Christ crucified Let death come let it take vs let it binde vs yet shall wee breake the bonds as easily as did Samson those of the Philistines his enemies let it swallow and deuoure vs as the Whale did Ionas yet shall it be faine to disgorge and cast vs vp againe if in the middest of the depth wee doe remember God and call vpon him Let it bury vs as it once did Iesus Christ yet shall wee rise againe as hee did and it shall be impossible for this Tyrant to retaine vs vnder his power After hauing shewed how wee should arme our selues against the apprehensions of eternall death let vs also shew that we ought not only nor to feare the temporall but also desire it and when it pleaseth God to send it vnto vs to thanke him for it to reioyce at it to embrace it and to sing for ioy whether it be that we behold the misery the mishappes and euils of this life from which it doth deliuer vs or else the ioy and contentment of eternall life wherto it doth bring vs. As for the pouerties miseries incertitudes fragilities accidents and mutabilities of this life not onely the Scripture but also diuers wise and great Philosophers doth shew them vnto vs And there is one amongst them who declaring the originall of the Greeke phrase signifying life sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that life hath beene so called of the Greekes because of the violence of the assaults excesse pains and outrages which therein we suffer which are innumerable both in body and soule Our bodies are subiect to colde to heat to hunger to thirst to time to age and to so many diseases that there is no part but hath his particular infirmity the feete are subiect vnto the goutes the belly vnto gripings the sides to pleurisies the stomack to rawnesse the lights to the cough the head to a thousand diseases we neede but a Spider or other little worme to kill vs wee neede but a haire or a crumme to strangle vs in summe the flesh with all it strength is nothing else but grasse Is it to day greene and pleasant let but the Sithe passe it will cut downe a thousand leaues at once which in an howre will be drie and withered The Greekes doe call the body of man in their language Soma and Demas whereof the one is taken from a phrase which signifieth to binde and the other comes neere to that which signifieth Sepulchre for to shew vnto vs in what estate and disposition soeuer he be he doth represent rather death vnto vs then life and seruitude then liberty As for the soule it is first subiect to all the euils and diseases of the body for it is vnpossible if that be ill but that for the coniunction amity which is betweene them it must endure and feele paine Moreouer shee hath her owne as ignorance sinne mistrust suspicion iealousie hatred enuie loue lust ambition and passions the which as tormentors do hale her the one one way the other another as if they would pull it to pieces I leaue a million of importunities which she hath and which man taketh to attaine to his purposes to liue in rest and at ease to be in honour to maintaine his alliances and friendships to beware of his enemies to encrease his house to maintaine and keepe it in it greatnesse the which doe torment vs oft-times in such sort that we can neither eate nor sleepe at ease And we must not thinke that there is any estate exempt from this misery begin at the highest Prince or Emperour that euer was in the world and so discoursing descend to the poorest begger that euer the earth did beare and you shall not finde one content neither the Artificer nor the Merchant nor the Aduocate nor the Gentleman nor the Duke nor the King enter into their closets there you shall often finde them as said Menander laid vpon their beds with a mournfull voyce and pittifull crying Alas alas Valeriê° speaketh of a King vnto whom the Scepter and Diademe were offered before he put it on his head he tooke it in his hands then hauing looked long vpon it he cryeth out O Diademe if one knew the miseries and incumbrances which thou doest bring there is no man that finding thee vpon the ground would once take thee vp shewing by that exclamation that the life of Kings is lesse happy then that of priuate persons Tiberius Caesar vnder whom Christ was crucified and who commanded that he should be worshipped as a God also as Tertullian recordes it after the death of Augustus his predecessour who by will had left him heire as well of his goods as of the Empire which being offered him by the Senate according to custome doubted a great while whether he might accept of it by reason of the feare that hee had of the weight of this charge and of the paine that he was to suffer in the vndergoing of it Dioclesian after hee had held the Empire some twenty yeares left it of his owne accord chose for the rest of his time to liue a peaceable and domesticall life wherin after the great agitations and stormes of trouble which he had had during the time of his gouernement he found the rest to be so sweet and pleasing his minde so contented and freed that many times amongst his familiars he did witnesse that the time had neuer seemed so good to him nor his sun-shine daies so pleasant shewing by these wordes how he did abhorre the imperiall life although that few Emperours before or after him had had such honours in victories and other prosperities as he had These examples do sufficiently shew that the life of Kings is not so happy as some men sometimes esteeme them more by errour then by reason and they are so farre from being at quiet and without trouble that by reason of the great care and trouble that they haue the auncient Greekes surnamed them anacas dia tô anacôs échin sayth Plutarke in expounding the words which is as much according to his exposition as who should say carefull By how much a tree is planted and seated in higher place by so much the more is it subiect to the winde also are the great men more then the commons to diuers fortunes and accidents the thunder-bolts and the tempests fall ordinarily in high places so do the great and pittifull misfortunes vpon men of state and renowne And if in this world the estates which wee esteeme most of are subiect to so many mishaps what may we thinke of others which we our selues by reason of the discommodities which are ioyned vnto them doe flie from the esteeme vnhappy So wee see that there is not any estate that of it selfe doth make a body happy or contented and as in estates besides the common miseries euery one hath his owne particular also haue all the ages of man euils which are proper vnto them In his child-hood he is
then assayled with many and sundry feares and tyred with many cares it is good to thinke vpon it in good time and foreseeing it make a good prouision in our minds of that which may comfort and strengthen vs against all the apprehensions that either may any way trouble or disturbe them in vs. Whereunto nothing is more necessarie then to haue the word of God alwayes ready and at hand thereby to strengthen our faith on euery side where the diuell would either breake or make breach therein as wee see our Sauiour IESVS CHRIST did who by this meanes sent backe Satan confounded who came to present himselfe vnto him in the wildernesse to tempt him And it is an vndoubted thing that a faith so grounded vpon such rockes as are the promises of God and Iesus Christ who is the warranty thereof can neuer be beaten downe what shockes soeuer the diuell and our other enemies can hit against it Which is the reason that hath induced mee to write this little Treatise of the comfort of the sicke wherein I haue briefly gathered the passages of the Scripture which haue seemed mee most fit to treate and deduct this matter well If it may profit and bring any edification to the Church of God it is all that I haue pretended or desired in the writing therof A TREATISE TO COMFORT THE SICKE AND TO ASSVRE THEM AGAINST THE FEARES AND APPREHENSIONS OF THEIR SINS OF DEATH OF THE DIVEL of the Law and of the Anger and Iudgement of God THE life of all men that liue in the world is besieged on euery side with many aduersities whereof some are particular to some and the others are generall and common to all as are Death and the diseases which tend therevnto the which ordinarily astonish vs by so much the more as they are more dangerous and that there is lesse meanes to auoid them For although that Kings Emperours and other Princes and great Lords can sometimes with the helpe of God and the great meanes which hee hath administred vnto them preserue and warrant themselues from many dangers yet none of them can saue or exempt themselues but in the end they must die either in the warres by the sword or in their beds through age or sicknesse or elsewhere by such accidents as God by his prouidence euen before they were borne had appointed vnto them which Dauid teacheth vs in many places as in the 82. Psalme where he speakes of Princes Psal 82. I had decreed it in my sight As Gods to take you all And children to the most of Might For loue I did you call But not withstanding yee shall die As men and so decay Psal 49. Though Princes you yet must you passe As others cleane away Item elsewhere where he speakes in general of the condition and end of all men Psal 89. What man is he that liueth here And death shall neuer see Or from the hand of hell his soule Shall be deliuered free or And againe in the Psalme following Thou grindest man through griefe and paine Psal 90. To dust to clay and then And then thou sayest againe returne Againe yee sinnes of men So here we see it is an inuiolable decree and ordinance of God that all men that come into the world come with this charge not to stay there long like vnto trees which are fastned to it by the rootes but to thrill lightly through it as doth the water 2. Sam. 14. and to goe forth of it as soone as it shall please the Lord to call them And although that the most part of vs indeauour as saith the Prophet to make alliance with death Isay 28. or at the least to haue some truce or respit with it for to put backe and stay the comming thereof we experiment neuerthelesse euery day that our time being come and the day of our assignation past we must appeare before the Iudge at the houre present and at the very instant to heare from his mouth a diffinitiue sentence by the which life or death is adiudged vnto vs. Then the first and principal care which we ought to haue Psal 62. is not too seeke as did the King Asa for the Phisitions 2. Chro. 16. and to vse the recreates and directions which they appoint vs to arme vs against the diseases which may befall vs nor yet presentatiues as vsed Metridates to auoide the danger of poisons which our domesticques or others may prepare for vs nor finally a strong horse Psal 33. a well tempered sword a corslet of proofe to assure vs againe the hazards of a battaile for there is nothing of all these that can breake the ordinances of God or warrant vs from his anger nor in briefe in any sort turne the effects and executions of his will But the first thought that should present it selfe before our eyes whether it be that we will anticipate the euils which wee foresee may happen or turne away those which are already happened vnto vs is to desire and seeke after the fauour and grace of God which is the most soueraigne and fittest remedy that men can choose sodainly to preuent all their aduersities Now by reason that I haue beene prayed by some brethren my friends to gather together set downe in writing some passages and places of Scripture to comfort the Sicke and to strengthen them against the terrors and apprehensions which then they may haue as well of their Sinnes as of Death of the Diuell and of the Iudgment of God Rom. 13. 1. Cor. 13. 1. Cor. 12. Ephes 4. which is yet more fearefull then all the rest knowing that charity binds mee vnto it by the which as with a band all the members of the body of IESVS CHRIST are straightly tyed together and that also it was one of the parts of the charge which God did impose not only vpon the Ministers of the Gospell but also vpon the ouerseers which are giuen and associated vnto them for helps and assistants I would not refuse them although I am not ignorant that diuers of my fellowes vnto whom God hath imparted more of his graces are more sufficient to deale therein then I am neuerthelesse seeing that the members in what rancke or degree soeuer they bee ought not to denie any labour to the body which is in their power I will assay with the helpe of my God what by his grace I can doe for to content them and satisfie to their desire Leauing then apart all other sorts of affliction wherewith it pleaseth God to chastise and exercise his children Let vs here only speake of sicknesse and of death and let vs propound briefly the meanes and consolations the fittest we can for to instruct and accustome men to take and beare them wisely and moderately beginning at sicknesse which is not a casuall thing and which happens rashly now to some then to others as it fals out but we must thinke that it is sent
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
and esteeme it as an incomparable good Epaminondas at the houre of his death perceiuing his friends about his bedde weeping comforted them saying Reioyce O my friends for your friend Epaminondas is going to begin to liue Is death then an euill which hath nothing else of that which we esteeme death but the name and reputation for indeed it is a life Also is this life a good which hath but the name of it for in effect it is a very death both the one and the other as saith Saint Iohn Chrysostome is masked and haue both false faces Life which is so euill fauoured hath the faire which maketh it to be beloued death which is so faire hath the vgly which maketh it to be feared and hated When it presents it selfe vnto vs so masked at the first it seemes fearefull but if wee put vp the maske wee shall finde it vnderneath so faire and beautifull that presently wee shall bee inflamed with the loue of it Let vs then take away this vaine feare of death let vs beleeue that which is true that it is the greatest good that can happen vnto vt That which anciently Apollo answered to Pindar being questioned what thing hee did esteeme the most healthfull profitable to man To die answered he It is said of Cleobis and Biton that God would recompence them for their piety and obedience respect which they had borne towards their mother Now hauing giuen them leaue to demaund what they would they referred themselues to his iudgement as knowing best what is most profitable and necessary for vs then our selues What came of it the same day they died Whereby did appeare that there is nothing more profitable vnto man then death by the which we are ledde into a place of pleasure where we begin to liue In the olde time the Sepulchres were built in gardens which was done not onely for to bring into our mindes our end in taking of our pleasures and delights and by that meanes to moderate them but also for to instruct vs that death is a consecutiue after pleasure and Paradice and is as a passage for to enter into a pleasant Orchard it is the reason for the which at Athens when they buried the dead bodies they turned their faces towards the East and not towards the West to shew that in death our life and light begins Why doe we put our bodies in Sepulchres as in chests if it be not to shew that they are not lost but layed vp as pretious vessels of the holy Ghost that in time they shall be taken forth and shall be put into light for the decoration of the house of their Lord. These things considered let vs take away all feare and apprehension of death let vs reioyce and sing as doe the Swannes when they are neere their death let vs say with Dauid Lord I haue beene glad when it hath beene said vnto me Goe to let vs goe into the house of our Lord. It remaines now before we end this present Treatise to shew how we should behaue our selues at the death of our friends and how to mittigate the sorrowes which we conceiue for them which to do we must consider that which followeth First the vnauoidable necessity of al men the which cannot be remedied neyther by counsaile nor any other meanes Dauid hauing a regard thereunto did comfort him-himselfe after the death of his little childe for whom hee had wept and prayed so much during his sickenesse when there was yet some hope to impetrate of God by humble prayers that he would restore him to health but when he saw that it was too late that all teares were now vaine and vnprofitable he left his mourning and began to reioyce Iesus Christ saith that euery day hath afflictions enough of it selfe to trouble vs without that we should heape on those of others or of those that are gone renuing it by the remembrance of them or of those which are to come anticipating by feare and coniecture It is an instruction most necessary and which we ought all to take for the rest and tranquillity of our mindes Secondly we must consider whē our friends die that it is the will of God which doth nor ordeyneth nothing but for the good of his children as saith S. Paul to those that are loued of God all things succced turne to their profit if we do not beleeue that we are vnbeleeuers if we beleeue it we ought not to grieue for any thing that befals vs for all is profitable to vs. Now there is no great reason that we should hide vs from our profit The soueraigne wisdome of God is cause that there is nothing better done then that which he doth and his goodnes that there is nothing better if there be nothing better nor better done then that which he ordeyneth and disposeth and he disposeth of vs and of our affaires and generally of all that which hapneth vnto vs why do we 〈◊〉 row why doe we desire any thing else For we cannot haue any thing that is better why do we complaine For all is well and cannot be better done We must thirdly thinke that to dye is a thing general and common to all We passe and flye away as doth the water of a brook and it is an act and statute of our God that we must dye all if then that happen vnto vs which is common to all is it not a great folly and pride in vs to desire to be exempt from the common condition and to wish for a particular What are we the worse that our friends are dead so doe those of our neighbours die Menander writing to a friend of his to comfort him alleadged this reason vnto him Thou shouldest haue sayth he iust occasion to grieue if thy fortune and destiny were worse then other mens but if it be alike why dost thou complain There are more that if we would diligently consider and make an intire comparison betweene vs and others we should finde there are an infinite many worse fortuned then we are And that is true which Anaxagoras said as reporteth Valerius the great that if it were possible to assemble all the miseries of the world on a heape for afterwards to part them by equall portions there is not hee but would rather chuse his owne then his part of the whole heape Seeing that we are not alone losing our friends and that if we will looke into it wee shall finde that there are enough more ill at ease then we let vs content our selues that so it pleaseth God and let vs not desire immortall friends where we see those of others to be but mortall Againe let vs thinke that it is a naturall thing to die as it is for winter to be colde and sommer hote Our bodies saith S. Paul are mortall Then let vs not maruell if in winter there be raine frost and snow for the season brings it Let vs not maruell that the night
