe our soules with the remembrance of that heauenly kingdome in which at length wee shall raign with Christ and gloriously triumph ouer Sathan death bell through Christ if vnfainedly we beleeue in christ It is called Abrahams bosome where Christe sayth that when the beggar Lazarus dyed he was caryed of the Angells into Abrahams bosome â—â—ke 16 22. Hee was caryed of the Angells for that as Angells are all ministring Spirits â—eb 1 14. sent fourth to minister for their sakes which shall bee heires of saluation and doe safegarde the godly by the lords apointment from sundry daungers of this mortall life so it is their charge parte to conuay into heaueÌ„ the soules of the righteous when they are loosed from the fetters of the flesh And as infants doe rest quietly in their mothers bosome so heauen is a receptacle and bosome for the faithfull in which they take their quiet rest and ease Caluin in Har. after the sturres of this tumultuary life ar ended And it is called Abrahams bosome because as Abraâ—am was a most constant beleeuer Rom. 4.11 Gal 3 7 and aâ—oue hope beleeued vnder hope and thereâ—ore is calld the father of al the beleeuers so whosoeuer desire to be gathered into that â—osome after this life they must in this life â—mitate follow the faith godlines of faithful Abraham It is called Paradise where â—ur Sauiour sayth to the penitent theefe â—pon the crosse to day thou shalt be with me in Paradice Luke 23.43 Gell lib
and the god of Iaacob He sayth Exod 3 6 I am not I was to shew that hee is continually their God and as this prooues the resurrectioÌ„ of the body against the Saduces For if Abraham Izhak Matt 22 32 Quomod foelices si ex parte perituri Tertuâ— de resurrec carnis and Iaacob bee gods they are altogether his and they cannot be throughlie blessed if one parte of them should perish decay so it fortifieth the immortality of the Soule after death For if the faithfull are alway gods people and god is alwaye their God and Lorde they must needs liue in soule euen before the general resurrectioÌ„ for god is not the god of the dead but of the liuinge Euident is the eternity of the Soule out of that of patient Iob who in his extream affliction expressed notwithstanding his coÌ„fideÌ„ce of immortality thogh god slay me sayth he with death of body yet will I trust in him that I shall inherit the light of euerlasting glorie And he confidently professeth his beleef touching life euerlasting the resurrectioÌ„ saying Iob 13 15 I am sure my redeemer liueth thogh after my skin worms destroy this body yet shall J se god in my flesh whome I my self shal see and mine eies shal behold and none other for me though my vaynes are nowe consumed within mee Iob. 19.25 Which wordes of his bicause of theire infallible crueth and certaintie he wisheth that all men mighte knowe And that therefore they mighte be written Iob 19 23 yea written euen in a booke and grauen with an yron penne in leade or in stone for euer When Dauid saies to God thou wilte not leaue my soule in graue neyther wilte thou suffer thine holy on to see corruption thou wilt shew me the path of life Psal 16 10.11 in thy presence is the fulnesse of ioye and at thy righte hand there are pleasures for euermore Hee declares two benefites of which both himselfe and all the Godlye should be made partakers through christ to witte the resurrection of the flesh and that moste ioyfull moste pleasaunt and eternall life And though the vngodlye ar inclosed in their own fat speak proudly with their mouthes think but of their portion in this life hauing their bellies filled with hid treasure leauing the rest of their substaÌ„ce for their children yet he is vndoubtedly perswaded that after hee was deliuered out of the greate and infinite troubles of this worlde hee shoulde beholde in heauen the comfortable face countenance of god according to his promise and should perfectly bee vnited vnto God and see him as he is Psal 17.10 14 What plainer then that of Salomon who sayes that when man dyeth dust returneth to the earth as it was and the spirite then returneth to god that gaue it Eccles 12.7 As though the royall Preacher should say although the body and soule ar conioyned coupled together yet they are of dislike nature for the bodie is grosse and may be seene handled and the body is made of the earth a ponderous and corruptible elemeÌ„t and is as it were the vessell that containes the soule but the soule is subtile and not to be seene or handled and the soule hath no earthy mixture in it but beeing endewed with such skill