happie spirits the euerlasting consolations which are there promised and reserued for the elect And the bodie on the other side in the earth as in a bed there for to sleepe and rest at his ease without that his slumber be any more interrupted or troubled neither by troublesome dreames nor by cares and solicitudes nor by feares nor by alarmes and violent noyses nor by any other occasion whatsoeuer and that vntill the day of the resurrection in the which it shall be awaked by the sound of Gods trumpet reunitted to the soule hauing lost his mortalitie corruption 2. Cor. 15. dishonour and weakenesse in the earth and bing clothed againe with glory force immortalitie and incorruption Wherin we may see that it is without reason that men are so greatly affraid of the bodily death the which for a time separates the body from the soule to the great profit of the one and the other For the bodie is by that meanes out of all danger not onely of sinne and of miseries which it draweth along with it but also of all temptation lying resting in the earth in assured hope of the resurrection and euerlasting life And although it seeme to be altogether depriued of life in the earrh because that the soule departing from it leaues it without any mouing or feeling and also that it rots and is reduced to dust neuerthelesse being alwaies accompanied with the spirit and infinite vertue of God who quickneth all things it is not altogether separated from life as saith St. Paul If the spirit of him that hath raised vp Iesus Christ from the dead dwelleth in vs he that hath raised him vp wil also quickē your mortal bodies because his spirit dwelleth in you And it is the reason for the which elsewhere he being willing to giue vs a picture of the resurrection to come of our bodies doth propound it vnto vs vnder the figure of a seed put into the groūd which hath life in it selfe although that being in a garner it hath no shew of any and that holding it in our hands we can iudge no otherwise of it but that it is a dead thing neuertheles whē it is put into the earth where it might seeme that the life which should be in it should there bee quite stifled and smothered it shewes it selfe and comes forth euen as out of the rottennesse from whence we see spings the stalke which afterward taketh nourishment and growth which are effects and demonstrations of the life which was hid therein before it was put into the earth And albeit that God in the Scripture calles himselfe the God Abraham Mat. 22. euen after his death and that he is not the God of the dead but of the liuing from thence it followes that not onely the soule of Abraham which he hath redeemed by the death of his Sonne is yet liuing after it is separated from the body but that also the body which doth participate in this same redemption and which is vnited and incorporated with IESVS CHRIST for to bee of his members and which finally hath beene consecrated and dedicated vnto God to the end that hee should dwell in it as his Temple is not depriued of life 1. Cor. 3. euen at that time when it is rotted in the earth Because that it is alwaies accompanyed with the grace of God and comprehended as well as the soule in the euerlasting alliance which hee hath made with his people the which alliance is a spring and veine of life not vnto the soules onely but vnto the bodies also of all the faithfull And if as saith St. Iohn in his reuelations those are happy that die in the Lord Reuel 14 and there is no beatitude without life from thence wee must conclude of two thinges the one eyther that the beatitude commeth not to the bodie or if it doth reach to it that it is not exempt from life lying in the earth For although that beeing all worme-eaten it doth not in such estate shew any appearance of life yet doth it alwaies retaine as it were a seed thereof and budde which shall appeare at the day of the resurrection when the Spirit of God powring his infinite vertue vpon our bodies it shall raise them and shall adorne them with glory and excellency which God hath promised to his elect And euen as in an egge there is a chicken Simil. and life hidden the which is put in euidence when the hen commeth to heate and broode it with her heat so the immortality and life to the participation whereof as well our soules as our bodies haue bene called from that time that by faith we haue receiued the Gospell which is a word of life and an incorruptible seed shall be as it were disclosed at the latter day by the power of our God who will reuiue vs as the heauen 2. Peter 3. the earth and all other creatures which thē shal be deliuered quite from the bondage of corruption Rom. 8. Whereof we are also assured by the Baptisme which hath bene communicated vnto vs in the name of the Father of the Sonne and of the holy Ghost for the water which hath bene powred on our bodies which the Scripture calleth the washing of regeneration is not to assure vs that our soules onely are washed and cleansed in the bloud of Iesus Christ by the remission of our sinnes but also our bodies And that both together being couered and cloathed with the iustice and innocency of the Sonne of God and ouer and aboue sanctified by his Spirit are presently put in possession of life and altogether freed and deliuered from the bondage of death which hath no power as we haue said but there onely where sinne reigneth which is the onely cause of death The Lords Supper in the which by faith taking the bread and wine which therein are administred by the M◅ster we are receiued to the participation of the flesh and bloud of Iesus Christ and so vnited and incorporated with him that for euer as saith St. Iohn he dwelleth in vs and we in him Ioh. 6. doth it not also assure vs that being inseparably conioined with life and the meanes of life wee cannot die neither in soule nor in body by the meanes of this vnion which is common to both of them The bodily death then should not seeme so horrible and feareful vnto vs as it is to many who are affrighted with it Simil. as are children with a maske and false visage for if a mother did present her self before her child in a shape mōstrous and hideous to behold he would be affraid of it and crying would runne from it but as soone as she hath lifted vp her maske and that he knoweth her againe he will runne towards her to embrace and kisse her We also to be deliuered from this naturall feare and fright which we haue of death we ought to vnmaske it and looke vpon it now in
the more to thee But seeing thou knowest mee better then I know my selfe if it be thy pleasure to put me to any triall giue me necessary force patience to glorifie thee conuerting all the euill that may happen vnto mee to good and saluation And if in supporting my weaknesse thy goodnesse is pleased to aduertise mee by some light affliction cause that this thy well willing may draw mee more and more to loue and honour thee to giue thee thanks for the care which thou hast of thy poore little seruant and by that meanes to dispose me to weight for thee at my death that after it I may finde the life which thou hast purchased for me by thy death and therein with thee to haue part in ioy and rest for euer Amen An other LOrd God heauenly Father when I consider in how many sorts I haue sinned before thy face and against thy high maiesty I haue horrour in my selfe in thinking that I haue so often turned from thee Propitious and fauourable Father I detest my ingratitude seeing in what seruitude of sinne I haue bene too often precipitate selling as much as in me lay the precious liberty which thy Son had purchased for mee I condemne my folly I altogether dislike of my selfe I see nothing but death and mishap hanging ouer my head and my conscience rising for a Iudge witnesse of my iniquities But when on the other side I enter into a contemplation of thy infinite mercy the which surmoūteth all thy works and in the which if so I dare to speake thou surmountest thy selfe my soule is comforted And indeed why should I make my selfe beleeue that I cannot find grace before him that summons and so often and gently calles the sinners to repentance protesting expresly that hee desires not the death of a sinner but rather that he turne from his wickednesse and liue Moreouer thy onely Sonne hath so well assured vs that we shall finde fauour in thy sight by the sweete wordes which he himselfe hath vttered as that of the lost sheepe and of the prodigall sonne the image of whom I acknowledge my selfe to bee that I should be most vnthankfull incredulous and wicked to goe backe to be ashamed of thy presence although I am wretched seeing thou dost so stretch forth thy hand vnto mee and draw mee to thee with such a pitifull affection I haue very vildly forsaken thee O benigne Father I haue vnhappily let slip thy graces and adhering to the desires of my flesh and straying from thy obedience I haue wrapped my selfe in the base seruitude of sinne I am fallen into extreme misery I know not whither to retire vnlesse it be towards thee whom I haue abandoned Let thy mercy receiue this poore supplication whom thou hast supported during his errours I am vnworthy to lift vp mine eyes vnto thee or to call thee Father But I pray thee bow downe thine eyes to mee seeing thou wilt haue it so and that without that I am in the power of thine enemies The sight of thy face will reuiue me and bring me againe to thee Seeing I haue some displeasure in my selfe I know thou lookest vpon me that thou hast giuen mee eyes to see the danger wherein I was thou hast sought found me in death and in the world hast through thy mercy giuen mee a desire to enter into thy house I dare not desire that thou shoudest kisse and embrace mee nor that thou shouldst weepe for ioy that thou hast found thy poore seruant and slaue I do not demaund the pretious ornaments wherewith thou doest honour thy great seruants and most affectionate children It is inough for me to bee in the troope of the least of thy house amiddest the greatest sinners that haue obtained pardon of thee and that haue some shelter in thy Pallace where there are so many dwellings That euen in thy house I may bee as little as thou shalt please prouided that thou wilt auouch me thine for euer O mercifull Father I beseech thee that for the loue of thy welbeloued Sonne my onely Sauiour thou wouldest giue mee thy holy Spirit which may I purifie my heart and strengthen mee in such sort that I may alwaies dwell in thy house there to serue thee in holinesse and iustice all the daies of my life Amen Prayers WHat doe we in this world but heape sinnes vpon sinnes so that the morrow is alwaies worse then the day before and we doe not cease drawing thy indignation vpon vs But being out of this world in thy heritage we shall be altogether assured of our perfect eternall felicity the miseries of the bodies shall be abolished the vices filthinesse of the soule shall he done to nothing O heauenly Father increase our faith in vs for feare lest we should doubt of things so certaine imprint thy grace and thy loue in our hearts which may lift vs vp to thee and strengthen vs in thy feare And because thou hast lodged vs in this world there for to remaine as long as it shall please thee without declaring vnto vs the day of our departure the which thou alone knowest I doe beseech thee to take mee out of it when thou shalt know the time to hee come and then to doe me that good that I may acknowledge the same that in the meane while I may fit my selfe thereunto as thou hast appointed by thy holy name Amen An other THis bodie is the prison of the Soule yea a darke prison narrow and fearefull wee are as it were banished men in this world our life is but woe and misery to the contrary Lord it is in thy heauenly kingdome that we finde our liberty our countrey and our perfect contentment Awake our soules by thy word to the remembrance and apprehension of such a good imprint in our hearts the loue and the desire of the euerlasting good things and onely to bee wished for giue vnto our consciences some taste of that ioy wherewith the happie soules which are in heauen are filled that I may hold as doung and filth all that which the worldlings find so faire and couet so much which so obstinately they retaine and doe adore with such feruency Cause that finding taste but in thy verity and grace I may waite for calling vpon thee the day of my perfect deliuerance through IESVS CHRIST thy Sonne to whom with thee and the holy Spirit be glory euerlasting Amen Another LOrd Iesus the onely saluation of the liuing life euerlasting of the dead I submit my selfe to thy holy will whether it be thy pleasure yet to suffer my soule to bee some space within this body for to serue thee or that it please thee to take it out of prison being assured that what thou keepest cannot perish I am content with all my heart that my body returne into the earth from whence it was taken beleeuing the last resurrection which shall make it immortall incorruptible and full of
the foundation of our Religion are lesse affectionate to follow the Lord and to giue themselues to piety and iustice And we must not doubt but the wicked who abandon themselues to all impiety against God who without remorse of conscience doe exercise all sorts of wickednesse against their neighbours they doe it by so much the more freely as they perswade themselues that so they escape the iudgement and punishment of men they shall heare nothing of it after this life For seeing that to auoyde onely the vengeance of the Magistrate in this world they hide as much as they can their iniquities and giue such good colours to their misdeedes as possible they can to the end not to be conuicted wicked how much more doe you thinke they would be bridled from doing euill if they were perswaded that although their bodyes die yet their soules shall remaine immortal and shall endure the iudgement of God which it hath deserued and that one day their bodies shall rise againe Heb. 10. that both body and soule may be eternally tormented in hell by the iudgement of God so horrible and fearefull Heb. 10. whereupon we may see how necessary it is to know that the dead shall rise againe being this doctrine the principall vpholder of Christian Religion of the which if a man be not altogether perswaded all the rest is nothing And it is impossible to perseuere amongst so many difficulties and afflictions which are daily present at the seruing of the Lord for if the hope of the resurrection were not we should be the most miserable of the earth seeing that in this world the faithfull are ordinarily more afflicted then the infidels 1. Cor. 15. but our consolation is the promise of Iesus Christ that although the world shall reioyce for a time and that we shall weepe Ioh. 16. Rom. 8. Psal 37. 