THREE GODLY TREATISES 1. To Comfort the Sicke 2. Against the feare of Death 3. Of the Resurrection WRITTEN IN FRENCH By Mr. I. D. L'Espine Preacher of the word of GOD in ANGEERS And Translated into English by S. VEGHELMAN ¶ Nullo nisi in Deo Salus LONDON Printed by W. Stansby for Richard Baâ—â—…werth dwelling in Pauls Church-yard at the Signe of the Sunne 1611. TO THE RIGHT worshipfull Sir THOMAS MIDLETON Knight and Alderman of this Citie SIr your Worship may well account mee bold to dedicate this my bare Translation vnto you but indeede I know not well how to auoid the imputation because that if I should haue presented it to any other I must haue done you wrong as the case standeth for may it please you to vnderstand that being in your Sonnes studie at Grayes Inne vnto whom for a while I read the French tongue he chanced amongst other bookes to find out the originall of the two last Treatises of this booke which in our perusing J in my poore iudgement found to be such worthy matters that I could not content my selfe with the reading of them but borrowed the booke of him and my wast times tooke occasion as well for my owne further satisfaction as to impart it vnto others my particular friends to translate it into our English tongue not meaning to haue had it published in print Which when your said Son whom J haue still found to bee a louer of such godly workes vnderstood hee was very desirous to haue it printed alledging that it could not chuse but bee verie profitable for the Common-wealth whereunto although somewhat vnwilling in regard of my weaknesse in the performance thereof yet at last I condescended and to amplify the volume annexed another excellent Treatise to comfort the sicke written by the same Author which for order sake I haue placed before the other two and do present them together vnto your Worship as belonging vnto you of right beseeching you to take them in as good part as they are willingly offered and to haue in mind in your iudiciall censure that although I haue not shewed the part of an excellent Orator in setting of it forth in our newe refined Phrases yet that J haue done the duty of a faithfull Translator in following the originall word for word so neere as with sence J could And if this my first little labour shall proue agreeable and profitable I shall not only thinke it well bestowed but also be much encouraged to goe on with the rest of the same Authors works which will bee of a greater continent wherein at the request of some J am already well entred And thus beseeching the Almighty to grant you plentie of his Graces I commend you and all yours to his most blessed protection From my house in London this 14. of May. 1611. Your Worships at commaund S. Veghelman ¶ To the Ouerseers of the Church of ANGEERS IEsus Christ not without cause amongst those things which he commands vs to require of God in our praiers doth enioyne vs to demaund that hee leade vs not into temptation for regarding on the one side the weaknes infirmity which is in vs on the other the enuy and desire which the diuell hath of our ruine the diligence pursuit which he vseth to procure it and finally the subtilties meanes and practises that he holds to attaine thereunto incessantly searching for to deuoure vs like vnto a roaring Lyon rauening after his prey we haue great neede to stand vpon our gard and to watch and pray for to preuent his ambuscadoes and surprisings to the end we bee not caught in his nets And for as much as the last assaultes which an enemie giues to those that are besieged are ordinarily the hardest most furious we must prepare betime and prouide our selues during our life of those things which shall be necessary for vs at our death for to arme our selues against the great assaults which then the diuell makes to cary vs away knowing wel that if he faile at that time the place is lost for him and that it behoues him shamefully to raise his siege without hope to come thither any more Now the weapons engins wherewith we should principally furnish our selues are faith and the word of God faith by the which we apprehend the grace of God and the iustice of Iesus Christ for to serue vs for a buckler and target to couer and defend vs from the flames of the enemy And the word for to assault him vigorously and to cast him on the ground as did Iesus Christ For there are but these two means by the which we are able to withstand or repulse his assaults and carry away a full victory ouer him Therfore is it my brethren that I haue gathered you out of the Scripture some notes proper for to comfort strengthen you against the tentations wherewith you may be assaulted at the point of death But I pray you not to stay till that howre to take them to arme your selues with them doing as do the negligent Captaines who stay to furnish the places which are committed vnto them with things needfull for to keepe them till they are compassed and enuironed with men of war wherby it often hapneth that finding themselues vnprouided of means needfull for to defend themselues and so finding themselues astonied they presently forsake them easily yeeld vnto the enemy But by the example of the Ant and the Bee make your prouision in due time and season to the end that when the winter comes you may be wel prouided of all that shal be needfull easily to passe sustaine the rigor thereof Aboue all I pray you to note in the treaty which I send you those places which are therein alledged against rashnes and presumption For they are the two principall tentations which the diuell ordinarily employeth for to ouerthrow vs representing before our eyes either the multitude greatnesse of our sins for to cast vs headlong into a mistrust of the mercy of God or our vertues and good works for to raise vs vp vnto presumption and vaine confidence therin These are the two ropes saith S. Augustin which this tormeÌ„ter doth continually vse to strangle stifle men with if they take not heed of him But it shall be easie for you to preuent these dangers calling often to minde that which is said in the scriptures touching the corruption vanity of men to humble them and on the other side that which is also spoken of the great and infinite mercy and grace of God to assure them of their saluatioÌ„ I hope that with his helpe my labour writing vnto you this little Treatise and yours in the reading of it attentiuely shal not be vnprofitable So be it THE PREFACE FOR asmuch as death of it selfe is fearefull and that we cannot chuse naturally when we see it come neere vs but we must abhorre it and that our minds must bee
and so ample demonstrations of the goodnesse and mercy of God towards him were not a great deale more easie for him to digest then the great reproches which he gaue him for his ingratitude 1. Sam. 12. after hee had oftended him and the fearefull threats which he added thereunto to discouer and publish his sinne to cause that his house should be filled with murder with bloud that the honor of his wiues should be tamted by his owne son and neuerthelesse although that such exploits of the iustice of God were heard a burthē which was importable vnto him yet did he yeeld his shoulder vnto him and old submit himselfe altogether to his will assuring himselfe alwaies vpon his mercy of the which hee did remember himselfe alwaies in his iudgements that the charge which he should lay vpon him should not be altogether to presse him downe Abac. 3. And we haue a singular example of his patience of this humble obedience which he was resolued to render vnto God in all his aduersities when with so peaceable and so moderate a spirit he bare the great and scandalous iniuries that Semei spake vnto him at that time when for to saue himselfe from the conspiracy made by his sonne and by his people against him 2. Sam. 16. he was constrained to flie in great diligence and to abandon the Citie of Ierusalem for the principall cause which made him so soft and supple was that he did referre all the insolencie and brauery which that little mastiffe did vnto him vnto the prouidence of God which had stirred him vp to speake those iniuries vnto him to humble him and trie his patience and vertue Which was cause likewise Iob. 1. 2. that Iob after so many notable losses of all his goods and children and finally of the health of his bodie did praise God as cheerefully as he did in his abundance and when he had the scope of his desires except the regard which he had to the prouidence of God the which he did contemplate in all his miseries for 〈◊〉 them at his hands as speciall blessings and fauours which hee doth to his children yea the most deare and best beloued And it sufficeth not that wee beleeue that all our sicknesses come from God but wee must beleeue it in all the circumstances thereof as that they are great long tedious painfull languishing and sometimes incurable that by reason of their contagion they let our friendes and kindred from comming to visite and comfort vs that wee finde no remedie no more then that poore woman that had the bloodie flixe which held her twelue yeares Mat. 9. Luc. 5. Iohn 5. and the poore man who was eight and thirtie yeares bound in his bed by reason of a palsie wherewith hee was stroken in all the members of his bodie Wee must also attribute all that to God and thinke that he is equally free to dispence of the good and euill which hee drawes from his treasures vnto whom hee thinkes good and in such portion and measure as it pleaseth him without that any one can iustly complayne of him or with reason demaunde of him why hee doth so or so After that we are resolued in our minds that not only the sicknesses but also all other euils happen vnto vs by the prouidence of God and that from them we haue gathered all the comforts which may be drawne Then to comfort vs yet more we must consider who is this God that sends them vnto vs and how neare he is vnto vs for it is not such a God as are those that these foolish people worship Psal 96. and are but a thing of nothing whereto they giue themselues Psal 115. who cannot see anything with their eyes nor heare with their cares nor smell with their nose nor taste with their tongues nor speake with their mouthes nor take nor giue with their hands nor walke with their feetes who in briefe can neither doe well nor ill for they are not only mortall like vnto men and beasts but things altogether dead who haue neither sense nor vnderstanding nor mouing nor feeling nor force nor vigour But the God in whom we beleeue Act. 14. Hebr. 1. is the Creator of heauen and earth who causeth euery thing to liue and die and breathe who beares the world and all things contained therein by the only vertue of his powerfull word who with one of his fingers measures and poises the earth as with a beame Esay 40. Psal 147. who knoweth the number and names of the Starres Rom. 4. Reuel 1. who cals the things that are not as well as if they were who beares the keyes of life and death who is infinite in himselfe and all his vertues are infinite for his Goodnesse Mercy Wisedome Iustice and Vertue are so high and so great that the length thereof can be no more couered then the breadth nor the breadth then the thickenesse Now this most good and most great God is not farre from vs 1. Cor. 3. Psal 5. Psal 17. neither in presence nor in affection he is in vs as in his Temple for to sanctifie vs and round about vs for to couer vs with his fauour and to hide euery part of vs vnder the shadow of his wings He dwelleth in vs as in his house 2. Cor. 6. for to gouerne and inrich vs to furnish and adorne vs our vnderstandings and our hearts are his galleries wherein he walkes and takes his pleasure there deuising with vs by the diuine thoughts and holy affections which he hath inspired And albeit that he replenisheth heauen and earth and that the loue which he beareth to his creatures and the care which he hath of them are cause that he doth assist and accomodate them with all that is necessary for to preserue and entertayne them Neuerthelesse Psa 148. we are nearer to his heart Job 3. Ephes 6. hauing receiued of him so many fauours as to haue espoused conioyned and vnited our selues inseparably vnto him and by the meanes of this vnion to receiue vs into a participation and communalty of all his goodnesse Then euen as a woman that knowes her selfe well beloued of her husband and which doth wholly possesse him cannot feare that hee should vse to her any euill intreatment Simil. also wee ought to assure our selues that God who loueth vs infinitely cannot doe nor suffer any thing to be done vnto vs to hurt vs Rom. 5. for if as saith S. Paul when we are enimies we were reconciled vnto him by the death of his Sonne much more rather being already reconciled vnto him shall we be deliuered by his life Is there any thing more absurd then to thinke that God who is the soueraigne good can be the authour of any euill Iam. 3. doth a fountaine cast our both sweet and bitter water The Heretikes themselues as Marcion and the Manicheans for the horror which
