to sleepe hee that dyes knowes not when he beginnes to dye Man knowes not his end He that sleepes rests from al the care and labour he had while he waked he that dyes resteth from all the care and trouble he had while he liued Apoc. 14.13 He that sleeps liues while he sleepes Mat. 22.32 he that dyes when he is dead For the soule is immortall And God is not the God of the dead but of the liuing Yet when Abraham and Isaac and Iacob were dead God said I am the God of Abraham and the God of Isaac Exod. 3 6. and the God of Iacob He that sleepes dreames either of things pleasant or things pestilent he that dyes and is dead Luk. 16.22.23 enioyes either things ioyfull as the ioyes of heauen or things painefull as the paines of hell he that sleepes Iob. 19.25 sleepes in hope to awake againe he that dies dies in hope to rise againe And therefore the Iewes call the churchyarde the house of the liuing because they which there sleepe shall thence in the last daies rise He that sleepes is stronger when he awakes than before he that dies is better when he rises againe than euer he was before He rises in incorruption he rises in power 1. Cor. 15.42 43. Mat. 19.26 1. Cor. 15.25 He that sleepes may easily be waked he that dies may easily be raised The trumpet shal blow and the dead shall be raised vp incorruptible To come to some point now what should a man feare either the laying downe of a burthen or the taking vp of a sleepe being weary hee desires both the one and the other Being wearied with the cares and crosses of this life what should he then feare death no man feares to be cast into a sleepe neither should a sicke man feare much to die As Seneca saith Senec. in prouer Epist It is a foolish thing to be delighted with sleepe and yet to abhor death when as a continuall sleepe is the imitation of death againe Through the feare of death we make vnto our selues an vnquiet life and so great is the madnes of men that some are driuen to die by the feare of death We are to be strengthened least we too well loue our life too much hate our death And we must be perswaded when reason thereto perswades to ende our life but not to feare death A valiant and couragious man ought not to flie but to goe out of his life For himselfe and of himselfe he saith otherwhere It repenteth me not to haue liued because I haue not so liued Senec. lib. de senectyte that I should thinke my selfe borne in vaine And so depart I out of this life as if I departed out of an Inne not as if I departed out of an house for nature hath giuen vs an Inne to stay in but not an house to dwell in Thus by his example he shewed what he himselfe did and by his reason what others after his example should doe if either his example be worth the following or his reason worthie the beleeuing for his reasons sake and after his example he that is sicke and therefore not farre from death should neither immoderatly feare death nor negligently expect death How fearefull soeuer death is if it be looked vpon in the glasse of the law yet is it not so being looked on in the glasse of the Gospell In the one it hath a sting and that a sharpe one in the other it wants a sting and therefore it is no wondrous fearefull one Saith Gregory What is this mortall life but away and consider my brethren what a thing is it in the way to be wearied and to nill that the way should be ended He that trauailes desires to be at his iourneies ende what should he that liues be afraide to die death is the ende of his â—ourney Euery thing reioyces in the ende What should the sicke man feare death death vnder the Gospell to him that beleeues â—s The passage to life not to destruction For be which beleeueth in Christ dieth not Ioh. 5.24 death hath no power ouer him but he passeth from death to life The death of those that beleeue hath another Epitheton than hath the death of those that beleeue not Pretious in the sight of the Lord saith Dauid is the death of his Saints Psal 116.15 Sap. 3.19 Bern. in quadam epâ—â—co but horrible saith Salomon is the end of the wicked generation Pretious is the death of the Saints pretious truely as the end of their labours as the finishing of their victorie as the gate of life and the entrance to perfect securitie And againe in the same place saith he The death of the righteous is good for the rest that followes it better for the newenes of that rest best of all for the securitie that is in that rest that both followes it and is new For as the same Bernard otherwhere saith Bern. ser 25. paru serm Three things there are which makes the death of the Saints pretious 1. Rest from labour 2. Ioy of the newenes of that rest 3. Securitie of the eternitie of the same rest But on the contrary part the death of the wicked is most vile It is euill truely in the loosing of the world for without griefe they cannot be seuered from that which they loue it is worse in the seuering of the flesh For their soules are puld from their bodies by wicked spirits it is worst of all in the double suffering of the wormes and the fire For the worme euer stingeth and the fire alwaies burneth neither euer cease to torment Much what to the like effect doth Chrysostome write of the death of the one and the other Although they die at home Chrysost hom 66. in Genes de morte peccator both wife and children being present familiars and acquaintance standing by if yet they want vertue their death is but euill So although he be in a strange countrey though he lies vpon the pauement and what say I though he be in a straunge countrey although he falles into the hands of theeues although he be deuoured of beasts yet if he be indued with vertue his death shall be pretious As Anselmus writeth Anselm It hurts not those which are good whether they be murthered or taken away by sodaine death For they neuer die sodeinly which euer thought they were to die Whether therefore they be slaine with the sword or torne in peeces of beastes or burned with fire or drowned by water or hanged on a tree or haue their legges broken or die by some other misfortune yet euer is the death of his Saints pretious in the sight of the Lord according as it is At what time soeuer the righteous dieth his righteousnes shall not be taken from him And so death hurteth not but profiteth much If therefore he that is sicke or any other doth beleeue he needes not ouermuch to
