in the Eucharist and euen at the same time the deuill entred into him can it bee conuenient or possible to thinke that Iesus Christ and the deuill entred into one body together and remained together One thing I thinke is very conuenient that in euery Sacrament as also at the sacrifice it is necessary that the thing which they administer to the people and that they offer to God bee consecrated but in the Eucharist of the Roman Church there is nothing of consecrate which is administred to the people nor which is offered to God for is this the bread which is consecrated No way for they say it is no more bread Is it the body of Iesus Christ it is not for Iesus Christ cannot bee consecrated but it is he that consecrateth vs. Are these the accidents of bread which are consecrated that they call formes that is to say the roundnesse the colour and taste of the bread It is not neither for these things are not offered to God in sacrifice neither are they giuen to the people for to sanctifie them But behold one Sacrament and one sacrifice where there is nothing consecrated where he doth make a Consecration but they cannot say what it is that is consecrated All this abuse commeth by the fault of some Priests who could if they would make vs all agree very easily in one way For all confesse that Iesus Christ hath instituted the holy Sacrament as it ought to bee and that there is nothing to say against it If then the Pope would reduce the Holy Supper into the same forme wherein Iesus Christ instituted it in speaking as hee did and doing as hee did without further dispute we should all agree and so wee should all come to be of one assembly vnanimously to glorifie God By this meanes diuine seruice should bee done in the vulgar tongue there should be no more priuate Masses All should communicate vnder both kindes there should be no more adoration of the Hoast nor any eleuation of the sacrifice the Priests bending ouer the Altar should not pray to God for saluation through the merit of Saints whose bones and reliques are hidden vnder the Altar But contenting our selues with the prescribed simplicity of Iesus Christ wee should reiect these additions which disfigure this Sacrament vnder the shadow of adorning it God giue vs grace to see this happy time and to that end dispose of the hearts of Princes and people for the loue of IESVS CHRIST our LORD Amen FINIS COMFORTABLE INSTRVCTIONS for the SICKE By Peter Moulin Minister in the Reformed Church at PARIS LONDON Printed by T.S. for Thomas Pauier and are to be sold at his shop in Iuie lane 1623. Short and Familiar Instructions to comfort the SICKE When the sicknesse appeareth not to be mortall For the comfort of the party one may thus beginne SIR it behooueth you first to acknowledge that this sickenesse is not fallen vpon you by chance but by the wise conduct and prouidence of Almightie God our Creator and Father who so disposeth of prosperitie and aduersity health and sicknesse vpon his children that he neuer sendeth either the one or the other but to his owne glory and the parties good and saluation As the Apostle Saint Paul saith Rom. 8.27 Wee know that all things worke together for good to them that loue God He purposely speaketh of afflictions wherein sicknesses are ranked Those people loue God who are first loued of him and as the Apostle saith called according to his owne determinated purpose That you are of this number you haue occasion to take assurance by the faith which hee hath giuen you in making you beleeue that he is your Father and Sauiour in his Welbeloued Sonne Iesus Christ our Lord by which you receiue the spirit of adoption which is that that witnesseth with our spirit that we are the children of God Heires and co-heires with Christ Rom. 8.11.16.17 You must also take assurance by the sanctification of his holy spirit by which he hath brought you into his obedience For those that are led by the spirit of God are the children of God But to those which are such the Apostle Saint Paul saith that euery thing workes together for good afflictions sicknesses euen death it selfe all that they haue is turned by the grace of God to their owne profit and great good and for the aduancement furtherance of their saluation Three principall fruits God maketh vs gather of our maladies and afflictions The first is the amendement of our life which awaketh vs out of our sinnes For both in health and prosperity it is too ordinary to flatter and cherish our selues in sinne by reason of our great corruption in Nature which maketh vs inclined to all euill and vnprofitable to any good it is therefore necessarie to looke about vs and become more sensible of our sinnes to retire our selues and to be displeased with them which is made by the meanes of sicknesses and other aduersities of this life occasioned by sinne and very often purposely sent from God to chastise and correct vs and in that this good Father of Heauen sheweth how much he loueth vs hindering our vndoing and confusion in our inordinate life like a good Father that very well loueth his Children hee chastiseth and correcteth vs to hinder and draw vs backe againe lest we should be lost as Saint Paul saith in the 1. of the Corin. 