such force and such nimblenesse shee must needes haue her beginning from heaueÌ„ and although they are so neeerely conioyned in this world that the destruction of the on may seeme to be the disuÌ„pation of the other yet when death makes a diuorce separation betweene them Lucretius obitus quid assere â—et eâ— quod dog â—ma defendereâ—â—os versus posuâ—it Cedit item â—etro de terra quod fuit ante â—n terras quod missuÌ„ est â—ex atheris â—ris Id rursum â—oeli rellatum â—templa receptant Lact diu inst lib 7 cap 12. then eyther of them retourne into their owne nature the body which was of the earth is resolued into earth and that which was from the heauenly spirite alway endureth and flourisheth becaus the spirit of God is euerlasting The truth wherof is so powerful it caused the foresayde Epicurean Lucretius euen in despight of his hellish Prophanenesse to confesse it What plainer to confirme the eternall life of the soule then where Isaiah bringes in other potentates that were dead before deriding the insolency of the King of Babylon that though hee sayed in harte that hee woulde ascend into heauen and exhalt his throne aboue the starres of God and ascend aboue the height of the clouds and bee like the moste high yet he was become weak by death aswell as they and his pompe and the sounde of the violes was broughte downe to the graue and the worme was spreadd vnder him and the wormes did couer him Isai 14 9. For hee woulde not attribute this scorninge to the deade if ther were the same ende both to man beast What plainer for to stop the mouths of Atheists the contradict the immortality of the soul then the saying of Christ our Lord in the Gospel Fear you not theÌ„ saith be which kill the body but ar not able to kil the soul but rather feare him which is able to destroy both soule body in Hell If the soul caÌ„not be slain Mat 10 28 and if it may bee punished in hell after this life it is euerlasting can neuer dy And therfore excellently spake the Martyr that sayed thus to the tormenter thou blody tyrant thou art deceiued if thou suppose to destroy me by renting my body which is subiect to deth Erras cruente meam Te rerâ— poenam sume re quum membra morti obnoxia Dilancinata interficis Est alter hic intriâ— secuâ— violare quem nullus pâ—test Liber qui etus integer Expers doloruâ— tristium Prudent peristâ— phan de vinceÌ„tio Gen 5 24 ther is on within thou canst not wrong which is free quiet intire and not to be payned with torturs this body which thou endeuourest to destroy with such force and furie is but a brittle and earthen vessell which maye be easily broken into shiuers but assaye now to cut and punish him that is within and that regardes not thy rage prouoke him and search him thou shalte find him inuincible vncoÌ„querable an vnderling to no calamities and subiected to God alone Could Enoch walk with god after this life if soul body dyeâ— together Could Saul desire the Pithones to raise vp the prophet Samuel vnto him 1 Sam. 28 11 if the soule and body dyed together Coulde Dauid mourn so bitterly for his rebellious soun Absolom when hee cryed out O my sonn Absolom 2. Sam 18 33 my sonne my sonne Absolom woulde God I had dyed for thee O Absolom my sonne my sonne Would he haue so bitterly lamented his death if the soule and body dyed together For Augustine saith De doctrina Christi Non
orbitatem filii doluit Dauid dum luget Absolonem filium sed quia nouerat in quas poenas tam impie adultera et parricidalis anima raperetur Dauid was not so much greeued for the death losse of a sonne when hee bewailed his sonne Absolom but it was for that hee knew how greuously that soule was punished after death which in this life was giuen to such impiety adultery hainous murther Could Elias El zeus and Christ and the Apostles raize vp the dead 1 Kings 17 â—â— Kings 4 13 Mat. 9 Luk. 9 Iohn 11 Act. 9. 20 Acts. 7.59 if the soule and bodie died together Could StepheÌ„ say at his stoning to death Lord Iesus receiue my spirite If the foule body died together Coulde Paule rauished with a desire to come to the kingdoÌ„e of felicity and therefore abhorring this wretched and calamitous life crie out earnestly and saie O wretched man that I am Rom 7 24. who shall deliuer mee from this body of death if the soule body died together But why labour I so much amoÌ„g Christians to prooue the eternity of the soule who doe firmely assent to the Symbole of the Creed that shews vs life eternal specially since the most souÌ„d profound Philosophers amongst the Ethnicks haue in euery age with