to kill him called vpon God and sayd Lord Iesus receiue my spirite Act. 7.59 By this example shoud other learne for this is written for others learning if Dauid did it when hee was but in some danger of death much more should others doe it when they are past all hope of life For more is to bee done vpon a certaintie then a ieopardie But Dauid being in some ieopardie did it for thus hee said Psal 31.5 O Lord into thine hands I commend my spirit Others therfore being out of hope of life as all those are that are mortally sicke should not be slacke remisse and negligent in doing it a third reason is because so the soule shall be well kept And it is reason that which a man hath some care of should be committed to his custodie which will keepe it well For things committed to ill keepers are soone lost now the Lord is the best keeper that is Out of his hands he is so powerfull as no man can plucke it Iohn 10.28 And in his hands he is so mercifull as nothing may hurt it Wisdome 3.1 And therefore reason that as it was of him in the beginning receiued so now againe in the ending it should to him be commended as nothing hath better right vnto it so nothing will haue greater care of it The right that is had in it and the care that will be had of it should worke this disposition of it Q. What if it be not then done R. It can neuer after be done After death there is no doing of any such thing Q. If it be not done at all will not God take his owne where he finds it R. Yes it is like that he will take it But it is vncertaine whether he will take it into his owne hands to preserue and keepe it or giue it in to the Diuels hands to plague and punish it It may be for his negligence in not doing it the Lord will so take it as nothing but vengeance shall light vpon it It is good euer to preuent the worst The Diuell lieth alway in wait to deuour but neuer is he so greedy as them For then he knowes that what he gets he for euer gets as then he for euer looses what then he looses Q. Thinke you there is no good man but doth it R. God forbid I should so say so might I soone condemne the righteous and iustifie the wicked doer For God knoweth many a good man dieth sodeinly and hath no time to bethinke himselfe of any thing Q. That a man may both doe it and doe it well what must he of necessitie doe R. First he must resolue himselfe of the power that God hath to preserue his soule if he commends it vnto him Secondly of the will that he hath to take it vnto his custody being commended into him He that is not resolued aswell of the one as of the other of these he cannot surrender his soule into the hands of God as into the hands of a faithfull creatour Q. It is an easie matter to be resolued of the first vz. Of the power of God becaus God is omnipotent and nothing can resist his power Rom. 11.34 But how shall he be resolued of the second that is of the will of God for as the Apostle saith Who hath knowne the minde of the Lord or who was his counseller Wisd 9.13 And as the Wise man saith What man is hee that can know the counsell of God or who can thinke what the will of God is R. Though no man of himselfe can think know or be resolued of the will of God Iere. 10.14 because by his owne knowledge euery man is a beast before God yet by the spirit of God the righteous may yea shall know it because as Dauid saith The secrete of the Lord is reueiled to them that feare him Psal 25.14 Esa 54.13 Iâ—re 31.3 Ioh. 6.45 and as it is witten in the Prophets they shall bee all taught of God Q. But how shall the righteous know by the spirit of God that God will receiue his soule and keepe it R. By the witnesse it giueth to his owne spirit for the spirit of God certifieth his spirit that hee is redeemed iustified and sanctified by Christ and that in the end he shal be glorified And he that is thus certified and assured may boldlie commende his soule into the hands of God as into the hands of the faithful creatour and that in assurance that it shall be for euer preserued and kept For why Rom. 11.29 Rom. 8.30 the gifts and calling of God are without repentance and looke whom hee calleth him hee iustifieth and whom he iustifieth him he glorifieth This assurance made Dauid commend his soule into the hands of God for a reason why hee did commend it vnto him was the redemption which he had wrought for him For as in these words Psal 31.5 Into thy hands I commend my spirit is his action so in these for thou hast redeemed me O Lord God of truth is his reason and this assurance also may make any good man to commend his soule into the handes of his almightie creatour and most mercifull redeemer neither needes he doubt but that it shall be accepted being so commended for what soule soeuer God hath loued to redeeme that soule he will still loue to