well Isaac sonne of the free woman as Ishmael sonne of the bond woman as well Iacob whom God loued as Esau whom God hated as well chast Ioseph as incestuous Ammon as well meeke Moses as rayling Rabshekah as well zealous Phineas as the luke-warme angell of Laodicea as well Dauid a man according to Gods owne heart as Saul from whom God tooke his spirit and mercy as well Salomon the wise as Nabal the foole as well tender hearted Iosiah as hard harted Pharaoh as well the humble Publican as the proude Pharisie as well poore Lazarus to bee caried into Abrahams bosome as the rich glutton to be caried into hell as well Iohn the beloued disciple as Iudas the traytour as well Simon Peter the Apostle as Simon Magus the sorcerer Mercilesse death doth exercise her crueltie vpon all alike Why should this be so Hath not Christ dyed for the righteous why then should they dye Death is the reward of sinne Christ hath satisfied for all their sinnes wherefore should they beare this penaltie of sinne The righteous must dye the first death though Christ haue died for them and suffered for their sinnes His death shall free them from the second death but not from the first death which is the separation of soule and body He hath onely altered the nature and vse of the first death but not quite taken it away Whereas at first it was ordained for a punishment of sinne he hath made it a passage into heauen it was threatned and inflicted as a curse but he hath turned it into a blessing It did at first depriue men of good but now it putteth them in possession of good Christ hath taken away the sting of it and therefore Paul saith O death where is thy sting So as it can no more hurt vs then a Bee which hath lost his sting It doth not hurt vs but help vs not hinder vs but further vs in obtaining of glory Iacob not long before his death pronounced this as a curse from the Lord vpon the tribe of Simeon and Leui for their crueltie I will diuide them in Iaakob and scatter them in Israel Yet when the children of Leui shewed their zeale and obedience in killing the idolaters at Moses commandement the Lord turned this curse into a blessing Their scattering was a furtherance vnto them to make them more fit to teach the people in euery citie and receiue the tythes of euery tribe So at the first the Lord threatned death at the punishment of sin but by faith in Christ it is made the end of sinne and beginning of glorie He who could at the beginning bring light out of darkenes could afterward bring a blessing out of a curse If Phisicians by their arte can extract an antidote or preseruatiue against poyson out of poysonfull things why may not God by his infinit power and wisdome drawe good out of euill a mercy out of iudgement and a blessing out of curse Yea and as Augustine teacheth death remaineth still for the righteous to exercise their faith withall If immediatly vpon remission of sin there should follow immortality of the body faith should be abolished which waiteth in hope for that which is not yet enioyed Yea the Martyrs could not testifie their faith their patience their courage their constancie and loue vnto Christ in suffering death for his sake But now let vs more particularly consider the titles giuen to the death of the righteous First it is said that he perisheth which must not so be vnderstood as if he were quite destroyed brought to nothing and had no more being as it befalleth bruite beasts at their death whose soules being traduced with their bodies are mortall and perish with their bodies the righteous hath a being euen after death yet may be said to perish in regard of outward appearance in the iudgement of flesh and blood he seemeth to perish Yet we must know that the righteous consists of soule and bodie his soule being immortall cannot perish by any meanes it can liue out of the bodie as well as in the bodie When it leaues the bodie it goes vnto the Lord. This Salomon taught Dust returnes to the earth as it was and the spirit returnes to God that gaue it This Paul wished desiring to bee loosed and to be with Christ. This Lazarus enioyed at his death being carried by the Angels into Abrahams bosome And this Iohn in a vision saw performed to the Martvrs vnder the Altar hee sawe the soules of them which were killed for the word of God But the bodie of a righteous man may bee saide to perish because it loseth the forme the nature and propertie of an humane body It is within a short space eaten vp of wormes and turned into dust and ashes so as there can appeare no signes of a body Though wee make neuer so much of our bodies yet can wee not keepe them from perishing though we feed them most daintilie clothe them most costly and cherish them most carefullie yet at last they will become a thing of naught the beautie of them will fade they shall be deformed and most ougly to behold The strength of them will be taken away so as they shall not stirre an hand or a foote the agilitie of them will be lost they shall remaine stiffe and be nummed the parts and members of them shall perish and fall away one after another The flesh blood and bones shall be so strangely turned to dust and earth that there shall not remaine any propertie or qualitie of them and a man if he knew it not before would neuer iudge that dust and earth to haue been flesh and blood and bones of a liuing man yea so greatly shall our bodies be altered that men shall not be able to discerne which dust came of them and which came of the earth Yet one thing I must needs adde for the comfort of the righteous that although his body seeme thus to perish in the iudgement of men yet it still hath a being in the sight of God and doth euen at that time and in that case remaine a member of Christs mysticall body For the vnion betwixt Christ and the faithfull is not of soules only but also of bodies the body of euery faithfull man and woman is truely vnited to Christs bodie And this vnion cannot be broken death cannot dissolue it though death doth breake the vnion betwixt man and wife yet it cannot breake the vnion betwixt Christ and the faithfull As death did not make a separation betwixt the two natures of Christ at the time of his suffering but his soule and bodie being farre distant the one in heauen the other in the graue were at that time and in that case personally vnited to his godhead no more can death make a separation betwixt Christ and the faithfull though their bodies doe putrifie and lie rotting in their graues yet stil they remaine
C. BRETTERG DEATHS ADVANTAGE LITTLE REGARDED AND THE soules solace against sorrow Preached in two funerall Sermons at Childwal in Lancashire at the buriall of Mistris Katherin Brettergh the third of Iune 1601. The one by William Harrison one of the Preachers appointed by her Maiestie for the Countie Palatine of Lancaster the other by William Leygh Bachelor of Diuinitie and Pastor of Standish Whereunto is annexed the Christian life and godly death of the said Gentlevvoman The second Edition corrected and amended PHIL. 1. 21. Christ is to me both in life and in death aduantage REVEL 12. 17. Then the dragon vvas vvroth vvith the VVoman and vvent and made vvarre vvith the remnant of her seede vvhich keepe the commaundements of God and haue the testimonie of Iesus Christ. AT LONDON Imprinted by Felix Kyngston 1602. TO THE CHRISTIAN Reader grace and peace in Christ be multiplied IF any doe wonder why I would presume to publish this rude Sermon in these bright Sun-shine daies of the Gospell wherein so many learned bookes profitable treatises be alreadie set forth by others and yet are little regarded by the people I wish them to vnderstand that I was drawne hereunto by the importunitie of some who hearing it preached earnestly desired to haue it printed their request being importunate and yet reasonable I could not well deny it And yet I hope it wil not be hurtful to any but profitable to sorâ—e I know that speaking hath alwaies been accounted more powerfull than writing and therfore Papias a companion of Polycarpus thought he did not profit so much by the writings and bookes of the Apostles followers as by the authoritie of the persons and the liuely voyce of the speakers And Hierome said that the liuely voyce had a secret force and being powred from the mouth of the speaker into the eares of the hearer hath a stronger and more powerful sound Whereupon Aeschines when he had read the oration which Demosthenes had made against him and perceiued that the people did greatly wonder at the force and excellencie of it answered them What would you haue thought if you had heard him pronounce it with his owne mouth Yet writing hath his vse and profit both for the instruction of those which did not heare the doctrine deliuered by liuelie voyce and also for the helpe of their memories which before heard it Our Sermons are like an vntimely fruite which dieth so soone as it is borne they are forgotten so soone as they are heard And therefore as Paul was not grieued to write the same things to the Philippians but thought it a sure thing for them so wee neede not to be ashamed to write those things which before we preached that the people may the better vnderstand and remember the same Moreouer I was willing to giue a publike testimonie of that godly Gentlewomans death at whose buriall it was preached to cleere her from the slanderous reports of her popish neighbors who will not suffer her to rest in her graue but seeke to disgrace her after her death It is not vnknowne to them which either reade the histories of these later times or are acquainted with popish practises that the religioÌ„ of Papists was first set vp and is still maintained by crueltie and lyes By crueltie in murthering the Martyrs in persecuting the Protestants and now of late in these parts in beating and wounding the bodies in killing spoyling the cattell of those which withstand them by publike authoritie By lyes in teaching forged miracles to confirme their owne doctrine and in spreading abroad false reports against our best professors to hinder our doctrine as they haue bitterly reuiled them for the course of their liues so haue they most shamefully slaundered them for the manner of their death It would make a mans eares to tingle to heare what malitious slaunders and manifest vntruths some of the Romish faction haue published concerning the death of Luther of Caluine and Bucer worthie instrumeÌ„ts of Gods glorie and faithfull teachers of his truth As also concerning the death of the Lord Cobham of Richard Hunne of Thomas Bilney and of Perotine