one mouth and one minde subscribed thereunto Of which let one Seneca speake for them all Sen lib 10 suasoriar nothing decayes but our bodye which because of the weake frailty thereof it is obnoxious to death subiect to chaunces exposed to proscriptions But the soule whose beginning is diuine is harmed neyther by old age nor death and when shee is loosed from her burthensome bands shee speedily repaires to her proper place and to the starres that ar of the same nature It were shamefull therfore for Christians not to houlde fast the blessed hope of immortality not to cleaue thereunto as to a sure anchor since heatheÌ„ men haue so euideÌ„tly taught the eternity of the soule by groping after it in the darkenesse of errour onelye by the direction of the naturall lighte and infallible principles remaining in mans minde after Adams fall and chiefly since the godly and faithfull are at no rest in this mortall life 1 Cor 15 19 if in this life onelie they had hope in christ they were of all men the moste miserable Wherefore dooth Sathan and the flesh and the worlde allure vs to withdrawe our shoulders from bearing the sweete and easie yoake of Christ and our feete from walking in the path of Gods lawes and to enioye in this worlde the pleasures of iniquitie for a time the sacred scripture dooth plentifully teache vs that our soules liue for euer the godlie in heauen the vngodly in torment and therfore how readie ought wee to bee to denie vngodlinesse and worldlie lustes and to liue soberlie and righteously and godlie in this present world knowing this that one day wee shall bee called to an account how we haue imployed our talents and stewardship Doth the carelesse Christian perswade vs to runne with him in the same excesse of ryot of druÌ„kennes of carnall security of swearing of incontinency of hypocrisie of malice of couetousnesse of forgetting of God of contempte of his worde and despising his kindnes long suffering not perceiuing that his bountifulnes leads vs to repeÌ„tance Let vs answere that we seek eternall life not eternal death that we wil flee sin and liue in the awe and worshippe ef God because the end of the vngodly is to be destroyed and rooted out at the last but godlinesse hath the promise of the life present 1 Tim. 4.8 and of that is to come And howsoeuer some wallow in their sensuality and freeze in the dregs of prophanenesse yet let vs that are a chosen generation and a royall priesthoode and an holy nation and a peculiar people shewe forth the vertues of him that hath called vs out of darkenesse into his meruelous lighte and as straungers and pilgrimes let vs abstaine from fleshly lusts that fighte againste the spirite and let vs haue our conuersation honest among all men that by our good works which they shall see they maye glorifie God in the day of visitation â—et 2 9 c. Dooth sicknesse or sorow or pouerty or flaunders or daungers or any affliction or tribulation pres vs so as being therewith surcharged we are likely to sinke and be dismayed Let vs encourage our selues with the contemplation and meditation of heauenly ioies and let vs be stedfast vnmoueable aboundante alwaies in the worke of the Lorde forasmuch as wee know that our laboure is not in vaine in the Lorde When terrible and ghastly death woulde discourage vs let vs remember that death is swallowed vp into victory through the death of Christ and therefore we may confidently say Cor. 15.54 ô death where is thy sting ô graue where is thy victorye and that death is made vnto vs a doore into eternall glory and that when we depart hence our souls shall passe into heauen as into the common city and dwelling place of all beleeuers because wee are no more straungers and forreiners but citizeÌ„s with the saints aod of the houshold of god and are builte vpon the foundation of the Apostles and prophets Iesus Christ himselfe being the cheefe corner stone For wee knowe that if our earthly house of this Tabernacle be destroyed wee haue a building of God Ephes 2.19 2 that is an house not made with handes but eternall in the heauens 2. Cor. 5.1 Our departure hence is a going out of prison and an entraÌ„ce into life that knows no death Our fathers are all gone before and all their offspring shall followe What runner when hee hath begonne his race doth not houlde on cheerefullie till hee attayn to the goale What Marriner in the darke night and tempestuous seas refuseth to rest in the quiet harborough What pilgrime wandering in a straunge countrie longs not to come to his owne dwelling wife friendes