preserue Q. I thinke well that but how shall he know that the testimonie that is giuen to his spirite is the testimonie of Gods spirit R. By other fruites of the same spirit for the spirit of God is no where without fruit saith the Apostle Where the spirit of the Lord is there is libertie and saith Christ 2. Cor. 3.17 when he is come i. the spirit Ioh. 16.8 he wil then reproue the world of sinne and of righteousnes and of iudgement c. Ioh. 16.8.9.10.11.13 Q. But what may those fruits of the spirit be by which hee shall knowe the testimonie that is giuen to his spirit to bee the testimonie of Gods spirite R. His liuing and dying in faith and obedience for these are fruits of the spirit of God Gal. 5.22 and he that liues and dies in these is not without the spirit of God for where his fruits are there he himselfe also is Q. Why ioine you these two togither his liuing and dying in faith and obedience R. Because it is hard to haue him die in them that hath liued without them Petrarc Optate bene mori quod ipsuâ—â— nisi bene vixeritis frustra est I know but one example in al the Bible of a man that died in faith which liued without faith and that is the example of the theefe vpon the crosse who is one that no maÌ„ might despaire and one alone and no moe least any man should presume Q. What is the reason that he which liueth not in faith and obedience should hardlie die either in the one or in the other and verie
of glorie to the seruants of God It is the beginning of a blessed life For the other there is another that saieth Syr. 40. 25. 41. 2. It is better to dye then to begge O death how acceptable is thy Iudgement vnto the needefull and vnto him whose strength fayleth and that is nowe in the last age and is vexed with all things and to him that despayreth and hath lost patience To like purpose saide olde Tobit in the anguish of his Soule Tob. 3.6 It is better for me to dye then to liue because I haue heard false reproches and am verie sorowful For the maine point we driue at there is one that saieth Philip. 1.2 Cor. 5 he which dieth is freed from the miseries of the world he goeth to the Lord from whom he went on pilgrimage so long as he abode in the bodye Also in Death he leaueth sinne labour affliction the slime of the earth the matter of continuall conflict against the spirit of God And that bodie made of the dust of the grounde which he leaues in Death he shall receiue againe in the day of the restoring of all things in farre better case then euer it was in this worlde For then it shal be made like the glorious bodie of Christ Whether therefore you respect the Soule of him that dies or you regarde the bodie yet euer is that sure which I saie that death is commodious to him that dies If you respect the Soule It is freed from the bandes of the bodie to be with Christ It is translated to immortalitie It is conducted to the heauenlie countrey from which it was a stranger If you regarde the bodie it is freed from all miserie It is committed to a most safe and sweete sleepe it is prepared to the glorie of the resurrection the flesh resteth in hope whatsoeuer you respect or regarde yet this at length you must come to Raban lib. 9. in eccl cap. 2. The iudgement of present death is good to those that worship Christ because by it they passe to eternall life Sanctus Idiota By a good death a man chaunges his feare into securitie his labour into tranquilitie his want into sacietie his sorrow into iocunditie by a good death he escapeth all daunger of loosing the grace of God his estate comes to be better then euer it was before While he liued Lazarus was contemned Luk. 26.21 neither Master nor Man would regarde him more compassion was had of him by dogges then by men The dogges came licked his sores but no man gaue him the crummes which fell from the rich mans table but when he was dead Lazarus was esteemed the Angels came and carried him into Abrahams bosome of Christ himselfe Myconius saieth While Christ liued Myconi in euang Mar expos he might see nothing but humilitie and many things horrible and dreadfull but being dead see how honorable his burial was great good men burie him there is a magnificent preparation a new Sepulchre in the gardein in which yet neuer man lay As it fared with these so often fareth it with others by these then may others see what commodities drawes towards them when death comes vpon them some I haue shewed mo at pleasure may be conceiued so good so pleasant so profitable there are as Bassus an olde man once said Ser. 30. episto If there be any discommoditie in death it is the fault of those that die and not the fault of death it selfe In his book of the contempt of death saith Seneca Seneca lib. de contem mortis for the paine that is in death It is light if I can beare it It is but short if I cannot endure it for the commodities that are therein they are many I shal leaue of all possibility then to be sick any more I shall leaue of all possibility to be bouÌ„d any more I shall leaue of all possibilitie to dye any more Sickenes shall haue no more to do with me bondage shall haue no more to doe with me Death shall haue no more to doe with me the power of the one the other and all of them shall be taken from them what in this point Seneca thought was to betide him is surely to betyde others As Seneca therefore contemned death because of the commodities of Death so may they for the same cause stand in lesse feare of Death then otherwise for therefore is it said that there are many commodities in Death that those which are to dye should be well