32. Verse When we are afflicted we are taught by the Lord to the end we should not be condemned with the world and in another place he saith Heb. 12. Ver. 6.7 and 11. That the Lord chastiseth him he loueth and beateth euery childe whom he auoweth If you endure Chastisement God presenteth himselfe vnto vs as to his Children For who is the childe that the Father correcteth not and although that all discipline in the instant seeme not to be of ioy but of sadnesse neuerthelesse it brings a peaceable fruit of righteousnesse to those that thereby are exercised It behooueth vs therefore first of all to gather this excellent fruit of our sicknesses to feele the innumerable number of our sinnes and offences wherof we are culpable before God to aske pardon of him in all humility and repentance and to make a holy protestation to liue better hereafter and to walke in his obedience and feare by the grace of God and the conduct of his holy Spirit which we ought to aske with ardent prayers and with an assured faith to be heard according to his promises And so we may say with Dauid that excellent seruant of God Psal 119. Ver. 6â— 92. Before I was afflicted I went astray but now I haue kept thy word It is good for mee that I haue beene afflicted that I might learne thy statutes Now we may behold the sicknesses of our Bodies how they come to be by Gods grace wholsome medicines for our soules The second good which sicknesses bring vs is to vnloose and pull away
end Otherwise where should be this assurance which the Apostle speaketh of of not being able to be separated from the loue of God in Iesus Christ Where should be this subsistance of things hoped for How should wee haue in our soules a solid peace with God How should wee finde our selues firme in this grace How can we glorifie our selues in the hope of the glory of God Such is then the incomprehensible bounty of this heauenly Father that he beginneth not in vs the worke of our saluation for to leaue it imperfect according as Saint Paul saith to the Philippians and in their persons speaketh also to all truely faithfull Phil. 1.6 I am assured that hee that hath begunne this good worke in you will perfect it euen to the comming of Iesus Christ As also he saith in another place Rom. 11.29 That the gifts and calling of God are without Repentance that is to say hee gaine sayeth not nor euer goeth from his word Against the obiection that this assurance of Faith should be a presumption It may not be that this certainty of Faith be blamed in vs and to be thought rashnesse and presumption for on the contrary it should be thought an extreame rashnesse and presumption if wee should not beleeue such excellent promises of our God And it is Humility and Obedience to receiue and rest vpon it with reuerence For it is said that he which hath receiued the Testimony of God hath sealed that God is veritable Iohn 3.33 that is to say subscribed and giuen approbation to the truth of God which he demonstrateth in the accomplishment of his promises and it is said on the contrary in the 1 of Iohn 5.10.11 That hee that beleeueth not God hee hath made him a lyar For hee hath not beleeued in the testimony which God hath witnessed of his owne Sonne and this is the testimony that God hath giuen vs eternall life and this life is in his Sonne Two things might make vs rash and bolde in this assurance which we take of our saluation the one is if wee should build vpon the merit of our workes Rom. 3.20 For no flesh shall be iustified before God by the workes of the law and all those that seeke to be iustified thereby are vnder malediction so saith Saint Paul 3.10.2 It is not by our owne righteousnesse which is nothing whereupon wee build such an assurance but vpon the righteousnesse of him whom God hath made to be sinne for vs 2 Cor. 5.21 that is to say a sacrifice for sinne to the end that wee might be made the righteousnesse of God in him and by the obedience of whom we are made iust in exchange of our disobedience in Adam which made vs all sinners Rom. 5.19 The other point which might make vs bolde in this behalfe that if wee should presume to purchase such a knowledge of our saluation by the subtilty of our spirits as it is said that the Naturall man conceiueth not the things of God 1 Cor. 2.14 But certainly we make account to haue receiued as the same Apostle 1 Cor. 2.12 Not the spirit of this world but the spirit which is of God to the end that wee should know the things which haue beene giuen vs from God Also hee saith in the same place 1 Cor. 2.9.10 That these things which are altogether incomprehensible God hath reuealed them by his holy spirit Finally hee addeth 1 Cor. 1.16 