73. the time will come that our Head will visite vs and reioyce our hearts with a ioy that shall neuer be taken from vs. Now for to vnderstand this Article of faith we must well vnderstand these three points First we must now know whether the soule dieth with the body or no. Secondly whether the body returnes so into the earth that it cannot rise againe Thirdly if it doth rise who it is that doth raise it and in what estate it shall be being risen THE FIRST POINT AS for the first part The Lord for to declare vnto vs the immortality of soules compares death to the sleepe of man and sayeth that those that are dead sleepe assuring vs that euen so as when the body doth sleepe the soule doth not sleepe as appeares by so many dreames which men haue that also although the body shall be put into the Sepulchre as in a place of sleep neuerthelesse the immortall soule shall be gathered and assembled in its place from the which it shall come againe at the day of iudgement to put on her body that therein she may enioy the happy life or suffer eternall punishment The Apostle speaking of the daughter of Iairus Rom. 2. Mat. 25. Luc. 8. whom the Lord did raise againe sayth That the spirite did returne into her shewing that it was not dead like the body but onely that she was gone to the place from the which by the commandement of Iesus Christ shee came againe to re-enter into her body as also that of Lazarus of Bethleem Ioh. 11. For euen so as the body doth returne to the earth from whence it was taken so the spirite doth returne to God who gaue it The same Euangelist declares that the soule of dead Lazarus liues in heauen Luc. 16. and that of the euill rich man in hell The Lord dying to shew that the soule was not subiect to death as the body Luc. 22. Act. 7. did recommend his soule to his Father Saint Steuen that first Martyr recommended his to Christ Saint Paul desired to be dissolued and to be with Iesus Phil. 1. knowing that after his soule should be deliuered out of the prison of his body it should goe to the ioy of the children of God Vnto the theefe it was said This day thou shalt be with me in Paradice Luc. 23. which cannot be vnderstood of the body but shewes that the faithfull dying Ioh. 5.6 make the passage from death to life The which ought only to be vnderstood of the soule seeing that the body must first be brought to earth and that it must put off all corruption for to rise at the last day incorruptible and in glory Iesus Christ against the Saduces who denied the immortality of soules shewes Mat. 22. that for as much as GOD calles himselfe the God of Abraham of Isaacke and of Iacob Exod. 3. infallibly the soules departed doe liue for hee is not the God of those that are dead in such sort that they are no more but he is the God of those that are and that liue and doth good to the posterity of those that are and not of those that are not which cannot be vnderstood but of their soules seeing their bodies were returned to the earth Whereby we see that they deceiue themselues greatly that say that their soules die and vanish with the body where they sleepe also those likewise who thinke that they enter into other bodies Mar. 6. Luc. 9. Euen the Pagans by naturall apprehensions haue beleeued that the soules were immortall as we see that Euripides in the Tragedy which hee intituled Hecuba doth declare it when he brings in Polixena speaking to Hecuba and dying saying to her What shall I say to Hector thy husband who was dead she answered her tell him that I am the most wretched in the world And in that which he intituled The supplicants he sayes The spirite shall returne to heauen Likewise Pholicides sayes That the soule is immortall and liuing alwayes waxeth not olde Pythagoras in his golden verses said If when thou hast left the body thou commest into heauen thou shalt be as God liuing alwayes and being no more mortall Cicero likewise writes of it in his booke of friendship and in that which he writ of age in some sort comforting himselfe in the hope which he had of the immortality of his soule We see then that it is a thing most assured that the soule is immortall as the Lord by his word which is the infallible truth of heauen doth shew it vs and likewise the Pagans how ignorant soeuer they were of the true religion haue well vnderstood it Wherefore those that denie the immortality of soules accuse God of lying make themselues in worse estate then the Pagans This knowledge is a great consolation to the faithfull in all their afflictions and doth take from them the feares of death knowing that their soules being separated from their bodies liue in heauen 1. Ioh. 2. in which they are admonished not to settle themselues vpon the transitory things
of this life and not to loade their soules with the burthen of sinne to the end that dying they may bee raised vp towards God our Father and IESVS CHRIST our Sauiour vnto whom we ought with a stedfast faith recommend them Now euen as the faithfull doe reioyce at it the vnfaithfull on the other side knowing the soules to bee immortall Jam. 1. 1. Pet. 1.4 are so much the more fearefull of death seeing the eternall paines and torments to bee prepared for them at their going forth of this world So that which serueth to the elect for ioy and instruction is vnto the wicked nothing but sorrow and occasion of despaire THE SECOND POINT TOuching the body it is all apparant that it is subiect to die as well because that we know that those that were in times past are dead and that we see that those of our time die one after another as principally because that the Lord declares to Adam that by reason of his sinne Gen. 3. he with his posterity shall be subiect to returne into the earth from whence he was taken The Apostle sayes that by a man sinne came into the world Rom. 5.8.6 and by sinne death and so death came vnto all men by reason that all haue sinned and the reward of sinne is death whereof the houre is vncertaine vnto vs. Luc. 12. Although we are certaine that it is the iourney that euery man must go Jos 12. 1. King 2. by reason that vnto them all it is ordeined to die once and that the Lord hath set bounds for mans life the which he will neither aduance nor put backe Heb. 9. Iob 14. The Scripture is full of testimonies vpon this matter although it be well enough knowne of all by euery dayes experience The Pagans themselues without instruction of the word of God haue well vnderstood that vnto man it is a thing that cannot be auoyded as Euripides shewes it in the Tragedie of the Supplicants saying that euery part of man must returne from whence it came the spirit into heauen the body into the earth which is the mother nurse thereof Wherefore it is a noted thing to all that we must die and all the faithfull ought to be perswaded that the Angels wait for the departure of men for to carry their soules into their place The holy Angels carry away those of the faithfull according to the charge which they haue for their saluation into Abrahams bosome and into the place of the happy and the euill Angels those of the wicked into hell That is the reason wherefore men often heare and see many things when a man is to die the Angels giuing to vnderstand therby of their presence and the neere departure of men But there is this difference that that which is seene before the departure of the iust is lesse fearefull comming from soft and peaceable spirits and seemes to serue but for an admonition to those that are neere to the sicke for to stirre them vp to pray vnto God and to comfort their brother and to exhort and encourage him to prepare himselfe for the will of God to go cheerefully out of this world that he may be with IESVS CHRIST his Sauiour Then the faithfull being departed all such things cease although it may happen that the faithfull shall be in all extremity assaulted by Sathan to make him fall from faith if it were possible for him but those are extraordinary things and in the meane time the Lord giueth victory to his 1. Ioh. 5. Mar. 16. 1. Thes 1. Gen. 24. 31. and makes them the better to know the power of their faith and the assistance of the holy Angels But ordinarily that which is seene and heard at the departure of the wicked is fearefull comming from the destroying Angels and enemies of men Authors of troubles the which do all they can to bring the vnfaithfull to desperation and to keepe thē in it endeuour as much as in them lieth to hinder and trouble the praiers of the assistāts for the feare that they haue lest their damnation should bee prolōged knowing well that the prayers of the iust made for the sicke are of great power and efficacy towards God for the faith which they haue in Iesus Christ Then after the departure of the wicked Satan returnes Iames. 5. Iohn 11. appeares and makes a noyse in the place which he did enioy before him that was his Mat. 12. willing as it were to keepe the place of his child deceased and take possession and enioy of that which he had gathered him together And we see that the Scripture declares that the habitations of the wicked after they shall bee hunted out of it shall be the habitations of diuels Apo. 18. Ier. 51. Isa 13. Ier. 50. and a resort for all euill spirits and of all filthy and execrable fowle wherefore it is a great folly and abuse to thinke that the soules of the children of men appeare in this world after their death for those of the faithfull do enioy such and so great felicity Mat. 17. and find that it is so good remayning where they are Marc. 9. that although they could they would not nor desire not to returne hither Luc. 9. but rather forgetting that which is of this life are continually rauished in the praise and seruice of the holinesse of the Eternall Apo. 4. 7. and in the contemplation of his glory Mat. 17. Psal 16. which is their soueraigne good Those of the wicked would faine come againe and haue so much respit but they cannot otherwise the euill rich man would very willingly haue done his message to his brothers himselfe Luc. 16. which hee did request to be done by the Lazar. For the Scripture doth not know this third place which Antichrist hath forged contrary to the declaration of Iesus Christ Mat. 7. for to inrich himselfe purge the substance of the world for the intertainment of her creatures Satan being very glad thereby to suggest vnto him some matter and colour after the decease of the Infidels and Idolaters Now by how much it is easie to beleeue that necessity to die is imposed vpon vs by so much is it more difficult to beleeue that our bodies being returned to dust shall rise againe and indeede the sensuall man cannot comprehend any thing therein neyther hath any thought of it as we see that the Pagans neuer thought of it although that they haue disputed of the immortality of soules But the man that is regenerate by the Spirite of God doubts not but that the Lord can raise the dead seeing he will haue it and that nothing can hinder his will For as sayeth the Prophet Psal 115. Apoc. 4. he doth what he will We must then see how the Scripture doth assure vs that the bodyes as well of the good as of the wicked shall rise againe the first to be
haue so much dishonored him When a nut or the kernel of a peare or apple is rotted in the ground God causeth it to rise againe to a great tree for to beare much more fruit being risen againe then it did before and a graine of wheat being put into the ground Iohn 12. and dying brings forth much fruit doe wee thinke that the Lord hath not as great power to raise vp men as he hath to raise these things so small and as it were of no value shall it not be as easie for him to raise vs againe as it hath bene easie to him to draw vs forth of the matrix of the mother aliue where before we were borne we were as it were in a sepulcher If the Prophets and Apostles in the name of God haue raised vp the dead Psal 18. 2. King 4. Act. 9. shall it be impossible to the Lord by his power to raise them Let vs assure our selues that nothing can separate the bodie and soule of the faithfull from the loue which God beareth them neither hinder but that hee shall make the wicked both in bodie and soule to bee his foote-stoole Now by reason that the Apostle saith Iohn 6. Heb. 10. 1. Cor. 15. that the bodie which is sowen is not that which riseth againe there are that will infer therupon that at the resurrection our soules shall not returne into those bodies which now we haue but into other bodies which the Lord shall giue vs. He himselfe in that place sheweth vs that he speakes not that but onely to shew vs that although our bodies shall rise in the same substance which now they haue they shall notwithstanding be changed in quality glory seeing that this corruption must put on incorruption and that this mortality shall be swallowed vp of life and shall put on immortalitie 2. Cor. 5. declaring that they shall be these selfe same bodies in substance but diuers in qualities St. Paul saith Christ will transforme this vile bodie Phil. ◠that it may be made like vnto his glorious body according to the power by which he is able to make all things subiect vnto himselfe Mat. 27. Luc. 24. John 20. Whereon followeth that as Iesus Christ rose againe in the same bodie which was crucified for vs being cleansed and discharged of all infirmitie also we shal rise againe in the same bodies which now we haue in this world hauing in them cold heat hunger and thirst pouerty sicknesse banishment Heb. 10. 11. imprisonment and such like aduersities being cleansed and disrobed of all that which by sinne did cause vs any griefe for the iustice of God cannot consist without remunerating the bodies of those that haue fought for his glory in crowning his graces in them punishing those which haue laboured to offend him Moreouer we see that those which the Prophets and Apostles and Iesus Christ himselfe haue raised againe Mat. 27. it hath bene in the selfe same bodies in the which they had liued before Who doubts but those that rose again at the death of our Lord did rise in the selfe same bodies which they had before for otherwise how should they haue bin knowne by those to whom they did appeare The Apostle puts vs out of doubt of it saying 1. Cor. 15. That if the Spirit of him who raised Iesus from the dead doth dwell in vs he that hath raised vp Christ frō the dead will also quicken our mortall bodies because his spirit dwelleth in vs he saith moreouer that the body which is sowen in corruption shall rise againe in incorruption It is sowen in dishonor it shall rise againe in glory it is sowen in weaknesse it shall rise againe in force it is sowen a sensuall body it shall rise a spirituall body Wherefore wee ought to beleeue that the bodies which now we haue shall be the selfe same which shall rise again in the same substance but the earthly qualities shall be changed into heauenly which is no small consolation seeing that we loue our bodies so much although that in this world they be lodē with so many miseries The third point AS concerning the Author of the resurrectiō the scripture doth declare vnto vs that God the Father in the beginning made man by his word which is his son Gen. 1. 2. Iohn 1. Gen. 2. Psal 33. 2. Cor. 4. 1. Cor. 15. hauing made his body breathed into him a liuing soule by his spirit so in the resurrectiō of the dead he shal raise vs againe by his Son in a quickning spirit And when the Sunne of iustice shall come Mal. 4. in iudgement for to iudge the quicke and the dead Mal 4. Reuel ◠2. Tim. 4. the Sunne shall waxe darke and the Moone shall not yeeld her light and the brightnesse of the Starres shall be seene no more then if they were fallen from heauen and the vertues which are in the heauens as the Starres the Planets and other celestiall creatures Mat. 24. Luc. 21. Reue. 6. 2. Pet. 3. with heauen and earth shall be shaken then the Sea and her waues shall roare after an vnaccustomed manner and when the order of nature shal be changed those shall bee signes of the comming of the Son of man And when that Iesus Christ Mat. 16. Luc. 1. Act. 1. the son of God shal come who tooke humane nature vpon him in the virgines wombe he shall come in the same bodie wherewith he did conuerse here below vpon the earth before and after his death as he himselfe declares calling himself the Son of man Mat. 24. Marc. 13. Luc. 24. Iohn 5. Marc. 16. 24. 1. Thess 4. Reue. 1. Mat. 24. sent of God his Father who gaue him power to do iudgement in so much as he is the Son of man set aboue the clouds at the right hand of the power of God accompanied with cries of exhortation with the voices of Archangels of Angels with Gods trumpets all eyes shall behold him for he will cause his signe to appeare in heauen his voice to be hard the which at the 1. Cor. 15. last tromp shal be hard of those that haue bin Put into the Sepulchres to the end that first they may rise againe 1. Thes 4. and those which shall be found liuing shall heare it also to the end they may be translated which vnto them shall be a kinde of death being changed from mortal and corruptible to immortall and incorruptible bodies 1. Cor. 15. and shall rise againe and shall be changed in a moment and twinckling of an eye This day shall not surprise the elect that are in the light because it shall be the day which they haue so long waited for 1. Thes 5. 1. Iohn 1. and wished with the other creatures but to those who haue ouercome Sathan by the blood of the Lambe 1. Cor. 1. Rom. 8. 1 Ioh. 2.4.8 5. Reu.