armed against the immoderate feare of Death For it is but follie to feare that which will come and vpon all come and vpon many verie profitably come when it doth come Manie makes a vertue of necessitie and most wonderouslie loue that which brings commoditie saieth Seneca again Seneca lib. de senectu In death there is no greater solace against Death then mortalitie it selfe I see not therefore howe any shoulde ouer foolishlie feare Death it bringing commodities as it doth not only to them that suffer it but also to those that see it by others suffered Q. No more doe I neither should I if there were asmuch prooued as was erewhile propounded R. Why do you make an if what is there wanting Q. The latter part of your saying R. What is that Q. Doe not you know R. Whether I do or do not I would know of you Q. And that I can tell you R. Doe it then Q. So I meane but I doe but quicken your wit a little with this being by other things fully resolued of your will R. I can but commend your wit for so doing But I would heare what is wanting to be prooued of that which was propounded Q. That you shall that death brings commoditie to those that see it suffered is the thing which I speake of R. And that 's the thing you need not much speake of or at the least not so as you haue spoken For that thing is not now vnprooued Remember you not that out of that auncient and learned doctour Gregory I tolde you that The death of the righteous was an helpe to the good thâ—â— saw it and a testimonie to the euill Q. Yes indeede doe I. R. Be not so hastie then heereafter to accuse before you haue iust cause For that saying of Gregorie is proofe sufficient for that in controuersie Q. It is so I can it not deny but I would haue had more R. Why more than enough is too much and the prouerb is enough is as good as a feast Though more should be said yet would it all come to this issue For euer the death of the righteous is either an helpe to the good or a testimonie to the bad or both to either Q. But how the one to the one and the other to the other R. The one to the one by making them to remember their owne ends to wish the like ends and to prepare against their ends The other to
this world may easilie be gathered by this his praier which he made to God his father at his way going Father into thine handes I commend my spirit Luk. 23.46 for why should he commend his spirit into his handes except he knew it were then to goe into his hands and thereupon also it may soone and readily be collected where the soules of the righteous after their departure are and shall be for where the head is there the members must be If the head therefore bee with God and so hath been euer since his departure out of this world the members shall also bee after their departure and so shall continue for euer Q. Yea in time peraduenture but not presentlie R. Yes presently without any peraduenture for as Christ said to the thiefe vpon the crosse This day shalt thou be with me in Paradise so Paul said to the Philippians Luk. 23.43 Phillip 1.21 22. Christ is to me both in life and death aduantage desiring to be dissolued and to be with Christ Q. It is true that Christ said as you say to the theefe and that Paul so said vnto the Philippians but what you would will not thereupon presently follow for Christ said to the theefe this day shalt thou be with me in paradise to wit in hope but not in deed for henceforth thou shalt hope to come thither and Paul said to the Philippians I desire to be dissolued and to be with Christ according to his petition but not according to Christes execution for it followeth not because Paul desired to bee with Christ that therefore presentlie after his dissolution he was with Christ R. All followes that I would haue to follow for all that yet you say for these toyish distinctions haue nothing in them because they haue not in scripture any thing for them Where is it there said the theefe according to hope should bee in paradise also where is it there said that Christ did not execute Paules petition when once he came to his finall dissolution hope hath respect to the time that is peradueÌ„ture long yet to come Christ speakes to the theefe as it were in the time present to day thou shalt be with me in paradise as heri yesterday is an aduerbe of the time past and cras to morow an aduerbe of time to come so hodie to day as I guesse is an aduerbe of the time present as I take it therefore your distinguishing inter spem rem is but triâ—â—ing circa spem rem and so nihil omnino ad rem that is nothing at all to the matter for this day thâ—â— shalt bee with mee in Paradise is as much as this assoone as life is gone out of thy bodie whatsoeuer becommeth of thy bodie thy soule shall goe with mee into the kingdome of heauen that so where I thy master am thou my seruant maiest be And whatsoeuer you say touching Pauls desiring to bee dissolued and to bee with Christ yet I am sure Paul himself saith the contrary for Paul saith that when the time of his departing came there was no distance of time betweene his dissolution and his acceptation In his second epistle to Timothie his sonne in the faith when hee was neere his end this was his saying I haue fought the good fight 2. Tim. 4.7.8 and haue finished my course I haue kept the faith from henceforth is laid vp for me the crowne of righteousnes which the Lord the righteous iudge shall giue me at that day not to me onlie but vnto all them also that loue his appearing Q. If this be as you say and seeme to proue what shall become of purgatorie R. Euen what will or