and children And shall wee bee so loathe to goe to heauen and Paradise the house of Saintes to GOD our Father Christe our redeemer and Brother the holy Ghoste our comforter As the sparkle of fire still mountes vpwarde and the water fleetes downewarde and euery thinge goes to his proper and naturall place of staye so our soules which came from heauen must endeauoure and striue to goe to the Father of lights whome to behoulde is life and not to see is death We trauell through colde and heate daunger and labour hills and vallies seas and lands for earthly and perishing ritches and should a thousand deathes stop vs to see so many Angels prophets patriarches martyrs and Saints in Paradise Cyprian sayth Eius est mortem timere â—e mortalit qui ad Christum nolit ire eius est ad christum nolle ire qui se non credit cum Christo incipere regnare It is for
him to feare death who woulde not goe to Christ it is for him to bee vnwilling to goe to christ who beleeues not that after death hee shall beginne to raigne with christ When our friends are taken from vs by death let vs not thinke that they are lost and vtterly perished but that they are gone before vs into the place and palace of rest and therefore let vs not mourne as they doe which are voyde of the hope of the resurrection and immortall life for as wee beleeue that Iesus is dead and risen euen so they which sleepe in Iesus are liuing in ioy and god will bring them againe at the last daye with Iesus and let vs comfort our selues one another with these wordes When wee see the godlye in this worlde 1 Thes 4.14 1â— as it were forsaken now and then and contemptible to the eyes of men but the vngodly ofteÌ„times sprowting as the green Bay tree let this supporte and proppe vs vp that one day Lazarus shall be comforted and Diues tormented When wee consider the inconstancie of worldlie ritches and honour and fauoure and promotion and friendshippe in this life let vs learne hereby not to loue the world neither the thinges that are in the world for the luste of the flesh the lust of the eyes the pride of life and all that is in this worlde passeth away but hee that fulfilleth the will of God 1 Iohn 2.15 16.17 abideth for euer and let vs solace our selues with the stable permanent and vnchaungeable ioyes of heauen for the state of the godlie and vngodly after death cannot bee chaunged there is a greate gulfe sette betweene heauen and hell Luke 16 26. so that they that woulde goe from blisse to punishmente cannot neither can any come from tormente to blisse Finallie when wee are soliciced eyther by the suggestion of Sathan or the allurements of pleasure or the perswasion of Atheistes or the weakenesse of the flesh to imagine that there is no life after death and that the soule vanisheth awaye into nothing when a man dyeth let vs call to minde that heauen and earth shall sooner passe then the worde of the Lorde shal fall to the grounde which teacheth that after bodylie death the souls of the faithfull and righteous are in the handes of the Lorde and enioye eternall comforte and if wee cannot remember all that hath beene now deliuered let vs alway carrie the summe and quintessence of this one place of Scripture imprinted and ingrauen firmelie in our heartes in which the Angell declares vnto blessed John that all faithfull soules that in this life haue washed their long robes and made them white in the bloud of the Lamb and haue onelie relyed on the merites death and passion of Iesus Christ they are after this life in the presence of the throne of God and serue him continuallye in the temple of heauen and dwell eternally with God God with them they hunger and thirste no more they are molested and accumbred with the heate of the Sunn no more and afflicted with tribulation no more for Iesus Christ the Lambe of God which is in the middest of the Throne shall feede them and rule them leade them to the liuelie fountaines of waters and GOD shall wipe awaye all teares from theyr eyes Thus much for the interpretation and explication of this text of holy Scripture And although I haue already very much exceeded my vsuall manner The christiaâ— life and godâ— death of the Lady Court â—ney in that I haue so long and largely insisted on the thinges proposed and thereby tediousnesse perhappes may beginne to creepe vpon you yet I must a little longer pray your attention while I breeflye speake some thinge of the life and death of this right worshipful and deuoute gentlewoman which is now to be buried and which hath occasioned me at this time