bodies which are in it and death and hell those which are in them for as much as the Lord hath the keyes of hell and of death hauing power ouer them Moreouer God cannot be true Reue. 1. nor truly wise nor Almighty nor Iust if he doth not raise the dead and by consequent cannot be God And so who denieth the resurrection denieth also that there is a God for seeing by his word he promiseth to raise vp the dead if he doe it not he is not true And seeing that he declares that he will haue it if he doth it not it followes that it is for want of knowledge and of power and so shall neither be truly wise nor Almighty Also he shall not be iust if he doth not render to euery one that which he promiseth him for the Author to the Hebrewes saying that God is Heb. 11. Mat. 10. Marc. 8. Luc. 9. saith also that he is a remunerator to those that require it Now in this world the children of God haue nothing but afflictions euery day being set out for a shew as men condemned to death and being made a spectacle to the world Cor. 4. John 16. to the Angels and to men As our Sauiour also saith to his disciples that it shall come vnto them You shall weepe and lament and the world shall reioyce 2. Tim. 3. The Apostle declares that whosoeuer will liue holily in Christ he shall endure affliction Act. 5.20.21 Col. 1. Heb. 10.11 Mat. 6. Marc. 14. 1. Cor. 10. 11. 1. Thes 1. 3. Psal 37. We see that the Apostles those which receiued their doctrine haue almost alwaies bene in continuall afflictions In our time the afflictions of the faithful haue bene notorious that there is none so simple but may see them On the contrary part the wicked in steed of receiuing punishment in this world are ordinarily better at their ease then the faithfull and doe flourish like the bay tree as saith the Prophet Wherefore there must necessarily be an other place where the good shall be recompenced with ioy the wicked with sorrow otherwise God should not be iust and Christ should haue died in vaine But will some one say God doth accōplish his promises vpon the soules of the iust his threatnings vpon those of the vniust and by that meanes God shall not let to be iust although he should not raise againe the bodies of men With this we must consider that if it be so that a free retribution is done to the soule as according to the promise of God it ought to be done to the iust and punishment is iustly inflicted vpon the soule of the reprobate to the end that the iustice of God may be safe so must it of necessity be that the bodies be remunerated some with honour others with disdaine to the end that God may remaine iust for euer For euē so as the soule of the man renued by the holy Ghost giueth it self to serue God so doth the body whē it ceaseth frō euil doing Reue. 12 and being euen readie to be martyred for professing the Lord seruing to iustice holinesse For example we haue the Prophets Rom. 6. Act. 7. St. Stephen the Apostles so many Martyrs and true seruants of God Reue. 6. 8 whose bodies haue greatly giuen themselues to serue God also in like manner as the spirit of the wicked doth employ it selfe but only to offend God likewise they employ their bodies to serue to filthinesse iniquity and to doe all euill which is so apparant that there needs no example to proue it By that meanes who so denies the truth of God Rom. 6. 7 his wisedome his power his iustice and so takes God from being God and as much as in him lieth maketh him the father of lies and he makes no conscience to make the incarnation and bodily passion of Iesus Christ vnprofitable For if the bodie doth not rise againe what needed he to take humane nature vpon him and to suffer in it to deliuer our bodies from the euerlasting curse Seeing that if it were so that the bodies being dead should so returne to the earth that they should haue no more being and so could neither enioy the ioy nor suffer paines and sorrowes had it not bene enough that he had onely suffered in soule Marc. 14. being heauie to the death for to deliuer the soules from hell Whosoeuer then denies the reestablishment of bodies through ignorance makes the humanity of Christ vnprofitable and accuseth God the Father of cruelty as if he had taken pleasure to see his welbeloued Sonne so cruelly entreated without hauing for his part deserued it and without that it should serue to the elect he maketh him also for his part in blaspheming a lyer with his father because he saies that he will raise his at the latter day Iohn ◠In like manner doth he accuse the holy Ghost of vanity which by the mouth of the Prophets hath prophesied foretold the resurrection of the dead Then he disanulleth Christian religion for if the dead do not rise againe Christ also is not risen and so the preaching of the Apostles should be false and we should be abused to beleeue their doctrine and those which are dead in Christ should be cast away Cor. 15. The Lord fitting himselfe to our capacity as the mother nurse to the child teacheth vs the celestiall things by the comparison of the things terrestrial to the end we may comprehend that which otherwise is incomprehensible vnto vs. And touching the matter which we haue now in hand the Prophet Esay declares vnto vs Esay 19. that euen as in Winter the grasse of the field seemes to be dead and in the spring after it hath felt the dew it springs and waxeth greene againe also likewise our bodies being dead shall rise againe when at the latter day they shall feele the dew of the grace of God hearing the voyce of the Sonne of man The Apostle saith that as the seed must die before it be quickned Mat. 24. 1. Thess Iohn 5. 1. Cor. 15. and then it riseth by vertue of the sap which it hath had in the earth in greater glory then it was sowen so likewise all men must die seeing they rise againe the elect in greater glory then they were set vpon the earth Rom. 8. Thess 4. by the vertue of the eternall Spirit of Iesus in whom they died the reprobate in greater dishonour then they were before by the vertue of the immortall spirit of Satan in whom they are departed For seeing the Lord doth so excellently vnfold his power towards the insensible creatures we ought not to doubt but he hath at the least as much will to shew his power in making them to rise againe for whom Christ died to the end to crowne them with glory and his enemies to be charged with shame and infamie seeing they
lightned it and the Lambe is the candle thereof and of thousands of Angels and of the assembly of the first borne which are written in heauen and to God which is the Iudge of all 2. Cor. 11. Col. 1. Eph. 1. Reu. 19. and to the sanctified soules of the iust and to IESVS CHRIST their head and their Spouse mediator of the new alliance and of the bloud shedde preferring better things then that of Abel then with all this company and all the other Saints with whom they shall be fellow Citizens being domestickes of God and with Mary and the other Saints they shall bee called to the nuptiall banquet of the Lambe and shall enioy the Kingdome of God their Father Reu. 19. the felicity which Iesus Christ by his death hath conquered for them in whom they haue put their whole trust Heb. 2.5.9 10. Gal. 3. 4. Rom. 4 5 Eph. 1.5 Rom. 5.9 10. Ioh. 12.14 17. for the which also they shall not be confounded as he himselfe promiseth saying Father I will that those which thou hast giuen mee bee with mee and see my glory which thou hast giuen me and then I dispose the Kingdome vnto you as the Father hath disposed it vnto me to the end you may eate vpon my table in my Kingdome The Apostle saith Luc. 22. if we die with him we shall liue with him and if we suffer with him we shall reigne with him and shal be glorified with him 2. Tim. 2. Rom. 8. Of these promises the children of God neede not doubt for seeing that the Lorde when hee died gaue Paradice to the theefe can hee not more easily giue it to those to whom hee hath promised it when hee shall come into such great glorie and Maiesty Now being with him Luc. 23. and seeing him as hee is 1. Ioh. 3. they shall haue a much more greater ioy then had the Disciples seeing him transfigured they shall be so vnderstanding Mat. 17. Marc. 9. Luc. 9. that they shall know all the Saints that euer haue beene and euen those with whom they haue conuersed in this world ioyfully and according to God For if it be so that in the transfiguration of our Lord which was but a little demonstration as well of the glory of the body of Iesus as of the estate and condition in the which the children of God shall be in heauen for their meanenes and infirmity could not haue beene able to see the incomprehensible Maiesty of the Lord without being destoyed the Apostles although they had neuer seene the body of Elias and of Moyses neuerthelesse they knew them How much sooner shall the elect know themselues when they shall be endued with this perfect knowledg and intelligence of the image of God which shall be in them That if Adam in his first estate which was a great deale lesse why shall not that of the sanctified by Christ 1. Cor. 13. Did hee know the beastes which God brought before him 1. Cor. 1. and did properly impose a name to each one and euen knew Eue to be bone of his bones and flesh of his flesh Gen. 2. although that the Lord tooke the ribbe from him without his feeling it shall not we in this admirable glory haue more wisedome to know each other Luc. 16. Now this knowledge shall be disrobed of all carnall and corrupt affection for the elect shall not be knowne for louing the one more then the other or hating one reprobate more then another in calling to minde the iniuries and displeasures which they may haue receiued in this world But they shall loue directly without respect of persons those which God loueth and shal hold in abhomination those which God shall detest For then all Paternity brotherhood and mariage shall be abolished and there shall be but God alone Father of all whose children we shall be and brothers and sisters one to another the children of God shall be made partakers of the diuine nature Marc. 12. Eph. 4. 2. Cor. 6. 2. Pet. 1. 2. Thes ◠for God shall be glorified in his Saints and shall be made admirable to those that haue beleeued Wherefore seeing God will communicate his glory vertue and iustice to his elect imparting himselfe vnto them let vs know that this benefite containes the soueraigne good of man which all desire which the wisdome of man could neuer comprehēd And indeed when by all the similitudes which the Scripture doth teach vs we shall haue said and learned much of the excellency of the children of God it is almost nothing in comparison of that which shall then appeare then the Apostle with the Prophet hath good reason 1. Ioh. 3. hauing tasted in spirite the inestimable glory of the elect in the heauenly life to say the things which eye hath not seene nor care hard and which is not come into the hart of man are those which God hath prepared for them which loueth him which are vnspeakeable it is not possible for man to tell them 1. Cor. 2. Isa 64. 2. Cor. 12. For although Adam was created in a very noble estate yet so it is that if the elect were to re-assume that estate they should be miserable in regard of the soueraign excellency in the which they shal be set Gen. 2. 1. Cor. 14. 1 He had an earthly sensuall body the elect shall haue spirituall celestiall bodies 2 He had a liuing soule they shall haue a quickning spirit 3 Hee could faile and render himselfe subiect to death they shall not be able to faile 1. Cor. 15. nor fall in danger of death the which then shall be abolished 4 Sathan had power to tempt him and to make him to fall but he shall not haue power of eyther of both to them 5 He was husbanding in an earthly Paradice they shall be in rest and enioy the heauenly Paradice 6 He had command ouer the birds of the ayre Gen. 2. the fishes of the Sea the beastes of the earth they being in greater power shal condemne Sathan all the wicked and the holy Angels shall be their companions Mat. 22. shall haue power in the kingdom of their Father 7 Adam had such great wisdome that he named euery beast according to their property 1. Cor. 9. Rom. 2.3 5. 1. Pet. 3. 2 Cor. 1. Rom. 15. Rom. 3. 4. Mat. 3. et 17 they shal be endued with such wisdom filled with such a perfect knowledge that they shall be ignorant of nothing Briefe we ought to be much moued and stirred vp to worship and serue God who without any desert of ours will for the loue of his welbeloued Sonne so admirably vnfolde his incomprehensible goodnesse vnto vs. The estate of the reprobate NOw this day shall surprise the wicked and reprobates which are in darknes Rom. 2. 9 whom the Lorde hath borne and suffered with great