That by this meanes wee holde the intention of Christ But by this spirit of God are all those conducted which are the Children of God which the same Apostle saith Rom. 8.14 And hee is called The spirit of adoption and by him we cry Abba Father Gal. 4.6 that is to say wee cry and call vpon God as our Father And also it is This same spirit saith Saint Paul Rom. 8.11.16 which giueth testimony with our spirit that we are the Children of God In like sort the Apostle to the Ephesians saith 1.13.14 That when we belieue in the Gospell we are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the purchased possession vnto the praise of his glory by which wee learne that the testimony of the Holy Ghost receiued into our hearts with Faith is like vnto a seale which the holy Spirit imprinteth in our hearts to assure vs of the promises of God and to assure vs that we are his Children and as men vse in the Market giuing of earnest that is to say a part of the price agreed for as well to beginne the payment as to make the bargaine irreuocable and assured that it may be kept firme Euen so the Holy Ghost which through Faith begetteth peace and ioy in our hearts is giuen vs for earnest of the Kingdome of Heauen Rom. 14.17 to the end to assure vs by this beginning of spirituall goods which God hath promised to his children that hee holdeth vs for his owne purchased possession to the praise of his glory and that without euer reuoking his promises hee will at last gather vs to the full fruition of the Inheritance in Heauen It is needfull if it be possible to draw from the mouth of the sicke person confession of his sinnes of his Repentance and his Faith if hee haue not the vse of his Tongue but of his vnderstanding it is necessary for him to answere by some signe Now Sir it behoueth you to take good courage and willingly to apply this holy doctrine for the comfort of your soule this doctrine hath been declared vnto you by the preaching of the Gospell in the Church of God whereof you haue beene a member it hath also beene confirmed vnto you by the vse of the Sacrament with whom you haue communicated Haue you not receiued it with Faith Patient I haue Also doe you not beleeue that God is not onely your Creator but sinne hauing lost you hee is your Sauiour in Iesus Christ Patient Yes Doe you not acknowledge that you are a poore and miserable sinner that if he should reckon with you according to your sinnes of necessitie he should make you perish in death and eternall damnation Patient Yes Are you not very heartily sorry and grieued so to haue offended and doe you repent your selfe euen with your whole heart Patient Yes Doe you not renounce all opinion and trust in our owne Righteousnesse for to repose your selfe intirely and your hope in the mercy of God by which he iustifieth and saueth vs in his blessed Sonne Iesus Christ Patient Yes Doe you not beleeue that he hath receiued you into his mercie that he is pleased and appeased with you and hath in grace reconciled you vnto him in the fauour and through the obedience and merit of the same Iesus Christ his Sonne who you firmely beleeue died for your sinnes and is risen for your iustification Patient Yes Now I beseech God to confirm increase you more more in this faith following the which
gotten vp The infirme scandalize our prophane humour and impute our vices to Religion but God grant you long to preserue this peace and prosperity and preserue your King vnder whose wise conduct you liue quietly But you must vnderstand that the security of the Kings life is the piety and innocency of his subiects and the meanes long to preserue that grace which God hath giuen you is not to abuse it but to mannage the time and the Commodity which God hath giuen you which he hath not giuen to neighbour Nations but hath rather set before your eyes as it were for example of seruitude and obscure ignorance whereupon Sathan hath powred out a filthy smoake euen out of the pits of the Abisme whilest that in our owne Countrey shineth the clearnesse of the truth of the Gospell to the end that by this comparison you may learne to glorifie God and not to abuse and corrupt his blessings with ingratitude Out of all this you are to learne two poynts First what the Gospell of Christ is and next what it is to be ashamed of the Gospell Now let vs learne the third which is the resolution of Saint Paul by which he glorifieth himselfe in the reproch of the Gospell and contemneth the misprise of men saying I am not ashamed c. which is the exhortation he maketh to his disciple Timothy Be not ashamed of the testimony of the Lord Iesus but participate of the afflictions of the Gospell according to the power of God This holy Apostle knew what the hatred of the world was against the Gospell Hee knew the Egyptians naturally hated the Pastors as Ioseph said to his Brethren He esteemed it no shame to doe that which Dauid did which is to feed the flocke of his Father