holy ordinances of God wittingly and willingly almost as many times as he hath bene inuited and solicited by the diuell and his owne desires Item to be banished and shut out of the kingdome of heauen seeing that the flesh according to the which hee hath liued cannot inherite nor possesse it 1. Cor. 15. for if our first parentes haue beene shamefully hunted out of Paradise Rom. 5. whither they had beene called after their creation by reason of their disobedience what doth man now deserue by so many rebellions and iniquities which hee drinkes and swallowes downe euerie day as if it were water Item to be condemned to euerlasting death and consigned for euer to fire and torments with the diuell and the reprobate seeing that it is the recompence and reward of sinnes and for conclusion that hee hath deserued to be buried in hell and there in the flame to suffer such torments as doth the euill rich man Luc. 16. for hauing disdained the poore and their afflictions and hauing made no reckoning to succour them at their need and vse such humanity towards them as he would haue desired of others Simil. being reduced to like necessity When the sick shall be thus brought downe and that in the law as in a looking glasse his iudgement condemnation shall be represented vnto him and when he shall be seene to be wounded and pierced with sorrow in his heart then must be applied to his sore lenitiue medicines Simil. and do as doth a mason when he cuts a stone first they giue it great strokes with the hammer till they get out great flakes presently after they polish plain it in such sort with the chisell that the blowes are no more perceiued So it must be that after the sicke hath bene so rudely intreated and hauing by the rigorous threatnings of the law let him downe into hell be is drawne vp againe by propounding vnto him the sweete and amiable promises of the Gospell to the end that by the sweetnesse of this oyle the biting sowernesse of the law may be sweâ—â—ned and that the ioy of the good things of the grace of God may make him to passe away forget the sorrow despaire whereinto the law reduceth him first he must be shewed that the bond which was against vs Col. 2.2 and the which lay in the ordinances was coÌ„trary vnto vs hath bin blotted out abolished fastned on the crosse of Iesus Christ Item that Iesus Christ hath bought vs againe from the malediction and curse of the law when he was made a curse for vs for it is written Gal. 3. cursed is he that hangeth on a tree that the blessing of Abraham should come vpon the the Gentiles through Iesus Christ to the end that wee should receiue the promise of the spirit of faith That Christ is the end of the law Rom. 9. and of iustice to all beleeuers And finally that by the perfect obedience which he hath rendred to God obseruing all his commaundements without breaking theÌ„ in any thing or omitting one only little point of them to the enduring of the cursed death of the Crosse for vs because that such was the will of his Father he hath procured a generall remission abolition of all our sin an acquittaÌ„ce of all our debts obligatioÌ„s the which he hath paid not in gold siluer or precious stones Peter 2. but with his own bloud which is an incomparable price and ransome And ouer and aboue he hath purchased vs a righteousnesse the which being allowed vs by the faith and assurance which we haue thereof as well by his word and Sacraments as his spirit which giues testimony thereof in our hearts wee ought to take away all feare and apprehension that we may haue of our sins of death of the diuell of the rigour malediction of the law and finally of the wrath iudgement of God Rom. 4. For to begin at our sinnes being cloathed with the righteousnesse of Iesus Christ we ought to assure our selues not onely that they are couered hid from being perceiued and discouered before the eyes and face of our God but altogether blotted out as it were with a spunge and disperced as are the clouds by the Sun and the wind and although they were as red as vermelion or scarlet yet shall they become as white a snow as saith Isay And before him Dauid Isa 1. Psal 51. If thou with Isope purge this blot I shall be cleaner then the glasse And if thou wash away my spot The snow in whitenesse shall I passe And it makes no matter what manner of sinnes not in what number they be so they be not sinnes against the holy Ghost not yet in what sort and manner they haue bene committed whether by ignorance weakenesse or of set malice for the sin cannot so much abound but the grace of God which is procured vs by the death and iustice of Iesus Christ doth yet more abound And although that the sinne being committed against the infinit maiesty of God be also for that regard reputed infinite yet that hinders not that the bloud of Christ which by the eternall spirit hath offered him selfe to God himselfe without any spot doth cleanse our consciences from dead works to serue the liuing God Heb. 9. as writeth the Apostle to the Hebrewes For the diuinity being vnseparably vnited to the humanity in the person of Iesus Christ is cause by his omnipoteÌ„ce that his death hath an infinite vertue to redeeme vs and his iustice to sanctifie vs and his life to quicken and make vs happy insomuch as being God as he is stronger then the diuell also are his workes more powerfull to saue then are those of his enemies to destroy and to consume His iustice hath more force to iustifie vs then sinne whereof the diuell is author hath to condemne vs and his puritie to wash and make vs cleane then this filthy spirit hath by his filthinesse to defile vs. And his light is more strong for to illuminate and lighten vs then the darknesse of the Prince of the world to blinde vs and his truth to instruct vs then the errours of the father of lies to abuse vs briefe his life hath more vertue to raise vs againe and quicken vs then the enuie of this murtherer homicide hath to kill and slay vs. Whereby wee see that the Sonne of God as saith St. Iohn is not come into the world to any other end but to destroy the workes of the diuell and that in his bloud all our enemies that is to say all our sinnes haue bene drowned no more nor lesse then in old time Pharao and the enemies of Gods people were all discoÌ„fited and drowned in the red sea It is that strong one which St. Luke saith surpriseth an other strong one Luc. 11. whom he hath combated and ouercome and from whom he hath taken all the
shackled to Ierusalem to the end to prosecute against them to cause them to be condemned to death And neuerthelesse although he was so horrible a blasphemer of Iesus Christ and his Church and by that meanes vnworthy not only to bee of the number of the Apostles as hee himselfe confesseth but also of the sheepe God forgetting in an instant all these iniuries which had beene done to him and to his Church made an elected and chosen instrument of him and a trumpet chosen among all his fellowes for to publish his Gospell throughout the world Who will say that hee had any regard to his merit and to the dignity of his gestures and actions when hee raised him to such a degree of honour and hath done him as much or more fauour then to any of all his fellowes Seeing that hee himselfe doth so highly magnifie grace whereunto hee attributeth all that hee euer thought said or did that was commendable It is then the only grace of God that is the foundation and meanes of the life which wee hope for as it also is of iustice and holynesse by the which wee attayne it Which Iesus Christ plainely teacheth vs when speaking of his sheepe hee saith that they heare his voice Iohn 10. and follow him and in the meane time that hee giueth them eternall life signifying thereby that it is freely graunted vnto them and of meere gift and not in contemplation and respect that they haue heard his voice and followed his steppes Which also cannot bee gathered by the wordes of Moyses in the twentieth of Exodus Exod. 20. where God promiseth to continue his mercy to a thousand generations towards those that loue him and keepe his commandements Whereupon wee must note that he promiseth no other recompence to his seruants for all their seruices but to vse mercy towards them and their posterity As much may we obserue in the foure and twentieth Psalme where the Prophet speaking of those that shall goe vp into the mountaine of the Lord saith that it shall be a man Whose hands are harmelesse Psal 24. and whose heart No spot there doth defile His soule not set on vanity Whose heart hath sworne no guile And addeth afterward Him that is such a one the Lord Shall place in blessefull plight And God his God and Sauiour Shall yeeld to him his right This is the broode of Trauellers In seeking of his grace As Iacob did the Israelites In that time of his race For to giue to vnderstand that what duty soeuer wee haue done in obeying to God in washing our hearts from all euill thoughts and affections and our handes from all euill workes in humbling our selues vnder the hand of God and presuming nothing of our selues nor of our vertues neuerthelesse that for all that we shall not goe vp into the mountaine of our Lord but that it shall bee only in fauour of the grace which hee giueth vs and of the mercy that it pleaseth him to shew towards vs. And it is much better to comfort and assure vs our hope entirely that it be grounded vpon his mercy and truth which are firme and immoueable then vpon the dignitie of our workes and vertues which are so imperfect Now when yee shall see the sicke well resolued of the remission of all his sinnes and that in his heart there shall no more remayne any feare of them that doth any more trouble his conscience then you must proceede farther and arme him against the horrour and apprehension that hee may haue of death in shewing vnto him out of the word of God that it hath bene done away and swallowed vp by the death of Iesus Christ who speaking by the mouth of the Prophet sayeth to Death Ose 13. 1. Cor. 15. O Death I will be thy death For seeing that the sting of death is sinne and the power of sinne is the law Iesus Christ accomplishing the law for vs hath by that meanes taken away the sting of death so that it can hurt vs no more And likewise broken the power of sinne so that it can no more condemne vs. And although the decree and ordinance of God beares that all men must die and that being come out of the dust they shall returne to dust againe neuerthelesse to speake properly the separation of the bodie and the soule in the faithfull man ought not to bee called death Also IESVS CHRIST speaking to his Disciples of Lazarus Iob. 11. who was dead tolde them that hee slept This manner of speaking is very vsuall in the old Testament to signifie the death of the Fathers St. Paul vseth it also when hee writeth to the Corinthians and Thessalonians 1. Cor. 15. 1. Thessa of those that shall be departed before the day of the resurrection which be calleth sleeping But he speaks yet more magnificently in the Epistle which hee writeth to the Philippians where he calles the departure of soules from bodies Phil. 1. dislodging Which agreeth well with the saying of Iesus Christ who being desirous to aduertise his Disciples of his approaching death said vnto them That the howre drewe neere Iohn 13. that hee was to passe from this world to goe to God the Father calling the corporall death a passage by the which we must passe out of this vale of misery for to enter into the fruition and possession of a Paradise that is to say of a place of assured rest and full of delectation The which the ancient Greekes haue also taught by the name which they haue giuen to death calling it Thanaton which is as much to say according to the Tymologie which Temiste hath giuen of it that ano eis ton theon in French is now vp to God and Telutin eion ei teletin consecration as if he would say that death is like vnto a solemne ceremonie by the which the faithfull are altogether consecrated and dedicated to God for afterwards to apply themselues to no other exercise then to sing the praises of God and to sanctifie his holy name And for that regard Iesus Christ did also call it Baptisme Mat. 20. because that by death we passe as by a port and thorow a water to arriue in a place of rest and pleasure whither we pretend And if the bodie which the Greekes call Soma to shew that it is a sepulcher to the soule which they call by a name comming very neere to the other to wit Sima where it seemes that during this life it is as it were buried and interred when it pleaseth God to take it away is it not as if he made it to come out of a tombe and that he raised it What occasion then can men haue to flie from bodily death and to abhorre it so seeing that separating the soule from the bodie it puts the soule out of prison and sends it in libertie to heauen there to be received into the bosome of Iesus Christ and to enioy with him and all the
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
the forme whereunto Iesus Christ by his death hath brought it for eueÌ„ as by his crosse he hath discharged vs of the curse vnto the which we were bound and hath conuerted it into a blessing for vs also by his death hath he not onely oâ—â—rcome it in vs but also quickned our death insomuch that now it is a hand of health vnto vs and a port to enter into the kingdome of heauen and to take possession of the most happy life which God hath promised to his children That which maketh vs so to feare it is that we behold it in the loking glasse of the law which represents it vnto vs a fearefull figure to behold and in guise of a Sergeant armed with the wrath of God all the threatnings and curses propouÌ„ded in his law against all those which transgesse it who comes to do his exploit and to adiourne vs presently to appeare before his iudgement seate and there to heare a sentence of the last soueraigne Iudge by whom we may be sent into an euerlasting fire without hope of consolation nor to haue euer other company but that of diuels to torment vs. Which happening it is not possible when death presents it selfe so before our eyes but we must haue such an apprehension that it were sufficient altogether to confound cast vs headlong into the gulfe of despaire if it did continue long But for to turne it from vs we must do as they that haue their sight dimmed dazelled which being too long setled vpon a colour too glistering for to get it againe Simil. they turne and cast it vpon another which is more cheerefull geâ—enish delightsome Also to get our spirits againe when we feele them straied from vs because of the apprehension which the law hath giuen vs of death we ought to behold the image therof in the looking glasse of the gospell in the which Iesus Christ propounds it vnto vs as faire and more gracious and amiable Act. 2. then Moses in his law had shewed it vs vgly and fearefull without that she hath any more sting to pricke vs nor cordes chaines or bands to retaine vs vnder her power For Iesus Christ rising againe hath broken them as Sampson in times past by a meruellous strength brake as if it had bene a small twined flaxen threed the great cords and cables wherewith the Philistines thought they had so straitly bound and shakled him that he could neuer haue escaped them And neuerthelesse they found themselues deceiued when thinking to haue set vpon him with great fury and impetuositie they saw him breake them as easily as another man would a towe threed halfe burnt So death thinking by causing Iesus Christ to die that he had ouercome all and brought all vnder his power and so assured his Empyre that it should neuer bee shooke found her selfe vanquished and beaten downe in such sort that she shall neuer be able to rise againe as the Apostle writes to the Corinthians that death hath bene swallowed vp of victory 1. Cor. 15. to wit that which it had thought to haue obtained when it caused Iesus Christ to die Then death ought not to be fearefull for the reasons which we haue deduced but to be wished for for those which we shall deduce hereafter For first it puts our soules in libertie and deliuers them from the torments anguishes feares mistrustes cares and desires wherewith they are cruelly tortured whiles they are inclosed in the filthie prisons of our vicious mortall and corruptible bodies And deliuers likewise our bodies from innumerable dangers whereto they are exposed as well by sea and by land as in all places where they are to be found Item from so many sorts of diseases and languishings which do vndermine and consume them with insupportable dolours Item from the necessitie and paine of labour vnto the which they are made subiect by sinne And finally from a continuall care which they haue to enquire and seeke after the meanes to be nourished cloathed lodged and fitted with all things necessarie for their entertainment But all that is nothing in regard of the good which it doth vs putting vs out of the danger of sinning any more and of being any more tempted of the diuell of the world and of our owne desires which cease not to solicite vs to do euill and to prouoke vs incessantly to offend God and by that meanes to draw vpon vs all the curses where with he threatens in his lawes all those that transgresse them and disobey him With what heate and vehemencie with what sighes and gronings did the Apostle desire and demaund of God that he would deliuer him from that pricking which he felt in his flesh 1. Cor. 11. from that Angell of Satan that buffeted him And after that long and lamentable complaint which he maketh of this law Rom. 7. which he saw in his members against the law of his vnderstanding rendering it captiue to the law of sin which was in his members vpon the conclusion of his discourse what a lowde crie commeth he to cast from the bottome of his heart Miserable man that I am who shal deliuer me from the body of this death whereby a bodie may know the mourning which this holy man made to see in himselfe the tyranny of sinne and to feele the violence which it vsed towards him constraining him to doe the euill that he would not to forsake the good which he desired to do with all his heart O then happy death who puttest vs out of so cruel troblesome a bondage Who shall also consider what a miserie it is to liue euen in the middest of the Church amongst barbarous people and such as the Apostle foretold should come in those latter times â— Tim. 3. to wit people louing themselues couetous boasters proud scandalous disobedient to father and mother vnthankfull contemners of God without naturall affection backbiters without temperance cruell hating the good traytours rash puffed vp louers of their pleasures rather then of God hauing a shew of godlinesse but denying the forme thereof And to be on the other side inuironed and besieged on euery part by people coniured and mortall enemies of the Gospell of Iesus Christ and of his Church mad and rauening dogs and wolues phrenticke dispiting God and his graces curious violent outragious prophane blasphemers hauing neither faith nor law nor feare nor conscience that can reproue or retaine their malice who I say shall regard what an anguish it is to conuerse in the middest of a nation so wicked and peruerse and to be constrained to see their abhominable impieties and sacriledge and heare their horrible blasphemises which without feare and shame they disgorge against heauen against the throne and Maiesty of God and will not complaine of the length of his life and say with Dauid Alas too long I slacke Within the tents so blacke Psal 120. Which Cedars are by name By