to vnfold vnto you this portion of Gods word The virtues and graces wherewith shee was adorned as they merited greate commendation so I am sorrie that they may not now be blazed by the eloquence of Aaron or the tongue of Angells â—al Max. l 8 â—1 For as Alexander the greate forbade anye to painte him but Apelles and to carue him but Lysippus leaste his excellencie shoulde bee abased by vnnoble Artificers so the woorthinesse of this religious Ladie deseruedlie craues to bee described of some one endued with singular guifte of speaking who mighte counteruaile her worthie workes with aunswerable wordes Howsoeuer it bee this comfortes mee that I speake not before straungers vnacquainted with her godlie qualities that therefore woulde aske a more copious declaration of the thinges they knowe not but before those who hauing had very long experience and triall of her godlinesse eyther wil supplie the defecte of the Speaker through theyr own manifould knowledge or els by one worde wil coniecture what the whole sentence meanes And for that the life of a true Christian consisteth in beleeuing and liuing I wil beginne firste with the sinceritie of her faith She was not like many lukewarm Politicians that either are Atheistes of no religion at al or els Chameleon-like turne with the time and iump with opportunity but shee embraced the ancient and apostolike fayth cleauinge to the sound doctrine deliuered in the word of God and abhorring the superstitious ceremonies of mens deuises This fayth was not hypocriticall but true not temporarie but permanent not idle but working not deade but liuing springing foorth with the abundance of all good workes euen as a good tree brings foorth good fruite and a wholesome well yeeldes out wholesome water Her earnest loue of Gods word great measure of knowledge of Christs gospell of which she hath alwayes been an affectionate hearer and a diligent performer sufficiently declare what these workes of fayth were For she was not onely painefull in resorting to the Church to pray with the congregation to heare the word of God as long as strength of bodie permitted but euen since age weakenes debarred her of the custome she hath ordinarily dayly caused prayers to be vsed the scriptures pure expositors of them to bee reade at home making the worde of God a Ianc-horne to directe her feete and Manna to sustayne her soule so passing her time for many yeares that her life might be deemed a meditation of death and a preparation for entrance into the life to come What shoulde I speake of the christian gouerning of her househoulde and of her especiall care that those which were about her might bee taughte the lawes of the Lorde to walke as it becommeth the professors of the gospell What shoulde I speake of her patience that beeing in sundry wise tossed and tryed with the crosses of this life yet like a rocke beaten on by the swelling floods shee stoode constant rendring thankes to God aswell for aduersitie as for prosperity and taking euery affliction in good parte as proceeding
from the loue of GOD towardes her This patience was shaken by the captiuitie of her husband an honourable and woorthie gentleman who beeing Sheriffe of this county was taken prisoner and in extreame perill to bee cruellie handled by the rebells in the Western CoÌ„motion in the raigne of king Edward the 6. again by the death of her foresaid husband within few yeers after again by the change of true religion into forged superstition in the dayes of Queen Mary During all which time she had the form of praier vsed in her house which was authorized in the dayes of king Edward the 6. which pinched her with exceeding grief againe by the death of al her sons gentlemen of great hope again by the death of al her sons in law men of worshipful regard again by the death of som of her nephews daughters gentlewomen liuely treading in the virtuous steps of their godly mother againe by the death of some of her neeces this patience I say was shaken but it stoode firmely as an Oake that is surely rooted weighes not the blastes of winde What shoulde I speake of her humilitie and lowlinesse of minde which bewrayed it selfe in all her outwarde actions and in her verie apparrell in that a Gentlewoman of her degree and ranke woulde so plainelie attire her selfe obseruing the rule of S. Peter who warneth women not to goe gorgeouslie in their apparrell by brayding the hayre and trimming aboute with golde but to bee cloathed with the pretious garmente of the inwarde man This humility was great â— Pet. 