vs Mat. 20. 1. Thes 1. Rom. 10. and by that payment wholy satisfied to his iustice Item when it incites and stirres vs vp to praise God continually whether it be in prosperitie for to be thankfull for it or in aduersitie for to prostrate our selues before him and humbly to intreate him to deliuer vs out of it or if hee dispose otherwise at least to asswage and moderate it and on the other side to be fortified in such sort that in conforming our selues wholly to his will we may beare it patiently as long as it shall please him If finally it doth kindle and inflame vs with a loue of God Gal. 5. and of our neighbours in such sort that we may boyle with desire to serue and honour God to summon and induce as many as we can to know and glorifie him and that we haue no greater sorrow and dispite then to see him dishonoured and blasphemed And for our neighbours that we loue them as our owne flesh and members of one bodie with vs as our brethren and children of one father which we and they haue in heauen and that we make a demonstration of the loue which we beare them by all the effects and meanes that shall be possible vnto vs desiring their good their ioy their honours their rest aduancement and aduantage as our owne to assist them in all their necessities with money with counsaile with fauour with labour with friends with recommendations and without any exceptions with all that shall be in our power Now who is he among vs yea of those that haue profited the best and are the most aduanced in the knowledge and feare of God that dares to boast to haue such a faith which were sufficient to combat with the diuell and all the gates of hell and to render vs inuincible against all the tentations wherewith we may be assaulted Mat. 16. and euen withdraw our thoughts and affections from the earth and to rauish and lift them wholy on high aboue the heauens in a certaine hope of the immortalitie and happie life which God hath there promised and prepared for vs The which hope would make vs altogether to forget the world with all the glorie pompe pleasures riches and magnificence thereof and no more esteeme of all those corruptible things then of doung because of the taste which it should giue vs of the sweetnesse of the heauenly ioyes and by the which it should sodainly blot out and coole the feeling and remembrance of all other pleasures Mat. 17. as it hapned to the three disciples in whose presence Iesus Christ was transfigured in the mountaine for they had scarce tasted a little of the happy life but in the same instant they lost the remembrance of all the things of this world desiring nothing at all but the continuance onely of that estate and happinesse wherein they found themselues to be Seeing then that faith hope and charitie which are the three principall vertues which ought to shine in the life and in all the workes of a Christian man are imperfect and weake in vs and that euen in the perfectest that can be found in the world there be so many doubts mistrustes vaine feares presumption hatred enuie choller and other like passions and desires the which like vnto staines doe blot out the glosse and beauty of the vertues that are in vs we must when it is question to present our selues before the face and maiestie of our God with the sicke folkes that we desire to comfort and admonish beginne by an humble confession of our faults Confession of the sicke acknowledging first our ingratitudes and the neglect which hath bene in vs to heare and meditate his word to put it in practise to profit the gifts and singular grace which he hath parted vnto vs to consider and haue alwaies before our eyes the end and marke of our vocation thither for to referre and addresse the whole estate of our liues to walke in his feare and not to soile his image which hath bene restored and painted againe in vs in our regeneration to keepe faith and loyalty with him which we haue promised in the alliance which he hath contracted with vs to liue and die to his glory to offer to him our bodies for holy and liuing Sacrifice Rom. 12. and not to conforme our selues to this world to liue and walke in spirit that we do not accomplish the desires of the flesh to walke as children of light to stand firme in the liberty in the which Christ hath set vs free Gal. 5. Rom. 6. and to take heed that we be not brought vnder the yoake and bondage of sinne to fight valiantly against the lusts of our flesh to resist the diuell to hinder that sinne haue no domination nor rule ouer vs so well to rule our life and all our fashions that we may not onely be free from all crime and sinne but also from all doubt to looke carefully that our liberty be not occasion that our flesh goes astray and that wee doe not commit any act that may bring scandall to our neighbours or that it may in any sort induce our aduersaries to blame the name of God and of Iesus Christ and defame the religion we follow to seeke for nothing but those things onely that are from aboue Col. 3. and to haue all our heart and our vnderstanding our thoughts our affections and to make short all our conuersation in heauē to haue alwaies our lampes burning and our selues prepared to waite for the comming of the Lord and to be readie to follow him and by his grace to do whatsoeuer he shall commaund vs incessantly to pray and prayse God and to depend vpon his prouidence wholly to remit both our selues and our affaires vnto him altogether to resigne our will vnto him and to conclude to loue him with all our heart with all our soule and with all our vnderstanding and our neighbour as our selfe After you haue propounded before the sicke all the faults which he hath committed to astonish him and by that meanes to prepare him to require and receiue the grace of God you must present before his eyes what he hath iustly deserued by the offences which he hath done to wit to be altogether deuoured by the wrath of God whereof he hath made a heape continuing in his sinne and so long abusing of his patience and benignitie Rom. 2. Item to be ouerthrowne with his iudgement the which as saith the Apostle is prepared for all that disobey God and singularly for those seruants who knowing his will and being wel informed of all that belongeth to their dutie haue made no reckoning to acquire themselues of it Item that all the curses contained in the law and ordained against those that transgresse it fall vpon his head seeing it hath bene his hap to deborde himselfe not onely once and twise by ignorance and frailtie but to violate the
shackled to Ierusalem to the end to prosecute against them to cause them to be condemned to death And neuerthelesse although he was so horrible a blasphemer of Iesus Christ and his Church and by that meanes vnworthy not only to bee of the number of the Apostles as hee himselfe confesseth but also of the sheepe God forgetting in an instant all these iniuries which had beene done to him and to his Church made an elected and chosen instrument of him and a trumpet chosen among all his fellowes for to publish his Gospell throughout the world Who will say that hee had any regard to his merit and to the dignity of his gestures and actions when hee raised him to such a degree of honour and hath done him as much or more fauour then to any of all his fellowes Seeing that hee himselfe doth so highly magnifie grace whereunto hee attributeth all that hee euer thought said or did that was commendable It is then the only grace of God that is the foundation and meanes of the life which wee hope for as it also is of iustice and holynesse by the which wee attayne it Which Iesus Christ plainely teacheth vs when speaking of his sheepe hee saith that they heare his voice Iohn 10. and follow him and in the meane time that hee giueth them eternall life signifying thereby that it is freely graunted vnto them and of meere gift and not in contemplation and respect that they haue heard his voice and followed his steppes Which also cannot bee gathered by the wordes of Moyses in the twentieth of Exodus Exod. 20. where God promiseth to continue his mercy to a thousand generations towards those that loue him and keepe his commandements Whereupon wee must note that he promiseth no other recompence to his seruants for all their seruices but to vse mercy towards them and their posterity As much may we obserue in the foure and twentieth Psalme where the Prophet speaking of those that shall goe vp into the mountaine of the Lord saith that it shall be a man Whose hands are harmelesse Psal 24. and whose heart No spot there doth defile His soule not set on vanity Whose heart hath sworne no guile And addeth afterward Him that is such a one the Lord Shall place in blessefull plight And God his God and Sauiour Shall yeeld to him his right This is the broode of Trauellers In seeking of his grace As Iacob did the Israelites In that time of his race For to giue to vnderstand that what duty soeuer wee haue done in obeying to God in washing our hearts from all euill thoughts and affections and our handes from all euill workes in humbling our selues vnder the hand of God and presuming nothing of our selues nor of our vertues neuerthelesse that for all that we shall not goe vp into the mountaine of our Lord but that it shall bee only in fauour of the grace which hee giueth vs and of the mercy that it pleaseth him to shew towards vs. And it is much better to comfort and assure vs our hope entirely that it be grounded vpon his mercy and truth which are firme and immoueable then vpon the dignitie of our workes and vertues which are so imperfect Now when yee shall see the sicke well resolued of the remission of all his sinnes and that in his heart there shall no more remayne any feare of them that doth any more trouble his conscience then you must proceede farther and arme him against the horrour and apprehension that hee may haue of death in shewing vnto him out of the word of God that it hath bene done away and swallowed vp by the death of Iesus Christ who speaking by the mouth of the Prophet sayeth to Death Ose 13. 1. Cor. 15. O Death I will be thy death For seeing that the sting of death is sinne and the power of sinne is the law Iesus Christ accomplishing the law for vs hath by that meanes taken away the sting of death so that it can hurt vs no more And likewise broken the power of sinne so that it can no more condemne vs. And although the decree and ordinance of God beares that all men must die and that being come out of the dust they shall returne to dust againe neuerthelesse to speake properly the separation of the bodie and the soule in the faithfull man ought not to bee called death Also IESVS CHRIST speaking to his Disciples of Lazarus Iob. 11. who was dead tolde them that hee slept This manner of speaking is very vsuall in the old Testament to signifie the death of the Fathers St. Paul vseth it also when hee writeth to the Corinthians and Thessalonians 1. Cor. 15. 1. Thessa of those that shall be departed before the day of the resurrection which be calleth sleeping But he speaks yet more magnificently in the Epistle which hee writeth to the Philippians where he calles the departure of soules from bodies Phil. 1. dislodging Which agreeth well with the saying of Iesus Christ who being desirous to aduertise his Disciples of his approaching death said vnto them That the howre drewe neere Iohn 13. that hee was to passe from this world to goe to God the Father calling the corporall death a passage by the which we must passe out of this vale of misery for to enter into the fruition and possession of a Paradise that is to say of a place of assured rest and full of delectation The which the ancient Greekes haue also taught by the name which they haue giuen to death calling it Thanaton which is as much to say according to the Tymologie which Temiste hath giuen of it that ano eis ton theon in French is now vp to God and Telutin eion ei teletin consecration as if he would say that death is like vnto a solemne ceremonie by the which the faithfull are altogether consecrated and dedicated to God for afterwards to apply themselues to no other exercise then to sing the praises of God and to sanctifie his holy name And for that regard Iesus Christ did also call it Baptisme Mat. 20. because that by death we passe as by a port and thorow a water to arriue in a place of rest and pleasure whither we pretend And if the bodie which the Greekes call Soma to shew that it is a sepulcher to the soule which they call by a name comming very neere to the other to wit Sima where it seemes that during this life it is as it were buried and interred when it pleaseth God to take it away is it not as if he made it to come out of a tombe and that he raised it What occasion then can men haue to flie from bodily death and to abhorre it so seeing that separating the soule from the bodie it puts the soule out of prison and sends it in libertie to heauen there to be received into the bosome of Iesus Christ and to enioy with him and all the
for euer and of his people promising also neuer to change but to continue in his alliance for euer without euer departing out of his seruice nor to make any other reckoning after but only to honour him and to celebrate and sanctifie his name Although that such assemblies of the Church militant whereof hath beene seene some pictures in these latter times and should yet be seene if Antichrist and his adherents did not hinder it be the goodliest excellentest and most to bee wished for thing that can bee seene vpon the earth as saith the Prophet O God thy house I loue most deare Psal 26. To me it doth excell I haue delight and would be neare Whereas thy grace doth dwell Item else where Psal 42. Like as the heart doth breathe and bray The well-spring to obtaine So doth my soule desire alway With thee Lord to remaine My soule doth thirst and would draw neare The liuing God of might Oh when shall I come and appeare In presence of his sight Psal 92. It is a thing both good and meete To praise the highest Lord And to thy name ô thou most high To sing with one accord To shew the kindnesse of the Lord Betime eare it be light And eke declare his truth abroade When it doth draw to night All these passages and many other sufficiently shew in what estimation hee had the holy assemblies which he preferred before all other pleasure And to say true all men that know and feele in themselues what the loue the goodnesse gentlenesse mercy clemency benignity wisdome faithfulnes patience verity power greatnesse maiesty iustice liberality and other soueraigne and infinite vertues of God is they can neuer sufficiently content themselues with thinking on them with preaching and celebrating them with worshipping and admiâ—ing them and summoning not only the Angels all the hosts of heauen but also all the elements all the plants euen the vnreasonable creatures to magnifie his name to reioyce infinitly when they heare him exalted and glorified Although that neuerthelesse the praises that men liuing yet in the world sing vnto God caÌ„not be so holy nor so well framed but there will be much more to be desired for being alwaies vnperfect as we are to what degree of faith or charity soeuer we haue attained besides hauing a flesh the which fights incessantly against the spirit and holds it backe and hinders it when it would lift it selfe vp to God