Massie holie Martyrs which sealed the truth of Christ with their owne blood Yea haue not some of that sect scattered abroad slaunderous Libels of Master Beza his reuolting at his death when he was liuing and able to answere them with his own hand-writing No marueile therefore though their followers treading in their steps do now vniustly reproch them which professe the same doctrine and being dead indeede cannot answere for themselues It were better for them with Balaam to desire to die the death of the righteous then thus to slander them after their death I will not blame them with cursed speaking seeing Michael the Archangell would not so deale with the diuell but I shall pray vnto the Lord to forgiue them and to open their eyes that they may see his truth And God grant that we which now professe his truth may so liue and die as that we may giue them no occasion to speake euill of it Amen Thine in the Lord WILLIAM HARRISON Analysis of Deaths aduantage little regarded Concerning the death of the godly meÌ„tioned Isai 57. vers 1. these 4. points may be obserued 1. The persons which dyed who are described by two titles 1. The righteous where wee may consider 1. The causes by which they are made righteous namely by 1. Faith applying Christs merits to make them righteous before God 2. Sanctification and the fruites thereof to make them righteous before men 2. The markes whereby they may bee knowne to bee righteous which be foure 1. The generalitie of their obedience if it extend it selfe to the whole course of their life 2. The end of it if it be directed to Gods glory 3. Their perseuerance if they continue therein vnto the end 4. Their affection to righteousnesse in others which is shewed in Labouring to make them righteous which yet be not Louing them which be alreadie righteous 2. Mercifull men so called Passiuely because God hath receiued them to mercie Actiuely because they shew mercie vnto others both to their Bodes and Soules 2. The manner of their death expressed by two phrases 1. Doe perish which must be vnderstood Not in regard of their soules for they are immortall and incomptible But in regard of their bodies for they perish yet only for a time and during that time remaine members of Christs mysticall bodie by vertue whereof they shallrâ—e againe 2. Are taken away and that is in respect of their Soules anâ— so their death differeth much from the death of he wicked Bodies anâ— so there is no difference betwixt them and the vicked 3. The careles regarde in others which is declared by two seuerall sentences 1. No man coÌ„sidereth it in heart 2. No man vnderstaÌ„deth it Concerning which consideratioÌ„ 3. points are obserued 1. The reasons why all
lie is taken you all do well know which haue any experience in the world whither he is brought the Apostle teacheth when hee saith Ye are come to the mount Sion and to the citie of the liuing God the celestiall Ierusalem and to the companie of innumerable Angels And to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfect men and to Iesus the mediatour of the new testament Who would be vnwilling thus to be taken away And why should the righteous be afraid of death by which they are thus taken away Had the Israelites anie cause to be vnwilling or to feare to be taken out of the land of Egypt the house of boÌ„dage and to bee caried as it were vpon Eagles wings into the land of Canaan a land that flowed with milke and honie No more cause haue the righteous to feare death which would carie them from the bondage of this world to the heauenly Canaan a place of eternall rest And why then should we mourne immoderately for the death of the righteous WheÌ„ Ioseph was taken from prison to be made a chief ruler in Egypt if his father Iacob had bin in prison with him and had beene acquainted with his preferment should he haue had anie iust cause to be grieued So soone as hee heard of it he reioyced and was willing to go vnto him When Saul was takeÌ„ froÌ„ seeking his fathers asses and annointed to be king ouer Israel had his father Kish any reason to lament WheÌ„ Dauid was taken from following the Ewes great with yong ones and ordained King to feed the Lords people had his father Ishai anie iust occasion of sorrow No more cause haue anie of vs to bewaile the death of the godly seeing they are as highly preferred as any of theÌ„ When Hester was takeÌ„ from Mordecai who had brought her vp as his own daughter to be maried vnto king Ahashuerosh and crowned as Queen did he lament it was he not most willing to leaue her Why then should anie man be so vnwilling to leaue either daughter or wife though neuer so deare vnto him seeing that shee is but taken vp into heauen there to be maried vnto Christ the husbaÌ„d of his Church and there to be crowned as a Queene to raigne in glorie with him But in this taking away there is great difference betwixt the godly and the wicked They are also taken away but why The godly are taken out of the world because the world was not worthie of them but the wicked are taken away because they are vnworthie to liue in the world Those are taken away in mercie these in iudgement those in the Lords fauour and these in his displeasure And whence are these taken or whither They are taken from the practise of sinne to suffer punishment for sinne from ease to torment from the first life to the second death from men to diuels from earth to hell from prison to the place of execution In a woful taking shall they be when they are thus taken away Their lamentable taking away is described in him that will not in time be reconciled to his brother The iudge deliuereth him to the sergeant the sergeant takes him and casts him into prison whence he must not come till hee haue paide the vtmost farthing Likewise in him that would not forgiue his fellow seruant an hundred pence his master being wroth deliuered him to the iayler who tooke him and cast him into prison till he should pay all that was due Also in him that wanted the wedding garment at the marriage feast of the kings sonne the king saith to his seruants binde him hand and foote take him away and cast him into vtter darkenes there shall be weeping and gnashing of teeth Likewise in the vnprofitable seruant which would not imploy his maisters talent the talent must be taken from him he must be taken and cast into vtter darkenes where is weeping and gnashing of teeth Lastly in them which would not suffer their king to raigne ouer them he shall say those mine enemies which would not that I should raigne ouer them bring hither and slay them before me It is a grieuous thing for one that is making merrie among his companions to be sodainely apprehended by a sergeant or officer for a traitour theefe or murtherer and presently without baile or mainepâ—ise to be taken from his companie and carried to prison and from thence to the place of execution As grieuous is it for a wicked man that liues in the pleasures of sinne to be taken away by death which is the Lords sergeant to apprehend him and bring him to the prison of hell As his entrance into the world was euill and his continuance in the world was worse so his taking out of the world shall be worst of all Oh then let vs take heede least we be thus taken away Let vs learne to liue in the world as the righteous doe and then shall we be taken away as the righteous are Balaams wish is vsed by many Let me die the death of the righteous and let my last end be like his And yet they will not liue the life of the righteous but few of these obtaine their desire Looke what way a tree boweth while it stands and groweth the same way it commonly falleth when it is cut downe euen so looke how men are inclined in their life time to righteousnes or vnrighteousnesse so shall they fall at their death Men can hardly begin righteousnesse at their last end Late repentance is seldome sound repentance Men drawing neere to their end shall be so affrighted with death so troubled with paine and grief that they shal not be able to set themselues to repent soundly They shall then rather seeke ease for their bodies then mercie for their sins or grace for their soules The beginning of euerie thing is hardest and therefore he which hath begun wel is said to haue done halfe his worke As it is in other things so is it with repentance it is a harder matter to begin repentance at the first then to renue it afterward therfore the fittest time should be taken for the beginning of it that is rather the time of our life then the time of our death rather the time of our health then the time of our sicknesse In the time of our life and of our health we be scarse able and fit to begin serious repentance but much more vnable and vnfit shall we be in the time of sicknes death We read in scripture but of one which became righteous at his last end the theefe on the Crosse wee reade of one that no man might despaire though hee haue deferred his repentance so long we reade but only of one that no man might presume to deferre it so long The surest and safest way is to begin