else what should for what should become of that which is not Q. Is not say not so for so saying you may haue more tongues on your toppe then you are aware of R. As Pilate said touching the superscription set vpon Christs head Ioh. 19.22 What I haue written that I haue written so say I touching purgatorie what I haue spoken that I haue spoken Otherwise then I haue said will not be said how many tongues soeuer I may haue on my toppe for saying so yet still and euer I must say so for out of this life there is no purgatorie and in this life the true and onelie purgatory by which and in which our sinnes must be cleansed is the sweete pretious and euer vertuous bloud of Christ 1. Ioh. 1.7 For the bloud of Iesus Christ as Iohn saith cleanseth vs from all sinne Q. What then doe you thinke that presentlie after the seperation of soule from bodie by death that the soules of all men goe either to heauen or to hell R. I doe more then thinke it for I constantlie beleeue it Q. What ground haue you for it R. As much as neede to be for any matter of faith Q. What Scriptures R. Yea and Fathers also Q. Faine would I see that R. Soone may you see it if wel you listen to it The petition of old Tobit doth prooue so much Tob. 3.6 for this it was Commaund O Lord that I may be dissolued out of this distresse and goe into the euerlasting place and what may this euerlasting place be but the kingdome of heauen It can no waies be vnderstood of purgatorie for purgatorie is not an euerlasting place as Fisher sometime Bishop of Rochester saith in his booke against Luther Among the old Doctours and Fathers of the Church there was either no talke at all or verie little of purgatorie Tobit 1.3 besides Tobit was a right good man as his historie doth declare and therefore not to goe into purgatorie for by the new deuised doctrine of the purgatorie proctours no such persons are to come there They themselues exempte martirs out of purgatorie Aret. prob part 1. loc de purgat Luc. 16.22 the historie of Lazarus and Diues doth proue so much for this it is It was so that the begger died and was caried by the Angels into Abrahams bosome The rich man also died and was buried and being in hell in torments he lift vp his eies and saw Abraham a farre off and Lazarus in his bosome and what may the inference hereupon be but that which I say this heere upon I am sure is the saying of Iustine Iustin q. 60 to Orthod this is a plain and a manifest doctrine of Lazarus and Diues by which is taught that after the departing of the soule from the bodie men cannot by any meanes or prouisions or by any pollicies bring profit or commoditie to them the sayings of Christ Iohn the third and Iohn the fift doe proue so much for these they are Ioh. 3.18 Hee that beleeueth in him â—hat is Gods owne beloued sonne whom he sent into the world not to condemne the world but to saue it shal not be condemned but he that beleeueth not is condemned alreadie because hee beleeueth not in the name of the
if it happen we finde they haue otherwise thought than the trueth may beare them Such am I in the writings of others and such would I wish others to be in mine But here in this matter of which we now intreate I stand more vpon his negation than either his affirmation or his dubitation First because hee therein accordeth with the holy canonicall scriptures which I some while mentioned ere euer I him named Secondly because he oftener denieth it according to the scripture than he either affirmeth it or doubteth of it altogether against the scriptures for besides the places named in which he denyeth it which for weight if not for number are able to counteruaile all those in which he either affirmeth it or doubteth of it hee denieth it also in his first booke against the Pelagians where he thus saith August lib. 5. cont Pelag A third place we know none neither doe we finde in the holy scriptures that there is any such out of the forge of thine owne conceite O Pelagian fayne thou such an one to be And in his Enchiridion where he thus saith August Enchirid. cap. 67. They which teach that some men are punished in a long continuing fire but not eternall are deceiued through a certaine humane beneuolence for the holy scripture being consulted with answereth another thing And also in his questions of eitheir testament where hee thus saith In the world to come there is onely remuneration August in quaest vtriusque Testament and condemnation but here in this world sinnes are either loosed or bound But why stand I thus long vpon him vpon whom if I stoode nothing at all the trueth of that I say would be neuer a whit the more impaired or weakened It is because I was thereto vrged and moued and not because my matter had been naught vnles by him it had been confirmed for the ground thereof is good And therefore as thaâ— house will stand which is built vpon a roâ—ke so will this doctrine which is grounded vpon the trueth Q. So let it then for I see by that which â— said against purgatorie that there is little ground for purgatorie R. Neuer little it as if there were any but rather none it because there is none at all for except it be in Philosophers and Poets Purgatorie hath no ground And what should wee doe with the authoritie of Philosophers and Poets against the expresse testimonie of scriptures and Fathers Alphonsus lib. 8. de haeres de Indulgent Polydor. Virg. de Inuent lib 8. cap. 7. August lib. 2. ad Gaudent Vntill this day of the Grecians or of the East Church Purgatorie was neuer beleeued saith Alphonsus and of Purgatorie among the auncient fathers