it is impossible that we should heare the word of God with such zeale attention as might be required nor likewise that wee should make our confessions prayers and thansgiuings with such humility as we ought So it is yet that when we heare the singing of Psalmes spirituall Hymnes Canticles and Songs to eccho sound in the middest of the assembly out of the mouthes of the faithfull although they be infirme weake poore and miserable sinners we doe not let to be rauished transported out of our selues with the great ioy that we feele in our harts what may we then think of the pleasure which we hope to receiue in heauen when that our soules separated from our bodies being then mounted shall heare that sweet musicke and harmony of Angels and other happy Spirits singing with one accord the praises of God with such a melodious sound that the contentment and ioy which they shall conceiue thereby shall make them in an instant to forget not only all displeasure but also all other pleasure Like as a Tubbe of water is no more seene so soone as it is cast into the Sea nor the brightnesse of the Starres when the Sunne beginnes to shine and to cast his beames vpon the earth Moreouer when we die in the faith of our Lord we are euen at the same instant most happy that is to say that then we haue no more desires but such as are holy and which at the selfe same houre of our death are fully glutted and satisfied Which is not a small felicity that wee hauing no more flesh to contrary the spirit nor rebellious appetites to reason nor law in our members disagreeing to the law of God but that all tumults and troubles ceasing in our hearts we may haue a soule altogither spirituall calme peaceable liuing wholly to God and which may be so fastened and vnited vnto him that neither by temptations nor any occasion it can be distracted neither from his loue and seruice nor from the beholding of his face Is there any thing more pleasant to behold then a well gouerned city where all the citizens and inhabitants are of one minde and streightly bound togither by a true and firme amity that giue no way to contentions annoyances debates quarrels partialities diuisions tumults and seditions but hold togither and liue all in an amiable concord Is there likewise any thing more to be wished for then to see a house well ordered where the Father and Mother of a family with the children and seruants walke altogither in the feare and obedience of God contayne themselues within their bounds without exceeding nor yet forsaking the rule and measure which God hath giuen in his law St. Paul in many places of the Scripture propounds vnto vs the sweete harmony which is betweene all the members of mans body Rom. 12. 1. Cor. 12. and the mutuall communication which is betweene them of their faculties and powers without being enuious of the dignity the one of the other or that the other contemnes his fellow for his basenesse being desirous by this comparison to teach the Church the fraternity and iust proportion which ought to bee in the members thereof for the good and conseruation of euery one in particular and of all the body in generall which is the goodliest thing and most agreeable that is to be seene if it might bee seene amongst men It is also a very pleasant thing to heare a good lute well tuned when it is touched by a skilfull player But yet there is nothing more pleasant then a soule well tuned in all her faculties when the vnderstanding thinkes no more vpon any thing but God and our will loueth desireth nor aspires after any thing but him and finally our memory hath no other remembrance but of him as it happeneth vnto it when hauing forsaken the body it is receiued in Paradise For then it is all filled with God 1. Cor. 15. who is in her all things afterwards as saith the Apostle that is to say all her thoughts all her loue and desires all her delights all her remembrance Briefe all her good her part her wishing and contentment is in God Seeing then that by death wee attayne to a good which wee cannot finde in this world in what state soeuer wee are and what commodities soeuer wee haue for there is no King nor Prince nor Plowman nor Merchant nor Aduocate who liuing in this world doth not often complayne and who hath not great occasions to complayne many
of God to edifie the company by his example and to publish to euery one without shame without feare and without any dissimulation and hypocrisie the religion that hee meanes to follow and hold and in the which hee is resolued to liue and die That hee hath not employed himselfe to instruct and catechise his wife his children his seruants and all his familie as he is bound calling them to morning and euening prayer exhorting them to reade and meditate the word of God and to sing Psalmes Hymnes and Canticles to his praise and to conferre amongst them of all holy things and not to holde any speech but that onely that may aduance and make them them to grow more and more in the knowledge and feare of God That after the spirituall exercises to the which men ought principally to giue themselues in the daies of rest as to heare the exhortations with feare and reuerence and in all humilitie to assist at the publicke confessions prayers and thankesgiuings that are made and giuen to God in the whole assembly hee hath not reserued himselfe the rest of the day to visite the prisoners to comfort the sicke to enquire after the poore and to seeke them out to assist them After hauing thus briefly discoursed to the sicke the faultes which he may haue committed against the commandements of the first Table then must you passe from thence to the second and giue him to vnderstand 5 That first he hath not borne to his superiours such honour and reuerence nor shewed such nor so readie obedience nor finally bene so fearefull to offend them as God commaunds him in his law And if he haue done any duty towards them that it rather hath bene to be ridde of them or for feare of punishment if he should haue done otherwise then for respect that he beares them in his conscience or desire that he had in that to obey God That he hath not alwaies so well prayed to God for their health and prosperity and to direct them with his holy Spirit in their counsels and to giue them the grace to gouerne themselues by his word in all their actions and generally to blesse and direct them in all their waies as he was bound thereunto by the expresse commandement of God That he hath not had such an opinion and esteeme of his Pastors that haue the charge of his soule and to administer the spirituall foode and nourriture that he hath not respected their authority hearkened to their voice receiued their admonitions obeyed the doctrine which they did preach and willingly yeelded to the soft yoake and charge of Iesus Christ which they imposed vpon him in his name That he hath not often spoken of them nor of their fashions and demeanures in such honour as might be required And if in his presence any would blase or prate of them that he hath not opposed himselfe against them and hath not forbidden them as he ought 6 Item that hee hath not loued his neighbours as himselfe desiring and wishing as much good to them as to themselues That hee hath hated them when hee hath thought to haue receiued some damage by them wishing all ill hap and death vnto them That hee hath desired and sought the meanes to be reuenged of his enimies making no reckoning of the defence which God maketh against it reseruing the pursute and vengeance to himselfe of all the wrong done to his children and seruants That hee hath not beene pittifull to the poore nor done his duty in administring of his goods vnto them to nourish and clothe them lodge and fit them with things necessary to the comforting and entertayning of their poore life and to the easing of so many miseries and tribulations wherewith they are inuironed on euery side That hee hath not visited his poore brethren being sicke nor afforded them bodily and spirituall comfort That hee hath not opposed himselfe against the wicked and malicious men that did oppresse them and hath not imployed his power and his meanes to defend them from the violence and outrage that is done vnto them That hee hath not reioyced at the prosperity of his neighbours but hath beene iealous and enuious of their felicity when hee hath seene that God did blesse them and did aduaunce them to some higher degree then hee 7 That hee hath not possessed his vessell that is to say his body in honour and sanctification as hee ought nor considered that it was a Temple that God by his spirit had dedicated to himselfe and that hee ought for this regard to keepe it from all filthinesse and pollution That hee hath not turned his eyes from false beholdings so carefully as hee ought but in steede of retaining and keeping them in hath suffered them to stray and runne after all their concupiscences That hee hath not subdued his flesh vnto such seruitude as hee ought to make it subiect or obedient to the spirit in all points That hee hath nourished and intreated himselfe too delicately and hath not alwaies vsed sobriety and abstinence sufficient to represse the passions and to coole the heate of his concupiscence That by discourse letters gifts smiles lookes dances gestures and shamefull motions hee hath tempted the chastity and honour of the wife daughter and seruant of his neighbour That in the fashion of his apparell hee hath had more regard and taken more pleasure to adorne the outward man then the interiour and to please the world then to edifie the Church with an outward apparant modesty in his behauiour That hee hath not beene curious enough to keepe the chastity of his eares and of his tongue neither to heare nor speake word or speech that were dissolute or dishonest 8 That hee hath beene couetous to inrich himselfe by vnlawfull and indirect meanes That in his dealings and businesse with his neighbours hee hath not alwaies walked straightly roundly iustly sincerely and vprightly as God commandeth to keepe and entertaine the society that he will haue kept amongst men That hee hath obserued the times of famine and dearth to sell his goods and merchandizes at the highest rate and by that meanes to make his gaine vpon the publike miseries and calamities That the surplus of the goods that God had giuen him for the entertainment of him and his family being due to the poore hee hath reserued and laid vp in his chests sellers and garners robbing and defrauding by that meanes those to whom it was iustly due That not considering that piety with contentment as saith the Apostle is a great reuenue and that for that reason it ought to suffice to haue apparell nourishment and that which is necessary for vs hee thought hee was not rich if beside that hee had not many superfluous things That hee hath not beene liberall nor quickly giuen some of his goods to whomsoeuer demanded any considering and beleeuing that it is a happier thing to giue then to take That hee hath not payed the labourers their wages
brother to a man the second sister to a woman and the third that you must name the partie by their proper name For it ought not to be honoured with names of worldly honour and dignity but to oppose it selfe against Satan in the name of the Lord it ought to be named by the proper name which it receiued at the holy Sacrament of Baptisme Which doing thou shalt obey vnto God whom I beseech to be fauourable vnto thee at the day of his comming * ⎠* COMFORT FOR THOSE THAT ARE SICKE DRAWEN OVT OF THE HOLY SCRIPTVRES FOR to prepare them to die B.S.N. HE that is of God hearkeneth to the word of God Iohn 8. and doth not onely hearken vnto it but keepeth it and puts it in execution for all things shall haue an end Mat. 7. Hebr. 1. Isa 40. and waxe old as doth a garment but the word of God dureth for euer Now seeing it is so that by a man sinne came into the world Rom. 5. and by sinne death and consequently all afflictions and aduersities thereon depending with iust occasion the life of man is but a continuall warfare vpon earth Rom. 7. so that the flesh fighteth against the spirit and the spirit against the Diuell the World and the Flesh which are the enimies of our soules But following the counsell of the Apostle to obtayne victorie in this spirituall battaile wee must constantly resist by faith 1. Peter 5. For the victorie that surmounts the world is our faith 1. John 5. The which is a certaine and a firme knowledge of the loue of God towards vs Hebr. 11. according as by his Gospell hee declares himselfe to bee our Father and Sauiour by the meanes of IESVS CHRIST Hauing then such a firme faith for your principall foundation Acknowledge and confesse without feyning before the maiesty of God that you are a poore and miserable sinner Psal 51. conceiued and borne in iniquity and corruption inclined to doe euill vnprofitable to all good and that through your vice you haue without ceasing transgressed the holy Commandements of God Luke 17. which doing you haue purchased by his iust iudgement ruine and perdition vpon you Neuerthelesse you are displeased with your selfe that you haue offended him and doe condemne both you your vices with true repentance desiring that the grace of God may succour you in your calamity Pray then in such a firme faith Psal 51. if you cannot with your mouth say it with your heart That God our benigne father and full of mercy enter not in iudgement Psalm 142. nor in account with you but that it would please him to haue pitie on you in the name of his sonne Iesus Christ our Lord and that he would blot out all your spottes and vices by the merite of the death and passion of the same Iesus Christ in whose name present vnto him his holy prayer the which hee hath taught vs saying with all your heart Our Father which art in heauen Matth. 