Gen. 1. hee did not make you to destroy you for he is the Sauiour of all men 1. Tim. 2. and desires not the death of a sinner but that hee turne and liue Wherefore I pronounce vnto you in the name of God Mat. 9. Marc. 2. that by his great goodnesse and mercy hee hath giuen you a pardon and full remission of all your sinnes Luc. 5. Titus 3. through the onely merite of his sonne IESVS CHRIST our Lord in the shedding of his most precious bloud Tim. 1. Act. 4. Reuel 1. 1. Iohn 2. for hee is the propitiation not onely for your sinnes but for the sinnes of the whole world Mat. 17. B. S. N. Iesus Christ saith with his owne mouth that all things are possible to him that beleeueth Beleeue then without doubting at all Rom. 1. Phil. 2. 1. Pet. 1. that Iesus Christ putting on our flesh made himselfe perfect man whereby hee died for you hauing borne all your sinnes in his bodie to abolish and blot them out Present vnto God the precious death of his Sonne Iesus Christ and by the merite of that death and passion aske him forgiuenesse and mercie saying from the bottome of your heart in all humilitie and repentance LOrd God Almightie be mercifull to mee poore miserable sinner for the loue of thy Sonne IESVS CHRIST my Lord and Sauiour Rom. 3. Iohn 14. and through the merite of his death and passion that it may please thee to receiue my soule Mat. 26. the which I recommend into thy hands B. S. N. Put your firme confidence in God for seeing hee is with you Rom. 8. no man will bee against you Iesus Christ who is the imaculate Lambe hath ouercome all for you Isa 61. Heb. 7.8.9 hee hath offered himselfe once for you and by that onely oblation hath quite done away all your sinnes he hath done away your folly vnrighteousnesse abhomination and obligation with this good Lord IESVS CHRIST God the Father hath giuen you all things B. S. N. Strengthen your selfe in IESVS CHRIST Rom. 8. who calleth and inuiteth you by his Prophets Apostles and Euangelists to addresse your selfe directly vnto him saying All that are thirstie Isa 55. Mat. 11. come to the great fountaine Isa 55. Mat. 11. Come to me all yee that are heauy laden and I will refresh you B. S. N. Beleeue stedfastly that IESVS CHRIST hath discharged you of all your sinnes 1. Iohn 5. and hath reconciled you to God his Father vnto whom in all humility and repentance say from the bottome of your heart Rom. 3. Iohn 14. LOrd God Almighty be mercifull vnto mee poore miserable sinner for the loue of thy Sonne IESVS CHRIST my Lord and Sauiour and by the merit of his death and passion Mat. 26. Psa 30. that it would please thee to receiue my soule the which I commend into thy hands B.S.N. Bee in hope for for a certayne hee will receiue your soule as his owne for the loue of Iesus Christ his Sonne our Lord Marke 16. Deut. 18. Psal 2. Isa 53. Genes 3. 22. Mat. 9. who is the Sauiour and Redeemer of all those that beleeue in him Moyses and all the Prophets haue testified that all people shall receiue saluation and blessing through Iesus Christ The Apostles and Euangelists testifie that Iesus Christ is not come to call the iust Iohn 10. Luke 22. but sinners to repentance and to giue his soule for the redemption of many for hee hath shedde his bloud for the remission of sinnes Beleeue then and doubt not at all for IESVS CHRIST hath made the purgation of all your sinnes Heb. 1. hauing promised that all those that beleeue in him and in his Father that sent him shall haue eternall life Iohn 5. and shall not come to iudgement but shall passe from death to life Got to then B. S. N. Take courage in Iesus Christ for hee hath loued you Isa 53. Reuel 1. and washed you from all your sinnes in his bloud Rom. 5. haue this firme faith to fight valiantly against the aduersarie haue no other buckler to defend you but that precious bloud of Iesus Christ who by vertue of his death and passion hath reconciled you to God his Father vnto whom from the bottome of your heart in all humilitie and repentance present this prayer LOrd God Almighty be mercifull vnto mee poore miserable sinner Rom. 3. Iohn 14. for the loue of thy Sonne Iesus Christ my Lord and Sauiour and by the merit of his death and passion that it may please thee to receiue my soule the which I recommend into thy hands Math. 26. Psal 30. B. S. N. Haue this hope and stedfast saith that this good God full of mercy will receiue your soule as his into his handes for the loue of his Sonne Iesus Christ Iohn 10. Act. 4. for there is no other name vnder Heauen giuen to men whereby wee must be saued and there is no saluation in any other but in IESVS CHRIST Then arme your selfe well with Iesus Christ For hee hath done all for you he hath accomplished the law for you Rom. 8. Rom. 10. he hath ouercome all for you Go to then B. S. N. Reioyce in God be alwaies stedfast in this liuely saith follow and imitate the holy Patriarkes Heb. 11. Prophets and Apostles who are all saued in this faith who do all assure you that the aduersarie cannot in any wise hurt you for your cause is gotten through IESVS CHRIST Iohn 5. 1. Iohn 2. who is your Iudge and your aduocate likewise wherefore say alwaies in this firme faith Although I should walke in the middest of the shadow of death yet would I dread none euill Psal 22. for thou Lord God art with mee B. S. N. Also bee neuer wearie with saying from the bottome of your heart in all humilitie and repentance LORD God Almightie bee mercifull vnto mee poore miserable sinner for the loue of thy Sonne IESVS CHRIST my Lord and Sauiour Rom. 9. Iohn 14. and by the merite of his death and passion may it please thee to receiue my soule Mat. 26. Psalm 36. the which I recommend into thy hands So be it A singular Prayer for a bodie greatly afflicted with sicknesse who is more likely to die then to liue With a little Catechisme made expresly to instruct the sicke and to make him by faith behold the mysterie of our redemption ECCLESIASTICVS 18. Before sicknesse take Phisicke and before iudgement examine thy selfe and in the presence of God thou shalt find propitiation NOw the Lord doth admonish vs to pray continually Mat. 26. principally when wee are touched with his correction Wherefore all such parents and faithfull friends as visite the sicke bodie ought not onely to visite and solicite the bodie Mat. 6. but also seeke after and desire the spirituall Phisicke for their soules Which ought