there is either no mention at all or very seldome yea euen vntill this day the Grecians beleeue it not saith Polydore Virgill And though they did yet were that nothing to vs. For wee must not alwaies imitate or allowe whatsoeuer allowed persons haue done but lay the iudgement of scriptures to it to see whether they allowe the doing of it Exod. 23.2 For thus they runne Thou shalt not follow a multitude to doe euill neither agree in a controuersie to decline after many and ouerthrowe the trueth Iere. 23.16 And againe Heare not the words of the Prophets that prophecie vnto you and teach you vanitie they speake the vision of their owne heart and not out of the mouth of the Lord. And againe 1. Ioh. 4.1 Beleeue not euerie spirite but trie the spirits whether they be of God for many false Prophets are gone out into the world And to the same the auncient writers accord saith Ignatius Whosoeuer speaketh any thing more than is written Ignatius in his epistle to Hieron although he be worthie credit although hee fast although hee keepe his virginitie although he doe miracles although he prophecie yet let him seeme to thee a wolfe in the flocke of sheepe saith Hierome After the Apostles of Christ Hieron super Psal 86. notwithstanding some man be holy notwithstanding he be eloquent yet he wanteth authoritie and saith Picus Mirandula We ought to beleeue a simple plaine husbandman or a childe Picus MiraÌ„dula in the quest Whether the Pope be aboue the Councell Deut. 12.32 or an olde woman rather than the Pope and a thousand Bishops if the Pope and the Bishops speake against the Gospell and the others with the Gospell If the scriptures allowe not what wee would haue allowed we must not allow it Deut. 12.32 Saith the Lorde Whatsoeuer I commaund you take heede you doe it thou shalt put nothing thereto nor take ought therefrom If any man shall adde vnto these things Reuel 22.18 19. God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the words of the booke of this prophecie God shall take away his part out of the booke of life and out of the holy citie and from those things which are written in this booke Q. An hard sentence a heauie burthen I see well by this that wee must beleeue neither Pope nor Papist in their purgatorie cause R. You may be right well assured of that for therein they speake not with the Gospell But they adde to the Gospell and diminish from the Gospell yea and speake against the Gospell The Gospell saith Christ the Lambe of God hath taken away the sinnes of the world But they say Purgatorie must doe somewhat thereto The Gospell saith The guilt of sinne being remitted the punishment thereof cannot be reteyned They say The guilt of sinne being remitted some part of the punishment thereof and fire in purgatorie must be sustained The Gospell saith God doth not punish one sinne twise They say The sinne that God doth in part punish here he doth afterward more fully punish in purgatorie The Gospell saith All the punishments that God doth leuie vpon sinners after this life is in hell They say Some punishment that God doth lay vpon sinners after this life is in Purgatorie The Gospell saith After this life there is no punishment of sinne temporall any where They say Yes in Purgatorie Thus in this poynt are they and the Gospell contrarie Q. Yet by hearing and reading of others I haue found that much they pretend the Gospell R. That is not vnlike yet are you not therfore euer the more to credit them in what they say For thus saith Saint Cyrill In concil Calcedon act 1. Athanas cont Arrianos orat 1. All heretiques out of the heauenly inspired scriptures gather occasion of their error And thus Athanasius Heretikes vse the words of the scripture for a bayte Q. I but they doe not so R. The better for them if it be not found so but I feare me as Tertullian sayd of one heretike Tertullian de Baptismo Hee assaulteth the faith by the same words of God that breedeth faith so wee may well say of them They
For hee being asked whether he would die willingly aunswered I die willingly for willingly I go out of my body as out of a rotten house Furthermore both in his sicknes after his health in his health before his sickenes I would wish him to crucify his old mā acquainte himselfe with forsaking the world and the things both of and in the world in few words I would wish him to learne to die while he is like to liue For as a drie tree is sooner burnt then a greene so is he more willingly dissolued that is in spirit mortified then hee which yet with the loue of the world is intangled Chrysost Tom. 5. pag. 502. He which contemneth riches saith Chrisostome and pleasures and vaine glorie for whose sake he doth desire to liue cannot but suffer patientlie his going out of this life For as Seneca saith Hee hath contemned to die Seneca in Traged 3. Chrysost ad populum Antio which doth not couet I told you a day agoe saith Chrisostome to the people of Antioche that we feare death not because it is terrible but because neither the loue of the heauenly kingdome doth enflame vs nor the feare of hell trouble vs nor a good conscience remaine in vs will you that of this importune anxietie I relate vnto you the fourth cause not lesse true than the former wee liue not in that asperitie which is fitting Christians but this softe loose and easie life wee loue so that it is verie likely wee are delighted with these present things But if wee would passe ouer this life in fastings and watchings and a thinne diet cutting off our desires restraining our absurde pleasures suffering the troubles of vertue