in time make no delayes least afterward it be too late 3 The third circumstance to bee obserued in the text is the carelesse regard of the righteous mans death No man considereth it in heart It seemes that manie godly persons were already dead their death did declare that God had some speciall worke in hand yet the common people which were left behind them did little regard it This carelesse contemning of their death doth shew that the harts of the commō people were possessed with great securitie to make so small reckoning of such a strange worke of God All the workes of God are carefully to be regarded of vs who are set in this world to take a speciall view and to make an holy vse of them And therefore Dauid thought the wicked deserued to be broken downe and not built vp againe because they regarded not the workes of the Lord nor the operation of his hands Now the taking of the righteous away is one of his speciall workes For to him belong the issues of death It is he that turneth man to destruction The number of his moneths are with him he appointeth his bounds which he cannot passe If a sparrow shall not fall on the ground without our father in heauen then the righteous which are of more value then many sparrowes cannot perish without his will and appointment Certaine it is that none die sooner or later then he sends for them The works of Princes are much considered and often talked of among the people and ought not the Lords workes be much considered of vs Their works may be done foolishly rashly and vniustly but the works of God are done in number waight and measure in wisdome iustice and mercie Precious in the sight of the Lord is the death of all his Saints and shall their death bee vile and contemptible in our eyes People most commonly do highly esteeme those things which are deare and precious among Princes and shall the death of the righteous which is so precious in the Lords sight the Prince of all Princes be lightly esteemed of vs his people None of them liueth to himselfe neither doth any die vnto himselfe Whether they liue they liue vnto the Lord or whether they die they die vnto the Lord whether they liue therefore or die they are the Lords Yea they do glorifie God both by life and by death And therefore we should not lightly passe ouer their life or their death But consider how they haue glorified God by their death and by their life and praise him for the same But why are we to consider their death What may we learne thereby We learne these foure things First the certaintie of death Secondly the nature of death Thirdly the cause of death and lastly the manner how we must die First by considering their death we may learne the certaintie of death in our selues that we must dye as well as they in which respect Salomon saith it is better to goe to the house of mourning then to goe to the house of feasting because this is the end of all men and the liuing shall lay it to his heart That is to say hee which remaineth aliue by seeing one dead shall consider in his heart that all men shall so die and that he himselfe shall die as well as others The death of others is as a looking glasse wherein we may clearly beholde the vncertaintie of our owne liues We may call their death as some doe the sacrament visible verbū a visible word or sermon teaching vs our owne mortality for we haue no better assurance of our liues then they had what we now are they haue beene and what they now are wee may be and we know not how soone He which hath taken them away now may within a while if it please him take vs also away and bring vs vnto them As death assaulted them so will it assault vs and we cā no more resist it then they could but must yeeld as they did We are ready to forget death and the forgetfulnesse of death maketh vs to forget our dutie vnto God let vs therefore consider the death of others thereby to be put in mind of our owne 2 Secondly by their death we may know the nature of death in al others for it deals with all alike We may there see how death doth deface that image of God which was in the bodie and how it doth destroy the bodie which was a temple for the holie Ghost to dwel in If one see a faire house of a noble man to bee much defaced fallen to ruine so as one stone is scarce left vpon another it will pitie his heart so should we be moued in our hearts to see the bodie of a righteous man which was an house for the holie ghost to dwel in to be so pitifully ruinated by death Againe we may see what strange separations death doth make The soule and the body which haue a long time liued together as two familiar cópanions are put asunder by death and no man knowes how long it shal be before they can meete together againe Besides this death makes a separation betwixt old louing friends The husband is separated from the wife of his youth with whom hee reioyced the wife is separated from her husband who was her vaile to shield and to saue her parents are taken from their tēder childrē which they leaue as orphans in the world not knowing what will become of them children are taken from their kind parents who could haue beene content to haue gone in their steed yea familiar friends whose soules were knit together in affectiō whose loue exceeded the loue of women as did the loue of Dauid and Ionathan are seuered one from another by death the knot of their friendship is broken their mutuall kindnes can be no more shewed by one to another W 〈…〉 griefe it is for louing friends to depart one from another we may see in Pauls friends and hearers when he tooke his leaue of them and told them that they must not see his face any more They wept all abundantly and fell on Pauls necke and kissed him being chiefly sory for the words which he spake that they should see his face no more We had need therfore by the death of others to be put in mind of this separatiō before-hand y◠when it comes we may be the better prepared for it Lastly death makes a separation betwixt the rich man and his wealth We brought nothing into this world neither must we carry any thing out of this world Yea men leaue their riches they cannot tell vnto whom If that question be asked many that are ready to die which was demanded of the rich man who had laid vp store for many yeeres This night shall thy soule be taken from thee then whose shall these things be which thou hast prouided they might truly answere that
in Canaan Iosh. 23. the wise counsell of Dauid vnto Salomon who was to succeede him in the kingdome 1. King 2. Whosoeuer readeth the Ecclesiasticall histories may not onely see the vertuous liues but also the christian like ends of the Saints and Martyrs in the Church And whosoeuer will be present at the death of those which truly feare God may thereby learne how they themselues ought to dye for when the outward man doth decay the inward man is renewed more and more They shew that the neerer they do approch vnto their end the neerer they draw toward heauen But in these our dayes many may bee found who either do not at al consider the death of the righteous or else do consider it amisse Though it be a matter worth consideration yet some do not consider it at all because they see so many die they make the lesse reckoning of it til death knock at their owne doores they neuer regard it they must needes die themselues before they can be brought to consider of death they care not who sinck so they swimme nor how many die so they may liue yea this is greatly to be lamented that some do regard the death of a Christian no more then they regard the death of a dog But seeing we may learne so many profitable instructions by their death let vs now begin to consider it better then euer we did before Others do consider it but yet amisse eyther fondly or frowardly Fondly through naturall affection arising from kinred affinitie or familiaritie If a stranger dye it nothing moues them but if one of their owne friends dye they sigh and sob they howle and lament If the father lose his sonne hee cryes most pitifully as Dauid did for Absolom O my sonne Absolom my sonne my sonne Absolom would God I had dyed for thee O Absolom my sonne my sonne If the mother lose her children she behaueth her self like Rachel weeping for her children and would not be comforted because they were not If children lose their parents they cry after them as Elisha did after Elias wheÌ„ he was taken vp my father my father If a sister lose her brother she weepeth for him as Mary did for Lazarus If the husband lose his wife he weepeth for her as Abraham wept for Sarah Yea he mourneth like a Turtle Doue which hath lost his marrow If the wife lose her husband she dealeth like Naomi who would not be called Naomi that is beautiful but Mara that is bitter because the Lord had giuen her much bitternes If one familiar friend lose another he lamenteth his death as Dauid did the death of Ionathan wo is me for thee my brother Ionathan very kinde hast thou been vnto me thy loue to me was wonderfull passing the loue of women Indeede I can not deny but yâ— we ought in a speciall manner to consider the death of those which are neere and deare vnto 〈…〉 for it may be they are takeÌ„ from vs because we were vnworthy of them or because we gloryed trusted ouer-much in them and were not so thankfull for them as we ought If we had any help by them we must consider whether God haue not depriued vs of them for the punishment of our sins as the widow of Sarepta did at the death of her son saying vnto Eliah Art thou come vnto me to call my sinne to remembrance and to slay my sonne Yet this consideration must be ordered by wisdome it must not be ioyned with excessiue sorrow Neither must we consider their death alone but also the death of others which dye in the Lord and to learne to make an holy vse thereof For as Sampson found sweete hony in the carkas of a dead Lyon so we may finde some sweet instructions in the dead corps of euery righteous man yea the more righteous that they are which do dye the more should their death be considered because it may yeeld greater store of instruction vnto vs. And it may be that God doth take away those which are neere vnto vs because we doe carelesly regard the death of those which be farre off Againe some consider the death of the righteous very frowardly and peeuishly yea I may say malitiously preposterously For if any of them be taken away by a sodaine and extraordinary death they presently censure them as plagued of God and coÌ„demne their former profession thinking that God would not haue so dealt with them if he approued either of them or their profession But they must be instructed in this point by wise Salomon who sayth that no man knoweth loue or hatred of all that is before him All things come alike to all and the same condition is to the iust and the wicked to the good and the pure and to the polluted to him that sacrificeth to him that sacrificeth not Eli was a Priest and a good man yet brake his neck by falling backward from his â—eate Ionathan was a sworne brother vnto Dauid a godly and faithfull friend yet was he slaine in battaile by the hands of the Philistines That Prophet of God which came out of Iudah to Bethel to speake against Ieroboam and the altars which he had built for idolatry was no doubt an holy man yet was he killed in yâ— way by a Lyon Iosiah was a good King like vnto him there was no King before him neither after him rose any like him yet was he slaine in the valley of Megiddo by Necho King of Egypt Iobâ— children were wel brought vp by their godly father and it is sayd that before Iob offered sacrifice for them they were sanctified yet within a while after as they were eating and drinking in their eldest brothers house a violent wind ouerthrew the house and killed them all We must not therefore iudge of men by their death but rather by their life Though sometime a good death may follow an euill life yet an euill death can neuer follow a good life Correct thine euill life and feare not an euill death he can not die ill that liues well saith Augustine And afterward answeres the obiections of these men and makes this the foote of his song Thou wilt say vnto mee haue not many iust men perished by shipwracke Certainely hee can not dye ill which liued well Haue not many iust men beene slaine by the enemies sword Certainly he can not die il which liued well Haue not many iust men been killed by theeues Haue not many righteous men bin torne in pieces by wild beasts Certainly hee can not die ill which liued wel c. But I wil say vnto such as censure the righteous for their strange and violent death as Christ said of those eighteen vpon whom yâ— tower of Siloam fell and flew them Thinke ye that these were greater sinners then others I tel you nay but except ye repent ye all shall likewise perish