principally those which Iesus Christ hath bought with his bloud and glorified himselfe to be Heralde of the Ministery of reconciliation ambassadour for Christ and declarer of peace betweene God and men 2 Cor. 5. and as Saint Paul saint after Isaiah Rom. 10. Oh how faire are the feete of those which declare peace which say to Sion thy kingdome come He was not ashamed to beare that burthen which hee himselfe had carried For euen as a King maketh a company of Knights of his owne order of which order he himselfe is the principall So Iesus Christ hath instituted the Ministery of the Gospell of which order he himselfe is the chiefe hath vouchsafed to participate of the same charge Hee was not ashamed to publish to men the Diuine Mysteries which the Angels themselues admired and were diligent to behold with admiration euen to the very bottome as Saint Peter saith hauing regard to the structure of the Arke of allyance called the Eternall whereupon the Propitiator was placed as a figure of Iesus Christ our propitiation also there were put two Cherubins hauing their heads curled and their eyes blinded towards the propitiatory for to figure out vnto vs the attention of the Euangelicall spirits and to admire the mysteries of our Redemption in Iesus Christ whereupon we need not be dismayed if in the first of Samuel the Bethsemites hauing taken away the propitiatory for to looke within the Arke that is to say to approch to God without Iesus CHRIST were consumed with wounds and mortality To be short our Apostle was not ashamed to declare the mystery of our Reconciliation which is aboue all other mysteries euen surpassing the worke of the creation For if it be an admirable thing that the Creator hath made the creature it is also a thing much more admirable that the Creator was made a creature And as for the goods which God hath giuen vs so much difference is there betweene the earthly and celestiall Paradise betweene the Tree of life and betweene Iesus Christ betweene those foure Riuers which runne by the Garden of Eden and these other foure which proceede from Iesus Christ which Saint Paul numbreth vnto vs that he hath been made for vs Wisedome Iustice Sanctification and Redemption So much difference is there betweene the goods which wee haue lost in Adam and those which wee haue offered vnto vs in Iesus Christ In such sort that I dare say this fall of Adam hath beene happy for Gods children and that there was happinesse in this vnhappinesse and if we had not fallen into death we should not haue come to so happy a life But the principall reason why the Apostle glorifieth himselfe to be a messenger of the Gospell is that which he expresseth in this Text that it is the power of God to saluation to all beleeuers that is to say because it is the sauing vertue of God by which hee saueth all beleeuers For the Gospel is the meanes which serueth to purifie mens harts Now you are cleane through the Word of God which I haue spoken vnto you Ioh. 15. As the Spettle comming out of mans mouth makes Serpents dye so that which commeth out of the mouth of faithfull Pastors maketh wicked desires dye which are a legion of domesticall spirits that hold correspondency with the Diuell It is by the Word of God which God toucheth the hearts of the repentant and imprinteth Faith in them For Faith is by hearing and hearing by the Word of God It is a powerfull means which by a sweet violence and by a necessity vnconstrained directeth the hearts and draweth them into the way of saluation by reason of the efficacy whereof he is called the arme of the Lord because God by this meanes handleth the soules and pulleth them out of the power of Sathan leading them into the way of saluation The Apostle in the fourth to the Hebrewes compareth it to a two edged sword because of the double vertue Ieremy calleth it a fire and a Trowell which breaketh the stones for it warmeth the hearts with zeale and tameth the hardnesse thereof For as God writ with his finger the Law in stone so he engraueth his Gospell in our hard and rebellious hearts by the efficacy of his holy Spirit which is the finger of God Which I speake of the rather fearing that some should thinke by their eloquence to giue efficacy to the Word of God Beleeue it not in any sort for that vertue commeth vnto him and to euery man also euen from the Spirit of God which giueth it efficacy without the which the Word of God is but a dead letter a tinkling sound in the ayre We beat your eares but God toucheth your hearts we cast the seed but God sendeth the raine and maketh the Sunne of benediction light vpon him He which planteth and hee which watereth is nothing but hee that giueth the increase Who was euer more eloquent then Isay and his quality also seemed to enforce attention for hee was of the blood-royall neuerthelesse he complaineth that he laboured in vaine and none would beleeue in his preaching to the end that those whom God employeth in this worke if they would haue their labour