according to Paule chasticing our body 1. Cor. ◠27 Rom. 13.14 and bringing it into subiection taking no thought for the flesh to fulfill the lust of it quickly would wee desire the things which are to come making hast to be deliuered from our present labours c. For this mortifying of the deedes of the flesh by the operation of the spirit is a readie way to make vs willing to die and vnwilling to liue But the cockring of the flesh and the giuing our selues to delight is that which makes vs altogether vnwilling to leaue this present world and wholly desirous euer to remaine and abide in the same For this we finde by proofe that no man is more vnwilling to die than he that desires to followe the delights of the world and to fulfill the lustes of the flesh If therefore any man would be willing to die he sees what is one point of his dutie by one part of the aduise I giue him More he may see by farther aduise to bee giuen him But my meaning is not to burthen him with precepts all that I will further say is this that I would perswade him to recal into his minde some of those good lessons which all his life long either he himselfe hath read or else heard either read or preached by others For the time of sickenes is the time wherein a man is to make vse of al the good things he hath learned al his life long And he that hath not furnisht himselfe with some thing for that purpose hath not so wel prouided for himself as he ought Neither shall he be so able to stand in the euill day as otherwise he might For it is written is a good weapon to fight with against our aduersarie which then will fight hardly against vs. With it Christ himselfe repeld Satan in his conflict Matthew fourth and with it Paul willes vs to withstand him Ephesians the sixt Matth. 4.4 Ephes 6.17 Take saith he the sword of the spirit which is the word of God Happy is he which can euery way so furnish himself therewith as able he may stand in the euill day and that so as the wicked one may haue no aduantage against him But woe vnto him that being vnfurnisht therewith is not able to withstand any assaults of the wicked him hee will conquer subdue and leade captiue to the kingdome of darknes there to be tormented for euer him hee will trouble molest and afflict him hee will plague punish torment him he will so hardly intreate so cruelly handle so seuerely opresse as curse euer he shall the daie wherein he was borne the yeare in which hee liued and the verie moment of time in which he came thither But further to increase his miserie all his yelling and cursing shal be in vaine Q. God then enarme vs that wee may bee able to stand that standing wee may ouercome and ouercomming wee may bee crowned and being crowned wee may reioyce and reioicing prayse and honour and glorie Apoc. 5.13 and power bee vnto him that sitteth vpon the throne and vnto the Lambe for euermore R. Amen And whensoeuer God calles hee himselfe giue vs grace to answere him patientlie to goe to him quietly to leaue this world willingly that so dying wee may die aswell obediently as faithfully to his great glorie and our eternall felicitie Q. Amen also to this say I for this at his hands are we euer to aske that so once we may speede for of him it must bee or else it will neuer be Iames 1.17 But I will cease further to trouble you in this poynt I see by your petition you are at a conclusion But yet I will not wholly cease as I remember somtime since sayd that euen when the verie pangs of death were vpon him the religious and well minded sick man was to haue care of three things that he might die in the Lord and be blessed the first was that he might die in faith the second that he might die in obedience the third that he might render againe vnto God his soule which once he had of him and hitherto hath enioyed by him Of this third thing what I pray you might or may your reason bee R. As then it was so now it is diuerse one is because God was the first giuer of it and it is reason when a man is a dying if he hath not done it afore that he restore euery thing to the proper owner Now the proper owner of the soule is God for as hee was the first Creator thereof so was he the sole bestower Eccl. 12.7 Genesis 2.7 Another is because so Christ our sauiour did for when he was dying vpon the crosse for vs this amongst others was his saying Luk. 23. Father into thine hands I commend my spirit And it is reason that the seruant in this case should doe as his master did For euerie action of him the master is the instruction of other his seruants he also hath said First learne of me Mat. 11.27 Ioh. 13.15 secondly I haue giuen you an example that yee should doe as I haue done More ouer the first Martyr that euer was after Christs death did thus Blessed Stephen while his aduersaries the Iewes threw stones at him