yet was he heard in that which he feared God deliuered him After this he read vnto her the 22. Psalme wherein Dauid complained partly of his owne but principally of the most bitter anguith which our Sauiour Christ indured and suffered in bodie and soule putting her in minde that her case was not so bad as Dauids nor much vnlike our Sauiours who indured all that and more for her therefore she had no cause to feare seeing Christ had obtained victory and would vndoubtedly be with her deliuer her eternally glorifie her with himselfe for euermore and so continually hee propounded to her such comfortable places of scripture as might meete with her infirmities This greatly refreshed her and gaue her occasion many times to call vpon God for increase of grace and deliuerance from her grieuous temptations The which God of his accustomed goodnes vouchsafed on Tuesday about three a clock in the afternoone what time shee felt herselfe in very good measure deliuered from all her former feares and afflictions But on Saterday next after which was the day before her death she was wholy released and filled with such inward comfort that it greatly affected vs that saw it This is the summe of that temptation which she had wherein what can any man see that might giue iust occasion to report our religion comfortles or the Gentlewoman dyed despairing This wee are sure of that to bee without temptation is the greatest temptation as also that nothing befell her which hath not befallen the holyest of the children of God And she that considered her owne corruption which how great it is in the best of Gods Saints I neede not say and bethought her selfe of the punishment due thereto if God in iustice should reward her no maruell if shee brake out sometime into heauie complaints I make no question it was the worke of God in her to suffer Satan to accuse her and afflict her for her sinnes that so she might the better see them and consider the haynousnes of them and before her departure repent her of them and betake her wholy to Christ for the sauing of her soule And if it pleased God thus to make her possesse her sinnes before she dyed let those which neuer yet knew the waight of their sinnes be wise in time and remember that hee shall neuer haue his sinne forgiuen which first or last doth not vndergo a holy despaire for it and acknowledge nothing to remayne in himselfe but matter of iudgement and condemnation and comfort and eternall life to flow alone from Iesus Christ. And as for those which haue learned to scoffe at the terrors of Gods children to censure such as aâ—e at somtimes cast down with feeling the anger of God against sin let them consider the blessed â—sâ—ue that God gaue to the troubles of this Gentlewoman and let them acknowledge his worke in her And if they will not do this but proceede to traduce the dead then let them call to minde those of the Popish crue and persons of greater note among them then this Gentlewoman was which haue dyed most fearefully indeede Cardinall Sadelot Iacobus Latomus the Diuinitie Reader at Lâ—uâ—â—ne Hoâ—meâ—ler the Frier Guardacus Boâ—elius Crescentâ—â—â— the Cardinall Stephen Gardiner Bishop of Winchester and diuers the bloudy persecutors in Queene Maries time and some of the Popes themselues as namely Pope Sixtus Quintus of late yeers all which died most fearefully miserably and shewed manifest signes at their death that their popish superstition was the condemnation of their soules And if they will iudge of my religion by my death let them acknowledge their religion is the doctrine of desperation and that the truth faith which was able to fill the heart and tongue of this blessed Gentlewoman at her death with such heaueÌ„ly comforts is the doctrine of Christ reuealed from heauen that wee might liue and dye in it From Tuesday till Whitson-eeuen her comfort still increased and temptations vanished away See would theÌ„ very cheerfully ioyne with the company in prayer and singing Psalmes as occasion offered and performed all such duties as was meete for her in that estate One day her brother Master Iohn Bruen of Bruenstapleford came from his house in Cheshyre to visit her and after some kind salutation passed betweene them he said vnto her Sister be not dismaid at your troubles but remember what the Apostle saith that iudgement must begin at the house of God To whom the answered as one that was also very ready in the scriptures with the very next words following True it is and if it begin at vs the righteous shall scarce be saued where shall the sinners and vngodly appeare After that she praied with him sung a Psalme with him as one that receiued great comfort by him acknowledged in him a hart set to seeke the things belonging to the kingdome of Christ. During this time in the night with such as waked with her she would pray and rehearse for her comfort many texts of Scripture and namely the 8. to the Romanes many times coÌ„cluding and closing vp yâ— she read or repeated with prayer and most comfortable vses and applications thereof to her selfe with shew of such ioy and comfort that the hearers reioyced at it When she receiued any meate she prayed God not only to sanctifie those creatures for her bodily sustenance but also to fill her soule with the waters of life often repeating that of the Reuelation To him that thirsâ—eth will I giue of the waters of life freely One true she tooke her bible in her hand and ioyfully kissing it and looking vp toward heauen she sayd that of the Psalme O Lord it is good for me that I haue beene afflicted that I may learne thy statutes The law of thy mouth is better to me then thousands of gold and siluer Another time she called her Husband to her and said O Husband beware of Papistry keepe your selfe holy before the Lord. Yeeld not to the abominations of the wicked least they reioyce and so you dishonor God and destroy your owne soule Againe she said Let my little child be brought vp among the children of God and in the true feare and knowledge of his Maiesty so shall I meete her in heauen whom now I must leaue behinde me on earth Againe sometime she would pray with a low voyce to her selfe and that saying of Paule We haue not receiued the spirit of bondage to feare any more but the spirit of adoption whereby we cry Abba father was much in her mouth and the last words Abba father shee would double oftentimes ouer She would sing to herselfe the last verse of the 13. Psalme I will giue than â—â— unto the Lord and praises to him sing Because he hath heard my request graÌ„ted my wishing Finally in these and such like exercises and meditations did she spend the whole time
As for sodaine death it is euill to them which lead an euill life because it findes them vnprepared it carries them away â—odainelie vnto torment but it is not euill to them which liue well because it finds them prepared it frees them from much paine which others endure through long sicknes and carries them forth-with to the place where they desire to be The righteous doe so dispose of themselues in the morning as if they might dy before night and at night as if they might die before morning and therefore whensoeuer death comes it finds them prepared and is a benefit vnto them 2 Againe if the righteous a little before death be dangerouslie tempted by Sathan and shew their infirmitie by vttering some speeches which tend to doubting or desperation though after ward they get victory and triumph ouer the diuell carnall people think there is no peace of conscience and therefore no saluation to bee had by that religion and so speake euill of it Let such consider the estate of Iob in his miserie who cursed the day of his birth saide that the arrowes of the almightie did sticke in him the venome whereof had drunke vp his spirit that the terrours of God did fight against him that the Lord was his enimie did write bitter things against him and did set him as a butte to shoote at As also the estate of Dauid through terrour of conscience while hee concealed his sinne His bones consumed he rored all the day long his moysture was turned into the drought of sommer Againe let him know that the diuell doth most tempt the best He then tempted Christ when he was baptized and filled with the holie Ghost so will hee most tempt Christians when they haue receiued greatest gifts of Gods spirit As theeues labour to breakedowne and rob those houses onlie where great store of treasure or wealth is laid vp and as Pyrats desire to take that ship which is best loden with the dearest merchandise so the diuell doth most seeke to make a pray of them which are endued with the greatest measure of spirituall graces When the strong man armed keepeth the house the things that he possesseth are in peace but when a stronger then he ouercommeth him then hee gathereth greater forces and makes a new assault to enter againe In any commotion whom doe rebels kill and spoile not those which submit themselues vnto them and ioyne with them in their rebellion but those which are faithfull to their Prince fight for their Prince against them as hath appeared of late in the rebell of Ireland Now the diuell is as a rebell in the Lords kingdome whome then will he most trouble and assault not the wicked which submit themselues vnto him and ioyne with him in rebellion against God but the godlie which abide faithfull and fight vnder the Lords banners against him Whosoeuer would raigne with Christ in heauen must ouercome the diuell on earth for he promiseth To him that ouercommeth will I graunt to sit with mee in my throne euen as I ouercame and sit with my father in his throne How can there be a victorie wherothere is no battaile And how can there be any battaile where there is not assaulting and resisting And no meruaile though the diuell do most assault the righteous at their death for hee taketh the opportunitie