for euer and of his people promising also neuer to change but to continue in his alliance for euer without euer departing out of his seruice nor to make any other reckoning after but only to honour him and to celebrate and sanctifie his name Although that such assemblies of the Church militant whereof hath beene seene some pictures in these latter times and should yet be seene if Antichrist and his adherents did not hinder it be the goodliest excellentest and most to bee wished for thing that can bee seene vpon the earth as saith the Prophet O God thy house I loue most deare Psal 26. To me it doth excell I haue delight and would be neare Whereas thy grace doth dwell Item else where Psal 42. Like as the heart doth breathe and bray The well-spring to obtaine So doth my soule desire alway With thee Lord to remaine My soule doth thirst and would draw neare The liuing God of might Oh when shall I come and appeare In presence of his sight Psal 92. It is a thing both good and meete To praise the highest Lord And to thy name ô thou most high To sing with one accord To shew the kindnesse of the Lord Betime eare it be light And eke declare his truth abroade When it doth draw to night All these passages and many other sufficiently shew in what estimation hee had the holy assemblies which he preferred before all other pleasure And to say true all men that know and feele in themselues what the loue the goodnesse gentlenesse mercy clemency benignity wisdome faithfulnes patience verity power greatnesse maiesty iustice liberality and other soueraigne and infinite vertues of God is they can neuer sufficiently content themselues with thinking on them with preaching and celebrating them with worshipping and admiâ—ing them and summoning not only the Angels all the hosts of heauen but also all the elements all the plants euen the vnreasonable creatures to magnifie his name to reioyce infinitly when they heare him exalted and glorified Although that neuerthelesse the praises that men liuing yet in the world sing vnto God caÌ„not be so holy nor so well framed but there will be much more to be desired for being alwaies vnperfect as we are to what degree of faith or charity soeuer we haue attained besides hauing a flesh the which fights incessantly against the spirit and holds it backe and hinders it when it would lift it selfe vp to God it is impossible that we should heare the word of God with such zeale attention as might be required nor likewise that wee should make our confessions prayers and thansgiuings with such humility as we ought So it is yet that when we heare the singing of Psalmes spirituall Hymnes Canticles and Songs to eccho sound in the middest of the assembly out of the mouthes of the faithfull although they be infirme weake poore and miserable sinners we doe not let to be rauished transported out of our selues with the great ioy that we feele in our harts what may we then think of the pleasure which we hope to receiue in heauen when that our soules separated from our bodies being then mounted shall heare that sweet musicke and harmony of Angels and other happy Spirits singing with one accord the praises of God with such a melodious sound that the contentment and ioy which they shall conceiue thereby shall make them in an instant to forget not only all displeasure but also all other pleasure Like as a Tubbe of water is no more seene so soone as it is cast into the Sea nor the brightnesse of the Starres when the Sunne beginnes to shine and to cast his beames vpon the earth Moreouer when we die in the faith of our Lord we are euen at the same instant most happy that is to say that then we haue no more desires but such as are holy and which at the selfe same houre of our death are fully glutted and satisfied Which is not a small felicity that wee hauing no more flesh to contrary the spirit nor rebellious appetites to reason nor law in our members disagreeing to the law of God but that all tumults and troubles ceasing in our hearts we may haue a soule altogither spirituall calme peaceable liuing wholly to God and which may be so fastened and vnited vnto him that neither by temptations nor any occasion it can be distracted neither from his loue and seruice nor from the beholding of his face Is there any thing more pleasant to behold then a well gouerned city where all the citizens and inhabitants are of one minde and streightly bound togither by a true and firme amity that giue no way to contentions annoyances debates quarrels partialities diuisions tumults and seditions but hold togither and liue all in an amiable concord Is there likewise any thing more to be wished for then to see a house well ordered where the Father and Mother of a family with the children and seruants walke altogither in the feare and obedience of God contayne themselues within their bounds without exceeding nor yet forsaking the rule and measure which God hath giuen in his law St. Paul in many places of the Scripture propounds vnto vs the sweete harmony which is betweene all the members of mans body Rom. 12. 1. Cor. 12. and the mutuall communication which is betweene them of their faculties and powers without being enuious of the dignity the one of the other or that the other contemnes his fellow for his basenesse being desirous by this comparison to teach the Church the fraternity and iust proportion which ought to bee in the members thereof for the good and conseruation of euery one in particular and of all the body in generall which is the goodliest thing and most agreeable that is to be seene if it might bee seene amongst men It is also a very pleasant thing to heare a good lute well tuned when it is touched by a skilfull player But yet there is nothing more pleasant then a soule well tuned in all her faculties when the vnderstanding thinkes no more vpon any thing but God and our will loueth desireth nor aspires after any thing but him and finally our memory hath no other remembrance but of him as it happeneth vnto it when hauing forsaken the body it is receiued in Paradise For then it is all filled with God 1. Cor. 15. who is in her all things afterwards as saith the Apostle that is to say all her thoughts all her loue and desires all her delights all her remembrance Briefe all her good her part her wishing and contentment is in God Seeing then that by death wee attayne to a good which wee cannot finde in this world in what state soeuer wee are and what commodities soeuer wee haue for there is no King nor Prince nor Plowman nor Merchant nor Aduocate who liuing in this world doth not often complayne and who hath not great occasions to complayne many
things happening to all of them contrary to their liking desire and hope are not wee then much beholding to death when in a moment it maketh vs to enioy the soueraigne good which consisteth in the perfect rest of our mindes and in the satisfaction of all our desires the which indeede vaine men in vaine seeke for in the transitory thinges of this world There is yet an other point which ought to make vs to embrace death willingly when our houre is come which is that it putteth vs in possession of all the good thinges which Iesus Christ hath purchased for vs. For whiles we liue in this world we are saued as saith S. Paul but by hope only But when by death wee depart out of it then we shall enioy the euerlasting life and that so great good which the eye the eare the vnderstanding and the heart of man cannot conceiue nor apprehend the greatnesse of it It was a great pleasure to the children of Israel when after so long and hard a bondage in the which they had bin detained in Aegypt after so many crosses and euill encounters which they had had in the deserts of Arabia the space of forty yeares they saw that they were arriued at the riuer of Iordan and that they wanting nothing but the passage therof to enter into the possession of the land which God had promised to their Fathers and which they had so long looked for A yong man also that hath beene a long time vnder the keeping and protection of a rigorous and inhumane protector that hath vsed him hardly and hath suffered him to endure very much without administring those things that were necessary vnto him hath not he great matter of reioycing seeing the time approch in the which hee is to be emancipate and to goe out of his keeping to bee at liberty and to enioy his goods and pleasure and that without any more controulement The yong children of good house that are with a King or in the house of a Prince and great Lord vnder the hand and conduct of a seuere and sharpe Rider or Tutor who nourisheth and entertaineth them vnder a good and rigorous discipline are so glad when they are discharged of being Page and that they goe out of the feare and bondage in the which they haue beene long and stricktly detayned The young Maidens likewise that haue beene very shortly curbed in their Father and Mothers house during the time of their child-hood and youth leape for ioy when there is speech of marrying them and reioyce yet more when they are affianced but the scope of their pleasure is when they are espoused and giuen into the hands of a husband that loues them and is agreeable vnto them for by this meanes they are wholly satisfied We also that here below by the preaching of the Gospell of Iesus Christ and the faith which we haue added to his promises haue as it were affianced or betrothed him what occasion shall we haue to reioyce when our soules departing from their bodies shall flie vp into heauen to marry him and to celebrate the nuptiall feast with an alacrity and contentment that shall neuer end nor be interrupted nor troubled neither by death nor by sicknesse nor by any other accidents that may euer happen vnto vs It shall be then that our spouse comming to meete vs shall say that which is written in the booke of Canticles Come hither my loue enter into the closet of thy friend that thou and I may peaceably and without feare enioy our loues Thy winter is passed and so are likewise the Raine the Snow the Haile the Cold and Frost and all this sharpe and cruell season which thou hast beene faine to endure till now with much paine but the spring wherein thou doest now enter shall last thee for euer and likewise all the pleasures that accompany it Enter then my loue into the ioy and rest of thy Lord then shall it bee that the saying of the Prophet shall bee accomplished Psal 126. Full true it is That they which sow in teares in deede A time will come When they shall reape in mirth and ioy They went and wept In bearing of their precious seede For that their foes Full oftentimes did them annoy But their returne With ioy they shall sure see Their sheaues home bring And not impaired bee And that being out of custody and wardship and taken from vnder the hands and discipline of our Tutors wee shall bee set in full liberty and possession of the heritage which God our good Father hath promised and destinated vnto vs when hee adopted vs for his children that is to say of eternall life and of the Kingdome of heauen which is a good that here may well bee hoped for but for to speake of it or thinke it it is impossible what tongue or eloquence soeuer should bee imployed therein for the greatnesse of it passeth all humane capacity Now hauing fortified the sicke against the feare that hee may haue of death hee must also bee assured against the feare of the Diuell who holds the Empire of death Hebr. 2. For it is then as at a last assault that hee vseth all his indeauours and that hee prepares all his engins against vs to assay to carry vs away but being in the safe keeping of our Pastor who is vigilant and watchfull to keepe vs and stronger to defend vs then can be the Wolfe and the Lyon to assault vs wee ought not to feare for who can snatch vs out of his hands Iohn 10. seeing that hee and his father who is greater then all are but one in essence in power glory and maiesty VVee then are assured that as there is no subtlety that can surprise or beguile his wisedome that also there is no force sufficient to combate and resist his power Let vs then keepe our selues vnder the shaddow of his wings and assure our selues that he will keepe vs well and surely and will hinder that the Diuels nor other creatures shall be able to hurt nor offend vs as saith the Prophet Psal 91. He that within the secret place Of God most high doth dwell In shaddow of the mightiest grace At rest shall keepe him well Thou art my hope and my strong hold I to the Lord will say My God is he in him will I My whole affiance stay And after hee hath spoken of some euils from the which he doth assure the faithfull that they cannot come neare them at last he comes to the Diuels ancient and mortall enimies to mankinde and speaketh of them in this manner Vpon the Lyon thou shalt goe The Adder fell and long And treade vpon the Lyon yong With Dragons stout and strong For he that trusteth vnto me I will dispatch him quite And him defend because that he Doth know my name aright Where we see the victory which he promiseth vs ouer the Diuels And the example of the Apostles Luk. 9. vnto
ambitious Their care is to build houses faire And so determine sure To make their name right great on earth For euer to endure Yet shall no man alwaies enioy High honor wealth and rest But shall at length taste of deaths cup As well as the brute beast Now as wee ought not to grieue to forsake the honours and great estates of the world for the reasons aboue declared also ought wee not to bee sorry for the riches and temporall goods when going out of this life wee are constrained to leaue them For to speake properly they are not the right goods of the children of God nor the inheritance which their father keepeth and that Iesus Christ hath purchasest for them for his Kingdome which is the good which is promised vs is not of this world but heauenly Also the force the estate the riches the honours the pleasures the counsell the peace and all the felicity of that Kingdome is diuine and spirituall IESVS CHRIST who is the King what temporall goods did hee possesse or purchase being in the world where he had not only so much as the little birds or the foxes that is to say a neast a caue or a little hole to rest his head in And the Apostles who are as Princes of the Kingdome what reuenues what great possessions had they in the world St. Peter said speaking to the lame man that lay at the gate of the temple asking almes Act. 3. I haue neither gold nor siluer but that which I haue I giue it vnto thee In the name of Iesus the Nazarite arise and walke And S. Paul 2. Cor. 6. we are poore and needy and neuerthelesse we inrich many as hauing nothing and possessing all things We may see by this that the goods wherewith God doth here inrich his children are not the earthly and corruptible goods that are subiect to Theeues to the rust and to the moth but spirituall certaine and permanent goods which cost nothing neither to buy nor to keepe them for God of his gracious goodnesse hath giuen them vnto vs preserues them for vs. And there is none that can take them from vs but him selfe which he neuer doth but when hee is compelled either by our ingratitude or because that we abuse them turning them to an other end then that for the which he did inlarge them vnto vs. The goods then which we ought to esteeme and seeke after are the heauenly goods as the grace of God our adoption faith the word of the Gospell hope charity patience humility the peace and rest of our consciences singularly the iustice of Iesus Christ which is the fountaine from the which spring and distill vpon vs all the graces fauors and blessings of our God because that by it and by the communication which is made vnto vs by it wee are reconciled and reunited vnto him continued and entertayned in his fauour whereby we conceiue a certayne and infallible hope of life euerlasting which is the fulnesse and heigth of all good and of all the true felicity that we can desire It is there then where we ought alwaies to aspire and whither all the thoughts of our minds and all the desires of our hearts should tend For it is our soueraigne good and the scope of our beatitude and not these transitory things which make them neuer the better that possesse them but are many times cause that they waxe worse if they obserue them well as saith the Apostle 1. Tim. 6. and to swell with vaine presumption and to be haughty and proud and to set their hope vpon the vncertainty of riches to keepe a ranke by themselues and to be very little conuersant to be insolent and outragious as saith Dauid Psal 73. Therefore presumption doth embrace Their necks as doth a chaine And are euen wrapt as in a roabe With rapine and disdaine And speaking of the trust which ordinarily they set vpon their riches saith elsewhere Psal 49. As for them that riches haue Wherein their trust is most And they which of their treasure great Themselues doe bragge and boast Then mocking them he addes There is not one of them that can His brothers death redeeme Or that can giue a price to pay Sufficient for him Item in an other place where he speakes of both togither to wit of the iniustice violence and oppression which the rich and mighty of this world vse to the poore and of their vaine hopes The sonnes of men deceitfull are On ballance but a sleight Psal 62. With things most vaine doe them compare For they can keepe no weight Trust not in wrong robbery or stealth Let vaine delights be gone Though goods well got flow in with wealth Set not your hearts thereon It is the reason for the which Iesus Christ calleth richesse riches of iniquity Luk. 16. not but that they are creatures of God and good when men can vse them well and apply them as God hath commanded But because almost all men abuse them causing them to serue to their disordinate desires Also saith St. Paul 1. Tim. 6. the Diuell makes vse of them as of snares and ginnes to intrap and intangle them and to cause them to fall into many foolish and noysome desires which bring them to perdition and destruction and euen sometimes causeth them to depart from the faith as euery day wee see it happeneth to many Apostataes who being reproued for reuolting and going from the Church haue no other answere to excuse and colour their Apostacy but that they will not leese their goods louing rather to perish cursedly in keeping them as goods for a short time then to be saued for euer in forsaking them Wherein they shew themselues to be farre from following the counsell of Iesus Christ and to bee of his Disciples vnto whom he counselleth that if their hand or foote cause them to stumble Mat. 19. that they cut it off and cast it behinde them because it is better for them to goe into the Kingdome of heauen lame then to be sent into torments with two legges and two armes And of the eye likewise which is the part of the body that we hold dearest if it offend vs that wee ought to pull it out and cast it from vs. For saith he it were better to enter into life with one eye then to haue two and to bee cast into torments What ought wee then to doe with temporall goods when wee feele that by them wee are detayned or distracted from following IESVS CHRIST chearefully were it not more expedient and healthfull for vs with a good courage to breake these snares that hold vs so intangled and to escape then to remayne caught and intrapt and to fall into the handes of the fowler Crates the Theban feeling that the goods which hee did possesse drew him from the study of Philosophie and that the care which hee had to administer them did not suffer him to practise it