3.3.4 bothe towardes God and man towards God in that abounding with good workes which proceeded from a sauing fayth yet shee loathed to bee commended for the same confessing that it was nothing shee did and that it was so farre off that shee trusted to bee saued by her own merites as that shee renounced them and placed them among her euil deeds in that respecte and wholly relyed wholie depended whollie rested vpon Christ Iesus her onelye redeemer mediatour aduocate and Sauioure And towardes man this humility was apparante in that shee disdained not the meanest but with affabilitie applyed her selfe to those that were of the lowest sorte and in that not onely in her life shee declined from pompe and vayn shewes but also straightly and oftentimes charged that her funerals should be solemnized without any ceremonious pompe But what shoulde I speak of her promptnesse to assiste both riche and poor with her counsell and aduise for shee was endued with greate wisedom rare memory graue iudgemente and sharpe foresighte What shoulde I speake of her temperance sobriety of her loue and liberality to schollars kindnesse to ministers of the worde of God and entertainement of all good people of her constancy in her widdowheade For of fower score and seauen yeeres or very neere thereaboutes of her age shee spente fiftye fiue in the time of widdowehead of her vnchaungeable and stedfast zeale in the truth of Christe Iesus So that if Iohn the elder had liued in this age he might haue saluted her by the name of Elect Lady might haue reioyced 2 Ioh 4. that he fouÌ„d her her childreÌ„ her of spring walking in the truth Al these things for that they are so well knowne I sleightly poynte at with the forefinger leauing them to your secret considerations As for her remorse compassion and liberality towards the poore and needy members of Christ bodie not one preacher in tenne howers nor tenne preachers in one hower are able to expresse it as it doth deserue The Orphanes fatherlesse children that she hath nourished the desolate widowes that shee hath sustayned the afflicted straungers that shee hath releeued the sick impotente and maymed Souldiers that shee hath refreshed the diseased persons with sore eies and manifolde hurtes and diuers infirmities that shee hath eased applying the saluâ— waters and medicines with her owne hands gyue plentifull testimony with full mouth of her exceeding charitye What weeke nay what daye nay almoste what howre passed ouer where in some poore or other did not taste of her bountifulnesse â—uke 19 8 Shee excelled Zacheus who stood foorth and said behold Lord the halfe of my goods I giue to the poore Shee was not inferior to Iob who turned not his eie froÌ„ the poore Iob 31 16 17 but cloathed the naked with his garment fed the hungry with his meate and lodged the pilgrime in his house Shee is to be linked in prayse with Dorcas Acts. 9.39 for if Peeter were heer and shee were as Dorcas to be raised againe howe infinite is the number of coates and garmentes that the poore would shewe foorth or speake of which they haue receiued froÌ„ her liberality She is not to be separated from the holy and charitable weâ— Luke 8 2 men which ministred to our Sauiour himselfe on earth for as they did minister to the head so did she to the body and therefore Christe accountes that meat that drinck that cloathing Mat. 25.36 that entertainemente and that visitinge and comforte which is imployed on the sillie poore to bee bestowed on himselfe And as the Iewes when that they desired Christe to helpe the Centurions seruaunte they saide Luke 7 4 5. that hee was worthye for whome our Sauiour Sauioure shoulde doe it For hee loues our nation say they he hath built vs a sinagogue soe if odious Ingratitude possesse not the harts of the poore whome in manifolde sorte this compassionate and charitable Lady hath releeued they will with one voyce crie out and saye that shee was moste worthye of longer life and of doubled dayes because shee was a nurse to the needy an eie to the blinde a foote to the lame a mother to the Orphanes a staffe to the afflicted a comforter and supporter to the distressed and miserable I perceiue I am entred into the broade Ocean with displaied sayles and therefore least I be caried further then I maye quickly returne I will hasten to draw towards the shore Her life being beawtified with these induements and qualityes and hauing spent her daies in grace godlines who maye doubt but that her death and dissolution was correspondent to her former race At sundrie