of the time his wrath is theÌ„ great knowing that he hath but a short time He must either ouercome theÌ„ at that instant or els not at all yea hee takes the aduantage of their present weakenesse and those sinnes which before hee perswaded people to bee small and light at the time of death he maketh great and heauie Euen as a tree or peece of wood while it swims in a riuer seemeth to bee light and one may easilie draw it but when it comes to the shore and is laid vpon drie ground can scarcelie be drawne by ten men so sin is made light by the diuell so long as men liue that so hee may still encourage them to practise it but when it comes to the shore of death then he makes it heauie and begins most to trouble their consciences with it that if it were possible they might by it bee brought to desperation In the midst of the temptation when the godlie seeme most to be ouercome they are but like to a man in a traunce who lies as though he were dead yet he hath life in him and therfore as Paul saw that life was in Eutiches embraced him and deliuered him aliue when the people tooke him vp for dead so God seeth life in the righteous being tempted when men take them for dead and hee will at last so restore them as that they shall liue for euer with him 3 Lastlie others beholding them which were reputed righteous to die very stranglie to raue to blaspheme to vtter many idle and impious speeches to be vnrulie and behaue themselues verie foolishlieâ— they begin to suspect their profession but let them know that these things may arise from the extremitie of their disease For in hote feuers and burning agues the choler ascending into the braine will hinder the vse of their vnderstanding and so cause theÌ„ thus to misbehaue themselues rather like madmen then Christians And therefore as Paule said of himselfe after regeneration it is no more I that doe it but the sinne that dwelleth in me so may I say of them it is not they which doe it but the disease which is vpon them All sinnes committed by the righteous in those extremities are but sins of ignorance because they want the vse of reason to iudge of sinne they are also sins of infirmitie arising from the frailtie of their flesh and for them they will afterward repent if they recouer the vse of reason and be able to know them to be sins or if they doe not they are freelie pardoned in the death of Christ as well as other such sins be Wherefore I say to those which censure them vncharitablie for that their end as Christ said to the Iewes fontheir carnall censure of him Iudge not according to the appearante but iudge righteous iudgment yea iudge not that yee be not iudged 5 In the last place the finall cause and end of their death is to bee considered They be taken away from euill to come The speciall euils from which these righteous persons were taken are mentioned in the former Chapter to be deuoured in a cruell manner by the wilde beasts of the forrest But we must further vnderstand that the euils from which the righteous are taken are either ordinarie or extraordinarie The ordinarie euils are those which eyther all men or most men doe suffer And these are eyther corporall or spirituall corporall as sicknes and diseases aches and paines in their bodies griefe and sorrow toyle and labour crosses and losses outward troubles and persecution Gods children so long as they
liue are subiect vnto these as wel as others yea oftentimes more then others He which will bee Christs Disciple must take vp his crosse daylie and follow him Through manie tribulations wee must enter into the kingdome of heauen Iudgement begins at the house of God The Lord doth chastise his children by his iudgements least they should be condemned with the world A father hath two sons the one offends and is corrected the other also offendeth is not corrected why is the one corrected and not the other because the father hath hope of his amendment and reserues the inheritance for him but he hath no hope of the other and therefore will not correct him but doth disinherite him and cast him off so doth God deale with men Those which hee seeth incorrigible hee letteth alone though they offend yet he seldome correcteth them but casts them off but others which may by correction bee brought to repentance and kept in awe he often correcteth and for them is reserued an inheritance immortall and vndefiled in heauen yea the world hateth them because they are not of the world yea among men they shall oftentimes suffer euill for righteousnes sake And God hereby will make triall of their faith of their patience constancie and herein make them examples vnto others so that they must looke for afflictions so long as life lasteth but death makes an end of them al. Life and miserie are two twins which were borne together must die together And therefore Iohn heard it from heauen was commaunded to write it for the comfort of men on the earth blessed are the dead which die in the Lord for they rest from their labours and their works follow them Then shall God wipe all teares from their eyes then shall there be no more sorrow nor crying nor paine Then shall they haue euerlasting rest and no labour continuall ioy and no sorrow perpetuall pleasure and no paine great plentie of all good things and no want all manner of happines and no miserie The spirituall euils from which they are freed by death are three First their combat with the diuell Here we are in continuall warfare this is the militant Church so long as wee liue and abide in it wee must fight as the Lords souldiers not against flesh and bloud but against principalities against powers and against worldlie gouernours the Princes of the darkenesse of this world and not for a naturall or temporall but for a spirituall and eternall life not for an earthlie but for an heauenlie kingdome And in this battell there is no time of truce If the diuell be ouercome at one time he will on a sodame and none knowes how soone giue a fresh assault againe but death ends tho battell not as if the diuell got the victorie by our death as it is commonly seene among warriours on the earth if the one die in fight the other getteth the vpper hand but the faithfull at their last end get a finall conquest and then ascend to heauen there to triumph The diuell cannot assault them there He may compasse the earth but he cannot enter within the lists of heauen He neuer came thither to assault any since he was first cast out though he tempted Adam in the earthly Paradice and got him thrust out of it yet can he not tempt any in the heauenly Paradice to cause them to be thrust thence And therefore as a souldier which hath endured an hard and dangerous battell a long time doth greatly reioyce when he hath gotten the victorie so may the faithfull reioyce at the houre of their death because then they make a finall end of their spirituall enemies and begin their triumph ouer them 2 Another miserie from which they are freed is the practise of sinne Who liueth and sinneth not as Salomon saith In many things we offend all Though we be â—ruely sanctified yet it is but in part and therefore we may say with S. Paul I allow not that which I doe for what I would that I doe not but what I hate that doe I. And further I delight in the law of God concerning the inner man but I see another law in my members rebelling against the law of my minde and leading me captiue vnto sinne And nothing is more grieuous vnto a true Christian heart then the practise of sinne and therefore euerie one in this case will cry out with the same Apostle O wretched man that I am who shall deliuer me from the bodie of this death But death destroyes sinne Sinne brought in death and death driues out sinne After death all the righteous shall be perfectlie sanctified and made like the Angels to do the will of the Lord readilie willinglie and cheerefullie As herbs and flowers breed wormes in them yet those wormes at last will kill the hearbes and flowers so sinne bred death in it selfe but at last death will kill sinne And as Sampson could not kill the Philistims who were his greatest enimies but by his owne death no more can the righteous kil sin which is not their least enimie but by their own death At the first death was ordained as a punishment for sinne but now it is vsed as a meanes to stop the course of sin It was then said vnto man if thou sinne thou shalt die the death but now it is said thou must die least thou sinne that which theÌ„ was to be feared that men might not sin must now be suffered least they should sinne Sinne hath taken such deepe roote in our bodies that it cannot be destroyed vnlesse the bodie be as it were quite plucked vp by the roots least any roots remaining new buds of sinne doe sprout from the same If a wild figgetree doe grow in the walles of a faire temple and spread the roots of it al along ouer all the stones of the whole building it will not cease from springing till all be pulled downe if the stones be pulled downe they may afterward bee set vp a gaine in their owne places and the temple made as faire as euer it was and so the fig-tree may be pulled vp by the rootes will grow no more this comparison haue the learned vsed In the same manner the Lord a skilfull workeman hauing made man for his temple there sprung sinne in him like a wilde figtree which was spread wholie ouer all parts of man and it could not be destoryed vntill the bodie was destroyed by death and God hauing destroyed the bodie by death that so hee might quite roote out sin will build it vp againe to be a new temple vnto him yea mans bodie was in this respect like vnto a faire and beautifull picture of gold which an enuious and ill disposed person doth so mangle and disfignre as that it cannot be brought vnto the same forme and beautie vnlesse the owner doe melt it againe and fashion it all a new 3 Furthermore it