because they gouerne themselues not according to the windes but according to heauen euen so the faith of the faithfull remaineth firme amongst the most rude agitations because it gouerneth it self not according to the instabilitie of the affaires of this world but according to the promises of God But to the end that euery one being inuited to receiue this grace esteeme himselfe not excluded by his quality his kindred or his condition Saint Paul addeth that this saluation is addressed to the Iewes first and afterwards to the Greekes leauing vs by this example to gather this generall Rule that Saint Peter propoundeth Acts the tenth and thirty foure God hath no respect of persons for Iesus Christ by the calling of the Gentiles hath broken the partition betweene the Iewes and Gentiles yet neuerthelesse Saint Paul saith to the Iewes putting the Iewes in the first place as hauing regard to the defence which God made to his Disciples Goe not into the way of the Gentiles Whereof also hee said were sent to the lost sheepe of Israell Following the same example Saint Paul Acts 13.46 speaketh also to the incredulous Iewes It was necessary that the word of God should first haue beene spoken vnto you but seeing you put it from you c. By this meanes the first haue beene the last and the eldest Sonne hath beene made inferiour to the prodigall childe returned to repentance Then happened that to the Iewes which happened to Gedeons fleece which in the beginning was onely watered whilest all the land besides was dry but the day after the fleece was dry onely and all the earth wholy watered for vpon the Iewes onely in former times the dewe of the grace of God rained downe but afterwards it hath so come to passe that they are depriued of this grace and other Nations receiued into Gods fauour For this purpose the holy Scripture speaking of those which are out of the Church of God saith that they are in outward darkenesse because in Egypt onely God gaue light to his people whilest all Egypt besides round about were inuironed with outward darkenesse But at the death of Iesus Christ there happened the contrarie for darkenesse was onely ouer all Iudea although Tertullian saith to the contrary whilest the rest of the earth was inlightned then at that time the darkenesse was interiour and the light exteriour God signifying by this miracle the reiecting of the Iewes and reception of the Gentiles which is a great aduertisement vnto vs For if they did so with greene wood what shall become of the dry wood If the naturall branches haue beene so handled what will become of wilde branches ingrafted in their places if we sinne with like incredulitie For hath God bound himselfe alwaies to protect his Churches which abuse his grace and bring blame vpon the doctrine of the Gospell Let vs tremble at such examples and preuent Gods iudgements by repentance It remaineth my Brethren to gather fruit from this doctrine for our instruction consolation First this excellencie of the Gospell of Christ wherewith God declareth his incomprehensible loue in giuing his Sonne for mortall man for sinners for his enemies for the slaues of the Diuell to the end to make them his seruants euen his friends and euen his Brethren a Body and a Spirit with him and by it heires of eternall life so many sweet inuitements which biddeth vs come to him so many promises to giue vs all that which we shal aske in his Sonnes Name serueth for the comfort of all consciences that are oppressed with the burthen of their sinnes to the end that when the horrour of the iudgement of God presenteth it selfe before their eyes they presently turne their eyes towards the sacred blessing of Iesus Christ towards the bloud of allyance which cryeth better things then that of Abell which cryeth vengeance but this crieth peace and reconciliation If the Conscience take some by the throat and dragge him before the Iudiciall Throne of God it will bring forth before God this acquittance sustained with the bloud of the Sonne of God by which God declareth that he is fully content and satisfied If Sathan produceth before God his accusations against vs and bringeth in a long sedule of our sinnes say vnto him I doe not excuse my selfe but set downe vnderneath The bloud of Iesus Christ doth cleanse vs from all our sinnes 1 Ioh. 1.7 and also these sinnes which thou bringest in against mee are not my sinnes but the sinnes of Iesus Christ seeing hee hath taken them vpon him as on the other part his righteousnesse is ours for hee is our eternall righteousnesse and by the obedience of a Man many shall be made iust Rom. 5.19 Hee who is dead for his enemies will he not heare his friends He that prayed vpon the Crosse for those that crucified him will he not intercede in his glory for those which put their trust in him God which vnderstandeth the cry of the little Crowes in their nests as the Prophet saith in the 147. Ps