6. hallowed be thy name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them that trespasse against vs And leade vs not into temptation But deliuer vs from euill For thine is the kingdome the power and the glory for euer and euer Amen B. S. N. Acknowledge with all your heart your vnrighteousnesse haue a displeasure for your sinnes repent incessantly and the kingdome of God will draw neere vnto you Matth. 3. Acknowledge that there is no righteousnesse nor innocency nor any good workes from you nor in you Titus 3. but that like vnto a childe of wrath conceiued and borne in the sinne of old Adam you merite euerlasting death and damnation Neuerthelesse that neither that nor all the sinnes in the world Ephe. 2. Psal 51. Rom. 8. although you should haue committed them doe not make you affraid For IESVS CHRIST true Sonne of the euerlasting God is become man conceiued of the holy Ghost borne of the Virgine Mary to sanctifie and cleanse you Rom. 1. Luc. 1. Mat. 1. hee hath suffered vnder Pontius Pilate many afflictions iniuries and outrages yeelding himselfe to bondage Phil. 2. Act 3. Mat. 27. to set you at full liberty IESVS CHRIST was crucified as accursed vpon the Crosse to deliuer you from the euerlasting curse IESVS CHRIST died and shed his most precious bloud Isa 13. Reuel 1. Heb. 9. to wash you to redeeme you to deliuer you wholy from death from hell and from the power of Satan 1. Pet. 1. Rom. 6. Act. 2. 1. Pet. 2. Iesus Christ was buried in a Sepulcher to burie all your sinnes the which hee hath borne and blotted out Iesus Christ descended into hell suffering an extreme agonie for to deliuer you from all the paines dolours of death Marc. 16. Iesus Christ is risen againe from the dead to make you rise in your proper body 1. Cor. 15. and glorious immortality Act. 1. Iesus Christ ascended into heauen to make you ascend thither after him Col 3. Iesus Christ fitteth at the right hand of God his Father Almightie being your aduocate and intercessour towards him 1. Iohn 2. Heb. 7. Mat. 25. Psalm 61. Rom. 8. and the attonement of all your sinnes we waite for his comming to iudge the quicke and the dead to render vnto euery one according to his workes But to the faithfull that beleeue in him Mat. 25. he will not impute their sins but hauing iustified them through his grace wil make them to reigne with him for euer in his heauenly throne B. S. N. Such is the great mysterie of our redemption the which by the meanes of the holy Ghost you must firmely beleeue hath bene done for your saluation And doubt not but by the merits of Iesus Christ the head of his Church you are one member incorporated therein Eph. 1. giuing him thankes in all humilitie that he hath giuen you the grace to liue in the communion of his faithful ones hauing nourished you with his word with his body and with his bloud Mat. 4. 1 Cor. 11. acknowledging as well assured the great mercy of God in the remission of all your sinnes Rom. 5. 1. Cor. 15. the which is shewne you through Iesus Christ who shal cause you to rise againe at the latter day to reigne with him in euersting life Marc. 16. the which he hath promised to all those that beleeue in him being baptized in his name Then B. S. N. seeing you haue this faith doubt not but to receiue the promise of faith for God is true he is no lyar like vnto men Rom. 3. Mat. 24. Heauen and earth shall passe but the word of God shall endure for euer Isa 40. God is your Father and Creator you are his Creature and the workmanship of his hands
temporall things wherein he sees and discouers so much inconstancy and such sudden and frequent mutations or changes and that by such a despising of vncertaine casuall things he should stir vp himselfe vnto a contemplation of those that are diuine and heauenly And forsaking that which is heere perishing and transitorie vnto worldly men hee should chuse his part in heauen and should stay himselfe at that which is permanent and eternall For the like reason Philip the father of Alexander the great a man of good vnderstanding and of very great consideration to the end that in the middest of his great prosperity he should not forget himselfe in his dutie gaue order that one of his Gentlemen should eeuery day at his awaking come and speake these words vnto him King haue in remembrance that thou art a mortall man Iesus Christ also our Sauiour and Maister tending to the same end doth exhort vs to watch to lay vp treasures in heauen and not on earth where all things are vncertaine and changeable Wee see by that that during our life we cannot doe better then to thinke vpon death and our bodie being vpon the earth to accustome our selues to haue alwaies our spirit and heart in heauen Now because that the remembrance of death is a fearefull thing to many I haue bethought my selfe to passe away my griefes and to recreate my selfe from my other studies and also to giue you a testimony of the Obligation which I thinke I haue towards you as well for the good which you haue done vnto mee as for the friendship which you beare me to write vnto you and to present this small Treatise wherein I haue briefely touched certaine points wherewith the faithfull may arme themselues against death which hee ought to doe in time and prepare himselfe to receiue it with assurance at such time as it shal please God to send it for that which doth astonish many is that the comming thereof is suddaine vnto them and that they are surprised vnlooked for We see by experience in a frontier towne that when it is well victualled and prouided of all things necessary for to withstand a long siege those within are a great deale the more assured and bold whereas if it were vnprouided they would stand amazed and tremble with feare if they should chance to see the approaching of the siege It is easie to iudge by that of what importance it is to haue preuented a danger and to bee prepared for it Then to prouide and arme the faithfull man against death wee must note that there are two sorts of it the one is temporall of the body which Christiās ought to desire the other is eternall of bodie and soule which they ought not to feare perfeuering in the faith of our Lord. That it is so all feare presupposeth euill and danger we doe not feare that which is good but long after desire and pursue it and when it offers it selfe we receiue it ioyfully But an euill we apprehend and feare we flie from it and when it happens vnto vs we sorrow and do complaine If then it doth appeare by good and euident proofes that the faithfull man is not in danger of this second death may we not then conclude that if we feare it it is foolish and without occasion And surely if we had iudgement and neuer so little faith it were sufficient presently to take away the feare of it from vs. For first the proper nature of faith is to animate and quicken our heart so soone as it is receiued in vs. The iust saith the Prophet shall liue by faith Now euen so as the bodie whiles the soule is in it liueth and dieth not vntill such time as it be separated from it no more doth the faithfull man perseuering in the faith which hath bene inspired and put into his heart by the grace of God Although saith Dauid I should walke in the middest of the shadow of death I will not feare for thou art with mee O Lord. What was the cause of this assurance was it not faith wherewith we ought no more to feare death then wee doe sicknesse when we are in perfect health well disposed and in good liking or pouerty when we haue plenty and abundance of all good things Secondly by faith we haue remission and an abolition of all the faults which we haue done why doe wee then feare death There is no death where there is no sinne by sinne death came into the world saith St. Paul and else where The reward of sinne is death sinne causeth God to be angrie with vs and that in his anger he condemnes vs to death Now all seedes doth bring forth euery one according to their sort and qualitie The wheat bringeth forth wheat and the Rie Rie and we must not hope for any fruit if there be not seede before hand That being true and witnessed in a thousand places of the Scripture that vnto a Christian all his sinnes and debts are quitted him by the grace and mercy of God that they are forgotten that they are couered that they are not imputed and that they are remitted and pardoned that they are cast as farre from vs as the East from the West Prouided that there be no more seede thereof we neede not looke for any fruite That is to say if there be no more sinne there is no more anger of God nor of death and by consequent that also there ought to be no more feare Thirdly by faith wee haue the word and the promises of God whereupon it is grounded Among others this Who so beleeueth shall not die but is passed from death to life Now this promise can no more faile then he that gaue it vs. It is eternall And all that God saith is as sure and permanent as heauen or earth For this cause when wee looke into them wee ought in them to consider the vertue and power of this word by the which they were once created and euer since preserued and maintained in that estate wherein now we see them and to inferre thereupon that being of the same power and efficacy in all other things nothing is impossible nor vncertaine of all that which God doth say and promise vnto vs. And therefore as St. Iames saith Receiuing his holy word by faith in our hearts and the promises which hee hath made vs to giue vs eternall life wee ought to assure our selues of it and take away all feare and apprehension of death What was the cause of the ruine of vs and our forefathers was it not because they did decline from the word of God to follow their owne fancies and the counsell of Satan If then to the contrarie wee will cleaue to it without leaning any iot neither to the right hand nor to the left wee shall liue by it and in it Hearken vnto mee saith God speaking by Esay and your soule shall liue And Zacharie in his Canticle Hee hath giuen vs a science
death to those that were not succoured and warranted by Iesus Christ But in the kingdom of God and of Paradise we shall eate of the fruit of the tree of life which shall alwaies keepe vs yong and fresh and which more is will make vs incorruptible and immortall There is that which wee shall taste VVhat shall we smell A hall of perfumes the garments of the bride and the bridegroome perfumed with all odoriferous and fragrant things It shall be then that the Church shall triumph that the vine being blossomed shall giue such a pleasant odour that the whole heauens shall bee filled with it There shall be no stinke for there shall be no corruption wee shall there plainly smell the sweetenesse of the Sacrifice which Iesus Christ made for vs on earth so great and pleasant that the Father for the pleasure which he tooke to smell it was reconciled with the world and his anger towards vs hath bene appeased What a pleasant Sacrifice and precious Incense is also the praises of the Saints who with one accord doe glorifie God and sanctifie his holy name Moreouer what an odour giues that faire flower sprong from the root and sappe of Iesse now that it is in it force strength To conclude we cannot misse there to smell good odours for our Winter shall then be past we shal be in a perpetuall springtime wherin all things shal grow and flourish for the delectation and pleasures of the Church For to satisfie our desire and content the lust of our selues we shall touch no more neither shall we be touched of any thing that may hurt vs. VVe shall be gathered vp by IESVS CHRIST our Lord and Sauiour who will come at the entrance to receiue vs saying Come hither faithfull seruant thou hast serued me faithfully in the world while thou hast beene in the world enter now into the ioy and rest of thy Lord. He will kisse and embrace vs and will keepe vs neere to his person without suffering vs to depart or go farre from it Now if the greatest good that vnto the which all others are referred be this felicitie which doth consist in a possession and enioying of all good to the contentment of our will and of all our sences with what a desire should wee waite for death by the which we attaine it Moreouer death doth deliuer vs out of all dangers In this world night and day within and without we are alwaies in feare of perill Our life is a cruell and bloody warre we haue a great many enemies that kill vs continually and doe assay by all meanes to destroy vs the diuels watch for vs and cease not compassing about like deuouring Lyons and rauening Wolues to see whether they cannot surprise vs and carry vs away the world sometimes by enticings and allurements sometime by threates and violence endeuours to trie and turne vs out of the right way Our flesh on an other side doth flatter and tickle vs and the better to vndermine vs with great cunning doth propound and lay before vs things wherin wee haue most delight It weepeth also sometimes to stirre vs vp to pittie it all to the intent to winne vs and cause vs in all points to yeeld vnto it and that it may maister vs. Now if we consider our infirmitie our stupiditie and negligence the little warinesse and watchfulnesse that is in vs wee may iudge in what danger we liue It is impossible that we should liue in this world among so many that are infected and that with so great a contagion without falling often into sicknesse Is it possible that wee should so often grapple with such strong and mighty enemies without being sometimes staggered and ouerthrowne Is it possible that we should go in such durty and muddy waies without being durtied We see it in good Saints of old time who could not gouerne themselues so well but the serpent who alwaies dogs vs at the heeles hath reached them with his venome but that they haue fallen in diuers faults some in incredulity others in Idolatry others in adultery others in excesse and drunkennesse others in murthers there is none of them but had his fall yea sometimes so great heauie that they had bene altogether bruised if God had not vpheld them with his hand Ought not we then follow the example of St. Paul and as he did crie Who shall deliuer vs from these dangers wherein we liue whiles our soule is in this miserable mortall