so great a cloud of witnesses wee doe not cast away euerie thing that presseth downe and the sinne that hangeth so fast oâ— tunning with patience the race that is set before vs and looking vnto Iesus the authour and finisher of our faith who for the ioy that was set before him endured the crosse and despised the shame and is set at the right hand of the throne of God And here me thinks vpon the sense and sight of sin which swarmeth euerie where to the subersion of states and destruction of soules I finde no cause of such so great excesse as that with men there is no passion of their mortalitie there is no impression of their eternitie For and if there were assuredlie then oderunt peccare 〈…〉 i virtutis amore oderunt peccare mali for midâ—ne poenae The good they would not sinne in loue of vertue and the euill they durst not sinne for feare of punishment Did the sinner but think of this that Tophet is prepared of old and that euen for the mightie as well as the meanâ— it is prepared That the gulfe thereof is deepe large and tâ—e burning is fiâ—â— much wood with the breath of the Lord like a riuer of bâ—imstone still to kindle it I say had hee but a passion of these things little do I doubt but his heart would fall his soule would shrinke and he would leaue sinne for feare of punishment To passe ouer a due regard of these things and to come to the tenth of our lost time and carelesse dayes pittifullie spent and wasted in wofull securitie Did we but affoord out soules though extraordinarie yet any the least meditation of the shortnes of our life more brittle theÌ„ glasse more light then smoke more swift then winde 2. Of the day of our death sure in the end vnsure in the time and bitter when it commeth 3. Did we but with feare foresee diem Deum vltionis a day and a God of reuenge by a iudge infallible for his wisedome inflexible for his iustice infugable for his power when to cal vpon the mountaines cadite cadite fall vpon vs fall vpon vs will be too late 4. And finallie to close with hell to the horrour of all hellish hearts could we but feele in heart and semblance the intolerable paines of hell endles easeles and remediles in the damned would much abate the heate of our sinning strike it in the blade breake it in the head and kill it at the heart But alas and woe vnto vs that euer wee liued to see such excesse of sinning with all states in all securitie Hanibal ad portas Imminet mors iudicium det infernus omnia horrenda et quasi nihil ad nos ridemus ludimus peccataque peccatis adiâ—cimus Death is at our doores iudgment is oueâ— our heads hell is at hand all horrible and yet without horror we laugh we leape we daunce we play we lie vpon beds of iuorie and stretch our selues to the full of our follie wee eate the lambs of the flocke and the calues our of the stall â—e sing to the sound of the viollvaine delights and we inuent to our selues instruments of musicke like Dauid as hee to the seruice and honour of his God so we to please our vnsanctified affections and extrauagant lusts But good Lord how long how long without measure shall wee prouoke thy maiestie How long without repentance shall wee behold our miserie How long without compassion shall we looke vpon him whom wee haue pierced how long by swearing and lying and killing and stealing and whoring shall sinne breake out and blood touch blood Oh Lord thou knowest Pedibus timor addidit alas feare forceth flight Oh set thy feare Lord before our face so settle it in out hearts as henceforth wee doe no more consult with flesh and blood but readilie obey thy heauenlie call by flight from sinne for feare of iudgement 2 As for the second cause of our excessiue sinning to wit the insensibilitie of peace to come of future rest of heauenlie being passions of our ioy and impressions of our eternitie I say the want is wofull but the feeling is of force to beate backe Sathan with all his retinue either of sinne death hell or doome It made Paule to forget not only sinne but himselfe to and say whether in the bodie or out of the bodie I cannot tell God he knoweth but I feele things that are vnutterable It made the Disciples in the transfiguration vpon the mount to translate their thoughts from mortall mould say in sense and feeling of that heauenlie being Bonum est esse hic It is good Lord for vs to be here let vs make tabernacles It made Simeon say with solace wheÌ„ hauing layd in his heart what hee lapt in his armes euen sweet Christ the rauishment of his soule Lord now lettest thou thy seruant depart in peâ—ce according to thy word mine eyes haue seene thy saluation I feare no sinne I dread no death I haue liued enough I haue my life I haue longed enough I haue my loue I haue seene enough I haue my light I haue serued enough I haue my Saint I haue sorrowed enough I haue my ioy sweet Babe let this Psalme serue for a lullabie to thee and a funerall for mee Oh sleepe in my armes and let me sleepe in thy peace And here out of Simeon would I raise a doctrine Simeon had it by reuelation from God that hee should not taste of death till hee had seene the Lords Christ nor doe I thinke but that God in like lenitie doth and will deale with al his Saints and neuer suffer the good and righteous to depart out of this world comfortles Moses saw the land of promise before he died Aaron saw his sonne Eleazar in his roome before he died Dauid saw Salomon his successor ere he died Ezekià s saw his house in order ere he died Christ was glorified vpon the holy mount ere he dyed Stephen saw yâ— glorie of God and Iesus standing at the right haÌ„d ere he died And Simeons sight of Christ ere he died shall be to me and I hope to all the Elect of God an assured symboll or sacrament of the certaintie of our saluation by faith in and by the sight of our sweet Sauiour whom wee shall behold in soule and spirit ere we leaue this life Amor transit in amatum nec sinit amantem esse sui ipsius sed amati Loue doth symbolize and the minde is not where it liues but where it loues Terram diligis terra es aurum diligis aurum es Deum diligis non audeo dicere Deus es audi tamen scripturam dicentem an non ego dixi quod dij eâ—â—is Dost thou loue earth thou art earth Dost thou loue gold thou art gold Dost thou loue God I dare not say thou art God yet heare
our crosses but they feele not our comforts so said the Saints of olde and therefore to such as thinke it a straunge thing that the Saints of God should haue their fiâ—ie trial in this world by bickerings buffetings and winnowings of Satan They are fooles and slowe of heart to beleeue like the two disciples who went to Emmaus thinking still of their Christ crowned but neuer crossed till the Lord had rectified their thoughts and laide a necessitie of triall vpon all flesh beginning with himselfe thus Ought not Christ to haue suffered these things and to haue entred into his glorie Whereby I gather no peace without warre no rest without toyle no crowne without a crosse no entrance without suffering no glorie without shame and shaking in this wofull world But happely you will say some be neuer broken in heart nor yet haue any conflict with Satan sinne or death they are feared with no temptations nor doe they grieue because of him whom they pearced They haue made a couenant with the graue and a league with hell of such I say their case is desperate and their condition is no better then the beasts fatâ—ed vp in the best pastures reserued for the slaughter of whom Iob speaketh when hee saith The houses of the wicked are peaceable without feare and the rod of God is not vpon them they spend their daies in wealth and suddenly they droppe down to hell As also Dauid there are no bands in their death they haue no knots as it is in the originall they are nâ—t troubled like other men There be many in the world which would faine haue a Church of sugar or of veluet as one saith they would feede vpon manchet and tread vpon Roses I meane in seruing God they would be freed from afflictions they loue Canaan but they lothe the wildernesse they like the crowne but they loue not the crosse Shilo runneth sweetely but Iordan is to too turbulent all like Zebedeus his sonnes Iames and Iohn who sought to sit in the seate of honour but not to drinke of the cup of afflictions But the truth is you may beleeue it the way to heauen is not strowed with flowers but set with thornes and happily you shall finde it in your experience true that Whosoeuer will liue godly in Christ Iesus must suffer persecutioÌ„ Quater luctatus est Iacob in vtero cum Esau in via cum eodem in Mesopotamia cum Laban in Bethel cum Angelo Iacob wrestled foure times in the wombe with Esau in his iourney with Esau in Mesopotamia with Laban and at Bethel with the Angell To teach vs that if we wil be the Israel of God we must arme our selues for all trials at all times in all places and with all persons retaining no longer the name of Iacob as supplanting our troubles but the name of Israel as preuailing with God and neuer leauing him without a blessing Excellent things are spoken of thee thou Church of God A woman clothed with the Sunne crowned with the Starres and treading vpon the Moone yet trauailing in birth pursued with the dragon and readie to be deuoured both her selfe and her sillie babe But heauen sung her triumph against the accuser of the brethren and he was cast downe which accused them before God day and night To be accused before men is much but to be accused before our God is more Now and then to be accused is much but night and day is more And such are the persecutions of Gods children in this world they neuer haue an end nor euer shall till the world be without hatred the diuell without enuie and our nature without corruption Thinke it not straunge my deere brethren concerning the firie triall which did befall this Gentlewoman to prooue her at her end as though some strange thing had come vnto her but reioyce rather in as much as she hath been partaker of Christs sufferings that when his glory shall appeare she may be glad and reioyce Let him that thinketh he standeth take heed he fall not There hath no temptation taken her but such as appertaineth to man And God was faithfull who would not suffer her to be tempted aboue that she was able and euen gaue the issue with the temptation that she might be able to beare it When the beholders thought the Whale had swallowed vp Ionah to kill him hee swallowed him vp to saue him The Lord hid his face from her she was troubled But ye are witnesses who were present at her death that his wrath indured but the twinckling of an eye and though heauines continued for a night yet ioy came in the morning when you saw her fined like gold renewed like an Eagle soring high into the bosome of Christ with this powerfull speech and godly ouation at her end Heare O Lord haue mercie vpon me Lord be thou my helper Thou hast turned my mourning into ioy thou hast loosed my sacke and girded me with gladnesse therefore shall my tongue praise thee and not cease O Lord my God I will giue thankes vnto thee for euer-more Well she is gone and now behold her seate is emptie and her graue is full and me thinkes for the present wee feele her want on earth whom God hath found in Heauen Our prayers lesse powerfull our preaching lesse precious and our Psalmes lesse melodious on her behalfe For you all know that there she sate and there she sung there she read and there she prayed there she heard the word there she receiued the Sacraments there lately she liued and there now she is dead therefore may I say with the Prophet All flesh is grasse and all the grace thereof as the flower of the field But comfort your selues in hope of a ioyfull resurrection as also in respect of her holy life blessed end and most happie state in glorie and sith she is gone let it be remembred as a sacrament of her rest that she went vpon a day of rest one of the chiefest of Sabbaoths and high feast of Pentecost euen then that she should ascend when the holy Ghost did descend by which spirit she was sealed vp to the day of redemption Worshipfully was she descended but most honorably may I now say is she ascended yet behold the husband mourneth for that hee hath lost a wife the mother mourneth for that she hath lost a daughter the brother mourneth for that he hath lost a sister which is me thinks not much vnlike the mourning of Hadadrimmon in the valley of Megiddo And yet this is not all for wee Preachers may mourne most for that wee haue lost an auditor who heard with reuerence felt with passion and followed with perseuerance But beloued what we haue lost heauen hath found and the holy Angels reioyce at the gaine in the meane time the Lord of Heauen supplie the want vpon earth and increase the number of faithfull