will he not heare his Children that call vpon him Should his promises be false or the death of his Sonne without efficacie towards those that beleeue in Iesus Christ In the second place the Ministers of the word of God haue here a faire lesson for the Apostle exhorteth them by his example not to be ashamed but to reioyce that they are the Ministers of the Gospell of Christ and to make account of their charge not because it giueth them occasion to be well apparelled and plentifully fed with small trauaile whilest they leaue to others the care of their flocke which afterwards is often negligently taught and instructed but because they mannage the Scepter of the Kingdome of Heauen which is his Word and that God hath consecrated their mouthes to signifie vnto men his holy will In the third place that they remember the Gospell of Christ which they deliuer to the end they mingle not humane inuentions nor vaine subtilties nor diuersities of tongues to establish their knowledge if they would haue their preaching effectuall to touch mens hearts to retaine this power of God to saluation to those that heare and that they offer not to God a strange fire like Nadab and Abihu that they remember themselues of the Law which forbiddeth to sow two kindes of Corne in one field or to make a stuffe of diuers sorts of matter God teaching vs thereby that he will not haue an artificiall mingling in his seruice and also they must remember that which they preach be the Gospell of Christ Euen as the Apostles which had fished all the night and got nothing but when at the word of the Lord they cast their Nets they got great store of Fish Euen so if you cast the nets of your sermons by the word of Iesus Christ and follow his commandements you shall draw soules vnto you and see fruit of your labour If you distribute nothing but the bread of Christ
one that goeth out of prison that is to say with cheerefulnesse and assurance of saluation yet neuerthelesse wee make too much lamentation for him which is wrong to Iesus Christ as if his children were with him in misery it is also a wrong to the deceased for if wee should but taste a few drops and behold but the sparkles of the glory and contentment which they receiue with God we would say our teares are iniurious and wherfore should we enuy their repose Doubtlesse if our tears could bring him againe we ought not to doe it for they would say Wherefore hast thou troubled our rest and brought our soules againe into this filthinesse and put vs againe into the combat after the victory They had rather that we would prepare our selues to goe to them and that we will thinke they are not lost but gone before vs and let our chiefe worke bee to prepare our selues to dye instead of mourning for them and turne our mourning with a holy feare into a holy care and deepe contemplation And indeed the reason why God so soone taketh from vs those we so much affect is that hee would haue a pledge of vs in taking the one halfe of our selues vnto him to the end we may so dispose of our selues that he may also haue the rest and that all our desires may runne that way in so much that there be nothing in the house nor in the chambers nor moueables nor bookes whereof the dead was owner but that it may aduertise vs to be dissolued and in good time whilest it is day-light to dispose of our Soules euer thinking to goe the same way and to follow that currant These thoughts ought to change our sorrowes and desires and turne our mindes from the memory of euils past towards the blessings to come and to change sadnesse into hope and forepast euils into aduertisements to come Yet notwithstanding I find it sometimes very fit to be sorrowfull but with such a kinde of respect as it be alike for those that are without as for those that are at home When God taketh any that was an example of vertue and that was of speciall worth in the Church we ought to say God is angry hee maketh a breach in his house this world was vnworthy of so great vertue it presageth our miserie as the death of Iosias was presently followed with the Captiuity of Babylon or like the death of S. Augustine after which presently succeeded the ruine of the citie where he was Bishop For the life of this good man stayed the iudgement of God and was a kinde of Rampart to the Church Also Elizeus althogh he were old feeble hauing nothing but a staffe to vphold his weaknesse yet neuerthelesse it serued Israel for an entire Army which is called by King Ioram The Chariot of Israel disarmed and his men of War As if he should haue saide that by his death Israel was disarmed and all the force it had quite taken away For euen as we see Swallowes remoue their yong from an olde house that is like to fall euen so the soules of the Saints flie from this earth here below before the ruine thereof This kinde of dolour is healed with feare and the euill that one feareth is cured by amendment of life and the death of the