but onely Noah and his wife and the liuing creatures which he gathered into the Arke with him The occasion of so horrible and fearefull a iudgement of God was it not the filthy whordomes that reigned in those dayes amongst men who tooke indifferently all the women and maids they pleased without hauing any regard to the order and honesty which GOD had commanded in instituting marriage at the beginning of the world What was likewise the cause of the totall subuersion and ruine of Sodome and the Townes round about but their infamous adulteries and the filthy pleasures that they tooke in their banquets and gluttony Wherefore also did God anger himselfe so sharpely against his people in the deserts where at one time hee slew three and twenty thousand and at an other a great number was it not by reason of the whoredomes which they committed with the Madianitides And the quailes which they had demaunded to satisfie their gluttony whereof GOD would perpetuate the memory commaunding that the place where they had receiued so great a wound should bee afterwards called the Sepulcres of concupiscence What did happen afterwards in Hemors house and Towne by reason of the whoredome which his sonne Sichem had committed with Dina Iacobs onely Daughter And in Dauids for hauing abused the wife of his seruant Vriah And Salomons his sonne who was so wise and had receiued of GOD so many honours and fauours and so much glory richesse and power and besides all that so many faire and excellent promises of GOD that hee might iustly call himselfe of all the Kings and Princes of the earth the Pearle And neuerthelesse the delights and pleasures of the world could mannage him so well that they tooke away his good vnderstanding euen in his old age when hee should haue had most prudence and his iudgement most setled and stayed And they made him not onely to forget GOD and the obligation which hee had towards him But also to sacrifice vnto Idols like a man out of his wits and that to satisfie to the Women and strange Concubines wherewith hee had acquainted himselfe against the expresse commaundement of GOD whereupon afterward followed many euils vnto his house and to his posterity Achabs house was it not ruinated and destroyed euen to the roote by reason of the whoredomes as well corporall as spirituall that reigned therein What was the cause of so many piteous tragedies that haue beene written of the ruines miseries and desolations happened in the house of Priam a King renowned in riches greatnesse and glory amongst all the greatest and mightiest Princes of Asia was it not the foolish loue betweene Helen and Paris The occasion likewise of those which happened in the Court of great Agamemnon after hee was returned from Troy with victory and loaden with glory and bounty was it not the impudency of his wife Clitemnestra and of Aegistus her adulterer The spoiles which were made in Ionia in the time of Cyrus and the great calamities and miseries that fell ouer all the Countrey which was the fairest and most fruitfull that was in all Asia did they not also proceede of this occasion as Herodotus reciteth Ah who is able to repeaâ—e all the euils which this cursed concupiscence of the flesh hath brought and still bringeth daylie with it Surely Plato named it very well a baite of all mishaps and miseries And Adrian the Emperour figured it properly Simil. comparing it to a Pill that is gilded on the toppe to bee swallowed the more easily But when men come to disgest it then they feele the bitternesse of it There is only this difference that the pils purge and empty all ill humours out of the body to make it healthfull But pleasures to the contrary heape on more and multiply them and doe wholly corrupt all good dispositions as well of body as of soule When they are turned from vs either by sicknesse pouerty age or otherwise wee ought no lesse to reioyce then if wee were escaped from the hands of some cruell and furious Tyrants for there is no tyrannie more cruell then that of our pleasures and cupidities as saith Cicero by reason that others extend but onely to the goods and body but this reacheth to the soule and conscience which it tortures and torments in a strange fashion Whosoeuer then desireth a liberty and peace in his minde and to haue a ioyfull and peaceable heart which is the most precious good that wee can seeke or finde in this world hee must giue ouer all the pleasures of this world and reioyce when they goe from him as they doe at death These things must be propounded to the sicke that finde themselues too much addicted to the deceitfull pleasures of this world and on the other side represent those vnto them that stay are alreadie prepared for them in heauen the which are so great that the odour and taste onely which by the spirit of God the Apostles and Martyrs haue had of them hath made them to forget the world with all the delights thereof before they were departed out of it What shall it then be when being dead we shall drinke by great draftes at the floud of these pleasures when we shall openly behold the face of our God and Sauiour Iesus Christ when we shall be set at his Table with the Patriarkes Abraham Isaak and Iacob when we shall heare the sweete musicke of Angels singing incessantly To the holy holy holy great God of battailes be praise glory and honour for euer when God shall wipe all teares from the eyes of his children that he will cause them to enter into the possession of his rest and of his ioy That he will cause them to sit by 〈◊〉 vpon the seats that were long since set vp and prepared for them that they may altogether iudge the world and the diuels and finally that in steede of the Sunne and the Moone Hee will bee a perpetuall light vnto them and will powre vpon them a sempiternal pleasure This pleasure shall bee as saith IESVS CHRIST a permanent and euerlasting pleasure and not like vnto the worldly pleasures which vanish away with the time and loose their sauour how great and agreeable soeuer they be in their beginning which we see in men euery day by experience who long for the things which they desire with a feruencie and vehemencie and when they haue obtained that which they demanded and haue enioyed it for a time at their pleasure then this great heate beginneth to coole and diminish and in the end is withered and decayed quite And likewise it happeneth oft that after wee haue enioyed that which wee desired with such affection wee disdaine it afterward with as great a dislike whereof wee haue in the Scripture a notable example in Ammon Dauids sonne and his sister Thamar But the true pleasures which the happie soules enioy in the kingdome of heauen are of another nature For in satisfying vs they leaue vs alwaies
Gen. 1. hee did not make you to destroy you for he is the Sauiour of all men 1. Tim. 2. and desires not the death of a sinner but that hee turne and liue Wherefore I pronounce vnto you in the name of God Mat. 9. Marc. 2. that by his great goodnesse and mercy hee hath giuen you a pardon and full remission of all your sinnes Luc. 5. Titus 3. through the onely merite of his sonne IESVS CHRIST our Lord in the shedding of his most precious bloud Tim. 1. Act. 4. Reuel 1. 1. Iohn 2. for hee is the propitiation not onely for your sinnes but for the sinnes of the whole world Mat. 17. B. S. N. Iesus Christ saith with his owne mouth that all things are possible to him that beleeueth Beleeue then without doubting at all Rom. 1. Phil. 2. 1. Pet. 1. that Iesus Christ putting on our flesh made himselfe perfect man whereby hee died for you hauing borne all your sinnes in his bodie to abolish and blot them out Present vnto God the precious death of his Sonne Iesus Christ and by the merite of that death and passion aske him forgiuenesse and mercie saying from the bottome of your heart in all humilitie and repentance LOrd God Almightie be mercifull to mee poore miserable sinner for the loue of thy Sonne IESVS CHRIST my Lord and Sauiour Rom. 3. Iohn 14. and through the merite of his death and passion that it may please thee to receiue my soule Mat. 26. the which I recommend into thy hands B. S. N. Put your firme confidence in God for seeing hee is with you Rom. 8. no man will bee against you Iesus Christ who is the imaculate Lambe hath ouercome all for you Isa 61. Heb. 7.8.9 hee hath offered himselfe once for you and by that onely oblation hath quite done away all your sinnes he hath done away your folly vnrighteousnesse abhomination and obligation with this good Lord IESVS CHRIST God the Father hath giuen you all things B. S. N. Strengthen your selfe in IESVS CHRIST Rom. 8. who calleth and inuiteth you by his Prophets Apostles and Euangelists to addresse your selfe directly vnto him saying All that are thirstie Isa 55. Mat. 11. come to the great fountaine Isa 55. Mat. 11. Come to me all yee that are heauy laden and I will refresh you B. S. N. Beleeue stedfastly that IESVS CHRIST hath discharged you of all your sinnes 1. Iohn 5. and hath reconciled you to God his Father vnto whom in all humility and repentance say from the bottome of your heart Rom. 3. Iohn 14. LOrd God Almighty be mercifull vnto mee poore miserable sinner for the loue of thy Sonne IESVS CHRIST my Lord and Sauiour and by the merit of his death and passion Mat. 26. Psa 30. that it would please thee to receiue my soule the which I commend into thy hands B.S.N. Bee in hope for for a certayne hee will receiue your soule as his owne for the loue of Iesus Christ his Sonne our Lord Marke 16. Deut. 18. Psal 2. Isa 53. Genes 3. 22. Mat. 9. who is the Sauiour and Redeemer of all those that beleeue in him Moyses and all the Prophets haue testified that all people shall receiue saluation and blessing through Iesus Christ The Apostles and Euangelists testifie that Iesus Christ is not come to call the iust Iohn 10. Luke 22. but sinners to repentance and to giue his soule for the redemption of many for hee hath shedde his bloud for the remission of sinnes Beleeue then and doubt not at all for IESVS CHRIST hath made the purgation of all your sinnes Heb. 1. hauing promised that all those that beleeue in him and in his Father that sent him shall haue eternall life Iohn 5. and shall not come to iudgement but shall passe from death to life Got to then B. S. N. Take courage in Iesus Christ for hee hath loued you Isa 53. Reuel 1. and washed you from all your sinnes in his bloud Rom. 5. haue this firme faith to fight valiantly against the aduersarie haue no other buckler to defend you but that precious bloud of Iesus Christ who by vertue of his death and passion hath reconciled you to God his Father vnto whom from the bottome of your heart in all humilitie and repentance present this prayer LOrd God Almighty be mercifull vnto mee poore miserable sinner Rom. 3. Iohn 14. for the loue of thy Sonne Iesus Christ my Lord and Sauiour and by the merit of his death and passion that it may please thee to receiue my soule the which I recommend into thy hands Math. 26. Psal 30. B. S. N. Haue this hope and stedfast saith that this good God full of mercy will receiue your soule as his into his handes for the loue of his Sonne Iesus Christ Iohn 10. Act. 4. for there is no other name vnder Heauen giuen to men whereby wee must be saued and there is no saluation in any other but in IESVS CHRIST Then arme your selfe well with Iesus Christ For hee hath done all for you he hath accomplished the law for you Rom. 8. Rom. 10. he hath ouercome all for you Go to then B. S. N. Reioyce in God be alwaies stedfast in this liuely saith follow and imitate the holy Patriarkes Heb. 11. Prophets and Apostles who are all saued in this faith who do all assure you that the aduersarie cannot in any wise hurt you for your cause is gotten through IESVS CHRIST Iohn 5. 1. Iohn 2. who is your Iudge and your aduocate likewise wherefore say alwaies in this firme faith Although I should walke in the middest of the shadow of death yet would I dread none euill Psal 22. for thou Lord God art with mee B. S. N. Also bee neuer wearie with saying from the bottome of your heart in all humilitie and repentance LORD God Almightie bee mercifull vnto mee poore miserable sinner for the loue of thy Sonne IESVS CHRIST my Lord and Sauiour Rom. 9. Iohn 14. and by the merite of his death and passion may it please thee to receiue my soule Mat. 26. Psalm 36. the which I recommend into thy hands So be it A singular Prayer for a bodie greatly afflicted with sicknesse who is more likely to die then to liue With a little Catechisme made expresly to instruct the sicke and to make him by faith behold the mysterie of our redemption ECCLESIASTICVS 18. Before sicknesse take Phisicke and before iudgement examine thy selfe and in the presence of God thou shalt find propitiation NOw the Lord doth admonish vs to pray continually Mat. 26. principally when wee are touched with his correction Wherefore all such parents and faithfull friends as visite the sicke bodie ought not onely to visite and solicite the bodie Mat. 6. but also seeke after and desire the spirituall Phisicke for their soules Which ought
of saluation And Saint Peter speaking to IESVS CHRIST Thy wordes are wordes of eternall life If God the Prophets and Apostles doe assure vs that the word of God receiued by a true faith in our heartes doth there quicken keeping and retaining it what occasion haue wee then to feare death Moreouer by faith wee dwell in IESVS CHRIST and haue him dwelling in vs who hauing life in himselfe as his father doth quicken vs and all those vnto whom he doth communicate himselfe Wherefore then being his members flesh of his flesh and bone of his bones briefe being one with him shall wee feare death Hath not hee power ouer it and not onely for himselfe but also for vs He saith St. Cyprian who hath once ouercome death for vs will alwaies ouercome it in vs. Hath not hee beate downe dispossessed chased and spoyled Satan the Prince and Lord of death hath not hee accomplished the law and by this perfect obedience which hee hath borne to God his Father appeased his anger satisfied his will and abolished the malediction of the law which is nothing else but death Did not hee die to make it die when hee rose againe hath not he broken and dissipated all the torments plucked downe the gates of Hell and triumphed ouer her and all her power Say not henceforth saith St. Paul who shall go vp into heauen or who shall descend into the depthes for to bring life vnto vs for IESVS CHRIST is dead and risen againe from the dead for to deliuer vs from death and risen againe to restore vs to life Hee is our Pastor And for this reason wee ought not to feare that any creature should snatch vs by violence out of his handes or can hinder him from giuing vs eternall life He is our Aduocate we ought not then to feare to be ouerthrowne in iudgement nor that by sentence we should be condemned to death He is our Mediator we neede not to feare the wrath of God Hee is our light we neede not to feare the darkenesse He is our shadow and our cloude we ought not then to feare the heate of the fire eternall no more then did the children of Israel the heate of the Sunne in the Wildernesse being hidden vnder the pillar Let vs then for these reasons forsake and cast behinde vs all feare of death the which hauing had no power nor aduantage ouer the head shall haue no power ouer his members Item By faith we haue with Iesus Christ God his Father and are allied ioyned together with him as he saith by his Prophet I will marry thee if thou wilt promise me thy faith and Iesus Christ in St. Iohn Hee that loueth me will keepe my worde and I and my Father will come and dwell in him for this reason we are also called his Temples because we are consecrated and dedicated vnto him by his holy spirite that he