rarelie in both R. The bitternes of the panges of death for to him that hath not liued in both they are so hard vneasie and intollerable as oftener they driue him cleane from them then draw him any thing to them neither is this any thing at all to be marueiled at for if other light afflictions doe sometime shake the faith of the seruants of God endued with great measure of grace it is not to bee thought but the pangs of death will keepe him wholly from faith and obedience which in his life time was neuer acquainted with either but the force of the one is to bee seene in that good man Iob who once in his affliction said though the Lord kill mee yet will I trust in him but afterwards in his trouble his faith being ouercast as with a cloud hee said that God was his enemie and that hee had set him as a marke to shoote at the furie therefore of the other is to be found I feare me in some other some such matter I am sure was to bee found in that euil man when he died who neuer cared to liue either in saith or obedience while he liued but whollie dispised the one and vtterlie neglected the other Q. That a man then might die in faith you would wish him to liue in faith R. You may gesse twise and not gesse so right againe for if that he that in his life was accustomed to liue well doth sometime in shew die ill how shall he certainely die well that euer in his life was addicted to liue ill the prouerbe is Such as the life was such the death is and oftentimes it is found true neither is it any wonder though it be so for an euill custome is not often left vpon the sodaine Can the blacke Moore change his skinne saith Ieremiah or the Leopard his spottes Iere. 13.23 then may yee also doe good that are accustomed to doe euill Q. It is more ieopardous I see to delay to liue well than many iudge it to be R. You may be right sure of that for hee which is not willing to liue well to day will be more vnwilling to morrow It is an hard thing to resist custome for custome in time becoms another nature And the saying is Doe what you can nature will some wayes haue the course what is bred in the bone will hardly be forgone Q. That a man then may bee in the better possibilitie to die well it is good betimes to begin to liue well R. That is most certaine Oh Lam. 3.27 saith Ieremiah it is good for a man to beare the yoke in his youth What liquor sweete or sower a vessel first doth take The smell thereof will aye remaine or hardly it forsake Prou. 22.6 Teach a childe sayth Salomon in the trade of his way and when he is old he shall not depart from it Q. What may perswade this you speake of R. That which I doe speake and what is there else almost that may not The word of God doth euery where and way perswade it the entrance of euery man into the Churche of God doth perswade it the petition hee makes in the Church dooth perswade it the confession he makes before the Church doth perswade it experience in many things doth perswade it euery thing but folly vanitie and iniquitie doth perswade it If you will haue precept Eccle. 11 6. the word goeth thus In the morning sowe thy seede and in the euening let not thine hand rest Eccle. 12.1 Syr. 18. 20. Remember thy Creator in the daies of thy youth Whilest thou mayest yet sinne shew thy conuersion Matth. 6.33 First seeke the kingdome of heauen If you will haue promise the word goeth thus Pro 8.17 Pro. 8.18 19 20. They which seeke me early shall find mee Riches and honour are with me euen durable riches and righteousnes My fruite is better than golde yea than fine golde and my reuenues better than siluer I cause to walke in the way of righteousnes and in the middes of the pathes of iudgement That I may cause them that loue me to inherite substance I will fill their treasures Seeke ye first the kingdome of God Matt. 6.33 and his righteousnes and all these things .i meate drinke and cloth after which the Gentiles seeke shall be ministred vnto you If you will haue menace and threatning the word goeth thus Make no tarying to turne vnto the Lord Syr. 5. 7. and put not off from day to day for suddenly shal the wrath of the Lord breake forth and in thy securitie thou shalt be destroyed and thou shalt perish in the time of vengeance Thus euery way the word goeth to perswade a speedy conuersion vnto God that man may escape confusion with the diuell For profite thereby it sayth This is the acceptable time 2. Cor. 6.2 this is the day of saluation to day heare his voice For perill through the neglect thereof it saith exhorte one another dayly while it is called to day lest any of you be hardened through the deceitfulnes of sinne For example of those that haue been diligent in the practise thereof it saith that Samuel began to serue God in his minoritie that Timothie knewe the Scriptures of a childe that Iohn grewe in spirit as hee grew in yeares that the lady to whom Iohn wrote 2 Ioh. 4. had children that walked in the trueth of all these things and moe in the word there is nothing which doth not perswade to a speedie turning vnto the Lord both in faith and obedience the commaundement is holy and that should moue the measure is sharpe and that should moue the menace is sharpe and that should moue the profit by obeying is good and that should moue the danger in neglecting is great and that should moue the example of doing is pleasant and that should moue happie is he whom either any or all of these doe moue If these doe not throughly moue the rest that follow may somewhat helpe thereto they should and these would faine moue So soone as a man is borne or not long after hee is baptized in the name of God the Father the Sonne and the holy Ghost and wherefore is that but to shew that when he cannot run to Christ he should creepe vnto him serue him as he can in youth and age So soone as he beginneth to pray he saith Halowed be thy name thy kingdome come thy will be done before euer he saith Giue vs this day our daily bread and wherfore is that but to shew that so soone as he can pray he is to seeke the will of God which hee must doe before the foode which hee must eate the words which hee liues by before the sinnes and pleasures which he perishes by It is written that when Christ heard a young man answere that hee had kept the commaundements from his youth hee began to loue him and wherefore is that but to shewe