body Let vs confesse that it is our gaine and profit for to die that by death we may be fully deliuered from all mortal things Againe death puts vs in full possession of all the promises of God and of those goods which Iesus Christ hath purchased for vs that we hope for of him He in dying hath freed vs and purchased our liberty and neuerthelesse wee see our selues still in great seruitude We are Kings Lords Iudges heires of God coheires with Iesus Christ the Prince of heauen and earth yet it seemes not so whiles we liue in this world for there wee are beaten and vsed like seruants like children vnder age we haue as yet no vse nor managing of our goods Kings and great Lords though we bee we are often in such necessitie that we haue neither bread to eate nor water to drinke nor wooll to couer vs. Moreouer IESVS CHRIST hath purchased for vs the grace of God a perfect Iustice life eternall an immortall incorruption glorie and vertue to our bodies and to our soules an assured peace and quietnesse a ioy and a contentment but this good hath not yet bene deliuered vnto vs for often times wee experiment the wrath and iudgement of God Wee feele the concupiscences and vicious desires of our flesh In our bodies there is corruption mortality and weaknesse and in our spirit troubles anguish and as it were a studious and intestine warre betweene our good and bad desires which fight the one against the other and because these euils are more grieuous so are the abouesaid goods more great more to be desired If then although they be already purchased for vs and that they bee ours we neuerthelesse cannot come to the possession of them but by death are not we for this reason much bound vnto it Ought not we to loue and desire it The children of Israel being arriued at the riuer of Iordane seeing on the other side thereof the fruitfull land which God had promised them and that being passed they should beginne to enioy it and to rest had they not great cause to reioyce and to passe the riuer with great alacrity And why not we when we shal come nere vnto death that is to say to the passage beyond the which is our country our house or City our friends kinsfolks our rest our ioy and our pleasure The child who during the time of his minority hath alwaies liued in feare base seruitude doth he not reioyce
and esteeme it as an incomparable good Epaminondas at the houre of his death perceiuing his friends about his bedde weeping comforted them saying Reioyce O my friends for your friend Epaminondas is going to begin to liue Is death then an euill which hath nothing else of that which we esteeme death but the name and reputation for indeed it is a life Also is this life a good which hath but the name of it for in effect it is a very death both the one and the other as saith Saint Iohn Chrysostome is masked and haue both false faces Life which is so euill fauoured hath the faire which maketh it to be beloued death which is so faire hath the vgly which maketh it to be feared and hated When it presents it selfe vnto vs so masked at the first it seemes fearefull but if wee put vp the maske wee shall finde it vnderneath so faire and beautifull that presently wee shall bee inflamed with the loue of it Let vs then take away this vaine feare of death let vs beleeue that which is true that it is the greatest good that can happen vnto vt That which anciently Apollo answered to Pindar being questioned what thing hee did esteeme the most healthfull profitable to man To die answered he It is said of Cleobis and Biton that God would recompence them for their piety and obedience respect which they had borne towards their mother Now hauing giuen them leaue to demaund what they would they referred themselues to his iudgement as knowing best what is most profitable and necessary for vs then our selues What came of it the same day they died Whereby did appeare that there is nothing more profitable vnto man then death by the which we are ledde into a place of pleasure where we begin to liue In the olde time the Sepulchres were built in gardens which was done not onely for to bring into our mindes our end in taking of our pleasures and delights and by that meanes to moderate them but also for to instruct vs that death is a consecutiue after pleasure and Paradice and is as a passage for to enter into a pleasant Orchard it is the reason for the which at Athens when they buried the dead bodies they turned their faces towards the East and not towards the West to shew that in death our life and light begins Why doe we put our bodies in Sepulchres as in chests if it be not to shew that they are not lost but layed vp as pretious vessels of the holy Ghost that in time they shall be taken forth and shall be put into light for the decoration of the house of their Lord. These things considered let vs take away all feare and apprehension of death let vs reioyce and sing as doe the Swannes when they are neere their death let vs say with Dauid Lord I haue beene glad when it hath beene said vnto me Goe to let vs goe into the house of our Lord. It remaines now before we end this present Treatise to shew how we should behaue our selues at the death of our friends and how to mittigate the sorrowes which we conceiue for them which to do we must consider that which followeth First the vnauoidable necessity of al men the which cannot be remedied neyther by counsaile nor any other meanes Dauid hauing a regard thereunto did comfort him-himselfe after the death of his little childe for whom hee had wept and prayed so much during his sickenesse when there was yet some hope to impetrate of God by humble prayers that he would restore him to health but when he saw that it was too late that all teares were now vaine and vnprofitable he left his mourning and began to reioyce Iesus Christ saith that euery day hath afflictions enough of it selfe to trouble vs without that we should heape on those of others or of those that are gone renuing it by the remembrance of them or of those which are to come anticipating by feare and coniecture It is an instruction most necessary and which we ought all to take for the rest and tranquillity of our mindes Secondly we must consider whē our friends die that it is the will of God which doth nor ordeyneth nothing but for the good of his children as saith S. Paul to those that are loued of God all things succced turne to their profit if we do not beleeue that we are vnbeleeuers if we beleeue it we ought not to grieue for any thing that befals vs for all is profitable to vs. Now there is no great reason that we should hide vs from our profit The soueraigne wisdome of God is cause that there is nothing better done then that which he doth and his goodnes that there is nothing better if there be nothing better nor better done then that which he ordeyneth and disposeth and he disposeth of vs and of our affaires and generally of all that which hapneth vnto vs why do we 〈◊〉 row why doe we desire any thing else For we cannot haue any thing that is better why do we complaine For all is well and cannot be better done We must thirdly thinke that to dye is a thing general and common to all We passe and flye away as doth the water of a brook and it is an act and statute of our God that we must dye all if then that happen vnto vs which is common to all is it not a great folly and pride in vs to desire to be exempt from the common condition and to wish for a particular What are we the worse that our friends are dead so doe those of our neighbours die Menander writing to a friend of his to comfort him alleadged this reason vnto him Thou shouldest haue sayth he iust occasion to grieue if thy fortune and destiny were worse then other mens but if it be alike why dost thou complain There are more that if we would diligently consider and make an intire comparison betweene vs and others we should finde there are an infinite many worse fortuned then we are And that is true which Anaxagoras said as reporteth Valerius the great that if it were possible to assemble all the miseries of the world on a heape for afterwards to part them by equall portions there is not hee but would rather chuse his owne then his part of the whole heape Seeing that we are not alone losing our friends and that if we will looke into it wee shall finde that there are enough more ill at ease then we let vs content our selues that so it pleaseth God and let vs not desire immortall friends where we see those of others to be but mortall Againe let vs thinke that it is a naturall thing to die as it is for winter to be colde and sommer hote Our bodies saith S. Paul are mortall Then let vs not maruell if in winter there be raine frost and snow for the season brings it Let vs not maruell that the night
followes the day and that man at night after his labour goeth to sleepe for all that is naturall Also ought not we for the same reason to be astonied when a man dyeth no more saith S. Basil then when he is borne and commeth into the world for the one and the other is ordinary And want of considering it is cause oftentimes that at the death of our friend we are so amazed as if it were a thing prodigious and not accustomed When newes was brought to Anaxagoras that his sonne was dead it moued him not at all onely he said that it was not a new and vnusuall thing that a mortall man should die and that when he begot him he did not beget him immortall What made him so constant but that before hand he had foreseene and often considered that it ought so to come to passe being a naturall thing Moreouer we must consider that death is a tribute which we owe and are bound to pay vnto nature Thou art dust and earth and to earth thou shalt returne saith God speaking to man after he had sinned Then when one of our friends dieth why are we discontented Because he hath quitted himselfe and payed what he ought If he had payed his King the tribute and ordinary taxe we would approue of that as most right and an obedience and duety towards his Prince and if hee hath done as much to nature what reason is there to grieue at it Againe that in it God heareth vs for we aske of God that his Kingdome come and that his will be done what doe we iest with God asking him that which we would not haue and feare to obtaine and doe vexe our selues and murmure in stead of giuing him thankes when he hath graunted our requests We shew well that we thinke little on the prayers which wee make for if wee thought vpon them eyther we would not pray so or else in praying so if God grant our request we would not be sory for it Againe that when our friendes die we lose them not for our Lord whose they are both before and after death is not the God of the dead but of the liuing Cirus speaking to his friends before his death for to comfort them said Doe not thinke when I shall be dead that I am lost or shall come to nothing When we sow a land the graines of corne are not lost they rotte therein but it is the better to fructifie so are our bodies in the earth for to reuiue one day and to rise againe in incorruption immortality glory and vertue When also a man goeth a long tedious iourny do we thinke him lost when any one of our friends is at the Court with his Prince who will not suffer him to depart out of his company raised to honour and prouided of great offices are wee sory for it Why then are we sory for a friend whom wee know assuredly to bee in the house of God in honour and credite and so well at ease that he would not change for all the felicity of this world Againe that it is a very vnhonest and vnseemely thing in a faithfull man to greeue so immoderately and as if hee were desperate A Christian ought to haue a strength and courage which should be inuincible against all aduersities and euen against the gates of hell he should be like a building grounded vppon a firme rocke that may hold firme against all the stormes waues and windes and all the inconueniences wherewith he may be assayled he must not be soft and yeelde presently to aduersity melting in teares and therein drowning as Dauid saide his bedde The Liciens in time past had a law by the which it was ordeyned that whosoeuer would weepe for the death of his friend should put on womens clothes to shew that that it is more answering to a cowardly and effeminate heate then to a manly courage And as it happens in mens bodies that when they are tender and delicate they cannot endure the colde in winter nor yet the heate in summer so may we iudge of such courages that if they cannot beare aduersity without impatience no more can they prosperity without insolency We must finally consider that by the teares and complaints which we vse at the death of our friends we doe not remedie our selues no more then doth the sicke man his disease by his sighes but rather doth encrease his misery And we may say that euen as by common experience and the reports of Physitions wee see in cholericke folkes that the more they anger themselues the more their rage and choler doth augment also in the mournfull and heauy people that continuing in their teares and lamentations their sorrow doth grow and strengthen So said an ancient Philosopher to Arcinoe to comfort her If sayd he thou louest teares they wil loue thee reciprocally and as friends will alwayes frequent and accompany thee What then doth this great mourning profit vs if not to make vs more miserable I but will some say in excusing themselues it is a naturall thing to weepe at such an accident I agree to it neyther will I condemne a moderate sorrow As a certaine man saw an auncient Philosopher weeping for the death of his sonne and did reproue his inconstancy he answered him very well saying Good friend suffer me to be a man We must not be like Barbarians or sauage beastes without humanity without affection without pitty nor feeling I wish sayth Pindar not to be sicke but if I am I would not be without feeling for it is an euill signe when in our sickenesse we are dull and feele nothing Then when in our mourning we shall keepe the meane and shall auoyde the two extremes which S. Basil doth condemne as vitious to wit Philotrijnon thiriodian which is that we be not Stoikes that is to say without affection nor soft on the other side to suffer our selues to be wonne and ouercome with sorrow I doe approue that if we shew our selues men in weeping let vs also shew that we are Christians furnished with hope in correcting and moderating our sorrowes Others say I loued them so dearely If thou louedst him so dearely as thou sayest shew it and reioyce at his happinesse and rest I rather beleeue that that which causeth in vs this great mourning is the loue which we haue of our selues which is the cause that we greeue at the losse of our friends not for the respect which we haue to them but to our selues being discontent to be depriued of the pleasure and consolations which they gaue vs. Which Iesus Christ said vnto his Disciples seeing that they grieued that he had tolde them that in short time hee should be put to death It is not for loue of me that you are so heauy for if you loued me you would be glad for as much as it is my good or happines to die Others say he was so honest a man therfore is it that