should dwell in vs. Now seeing God is with vs we haue the originall the fountaine the cause the beginning and the author of life we haue the great Iehouah of whom all things depend by whom all things are and moue in whom the Angels Arch-angels Principalities the heauens and all the elements consist we haue him that is the true Zeus from whom al creatures visible and inuisible take their life and their being by the participations which they haue with him We haue him who is the true Promitefz most perfect and soueraigne worke-man of all things who by his breath doth quicken and make them to liue We haue ton Theon that is to say he who discoursing all things by his power infinite doth preserue them Wee haue to make short AEL that is to say he who onely can satisfie and by his presence cause that of life of all other good things we shall haue and thinke we haue enough Shall we then feare death in such company If as S. Augustine saith God is the soule of our soule we cannot die but by being separated from him the which Dauid doth confirme in one of his Psalmes saying Those shall perish O Lord who doe depart and go from thee which being considered let vs striue onely to keepe him with vs by faith and obedience and besides let vs take away all the feare which we may haue of death Againe by faith wee haue the spirite of God you are not carnall sayth S. Paul writing to the Romanes but are spirituall for who hath not the spirit of God are none of his And else-where speaking to the Galathians Haue you not the spirit of God by faith Now this spirit is the spirit of life if God withdrawes it from his creatures they die they perish and come suddenly to nought to the contrary when he pleaseth to send and powre it vpon them he raiseth and restoreth them in an instant euen as we see a Hen brooding of her egges by a secret vertue doth disclose and bring them to life albeit that before they were without soule or feeling Euen so doth the spirit of God al creatures by his diuine power He giueth testimony and doth assure vs in our hearts that we are the children of God to the end that from him as from our father by a certaine and assured hope wee should waite and looke for life He is as a pledge vnto vs for feare left wee should doubt Hauing such earnest of life hauing testimony from him who being the spirit of truth cannot lie nor abuse hauing him himselfe who is the preseruer of all creatures shall we feare death It is as much as who should feare the darkenesse at none-day the spirite of him who hath raised againe Iesus Christ and who hath vp-held him because he should not be ouercome of death being in vs will quicken vs also saith Saint Paul and wil preserue vs from it let vs then put away all feare of it Faith also causeth that God doth adopt and repute vs for his children you are all children of God by faith saith S. Paul and S. Iohn he hath giuen power to al those that shall receiue him and beleeue in his name to be made the children of God then being children we are the heires co-heires with Iesus Christ and we are by the meanes of this adoption certaine once to come vnto life vnto the rest and vnto the glory wherein we shall reigne eternally with his Father Moreouer being children of God we are of his houshold and it is not in his house where death dwelleth it is in hell in the diuels house in heauen and the place where God abides there is an vnspeakeable light so great a beatitude and happinesse that in the contemplation thereof Dauid crying out said O that they are happy that doe inhabite and dwell in thy house And else-where In this consists all my good Lord that I may be neere vnto thee Again being children we are at liberty free from sinne free from death free from the condemnation and rigor of the law freed from
full of infirmities without vertue without vnderstanding without the vse of reason and speech and without wit and he must be fifteene yeares olde before he is capable to know onely what estate is fittest for him wherin oftentimes he deceiues himselfe chusing that whereunto he is least fit Is he come into his youth he is rash aduenturous foolish passionate voluptuous prodigall drunkard gamester quarrelsome whereby it hapneth oft that in this age hee falleth into great inconueniences and dangers to be imprisoned to be hanged to lose his goods and euen to bring his parents with sorrow to the graue When this great heate by little and little begins to coole and diminish and that hee waxeth a perfite man then he must labour night and day for to entertaine his house nourish his children and prouide for them for time to come he is besieged now with desire and coueteousnesse then with feare lest his children should remaine vnprouided for lest they should behaue themselues ill and lest they should doe some dishonour to their house The age of vertue and perfection declining behold in our sight old age comes creeping on in the which man is sickly vnwieldy cold and forsaken and as among the seasons of the yeare the last is Winter and the most troublesome so amongest all the ages of man is the olde age That which I haue said is not the hundreth part of all the euils whereunto the sicke man is subiect and neuerthelesse that little which wee haue spoken of it is sufficient to shew that in all estates and in all ages it is miserable and as said Menander life and misery are two twinnes for they are borne grow they are nourished and liue alwaies together the which nature teacheth vs in two things First in that the little children comming into the world they alwaies crie as presaging the euill which they are to endure if they liue long Secondly in that coming forth of their mothers belly they are all bathed in bloud and are more like vnto a dead man whose throate had bene lately cut by murtherers then to any thing else Two ancient Philosophers considering these things said the one That God did loue those which hee takes out of this world in their childhood the other That it were good neuer to be borne or else to die presently Surely it is a wonderfull thing and which sheweth well that we haue want of vnderstanding that although life were neuer so vglie and disfigâ—â—ed and that in all her partes there were neither grace nor beauty that could commend it we neuerthelesse should be so in loue with it that we alwaies desire to keepe it and neuer to change But we are much abused for it is more vncertaine then it is miserable for to shew vs the vncertainty of it the Auncients called it a shaddow and a dreame which are the two things in the world the most vaine and least setled in our estate Pythagoras being once demaunded what humane life was spake neuer a word for his custome was to answere and instruct more by signes then by wordes but went into a chamber and came forth againe presently signifying that the life of man is but an entring in and going out And IESVS CHRIST exhorting vs to watch grounds himselfe vpon nothing else but vpon the inconstancie and vncertaintie of this life Watch saith hee for you know not at what houre the Lorde will come And who is that man in how good disposition and happinesse soeuer hee bee that can promise himselfe to continue in it but a day Those in Samaria doubted of nothing when in an instant they were destroyed by the ruines of the Tower of Syloe In the time of the flood they did build and made marriages and banquets when suddenly contrary to the expectation and opinion of all the world the raine fell in cleere weather which raine did ouerflow the whole earth The rich man wherof mention is made in the twelfth of LVKE though hee was very secure who hauing so much wealth that hee knew not where or whord it made acount to giue himselfe to pleasure and to liue after that time at his ease when while hee was standing vpon these termes beholde the Sericant of GOD comes and arrests him to appeare the same day to giue vp an account vnto him of all the precious things and goods which hee had left and which hee had gathered with such great labour But it is labour lost to goe about to prooue a thing so manifest and which we experiment and see daily For in this world there is nothing more ordinary nor more frequent then that which Ouid saith that the life of man and all humane things are hanged and doe hold but by a little threed Let vs behold then seeing on the one side the great euils whereof it is full and on the other side the inconstancy of the good which it hath if we haue great occasion to desire of God that he would prolong it vnto vs or to complaine or discontent our selues at death when it taketh it away from vs Wee haue vnderstood the euils from the which death doth deliuer vs Let vs now come to consider the good which it bringeth vnto vs from thence we shall yet better know that we ought not onely not to feare shune and auoid it but also desire it with all affection For one of the goods only which we enioy by deathes meanes is greater then all those which we can haue in the world liuing in it for euer By it first we rest as saith St. Iohn in his Apocalyps And after that we haue endured and are almost consumed with innumerable troubles and labours dying our spirit goeth into heauen our bodie into the earth as into a bed there for to rest and refresh it selfe The poore artificers are so glad when euening drawes neere and that it is almost night that they may be paid for their labor and goe home to rest themselues or when after they haue laboured the sixe daies in the weeke that Sunday comes when they hope to recreate themselues and recouer the force and vigour as well of their bodies as of their mindes we ought not to be lesse ioyfull when the time of our death draweth neere which wee ought to waight for and desire as a holy day in the which wee hope to rest and by the pleasure which therein we take presently forget all the sorrowes and troubles which wee haue had in this world The end of all that we doe and of that which we purpose is it not our rest Why doe we gather goods with a thousand troubles and as many dangers why doe wee studie why doe wee fight why doe we labour why doe we all other things Is it not by that meanes to come to ease and to a rest which we pretend and seeke as a soueraigne good What is the principall reward which God doth promise to his people and to all those that serue him faithfully
death to those that were not succoured and warranted by Iesus Christ But in the kingdom of God and of Paradise we shall eate of the fruit of the tree of life which shall alwaies keepe vs yong and fresh and which more is will make vs incorruptible and immortall There is that which wee shall taste VVhat shall we smell A hall of perfumes the garments of the bride and the bridegroome perfumed with all odoriferous and fragrant things It shall be then that the Church shall triumph that the vine being blossomed shall giue such a pleasant odour that the whole heauens shall bee filled with it There shall be no stinke for there shall be no corruption wee shall there plainly smell the sweetenesse of the Sacrifice which Iesus Christ made for vs on earth so great and pleasant that the Father for the pleasure which he tooke to smell it was reconciled with the world and his anger towards vs hath bene appeased What a pleasant Sacrifice and precious Incense is also the praises of the Saints who with one accord doe glorifie God and sanctifie his holy name Moreouer what an odour giues that faire flower sprong from the root and sappe of Iesse now that it is in it force strength To conclude we cannot misse there to smell good odours for our Winter shall then be past we shal be in a perpetuall springtime wherin all things shal grow and flourish for the delectation and pleasures of the Church For to satisfie our desire and content the lust of our selues we shall touch no more neither shall we be touched of any thing that may hurt vs. VVe shall be gathered vp by IESVS CHRIST our Lord and Sauiour who will come at the entrance to receiue vs saying Come hither faithfull seruant thou hast serued me faithfully in the world while thou hast beene in the world enter now into the ioy and rest of thy Lord. He will kisse and embrace vs and will keepe vs neere to his person without suffering vs to depart or go farre from it Now if the greatest good that vnto the which all others are referred be this felicitie which doth consist in a possession and enioying of all good to the contentment of our will and of all our sences with what a desire should wee waite for death by the which we attaine it Moreouer death doth deliuer vs out of all dangers In this world night and day within and without we are alwaies in feare of perill Our life is a cruell and bloody warre we haue a great many enemies that kill vs continually and doe assay by all meanes to destroy vs the diuels watch for vs and cease not compassing about like deuouring Lyons and rauening Wolues to see whether they cannot surprise vs and carry vs away the world sometimes by enticings and allurements sometime by threates and violence endeuours to trie and turne vs out of the right way Our flesh on an other side doth flatter and tickle vs and the better to vndermine vs with great cunning doth propound and lay before vs things wherin wee haue most delight It weepeth also sometimes to stirre vs vp to pittie it all to the intent to winne vs and cause vs in all points to yeeld vnto it and that it may maister vs. Now if we consider our infirmitie our stupiditie and negligence the little warinesse and watchfulnesse that is in vs wee may iudge in what danger we liue It is impossible that we should liue in this world among so many that are infected and that with so great a contagion without falling often into sicknesse Is it possible that wee should so often grapple with such strong and mighty enemies without being sometimes staggered and ouerthrowne Is it possible that we should go in such durty and muddy waies without being durtied We see it in good Saints of old time who could not gouerne themselues so well but the serpent who alwaies dogs vs at the heeles hath reached them with his venome but that they haue fallen in diuers faults some in incredulity others in Idolatry others in adultery others in excesse and drunkennesse others in murthers there is none of them but had his fall yea sometimes so great heauie that they had bene altogether bruised if God had not vpheld them with his hand Ought not we then follow the example of St. Paul and as he did crie Who shall deliuer vs from these dangers wherein we liue whiles our soule is in this miserable mortall body Let vs confesse that it is our gaine and profit for to die that by death we may be fully deliuered from all mortal things Againe death puts vs in full possession of all the promises of God and of those goods which Iesus Christ hath purchased for vs that we hope for of him He in dying hath freed vs and purchased our liberty and neuerthelesse wee see our selues still in great seruitude We are Kings Lords Iudges heires of God coheires with Iesus Christ the Prince of heauen and earth yet it seemes not so whiles we liue in this world for there wee are beaten and vsed like seruants like children vnder age we haue as yet no vse nor managing of our goods Kings and great Lords though we bee we are often in such necessitie that we haue neither bread to eate nor water to drinke nor wooll to couer vs. Moreouer IESVS CHRIST hath purchased for vs the grace of God a perfect Iustice life eternall an immortall incorruption glorie and vertue to our bodies and to our soules an assured peace and quietnesse a ioy and a contentment but this good hath not yet bene deliuered vnto vs for often times wee experiment the wrath and iudgement of God Wee feele the concupiscences and vicious desires of our flesh In our bodies there is corruption mortality and weaknesse and in our spirit troubles anguish and as it were a studious and intestine warre betweene our good and bad desires which fight the one against the other and because these euils are more grieuous so are the abouesaid goods more great more to be desired If then although they be already purchased for vs and that they bee ours we neuerthelesse cannot come to the possession of them but by death are not we for this reason much bound vnto it Ought not we to loue and desire it The children of Israel being arriued at the riuer of Iordane seeing on the other side thereof the fruitfull land which God had promised them and that being passed they should beginne to enioy it and to rest had they not great cause to reioyce and to passe the riuer with great alacrity And why not we when we shal come nere vnto death that is to say to the passage beyond the which is our country our house or City our friends kinsfolks our rest our ioy and our pleasure The child who during the time of his minority hath alwaies liued in feare base seruitude doth he not reioyce