professors In Sionis gaudium Anglo-Papistarum luctum Amen Amen FINIS A BRIEF DISCOVRSE OF THE CHRISTIAN LIFE and death of Mistris Katherin Brettergh late wife of Master William Brettergh of Bretterghoult in the Countie of Lancaster Gentleman who departed this world the last of May. 1601. With the manner of a bitter conflict she had with Satan and blessed conquest by Christ before her death to the great glorie of God and comfort of all beholders Micha 7. 8. Reiovce not against me O mine enemies though I fall I shall rise againe And when I sit in darkenes the Lord shall be a ligâ—â— vnto me Psalm 37. 37. Marke the vpright man and behold the iust for the end of that man is peace LONDON Imprinted by Felix Kyngston 1602. TO THE CHRISTIAN Reader grace and peace in Iesus Christ. WHen Achimaaz the sonne of Zadoc requested that he might be the messenger to bring Dauid word of Absoloms death Ioab would not suffer him Thou shalt not saith he be the messenger to day but thou shalt cary newes another time but to day thou shalt cary none for the Kings sonne is dead He knew Dauids affection was such that the newes of his childs death would be most heauie to him and the messenger himselfe not welcome for his message sake This is all our infirmity no tidings more grieuous to vs then when wee heare of the death of those whom wee loue The Parent bewayles his Child the Husband his Wife the Friend laments the death of his Friend and we thinke it the losse of another friend to depart with this our griefe Iacob mourned for Ioseph his son that he would not be comforted of a long season but thought he would weepe for him as long as he liued When the Amalekites had burned Ziklag and led away captiue the mens wiues and their children Dauid and his company wept till they could weepe no more When Lazarus dred his sisters Martha and Mary were much discomforted for him Gâ—egory Nazianzen reports that when Basil the great died euen the wisest men in the city stroue to exceede one another in weeping and complaining for his death And as for my selfe saith he now I am bereaued of the fellowship of such a man what shall I do but either dye or liue in miserie Which way shall I turne me What shall I do What counsell shall I take now I haue lost him that was my comfort So heauy a thing we see it is to be seuered for a time from those that are deere vnto vs. One only thing there is which is able in this case much to temper our affections when we see our friend to die in the Lord that is in comfort of conscience assurance of saluatioÌ„ through Christ. And this his comfort he expresseth outwardly vnto vs by performing those duties which are required of a man when he dyes and so he makes a ioyfull and a holy end When our friend departeth this life in this maner we haue iust cause to take his death the more comfortably And thus it pleaseth God many times to stirre vp some especiallie such as in their life time haue a care to pursue Religion and to keep themselues vndesiled of the world at their death to expresse wonderfull comfort of spirit and to shew forth such fruit of Religion that we wonder at it and acknowledge the extraordinary worke of Gods spirit in them They wrastle against temptations they confesse their faith feele the assurance of their saluation condemne their sinnes exhort the beholders praise God sing Psalmes wish to dye that in their death they are better Christians then euer they were in their life This blessed departure God giues to many for diuers good purposes 1. That the world may know that peace is the end of the iust and comfort in death is the portion of the righteous 2. That his eternall truth in our holy profession may appeare to be able to comfort vs not onely in our life but in our death also when all other comforts forsake vs. 3. That our enemies may see our faith is not in vaine 4. That the weake by their example may be incouraged to a holy life when they see it bring with it so happie a death and that they may be strengthened against the feare of death seeing it is alwaies comfortable to those that leade a godly life 5. and finally that the friends of the departed by their heaueÌ„ly departure may be admonished not to mourne so much for their death as to reioyce for their life and to thanke God that euer it was their lot in any degree to be ioined or matched with so blessed seruants of God This Gentlewoman Mistresse Katherine Brettergh was one of this number her life as long as God continued it was deere to those among whom she was as the life of a friend might be Her husband friends kinsfolks brethren sisters and all the godly that knew her inioyed a great blessing of God of her and her death no doubt was grieuous to her husband as the death of a vertuous yoke-fellow And if worldly affection would haue holpen it it was the same in him that Dauids was to Absolom his sonne when he mourned for his death O my sonne Absolom my sonne my sonne Absolom would to God I had dyed for thee ô Absolom my sonne my sonne But sure her death was such her behauiour in her sicknes so religious her heart so possessed with comfort her mouth so filled with the praises of God her spirit so strengthened against the feare of death her conquest so happy ouer her infirmities that such as loued her most haue greatest cause to reioyce in her death and by seeing the wonderfull worke of God in her to learne to renounce their owne affections This is the thing I thought with profit might be presenâ—â—d to the view of others also that knew her not for when I had for my own priuate vse and the vse of my friends faithfully collected out of the fresh memories of those that were present and eye-witnesses as wel as my selfe and set downe the manner of her sicknes and death I considered that the knowledge thereof could not but be welcome to al those that desire to die the death of the righteous And so the same causes that moued me to collect it gaue me also occasion to publish it I remembred the saying of one That it is great pietie to set foorth the vertues of the departed if they haue excelled therein yea it is a meanes to increase grace in our selues I thought so great mercie of God shewed to one among vs ought not to be forgotten but should remaine to vs our childre an example to teach vs how good God is to them that loue him and to assure vs that he will neuer forsake vs but in like manner as he did her helpe and comfort vs when we shall by death be called vnto him I considered the vngodly
for he killed himselfe what did Dauid reioyce or lament Though Saul in his life time was alwaies his deadly enemie yet mourned hee and wept for Saul and Ionathan saying Tell it not in Gath nor publish it in the streetes of Askelon least the daughters of the Philistims reioyce and the vncircumcised triumph This did Dauid which was a man after Gods owne heart though you as it should seeme rather delight to solace your selues with the falles and infirmities of Gods children then once to be touched as feeling members of one bodie with an inward sighing and sorrow for the same But now touching the death of this Gentlewoman whereat some of your Romish faction haue bragged as though an oracle had come from heauen to proue you Catholicks and vs Hereticks Blessed be God and our Lord Iesus Christ the Diuell and you are all deceiued and God euen our mightie Iehouah hath you in derision and shall laugh you to skorne who hath not only frustrate your fond expectations but made your follie manifest to all men This Gentlewomans life being more holie and her death more comfortable then possiblie any of yours can be so long as you continue Papists The trueth whereof I haue compendiously set foorth in this present treatise following as will be testified by persons of honester note and condition then any of your generation And thus for this time I end praying God to forgiue you your sins because you know not what you doe and to open your eyes that you may see your errors and come out of Babylon Amen That by some taste of the truth of that which befell the vndoubted child of God Mistris Katherin Brettergh in the time of her sicknes neere before and at the instant of her death the mouth of the sclanderer which was soone opened might be some deale stopped the expectation of the godly in part satisfied and preiudice in all happilie suspended one both an eye and eare-witnesse thereof caused these few lines as an Epitaph to be fixed nigh her Hearse Id est Katherina quia Christi sanguine mundata igneaque teâ—tationum exploratione purgata Mundis eodemqus modo purgandis omnibus tum quae passa est tum etiam eorundem exitum testatissim cupit TRue it is I strone But 't was against mine enemie Strongly I struggled It was my strongest aduersarie Strongly not in my selfe but in my euer-helper strong Strongly alas weake woman weakely strong Strongly though faintly which was fleshes infirmitie Strongly and doubtfully through my soes lying subtiltie Strangely I grant till streÌ„gth it selfe in weakenes was sâ—eâ—â— strong And Sauiour mine did in the battailes throng Plainely display his banner-booke in open field