times when she was visited with sicknesse shee was not desirous of longer life neither woulde shee haue others to put her in hope of recouery but wholy longing to be remooued hence and to dwell with God the Lorde firste making a pithie and Christian coÌ„fession of her fayth in God the Father the sonne and the holy Ghost she still desired with Symeon to departe in peace with Paul to be dissolued to be with Christ Luk. 2.29 accounting christ to be her aduaÌ„tage both in life and death Phil. 1.21 Rom. 14.8 Psal 84 10. and her selfe to bee the Lordes whither shee liued or died with Dauid wishing to in habite most amiable inhabitations of heuen esteeming it better to remaine
one daye in the house of God then a thousand in the tēts of this vile world And thus beeing of a good age ful of daies fuller of good works hauing made her robe white in the lābs blud a long time being prepared for her departure when infirmity last sicknes attainted her alway setling fixing her confidence in christ praying deuoutly to God who hath promised to heare the petitions of them that faithfully call vpon him alwaye committing her spirit into the hands of her creator redeemer and comforter at last her sanctified and refined soul leauing the corruptible bodie departed out of tribulation and this valley of miserie into the bosome of faithefull Abraham Reu. 14 13. and. 7 9 For why should I not so say sens they are blessed that dye in the Lorde and they reste from their laboures and 2.10 and 4.4 and 22 1 2. and. 7 16 17 they are cloathed with the long white robe of innocency they are adorned with the incorruptible crowne of glorye that neuer withereth and 21.11 they eate of the fruite of the tree of life and drinke of the water of life they hunger and thirst no more they haue all teares and remembrance of euils wiped from them Heb 12 22 they are Citizens of the celestiall and new Ierusalem whose walls are pure goulde and the gates pearles and whose inhabitantes are the Patriarkes and holye Prophets Apostles Arke angels Angels and Saintes of all ages One that wrote of the life Wickham once Bishop of Winchester sayes of him Nec dubito qui sit vixit Christoph Iōsonus in car de vita wiccami winton Episcopi sic mortuus idem est Quin sit apud superos nobilis vmbra Deos Cur dubitē nam si coelestis clauditur Aula Heroi tanto cui precor illa patet I doubt not saith hee but hee that liued so and died so is among the blessed spirits of heauen why shold I doubt For if the pallace of heauen be shutte against so worthy a man to whome doeth it stande open May not I without flattery chaunge the gender and saye of this religious and good Lady I doubt not but that she that liued and died so is nowe among the blessed soules in heauen why should I doubte for if the gate of heauen be shut to so worthy a woman to whome shall it be opened And as a certaine yll Oratour that thought hee had mooued his auditors to compassion in his epilogue and conclusion when he was sitten downe and had asked of Catulus whether hee thought hee had mooued them to compassion or not Cic. lib. 2. de Oratore Catulus answered neminem esse puto tam durum cui non oratio tua miseranda visa sit I thinke none so hard of heart as that hee pitties not thy slender and simple speeche So I thinke that all that haue hearde mee speake of this right worshipfull gentlewoman so slenderly and simplie are mooued to compassion and pitty because my discourse is so infinitely exceeded by her memorable deeds and that they will compare me to a rude and vnskilfull painter that hath pourtraied those things coursly and grosely which shoulde haue beene painted with fair and fresh colours But I hope that my willingnes shall make satisfaction for my want and that this common oyle which I haue powred out of my vnpolished Alablaster box to honor her buriall with all shall be accepted in steed of pretious spikenard This onely remaineth that the poorer sort desire god to encrease the number of those that may be like to this vertuous Lady and that the wealthier sort labour after her exāple to deserue so well of the needy that their departure may bee lamented and their memory blessed and that both ritch and poore imitate her in faith zeale patience humility vnfained charity and the residue of her rare and notable virtues to the glorifiing of Gods name to the edifiyng of the Lords people and to our attainement of euerlasting saluation through Iesus Christ our Lord to whom with the father the holy ghost be giuen all honor praise and glorie now and euermore Amen FINIS