when he seeth the day comming wherin he doth hope to haue liberty and quietly to enioy his goods So ought euery faithfull man seeing the day of his death draw neere in the which he shall be put in possession of all the goods which God hath giuen him and the gift wholly resigned When a man that hath vndertaken some long and tedious iourney hauing trauelled many daies and being wearied on the way seeth the gate of the town whither he goes doth he not reioyce and as it were leape for ioy Doth he not giue God thankes going into the towne that it hath pleased him to conduct and bring him safely thither Now euer since wee were borne we haue alwaies bene in this world as strangers we haue done nothing else but trauell in this low place as in great desert we haue heere wearied oâ—â—elues then seeing death neere vnto vs that is to say the gate whereby wee must enter into the kingdome of our God and the staires whereby wee must ascend vnto his holy mountaine haue wee not occasion to consolate our selues and to leape for ioy considering that we are almost arriued at the place where we hope to rest perpetually If poore Adam being driueÌ„ out of the earthly Paradise after he had tasted of the miseries whereinto hee had precipitate himselfe by his sinne had beene called thither againe and set in his first estate what occasion should he haue had to reioyce And we also who after so many and diuers afflictions are called out by God by the means of death into no earthly but heauenly Paradise not Adams but Gods where there is no sin where there is no Serpent where there is no forbidding briefe where there is no feare nor shame When Noah after the flood and falling of the waters which had broken and torne all began to see the firme land he did reioyce and for ioy sacrificed to God for a thanksgiuing although it was accursed and brought forth thornes and thistles as before VVhat more great occasion shall wee haue when after the great flouds and desolations which wee haue seene in this world 〈◊〉 shall beginne to see and salute the land of the liuing the blessed land the land that was promised to the good the land flowing with Milke and Honey and all sweete and sauory things When Ioseph after hee had a long time beene prisoner in great calamitie suddenly without thinking thereone was raised to such dignitie that hee was next the King in Egypt making lawes and ordinances for to dispose the State and Kingdome had not hee matter of consolation VVee haue no lesse but much more when after our prisons captiuities seruitudes banishmentes and so many other afflictions which wee suffer in this world wee by death are in a moment lifted vp from the dunghill into heauen there to reigne with IESVS CHRIST and to bee partakers of his glory of his honour of his faith of his rest and of his table VVas it not a great ioy to the Iewes who had beene captiue three score yeares in Babylon amongest the Idolaters in great miserie depriued of the vse and commoditie of spirituall thinges as to assemble together to prayse God and to heare his word and to doe other thinges appertayning to the office of a Christian weeping sometimes when they were by themselues and hanging vp their Harpes and Instruments through griefe that they could not serue God according to their desires nor sing his prayses among the strangers for to haue the Kings letters to returne into their countrey build their Temple and there according to their ancient manner in all liberty serue praise and worship their God It is lesse to vs when after a long and redious captiuitie that we haue endured in this world conuersing with Idolaters vnbeleeuers blasphemers despisers of God and of his word we are deliuered and haue our pasport to goe into this celestiall Ierusalem and into the holy Temple of our God there for to praise him perpetually and in beholding his goodnesse to glorifie and sanctifie his holy name Death is also to be desired by reason that with our sorrowes it also ends our mourning we in this world are alwaies sad heauie and malancoly In it we weepe we sigh and alwaies weare the blacke weede But when by death wee goe forth of it to goe into the house of our Bridegroome wee put off and leaue the mourning weed for to take our goodly and sumptuous abiliments With goodly Robes rich and imbrodered Before the Kings she shall in state be led Saith our diuine Poet Esay and euerlasting ioy shall be powred on those which haue bene the faithfull sereants of God and then shall be accomplished that which hath bene promised them You that doe weepe in this world are happie for you shall laugh there shall be no more griefe nor complayning nor teares for God at our comming into his kingdome will wipe them away from our eyes we shall be comforted and we shall rest in Abrahams bosome as did Lazarus there shall be no other question but of singing and saying euery one to our soules Go to praise God in all things oh my soule And all my parts without let or controlle Praise his most good holy and blessed name Say to the Harpe and other instruments Go to awake that you may now be set vp againe in the estate to serue God and praise him for his goodnesse say to all the Church Giue vnto God praise and renowne For hee 's louing and kinde And which is more his gracious loue Shall dure world without end Say to all creattures blesse the Lord in all his works praise and exalt his name Blesse God ye Angels of heauen Sunne Moone Fire Ayre Water Earth Trees and Beasts A maide that hath long time bene betrothed desires that the day of her mariage were come and when it is come shee reioyceth seeing that shee shall soone be brought to her husbands house to dwell perpetually with him wee ought also to comfort our selues when the time drawes neere that our Lord must come and wee ought to attend him waking as did the fiue wife Virgines that so soone as hee shall bee come wee may goe in to the wedding with him and that the gate be not shutte against vs as it was against the fiue foolish becaue they were fallen asleepe An other reason why death is to bee wished for is that it causeth vs to see our friend and Sauiour IESVS CHRIST of whom we haue as yet seene but the picture The Prophets and Apostles haue described him vnto vs so faire of such a comely stature so courteous so vertuous so loyall so eloquent so louely so noble so rich so louing of vs that for our saluation hee did abandon his owne life which ought more to moue vs then any other thing Where is that maid who hauing heard of so many perfections to be in her friend would not burne and be altogether transported with desire and affection to
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
of this life and not to loade their soules with the burthen of sinne to the end that dying they may bee raised vp towards God our Father and IESVS CHRIST our Sauiour vnto whom we ought with a stedfast faith recommend them Now euen as the faithfull doe reioyce at it the vnfaithfull on the other side knowing the soules to bee immortall Jam. 1. 1. Pet. 1.4 are so much the more fearefull of death seeing the eternall paines and torments to bee prepared for them at their going forth of this world So that which serueth to the elect for ioy and instruction is vnto the wicked nothing but sorrow and occasion of despaire THE SECOND POINT TOuching the body it is all apparant that it is subiect to die as well because that we know that those that were in times past are dead and that we see that those of our time die one after another as principally because that the Lord declares to Adam that by reason of his sinne Gen. 3. he with his posterity shall be subiect to returne into the earth from whence he was taken The Apostle sayes that by a man sinne came into the world Rom. 5.8.6 and by sinne death and so death came vnto all men by reason that all haue sinned and the reward of sinne is death whereof the houre is vncertaine vnto vs. Luc. 12. Although we are certaine that it is the iourney that euery man must go Jos 12. 1. King 2. by reason that vnto them all it is ordeined to die once and that the Lord hath set bounds for mans life the which he will neither aduance nor put backe Heb. 9. Iob 14. The Scripture is full of testimonies vpon this matter although it be well enough knowne of all by euery dayes experience The Pagans themselues without instruction of the word of God haue well vnderstood that vnto man it is a thing that cannot be auoyded as Euripides shewes it in the Tragedie of the Supplicants saying that euery part of man must returne from whence it came the spirit into heauen the body into the earth which is the mother nurse thereof Wherefore it is a noted thing to all that we must die and all the faithfull ought to be perswaded that the Angels wait for the departure of men for to carry their soules into their place The holy Angels carry away those of the faithfull according to the charge which they haue for their saluation into Abrahams bosome and into the place of the happy and the euill Angels those of the wicked into hell That is the reason wherefore men often heare and see many things when a man is to die the Angels giuing to vnderstand therby of their presence and the neere departure of men But there is this difference that that which is seene before the departure of the iust is lesse fearefull comming from soft and peaceable spirits and seemes to serue but for an admonition to those that are neere to the sicke for to stirre them vp to pray vnto God and to comfort their brother and to exhort and encourage him to prepare himselfe for the will of God to go cheerefully out of this world that he may be with IESVS CHRIST his Sauiour Then the faithfull being departed all such things cease although it may happen that the faithfull shall be in all extremity assaulted by Sathan to make him fall from faith if it were possible for him but those are extraordinary things and in the meane time the Lord giueth victory to his 1. Ioh. 5. Mar. 16. 1. Thes 1. Gen. 24. 31. and makes them the better to know the power of their faith and the assistance of the holy Angels But ordinarily that which is seene and heard at the departure of the wicked is fearefull comming from the destroying Angels and enemies of men Authors of troubles the which do all they can to bring the vnfaithfull to desperation and to keepe thē in it endeuour as much as in them lieth to hinder and trouble the praiers of the assistāts for the feare that they haue lest their damnation should bee prolōged knowing well that the prayers of the iust made for the sicke are of great power and efficacy towards God for the faith which they haue in Iesus Christ Then after the departure of the wicked Satan returnes Iames. 5. Iohn 11. appeares and makes a noyse in the place which he did enioy before him that was his Mat. 12. willing as it were to keepe the place of his child deceased and take possession and enioy of that which he had gathered him together And we see that the Scripture declares that the habitations of the wicked after they shall bee hunted out of it shall be the habitations of diuels Apo. 18. Ier. 51. Isa 13. Ier. 50. and a resort for all euill spirits and of all filthy and execrable fowle wherefore it is a great folly and abuse to thinke that the soules of the children of men appeare in this world after their death for those of the faithfull do enioy such and so great felicity Mat. 17. and find that it is so good remayning where they are Marc. 9. that although they could they would not nor desire not to returne hither Luc. 9. but rather forgetting that which is of this life are continually rauished in the praise and seruice of the holinesse of the Eternall Apo. 4. 7. and in the contemplation of his glory Mat. 17. Psal 16. which is their soueraigne good Those of the wicked would faine come againe and haue so much respit but they cannot otherwise the euill rich man would very willingly haue done his message to his brothers himselfe Luc. 16. which hee did request to be done by the Lazar. For the Scripture doth not know this third place which Antichrist hath forged contrary to the declaration of Iesus Christ Mat. 7. for to inrich himselfe purge the substance of the world for the intertainment of her creatures Satan being very glad thereby to suggest vnto him some matter and colour after the decease of the Infidels and Idolaters Now by how much it is easie to beleeue that necessity to die is imposed vpon vs by so much is it more difficult to beleeue that our bodies being returned to dust shall rise againe and indeede the sensuall man cannot comprehend any thing therein neyther hath any thought of it as we see that the Pagans neuer thought of it although that they haue disputed of the immortality of soules But the man that is regenerate by the Spirite of God doubts not but that the Lord can raise the dead seeing he will haue it and that nothing can hinder his will For as sayeth the Prophet Psal 115. Apoc. 4. he doth what he will We must then see how the Scripture doth assure vs that the bodyes as well of the good as of the wicked shall rise againe the first to be
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
The Apostle saith that they shal feele a feruentnesse of fire which shall deuoure them S. Iohn declareth that they shall bee cast into the lake of fire brimstone which is the second death For although they shal liue yet by reason of these incredible torments they ought rather to be called dead then aliue Now although that by all these similitudes it is demonstrated vnto vs that the damned shall be grieuously and euerlastingly tormented yet neuerthelesse man cannot thinke nor comprehend how great the euerlasting sufferings shall be no more then he can comprehend the ioy of the children of God Marc. 9. 1. Cor. 2 Hebr. 10. Wherefore with good cause the Author to the Hebrewes saith that it is a terrible and fearefull thing to fall into the hands of the liuing God For although that we should see one continually knawed with wormes and burnt with fire that torment should notwithstanding be as nothing in regard of that which is prepared for the wicked For besides that their bodies shall be horribly afflicted their soules shall be in incredible distresses and sorrowes This ought wel to stirre vs vp to watch and pray and to refraine from doing euill Reu. 3. Mat. 24. 1 Thes 1. Psal 25. 51. Iere. 31. Lamen 5. Cant. 1. Luc. 17. Ioh. 3. Wisd 4. 5. and to moue vs to serue God and to desire him with the Prophets and Apostles to change reuiue and increase our faith that so being made new creatures we may escape this place of torment and be numbred amongst the sonnes of God Which the Lord grant for the loue of his welbeloued Sonne our Sauiour to whom be all honor and glory for euer and euer AMEN A conclusion of this booke conteyning an exhortation to all estates to prepare themselues to die well for feare least the vncertaine howre of death should surprise them MOreouer my brethren friends it remaines that this booke be not onely in our hands but also in our hearts and if we haue any desire to amend ous liues let it not be deferred till to morrow for when to morrow shall come wee will yet referre all to the next day and so consequently the whole yeare shall passe yea our whole life If then at this present howre there bee some little good affection in vs let vs not suffer it to be quenched let vs not kill that grace which God hath giuen vs but to the contrary by all meanes which shall be possible to vs let vs endeuour our selues in such sort that from howre to howre it may not onely be confirmed but also augmented God is mercifull enough and liberall to grant vs our requests but he will be importunated not in his owne regard but ours for he knoweth how backward we are to pray and call vpon him and how soone we are weary of it although we should desire nothing more in this world for it is no small thing to speake vnto God And which ought yet more to moue vs is that he doth willingly hearken vnto vs and neuer puts backe those which come vnto him I speake this because I see not that by any other better meanes we can preuent confusion than by prayer Surely if euer men had need of this aide we are in great necessity of it in these last daies and olde age of the world for we must not doubt but that Satan now doth set himselfe in armes perceiuing well that the howre drawes neere that he shall not be able to doe that which hee hath done heretofore and that the Sonne of God must be manifested to all creatures and that then the perfection ought to come of the blessed and the finishing of their happinesse of the which hee knoweth well hee hath no part If then for his part he sets himselfe forth in his strength it remaines that we should do the like for vs that wee may be furnished with all celestiall armour and that we bee not daunted with all his plots and treacheries for surely the victorie is in our handes so that we fight against him and not with him as doth almost all the world at this day although that the most part thinke the contrary for so they haue the name of a Christian and be without reproch before men who are no better then thēselues they then thinke themselues very well assured Others thinke that they shall need but a good sigh as they say at the last howre for to blot out all the rest of their life passed and presently to transport them into the kingdom of heauen but who hath assured them that God will giue them the grace to make that sigh and to haue a true repentance of their sins at the howre of their death Where haue they had pattents and good assurance that they shall not die a sudden death Is not that to mocke God openly If that may serue verily St. Peter and St. Paul and the other Apostles should haue bene much deceiued to labour and to toyle so much and to beare so grieuous a Crosse if it were so easie a matter to enter into the kingdome of heauen I meane by the meanes which those Libertines doe pretend Let vs assure our selues that the way is straite which leadeth to saluation and that there are few that go therein These words are no lies but I pray God that we may not experiment the truth of them to our great paine and griefe I know well