faithfull shall then greatly profit if with the sorrow we learne to forme our selues by the example of the deceased I thinke good Brethren that such thoughts as these possessed the kindred and friends of Simeon by which they were not onely comforted in his death but also instructed and edified But as for Simeon how doe you thinke he prepared himselfe to dye and with what resolution did he goe before His prayer to God sufficiently sheweth when hee saide Lord now let thy seruant depart in peace Note well what hee saith Now without asking any delay He was prepared for it long before hauing nothing else to doe in the world but to die Like a Ship at Anchor which is already rigged and trimmed attending onely the wind at last it came and that winde was the Messias Hee is not the first seruant of God nor the last that desired to die Elias before him 1 Kings 19. said to God he was sorry to see the Idolatrie of Israel It is enough O Eternall now take my soule for I am no better then my Fathers And after him Saint Paul Phil. 1. I desire to be dissolued and to be with Christ And in another place I desire to dye and to be with Christ The end wherefore Simeon desired to dye was to enter into peace He calleth death a peace or a repose as Isaiah saith The iust is dead hee shall enter in peace they repose vpon their beds whosoeuer shall haue walked before him and so the spirit of God saith in the 14. of the Apoc. Blessed are they that dye in the Lord for they Now saith the spirit rest from their labours Also death is called a peaceable sleepe as in the 2. of Iohn Lazarus our friend sleepeth but I goe to awake him And Saint Stephen slept after he had said Lord Iesus receiue my spirit Daniel 12. saith That many of those that sleepe in the earth shall rise to eternall life It is the language of Heauen the stile of the heauenly Court and the saying of the word of God to call sleepe that which we call death from whence it commeth that the Church-yard where the dead are buried is called a Resting place or a sleeping place For first of all euen as we put off our cloathes before we goe to sleepe euen so our soules going to rest put off our bodies Secondly if we sleepe quietly we must put off all care and lay it vnder the Pillow euen so to dye quietly and peaceably wee must put off all care and earthly thoughts and hauing disposed of our House as God said to Ezechias for the best Will you can make leaue your Soule to God who shall not be more rich but you shall be more happy Himselfe dying left his Purse to Iudas his Body to the earth but left his Soule to his Father for of that was his onely care Also euen as those that are sober and liue orderly sleepe with quietnesse but disordered people and Drunkards rest with terrour and griefe euen so shall they dye peaceably and religiously who haue so liued but those that haue liued disorderly and like Swine are in danger to dye wofully and lamentably And euen as the King Assuerus when he could not sleepe called for his Chronicle that after the reading thereof he might take rest so ought the faithfull during their liues exercise themselues in the reading of the holy Scripture which is the History and the lawes of the hand of their Father and to sleepe thereupon in a peaceable and sweet death And as in sleepe the body is vnmoueable but the soule moueth and exerciseth so whilst the Body remaineth in death
the Soule liueth to God and followeth the Lambe filled with the fulnesse of the presence of the Lord. And as one may obserue of those that sleepe very soundly yet if they be but called by their Names they will rise vp in astonishment so Iesus Christ at the last day shall call all the faithfull and they shall suddenly awake and come out of the Graue euen as he raised Lazarus when hee did rise after hee had called him by his name We may also say that after sleepe we finde refreshment our strength renewed so after death our strength shall be renewed with another kinde of vigour then euer we had before Briefly as the profound sleepe of Adam brought him forth a Wife so our death will bring vs neare vnto Iesus Christ our true Espouse who marrieth vs in Righteousnesse and Mercy for there is nothing but peace in Heauen in earth nothing but confusion Neare vnto the earth are Windes and Raine and heat after colde but high vp in the ayre nothing moueth So what peace must that be in Heauen where the King of peace himselfe raigneth and where the blessed spirits ioyne their Songs and affections to praise serue God with a holy Harmony Of the peace of the Blessed the faithfull feele here a kinde of taste which is the peace of Conscience giuing them repose euen vpon the torture which sustaineth Martyrs maketh them easily digest pouertie and misery by the inward contentment they feele in the loue of God to be reconciled vnto him through Iesus Christ For euen as a man that is in health will sleepe vpon a Bench but he that is sicke of the Stone cannot