crowned with glory the other with perpetuall infamy For to teach vs the Resurrection it compares death to a sleepe Dan. 12. as hath beene already sayd to the end we may be certaine that as the bodies after they haue laboured shall rest by sleepe that they being awaked may with so much more alacrity returne to worke so when wee shall haue made an end of this present life our bodies shall be brought to the tombe as in a bed of rest for to rise againe from thence at the latter day and be put into their place Iob prophecying of the resurrection the which he did firmly beleeue saies Iob. 14. 19. I know that my Redeemer liueth and that he wil stand vp at the latter day vpon the earth although after my skin this body shall be deuoured by wormes yet with my flesh shall I see God I shall behold him my eyes shall looke vpō him and none other for me although my reines are consumed within me Dauid foretels the resurrection of Christ Psal 16. by whom we shall rise againe Ion. 2. Mat. 12. the which was figured by this that Ionas was three daies and three nights in the whales belly as Iesus Christ himselfe declares it The Prophet Esay in the 26. chap. speaking of the elect Isa 16. saith vnto the Lord with faith Thy dead shall liue rise again with my body Awake reioice ye habitants of the dust for thy dew is as the dew of the fields the earth shall cast forth the dead The Lord willing to assure his people Israel that deliuering thē from the captiuitie of Babylon he would bring them backe into the land which he had giuen them he said vnto them in a vision by the Prophet that as certaine as the dead shall rise so certainly will he deliuer them from the captiuitie of the Babylonians Eze. 37. for to set them in peace in their owne land Daniel saith that those that sleepe in the dust shal wake some to eternall life and others vnto perpetuall shame and infamy and those which haue bene wise Dan. 12. shall shine as the brightnesse of the firmament and those which doe perswade many to righteousnesse shall bee as starres for euer and euer Iesus Christ shewes the Saduces that the dead shall rise againe Mat. 22. because that God is their God Iohn 6. In St. Iohn he saith that the will of his father who sent him is that he shall lose nothing of all that he hath giuen him but that he shall raise it vp at the latter day The Apostle declares that Christ is risen againe for our iustification Then he saith that euen as we die in Adam so we shall rise againe and shall be quickened in Christ Rom. 4.5.6 1. Cor. 15. For seeing that he who is the life when he was put into the Tombe thereby made many to rise againe Iohn 19. Psal 36. Matth. 27. Thess 4. by much more reason now being risen againe and glorified will he raise vs againe In like manner he declares that hee that raised vp the Lord Iesus will raise vs againe by Iesus and will cause vs to come into his presence And euen so as God is eternall so he will cause that the bodies of his children which are his temples 1. Cor. 3.6 14. 2. Cor. 6. Iohn 5. shall be eternall Briefe the Scripture is full of testimonies of the resurrection wherefore to end I will bring in one which ought to serue in steed of all St. Iohn saith that the howre shall come wherein all those that are in the graues shall heare the voyce of the Sonne of man and those that haue done well come forth in resurrection of life but those which shall haue done euil shall come forth in resurrection of condemnation All humane wisedome which is folly before God cannot perswade themselues Mat. 24. 25. 1. Cor. 15. Phil. 7. 2. Cor. 5. Act. 2. 4. 1. Thess 1.4.8 1. Pet. 1. 1. Cor. 1. that the bodies which are returned into dust can rise againe nor those which haue bene burned whereof the ashes haue bene dispersed by the winds nor those which haue beene deuoured by birds and by beasts and digested and reduced to doung nor those which haue perished in the waters which haue bene made foode for fishes But the Lord by that which he had done before plainly sheweth that hereafter it shall be very easie for him to do what he will with our bodies for seeing he hath made all things of nothing can he not make that to returne to life Gen. 1. Psal 33. Gen 1. which hath already bene And as he made man first of the earth can hee not as well make him to rise againe from it In the beginning the earth was so obediēt vnto him Gen. 1. that when he commanded it to bring forth the bud of the hearbs that seedeth seed the fructifying tree and the liuing creature beasts wormes c. it of it selfe by and by brings forth that which before had neuer bene how much more easily by the commandement of God may it restore many which haue already bene shall be returned into it Iohn 11. We see that although that Lazarus of Bethania had already bene three daies in the earth neuerthelesse when the Lord commanded him to come out of the earth presently it was done He himselfe also rose again from the earth the third day for to assure vs that he will raise vs againe Mat. 28. Apoc. 1. for as death could not ouercome Iesus Christ but that he is risen so shall it not be able to hinder his members from rising againe Rom. 14. Gal. 1. 1. Thess 1. 4. because that he hath as much power ouer the dead as ouer the liuing If God hath raised the head it followeth that he will also raise his body which we are if we beleeue When we consider that he did hinder the so hot burning furnace from doing any hurt to any one of Sidracke Misake and Abednego Eph. 4. Dan. 3. we shall not finde it an impossible thing to God to make them rise againe which haue bene buried that they may bee reunited vnto their soules And he that shut the Lyons Iawes because they should doe no harme to Daniel Dan. 6. shall be able to raise those againe which haue beene deuoured And as he commanded the fish to cast vp Ionas Ion. 2. also can he easily cause that the sea shall obey him when he shall commaund it to cast vp his dead In briefe the faithfull cannot doubt of his resurrection knowing that neither death nor life nor Angels nor principalities nor powers nor things present Rom. 8. nor things to come nor height nor depth nor any other creature can separate him frō the loue which God beareth him in IESVS CHRIST our Lord. Reue. 20. For also the sea must cast vp those dead
glory I doe beseech thee to fortifie my soule against all temptation enuiron me with the buckler of thy mercy to beate backe the darts of Sathan as for me I am weakenes it selfe but I relie vpon thy strength and goodnesse I cannot alleadge any good thing before thee whereof to boast to the contrary alas my sinnes infinite in number accuse and torment me but thy merite assures me that I shall be saued for I hold for certaine that thou wert borne for me that thou wert tempted that thou hast obeyed to God thy father that thou hast taught and bought life euerlasting for me seeing thou hast giuen thy selfe to mee with all these good things let not such a gift be vnprofitable let thy blood wipe out the filth of my faults thy iustice couer my iniquities thy merites make me to finde grace before the heauenly Throne If my euils doe increase augment thy grace in me so that faith hope and charity may not die but rather waxe strong in me that the apprehension of death doe not daunt me but that euen after this body shall be as it were dead cause that the eyes of my soule may lift themselues vp to heauen that the heart may then crie feruently vnto thee Lord I commend my soule into thy hands fulfill thy worke for thou hast bought me I am thine by the gift of thy Father to whom with thee and the holy Ghost be euerlasting glory AMEN TO THE MOST ILLVSTRIOVS AND PVISSANT PRINCESSE THE Lady Iagueline of Rohan Marquiso of Rothelin Princesse of Castelaillon c. THat which hath giuen me occasion Madame to write this Treatise of the Resurrection in the which consisteth all the hope of our saluation is to warrant the faithfull against the impiety of those who desiring neuer to giue accounts of their workes ordinarily scoffing at this doctrine and say with those that were in the time of the Prophets Isa 21. 16. Let vs eate and drinke for to morrow we shall die Wisd 2. Which is cause that they not onely abandon themselues to all impiety perswading themselues that after this life there is neither pleasure nor sorrow but also doe stirre vp others to doe the like perswading them that the Lord doth so abide in heauen enioying of his happinesse that he cares not for the gouernement of men of whom there shall be no more mention after death then of other creatures Which heresie taking away all hope of euerlasting happinesse doth also take away from those that follow it the courage to liue wel holily for in all actions as saith Chrysostome whether corporall or spirituall Mat. 22. Hom. 41. that which causeth to doe is the hope of the prise to come for he that tilleth tilleth to reap he that fighteth fighteth for victory Seeing then that it is so difficult in this life to keepe holinesse and iustice who is he that would take it in good part to fight daily against himselfe if he had not some regard to the hope of the resurrection wherefore who so taketh away this hope taketh with it all the reuerence due to piety and iustice Now so it is Madam that hauing seene the booke which is dedicated vnto you of the preparation of death and hauing knowen the pleasure that you take in the reading thereof for the singular deuotion which you haue to the heauenly countrey where through Iesus Christ our common hope you looke for your perfect and soueraigne beatitude I haue perswaded my selfe that for to increase in you this holy desire it would not be to ill purpose that I did offer vnto you this my little Treatise yet the better to mitigate the horror that we haue all naturally of the separation of the soule from the bodie knowing that there is no doctrine that can cause vs to seeke for heauen with a better heart and to despise the world then this and that all the reasons that may bee alleadged for to prepare vs to goe willingly out of this miserable age are of very little power if they be not grounded vpon this Article of faith as also hee that is well perswaded cannot but must desire with the Apostle to be out of this world Phil. 2. for to be with Iesus Christ his Sauiour Wherefore knowing the singular graces which God bestowes vppon you in ratifying his dilection vnto you and giuing vnto you a full resolution of your saluation in his Sonne by a liuely faith shining in you by the most ardent desire that you haue to perseuere in his seruice in the middest of his Church I present vnto you this my little labour in the which you shall finde a liuely Image and true and certaine description of that euerlasting happines vnto the which God calleth you for the which you haue learned to despise the vanity of the world and to settle your hart altogether vpon the inestimable treasures of the kingdom of heauen It is true that in describing the felicity to come of the iust and the euerlasting condemnation of the vniust I haue taken the similitudes and comparisons which the scripture vseth not only when it speaketh of the future felicity and beatitude of the elect and condemnation of the reprobate but euen those which it vseth to specifie the prosperity which God giueth his in this world and the punishment wherewith he threatneth and punisheth the wicked euen in this life But I haue done that because that according to my opinion the felicity of the one and the ill hap of the others which are incomprehensible vnto vs in this life are more liuely represented vnto vs by such holy circumlocutions or examples Now Madam I humbly beseech your excellency to receiue this little present with as good will as it is presented vnto you by him who all his life shall be your obliged seruant And so Madam after I haue commended my selfe very humbly vnto your excellencies good graces I will beseech our eternall God Madam that in giuing you and all yours health long and happy life he will augment vnto you from day to day the gifts and graces of his spirit that you may better and better serue to the aduancement of his glory and to the edification of his people So be it A BRIEFE AND CLEERE DECLARATION OF the Resurrection of the DEAD FOr as much as in all times there haue beene some who haue mocked at the Resurrection and haue vtterly denied it Mat. 12. Act. 17. 1. Cor. 15. it is not without good cause that the Apostle S. Paul doth so carefully teach vs that the dead shal rise againe for euen as this knowledge doth bring vnto vs a soueraigne ioy and consolation and doth giue vs a will and affection to follow vnto the end IESVS CHRIST our head and Spouse Eph. 5. to bee crowned with him with that eternall beatitude which God hath prepared for his children Also likewise those that are not assured of the resurrection Mat. 25. which is