VVhich seene mine aduersaries all gan shrinke fall yeeld So Christ the victor searching the spoiâ—e taking his pray Me found for him tooke to him So I past from you away VVitnes hereof my often'pplied faith's confessions VVitnes my prayers plainâ—s tearefull eyes hart yearning meditatioÌ„s VVitnes my sweate strong trembling thirst my biâ—ning â—caâ—e Peace ioy passage all harts that present then with mine did beate But be all silent One for me the truth will tell My witnes now in heauen with whom I crowned dwell And learne by me with God and 's word your childhood to acquaint Then aged finally though hap's at times you shall not saint Si non testantis side Monentis charitate Moueamini Anâ—iphonicâ—s eidem IT 's not vnlike Christ's deaâ—e such conflict you endur'de The members must be like the head vve are assur'de 'T vvas not amisse you did so fiâ—rce hot sirie triall bide To haue pure gold some seauen times is tride It were vnmeete the seruants better then their Lord should finde The Captaine passe the pikes the souldiers stay behinde 'T is meete for vvhom Christ dranke off all that bitter cup They of the same vvith him a little dram should sup And though your life your birth your vertuous education Your holy course in Reading Prayer Meditation Meekenes patience pitie and religious chastitie Both in your maried state and free virginitie Did vvorthilie import you vvere the same You did professe and as did sound your name Yet that your death prou'd cleerer seuen fold You t'he Christ's member seruent souldier and gold Noutheticon LEarne all by this and others more iust Abrahams breede Borne in the Church nurst of her brests begotteÌ„ of immortal seâ—d Learne you that stand haue peace feele ioy see light Partake God's spirit tasting his grace and heauenly gift The time may come that you may fall war rise peace seeme straÌ„ge You ioy vvith anguish light for deaths shadovv may exchange Satan may buffer Gods spirit driue you to the vvildernes The booke mouth sweetning be to your bellies bitternes Learne ye that in these heauie changingâ— be God changeth neuer neuer doe his graces die Graces fountaine runneth euer it floweth aboundantly We doe not alwaies thirst seeld called come oft drinke we sparingly Learne you that in these blessed feelings haue no pâ—â—t Nor of the bitter changings feele the smart Your wretched state who liuing are as dead withouten sence Who dead shall euer liue tormented going hence Learne all iudge not before the time happie and bless'd is he VVho of the sillie humbled poore doth iudge aduisedly Edw. Aspinwall Katherina Pura Christo quâ—â—â— purgata Vita Christo praparata Morte Christo dedicata Coelis Christo coniâ—gata W. F. The holie life and Christian death of Mistris Katherin Brettergh THis Gentlewoman was borne in Cheshyre the daughter of Iohn Bruen of Bruenstapleford Esquire well descended and of an auncient house Her education before her marriage was such as became the profession of the Gospell in godlinesse and puritie of life and Religion and well beseemed the house where she was brought vp The Scriptures she knew from a childe and by reading thereof gained such knowledge that she was able readilie to applie them when occasion was offered as wee may see at the time of her death and that so fitly and effectually that she seemed to haue made them her daily meditation For the things of this world she was moderate and sober and by her Christian life and death she might teach many Gentlewomen how vaine the pleasures and fashions of this world are and how farre vnable to bring that peace to a distressed heart that the embracing of true Religion can She vsed not to gad abroad with wandring Dinah to dancing greenes markets or publike assemblies but rather with Hannah did chuse to tread vpon the dust of the sanctuarie and walke in the waies of Sion yea with Dauid rather to be a doore keeper in the house of God then to haue societie with the wicked or to dwell in the tents and Tabernacles of the vngodlie The Sabbaoth day was alwaies deere and welcome to her what time she would not be without the word preached though many times she went farre for it Her delight was still to
of her sicknes after the Lord had once enlarged her heart from the temptations of Satan But vpon Saterday about eleuen of the clocke in the morning the Lord disclosed himselfe in mercie to her more plentifully then euer before and as I may say he dealt familiarly with his hand-mayd for from that time to her very death which ensued the next day the feeling of Satans temptations seemed quite to bee banished from her so that she made no shew of them her thoughts were not occupied with yâ— world husbaÌ„d child or any thing els to our thinking neither was her sicknes troublesome to her as before it had beene but as one raised from death to life or rauished in spirit so seemed she to vs that stood by her countenance ioyfull her tongue flowing with the praises of God and her voyce as most heauenly musicke and melodie of peace sounding praise and honour and glorie to God in a wonderfull manner as followeth About eleuen of the clocke she began to tremble and quake a little and withall she asked her husbaÌ„d if he would help her with prayer to God against the tempter saying will yee neither pray with me nor bring some godly man that may put holie things into my minde whereby I may be able to resist Satan Hauing thus said she vttered these words O Lord God of my saluation help my weaknes pleade thou my cause O God of truth for in thee doe I trust After this they prayed together and she answered Amen to euery petition Then after this she required him to reade some part of the scripture whereupon he read vnto her the 8. to the Romans the 91. Psalme and the 17. of Iohn the which as hee read and came to the 4. verse I haue finished the worke which thou gauest me to do and now glorifie me She desired him to pause a while and theÌ„ said Blessed be thy name O blessed Sauiour perfect the worke I humbly beseech thee which thou hast begun in me Then as he read the 9. verse I pray not for the world but for them which thou hast giuen me for they are thine she interrupted him againe saying O Lord Iesu doest thou pray for me O blessed and sweete Sauiour how wonderfull how wonderfull how wonderfull are thy mercies Reade on said she the blessedst reading that euer I heard the comfort whereof doth sweeten my soule Then reading verse the 22. And the glorie which thou gauest me I haue giuen them that they may be one at we are one With marueilous ioy she vttered the words of Dauid many times ouer I confesse before the Lord his louing kindnes and his wonderfull workes before the sonnes of men for he hath satisfied my soule and filled my hungrie soule with goodnes When he came to the 24. verse Father I will that they which thou hast giueÌ„ me be with me euen where I am that they may behold my glory which thou hast giuen me Stay said she and let me meditate on the goodnes of the Lord for this is the sweetest saying that euer came to my soule for now I perceiue and feele the countenance of Christ my redeemer is turned towards me and the bright shining beames of his mercie is spread ouer me Oh happy am I that euer I was borne to see this blessed day Praise praise ô praise the Lord for his mercies for he hath brought me out of darknes and the shadow of death he hath deliuered my soule from the snare of the hunter and hath taken me out of the den of Lyons euen from the iawes of Leuiathan that piercing crooked serpent and hath set me in a place of rest and sweete refreshing Oh praise the Lord O my soule al that is within me praiseh holy name my soule praise thou the Lord and forget not all his benefits which for giueth all thine iniquities and healeth all thine infirmities which hath redeemed thy life from the graue and crowneth thee with mercy and compassion This she often repeated And then againe remembring the 21. and 22. verses of the 17. of Iohn she said O my sweete Sauiour shall I be one with thee as thou art one with thy Father And wilt thou glorifie me with that glory which thou haddest with the father before the world was And doest thou so loue me which am but dust and ashes to make me partaker of glorie with Christ What am I poore wretch that thou art so mindfull of me Oh how wonderfull how wonderfull how wonderfull is thy loue Oh thy loue is vnspeakable that hast dealt so graciously with me oh I feele thy mercies and oh that my tongue and heart were able to sound forth thy praises as I ought and as I willingly would doe oh that you all would helpe me to praise the holy one of Israel the God of all consolations And thus for the space of fiue houres together at the least she continued praysing and lawding the Lord with such a gladsome and heauenly countenance testifying such inward ioy from a comfortable feeling of the mercies of God in her soule and vsing such sweete senteÌ„ces and sâ—gred phrases of perfect and holy eloquence as the trueth thereof if it could haue been taken were admirable continuing so many houres together some part whereof was this O my Lord oh my God blessed be thy name for euermore which hast shewed me the path of life Thou didst O Lord hide thy face from me for a little season but with euerlasting mercie thou hast had compassion on me And now blessed Lord thy comfortable presence is come yea Lord thou hast had respect vnto thy handmaid and art come with fulnes of ioy and abundance of consolations O blessed be thy name ô Lord my God Then she repeated part of the 16. Psalme saying The Lord is the portion of mine inheritance wherefore my heart is glad and my tongue reioyceth Thou wilt shew me the path of life In thy presence is fulnes of ioy and at thy right hand there are pleasures for euermore oh that I could therefore praise the Lord as he is worthie to be praised I will sing to the Lord I will sing to the praise of the God of Israel come come saith the and helpe me ô helpe me to praise the Lord. And with yâ— she began to sing the third Psalme and continued to the end of the Psalme as perfectly and with as sweete a voyce as euer she had before in her health and concluded with the 49. verse of the 106. Psalme The Lord the God of Israel be blest for euermore Let all the people say Amen praise ye the Lord therefore And after this she said O praise the Lord for hee hath filled me with ioy and gladnes of hart and brought me from the gates of hell and of death repeating that of the 16. Psalme My line is fallen vnto me in a pleasant place yea I haue a saire heritage for the Lord is the