rest vpon a Bed euen so the tranquility of conscience maketh a man content amidst the incommodities of this life but the wicked in prosperitie finde no rest Doe you thinke it strange that Iacob slept quietly albeit he had but a stone for his Pillow seeing that God spoke to him sleeping and shewed him the gate of Heauen opened I thinke Ionas had more rest in the Whales belly then Iezabel in her bed or Nabuchadnezzar vpon his Throne whereof the Apostle in the 4. of the Phil. calleth the peace of Conscience the peace of God and saith that it passeth all vnderstanding Whereupon I gather that if the first Pastes and sparkes of eternall peace surpasse all vnderstanding how much more then the full repose and full peace with eternall contentment The faithfull seruants of God hauing but halfe dipped in the end of the finger into this Hony as Ionathan did had their eyes enlightened and with this sweetnesse ouercome the bitternesse of death and Saint Paul before he dyed tasted of this glory being rauished in spirit into the third heauens when hee came to speake of these things hee said that these are things which is not lawfull to expresse and putting his finger in his mouth glorifyeth himselfe in his infirmities and in his approbriousnesse for the name of Christ And Dauid in the 80. Psalme asketh in this life al the contentment that a man can haue in this world in asking That God would shine vpon him with the clearenesse of his face and yet this clearenes commeth from a-farre It is but like a little Raye of the Sunne shining through a little hole into a darke plaee what will this be then when the day shall shine all out so cleare and that God will shine clearely vpon vs so neare that he will shew his face vnto vs which no man did euer see and liue as God saith to Moses Many giue money for olde Coines and the formes of the buildings of auncient times but how much would a man giue to see the persons of those times and how much more would a man giue to see Abraham Isaack Iacob Dauid the Prophets and the Apostles To see the least of them you would trauaile a thousand leagues and how much more then would you giue to see all to see them all and all free from sinne and infirmitie such as they are in the Kingdome of God And how much more then aboue all the rest to see this Iesus Christ which is declared in the word and figured by the Sacraments who hath suffered all euill for vs who descended vpon earth for to raise vs vp to heauen who took vpon him our flesh to cloathe vs with his holy spirit who made himselfe the sonne of Man to make vs the Children of God who suffered death to giue vs life who daily receiueth our prayers presenteth them to God sendeth his Angels from aboue and maketh his blessings daily fall downe vpon vs your eyes see it which is declared vnto you amongst the troubles and throngs of this world you see it in the peace which Simeon did waite for Truely we doe but lightly esteeme these things a humane spirit moueth but with one wing we haue a greater desire vnto it then capacity to vnderstand it For wee ought to be more occupied in keeping on the high way to come to this peace then in the contemplation of the excellencie thereof We shall know it one day now let vs striue onely to tend that way This thought putteth another into my minde and maketh me admire many persons who know and beleeue these things and yet are not once moued therewith who knowing the truth being in their decrepit age and in the bed of death yet notwithstanding feare to confesse God for the displeasure of men they would willingly say with Simeon Lord now let thy seruant depart in peace but the feare of men hindreth them from making their peace with God what hope they for or what feare they in this world who for an houre of life that they yet haue in this world would lose eternall life who to please men in dying would displease God after death There is certainely besides hardnesse and rebellion a blindnesse and an euident folly Some will say this peace is to be wished for I aspire to it euen with all my heart but the way to come thereto is very hard to finde out the passage to death is dolorous fearefull and Sathan lyeth in Ambush euen in the way and all the feare and feeblenesse and sorrow that is there is purposely placed to intrap a man in such extremitie it is a good thing to be dead but a grieuous thing to dye I confesse that death is very terrible in nature Men care to dye when they can deferre it no longer Many cut off Legges and Armes to saue the rest and are very glad so to liue with the one halfe of their body there are many troubled with the stone that resolue to be cut and although the combat be great yet they hope to escape but if they were assured to die they would resolue to be twenty yeares tormented Neuerthelesse he saith that death is not so terrible as they make it principally to the faithfull which are prepared for it It is not death that is so grieuous but the