that the mercie of our God is incomprehensible and infinite but it is towards his seruants it is towards those that feare and reuerence him Besides I know that among the children and seruants of God there are many infirmities euen a great imperfection in all vertue and iustice and which endures till death but there is a great difference between your life O worldlings and the life of the elect of God The iust man sinneth seuen times a day but he shall be raised seuen times Now you continue in your euill and goe to bed with your sinne as with your friend and companion Men will say an Aue Marie beat themselues on the breast or perhaps will haue some distaste of their sinne and wickednesse But if we neerely looke into all we shall finde that it is nothing but meere hypocrisie If our friend or kinsmen dies if we loose our goods if wrong or iniury be offered vnto vs if our good name be taken away if we be stricken or hurt behold we are presently in choller or very extremely sad our hearts euen closed vp with melancholy but if our spirit dies and if we loose the euerlasting riches by our transgression we make no account of it we are not moued with it we grieue more for the losse of this world which is nothing then we doe for the losse of God which is all In seeing all which cannot such men yet feele their griefe can they not yet know how much the opinion which they haue of their vertue and prudence is vaine and friuolous Can they not see how farre they are from their reckoning Certainly the world is full of such people that haue no feeling of their sinne but the prophesies must needs be accomplished to the end when the Sonne of man shall come he may finde no faith vpon the earth Verily this howre commeth on a pace the signes thereof are very manifest But because we should not bee dismaid seeing such a danger round about vs let vs be sure that the Lord will bee with vs till the end of the world prouided that our Lampes be burning and in steed that the wicked euery day shall be worse and worse for our parts let vs endeuour to goe forward in all holinesse and iustice I know well that they will mocke at vs and at our simplicity that we shall be cast out of their companies But we shall be exalted of God and receiued of the most blessed assembly VVherefore let vs with all patience waite for the comming of our Lord Iesus Christ and let vs labour that so we may be found of him without spot and without reprehension Surely that day ought to be very fearefull to the wicked but as for vs we ought so much the rather desire it knowing for a certaine that there is no cōdemnation for those that are in Iesus Christ knowing well the great goodnesse and kindnesse of him which is to come with whom God grant wee may liue for euer and euer Amen A Prayer vnto God on the same subiect ALas when shall wee come before the face of God our Father and when shall we haue a dwelling in his house and vntill when shall we be in this exile wherunto by sinne we haue bin regenerate But how shall the sinner cōsist before this great God How shall this poore flesh be able to go vp into this heauenly euerlasting Paradise O how vncertaine should our hope be if we had not the true promises of our God how miserable should we be if we did relie vpon our selues But O great God thou wilt that all things be possible to beleeuers for the beleeuers do trust only thy promise in thy mercy Do not then O Lord regard so many sins which are in vs. Remember rather that we are thy creatures the worke of thy hands VVe are vnworthy to be called thy children but it pleaseth thee to be our Father It was thy will that thy Sonne Iesus should come downe to vs here beneath to make that we should go vp to thee We feare not death O Lord for thou hast promised to bee with vs death lost her strength when thy deere Sonne died so that when our bodies shall be knawne with wormes in the sepulcher our soules shall reioyce in heauen with the holy Angels We desire then to die to see thy amiable and glorious face to liue with Iesus Christ out head O our God open vs then the gates of thy Kingdome Cause vs to heare that sweet speech which was spoken to the poore theefe vpon the crosse which is This day thou shalt be with me in Paradise Alas Lord we are vnworthy of it but thy mercy and thy promises do giue vs assurance Giue vs also O heauenly Father the strength to perseuer and desire the immortall and glorious life to come which thou hast purchased for vs through thy Sonne Iesus Christ to whom with the Father and the holy Ghost be all honour praise and glory for euermore So be it FINIS
then vnto the questions which now I shall demaund you and answere faithfully according to the vnderstanding that you haue receiued of the Lord which if you cannot by reason of the weakenesse and hinderance of your sicknesse Mat. 10. I will answere for you and it shall suffice for you to giue vs your heart and constancy of faith in the which you must liue and die Now I aske you wherefore and to what end you were created in this world Genes 2. The Sicke To know God The Minister Was it necessary for you to know God Psal 16. 17. The Sicke Yes surely for seeing hee is my soueraigne good without the knowledge of him I had beene more wretched then the brute beasts The Minister Seeing you know God you know well that hee is the mighty the wisedome and the infinite good Genes 1. Iohn 1. Luke 1. 1. Iohn 5. Genes 18. one God in three persons Father Sonne and holy Ghost It is the only God that Abraham Isaacke and Iacob worshipped in spirit and truth It is the only euerlasting God who hath created heauen and earth and all things therein The knowledge that you haue of God is it not such The Sicke Yes The Minister But such a simple knowledge of God were it able to conduct you to eternall life The Sicke Very hardly for euerlasting life Iohn 17. is to confesse and knowledge one only God and him whom hee hath sent his euerlasting Sonne our Lord and Sauiour Iesus Christ The Minister Wherefore is it necessary for you to know and confesse the Lord Iesus Christ The Sicke Because that I must recouer in IESVS CHRIST Rom. 5. Psal 51. Luke 24. Psal 21. Rom. 11. that which I haue lost in my selfe through the sinne of the old Adam whereunto I was conceiued and borne Therefore it hath beene needfull for my saluation that IESVS CHRIST true God and true Man hauing put on our flesh should giue me by his grace all that I had lost in Adam The Minister It is very well said That is the reason why Iesus Christ was conceiued by the holy Ghost Mat. 1. Luke 1. and borne of the Virgin Mary to purge and sanctifie you For cleane contrary to him Ephes 2. Psal 51. you were conceiued and borne in sinne and of sinnefull parents Wherefore doe you not confesse that without Iesus Christ you had remayned a wretched and miserable sinner Rom. 8. in euerlasting death The Sicke Yea certainly but I beleeue and confesse Rom. 6. that this good Iesus Christ hath reconciled me to God his Father The Minister But how did he reconcile you to God his Father Mat. 26. Heb. 7. 9. The Sicke By his Death and Passion the shedding of his most precious blood for to deliuer me out of al euerlasting paine this good Iesus Christ hath suffered vnder Pontius Pilate for me many afflictions iniuries and tribulations Act. 3. Mat. 27. It is Iesus Christ who hath beene crucified for me as accursed vpon the Crosse to deliuer mee from the euerlasting curse vnto the which Adam had bound me This my Sauiour IESVS Christ was truly buried to bury al my sinnes with him to the end they bee not imputed to me before God It is my Lord and Sauiour IESVS CHRIST Rom. 6. who descended into hell Act. 2. 1. Peter 2. suffering an extreme temporall anguish for to deliuer mee from the euerlasting The Minister All that you haue now confessed of Iesus Christ was it sufficient to saue you The Sicke No according as the holy Scriptures ought to bee accomplished in all things Isa 53. Mat. 26. For what had it profited mee that Iesus Christ was borne crucified dead buried and descended into hell for me onely without rising againe Wherefore Marke 16. 1. Cor. 15. I beleeue and confesse that my Lord my head and Sauiour Iesus Christ is risen againe from the dead to cause mee to rise againe with him as one of his little members in euerlasting life The Minister Consequently it is written that hee ascended into heauen Act. 1. being now set at the right hand of God his Father But what doth this Ascension profit you The Sicke My Lord my head and my Sauiour Iesus Christ is gone vp into heauen to make mee ascend after him Colos 3. 1. Iohn 2. Rom. 8. For where the head is there are the members also And I beleeue that being set at the right hand of God his Father hee is my Aduocate Rom. 8. Intercessor and only Mediator towards him assuring me very well that no man can hinder mee Iohn 5. seeing Iesus Christ is my Aduocate Mat. 25. and Iudge also wherefore I haue no occasion to feare his iudgement when hee shall come to iudge the quicke and the dead For I beleeue and confesse with a stedfast faith that there is no iudgement nor condemnation for those that are faithfull members in Iesus Christ Rom. 8. The Minister VVho hath giuen you the grace to know and vnderstand all these things The Sicke It is by the grace of the holy Spirit 1. John 5. one only God with the Father and the Sonne by the meanes whereof wee receiue all the goods and gifts which are offered vnto vs in Iesus Christ The Minister Seeing you haue already confessed that you are a member of Iesus Christ it followeth then that you are also incorporated in his Church the which hee hath caused you to beleeue to bee Holy Catholike and Vniuersall The Sicke I verily beleeue the holy vniuersall Church Ephes 5. washed and cleansed in the precious blood of IESVS CHRIST for the which I giue him thanks with all humility that hee hath giuen mee the grace to bee one of the small members of his Church and being baptised in his name hath caused mee to liue in the communion vnity and charity thereof hauing instructed mee with his holy word Mat. 4. 1. Cor. 11. and nourished mee with his very body made mee drinke of his precious blood in hope of eternall life The Minister Now seeing you are so well grounded vpon the liuely Rocke which is IESVS CHRIST 1. Cor. 10. in knowing your selfe aright you must acknowledge and confesse the principall good which you haue receiued of this good IESVS CHRIST The Sicke It is very reasonable For I will not bee vnthankefull to remember the goods and gifts that I haue receiued of God wherefore I confesse that I miserable sinner Psal 51. haue incessantly offended the goodnesse and iustice of God hauing transgressed his holy Commandements Luke 17. in which doing I haue deserued euerlasting death and damnation Neuerthelesse appealing to the mercy of GOD I haue asked forgiuenesse and doe beleeue and confesse without doubting any whit that full and entire remission of all my sinnes is giuen me Act. 4. Reuel 1. by the only merit of the death and passion of my Lord and Sauiour
Iesus Christ Mat 26. Hebr. 1. by the shedding of his precious blood in the which I assure my selfe to bee sufficiently and intirely washed and purged which is the greatest good and contentment that I could euer receiue And such is my faith Mat. 10. in the which I will liue and die by the grace of the holy Ghost The Minister Seeing you haue receiued such a great good from God by the meanes of his Sonne Iesus Christ it is also fitting that you should doe his commandement for euen as he doth pardon you and maketh a remission of all your sinnes Mat. 11. likewise you must also pardon with all your heart all those that may haue offended you Mat. 15. Otherwise you shall not walke according to God The Sicke In that I haue knowne the faith of Iesus Christ to bee alone holy and perfect Mat. 19. commanding vs to loue our neighbours friends and enimies as our selues wherefore I beseech all those to whom I may haue offended Luke 23. either in thought word or deede to pardon mee with as good a heart as I forgiue all those that haue offended mee desiring to doe them pleasure and seruice as to my good Brethren and Friends The Minister Then seeing it is ordayned of God that all men must die Hebr. 9. Genes 3. we cannot resist his ordinance but wee ought alwaies to conforme our selues to his holy will Wherefore Brother you must not finde it strange if I say that to you which the good Prophet Isay said to King Ezekias speaking from the Lord Isay 38. Dispose of thy house for thou shalt die and shalt not liue This good counsell ought to stirre you vp to fit your selfe spiritually in your conscience That is first to conuert your selfe to God and to bewaile your sinnes Jsay 55. as did that good King desiring his mercy asking him forgiuenesse and saying alwaies in your heart Lord God bee propitious and mercifull vnto mee poore miserable sinner for the loue of thy Sonne Iesus Christ my Lord and Sauiour Afterward you must not forget your house and familie the which you ought so well to order and dispose of by a good will or last Testament that afterward it may bee in peace and tranquility But to make you better to vnderstand the disposing of your house you ought to giue euery man his owne without deceiuing any man You must leaue your wife your heire your children and friends in good friendship and charity to the end that after your decease 1. Iohn 2. they may haue no occasion of discord That done you must forget all the troubles and sorrowes of the world which passeth away with the lust thereof But who so doth the will of God Mat. 26. endures for euer Touching your children you ought to be only a natural father for a time but God is their spirituall Father for euer hauing them in his holy keeping and protection to conserue preserue and nourish them from all euill prouided that they will walke in his waies Moreouer seeing you are a Christian regenerated by the holy Sacrament of Baptisme you know long since that wee haue not here a permanent Citty Hebr. 13. for wee waight for a better which is euerlasting Wherefore I pray you in the name of God not to vexe your selfe with any sorrow for this world For here wee are all but strangers Psal 38. as were our Fathers When then God shall appoint that you must dislodge and goe before vs will you not conforme your selfe to his holy will and ordinance Also if hee finde it expedient for your saluation to prolong your life Isay 38. as hee did to good Ezekias will you not bee contented with what soeuer it shall please him to doe with you Yes surely for hee is Lord and Master you are but his seruant Hee is your Creator you are his creature and the workemanship of his hands By that meanes then he will dispose of you at his will vnto the which onely you ought to conforme and humble your selfe saying vnto him with all your heart LOrd God thou knowest my necessitie if it please thee to prolong my life thy will be done If also it please thee to call me vnto thee thy will be done for thy creature Lord hath no other will but thine Now Brother comfort your selfe in God whom if hee hath appointed to call you your calling shall bee happie for you must beleeue and hope with a stedfast faith that hee will cause you to rise againe in your owne bodie 1. Cor. 5. in immortalitie and glorie for to make you reigne with him in euerlasting life the which is purchased for and giuen vnto you in the vertue of the pretious bloud of our Lord and Sauiour IESVS CHRIST Reuel 1. In whose name the Lord GOD blesse and preserue you and make his face to shine vpon you and bee propitious vnto you The Lord turne his fauourable countenance towards you and maintaine you in good prosperity so be it THat done if you see the sicke body to waxe worse and to draw neare to his death as desirous to tend to his appointed end presently in his mortall agony you must not faile to repeate before him with a loude voice the Christian Comfort which is here before set downe Which doing God will giue him the grace to die well and faithfully Amen L. S. V. FINIS A TREATISE TO TAKE AWAY THE FEARE OF DEATH AND CAVSE IT TO BE DESIRED OF the faithfull man WITH A SHORT DECLARATION OF THE RESVRRECTION OF THE DEAD AND with certaine Prayers and Meditations LONDON Printed for Richard Bankeworth 1611. To the Reader FRiendly Reader the first of these Treatises being come forth of his Countrey of Aniou to be communicated to other nations at the last it fell into my hands And seeing that diuers did greatly desire it as well for the vtility as for the breuity thereof I was also willing that it should be communicated to those of our nation adding vnto it an other little Treatise of the Resurrection of the dead and some good Prayers and Meditations fitting to this matter that we might all learne betimes to die well which is the lesson which therein as learnedly as briefly is taught vs. Wherefore if I finde that my intention be agreeable I will indeauour to goe on from good to better to serue to the publike good Farewell this 21. of March 1583. A TREATISE TO TAKE AWAY THE FEARE OF DEATH AND CAVSE IT TO BE desired of the faithfull man PLATO said that the Philosophie wherein man liuing in this world should principally exercise himself is the meditation of death that is to say of her conditions fraile diseased and mortall of the diuers accidents of this humane life and of her houre so vncertaine and vnknowne to the end that considering these things hee might withdraw his affection and trust from this world that he might despise it and all