do our dutie in seeking to him The which we do when first we confesse our sins and faults before him with a sorrowfull and contrite heart Psal 40. with a feeling of his anger by the displeasure which we haue for hauing offended him after we haue receiued so many graces and fauours which wee haue receiued from him in so great abundance that we cannot not onely number and reckon them but also sufficiently comprehend them Hereupon to be the more stirred vp and pricked to the quicke with the feeling of our ingratitudes we ought to remember that hauing bene created after the Image and semblance of God Gen. 1. and raised by that meanes aboue all the creatures of the earth without hauing any regard to the dignitie vnto the which hee had called vs Col. 3. wee haue not onely hid and darkened it turning our selues wholy from Iustice Holinesse and Veritie which are the vertues by the which we may resemble him for to follow the errors and vanities of the world the foolish desires and disordinate lustes of our flesh briefe for to walke in our owne waies and to represent in the whole course of our liues the picture and image of the diuell After that hee had drawne vs out of the darknesse of ignorance wherein wee were as it were buried and raysed ouer vs the brightnesse of his face by the preaching of his Gospell and by the knowledge which hee had giuen vs of his sonne that wee should follow him who is the light of the world Iohn 1. Ephe. 5. and to communicate no more with the workes of darknesse But forsaking our guide and the way which hee had traced vs wee haue strayed in a thousand and a thousand sortes and like poore blinde men hauing no bodie to conduct and direct vs but our appetite and foolish fantasies which are likewise blinde wee haue beene many times at the verie brinke of the ditch and readie to fall therein and to be quite lost If it had not pleased this good God Iohn 5. Heb. 2. to surmount our malice by his goodnesse and to remember vs when wee had quite forgotten him Moreouer hee had deliuered vs from the bondage of the diuell and of sinne which was a great deale more harder and cruell then that of Aegypt and of Babilon could bee and had set vs free to the end that we should stand firme in the liberty which had beene so dearely purchased for vs by the death of his onely and welbeloued Sonne But how many times haue wee looked behinde vs as did Lots wife Gen. 19. and not onely grudged at the leauing of our Aegypt but also taken the way to returne thither and to remit our selues vnder the yoake from the which wee were taken louing better to liue shamefully and miserably vnder the tyranny of the diuell of the world of our flesh then happily in honor vnder the reigne of the Son of God Againe how haue we acknowledged this so great altogether incōparable grace which he hath done vnto vs whē he came by manner of speaking to seeke vs in the brothers house when being transported as it were possessed with a spirit of adulterie we ran too fro and did abandon our selues to the diuell our Ruffian about all the high places where we meet with his pictures adultering with him publikely without being stayed neither with feare nor shame nor the reuerence of God who was the spectator of all this stinking filthinesse who neuerthelesse could not hinder it vntill he gathered retired vs into his house for to espouse conioyne vs vnto him by an indissoluble band of friendship requiring no other dowry of vs but pudicitie and chastitie and promising to forget al our life passed prouided that afterward we would keepe faith loyalty with him Then considering now how often and in how many sorts we haue broken our mariage adultering with the world the lusts concupiscences of our flesh some making their riches their God others their belly and their pleasures and others their offices and honors worshipping our passions and cupidities which we haue setled in our harts as vpon an Altar and in the most eminent place of the Temple of God which by that means we haue polluted prophaned and by consequent deserued to die the death that is to say to be quiterazed out and exterminate And what shame and confusion is if for vs that hauing bene elected chosen out of the midst of the world and of children of wrath which we were by nature Ephes 2. made the children of God to this end to liue die in his seruice and to vow vnto him for euer a loue a feare an honor obedience with all our heart with all our strength and in the meane time that in our whole conuersation we haue shewed our selues rebellious debauched stiff necked reiecting all discipline stopping as did the serpēt our eares because we would not be inchanted by the sweete voice of the Gospel taking again our stony and vncircumcised harts to the end that the promises ordinances of God might be no more ingraued How often hath our Pastor assaied to gather vs together vnder his wings as the Hen doth her chickens Mat. 23. we would not how often hath he knocked at our gates we wold not vouchsafe to opē how many times hath he stretched forth his Esa 65. arme to embrace vs and we haue beene alwaies rebellious vnto him when hee hath sought vs we haue fled from him when he hath called vs wee haue not answered him when he hath commaunded vs to follow him we haue fained our selues wearie when he hath beaten vs we haue bene hardened like vnto the yron with the knocking of the hammer when he hath cherished vs Simil. we haue flattered our selues whether hee drew vs vnto him by promises or astonied vs by his threatnings Mat. 11. wee haue growne obstinate not to beleeue the one and to scoffe at the other Briefe what meanes soeuer he hath assayed to take vs we haue kept our selues from him like vnto cunning beasts Item we were his vine wherein hee tooke all his pleasure Isay 5. and in the which he had spared nothing to till it well and to fit it in all perfection he had planted it with exquisite plantes cleansed it and pruned it closed and shut it vp on euery side for the hope which hee had to gather great store of fruite in the season But it fell out all otherwise for in steade of bringing him good grapes we haue brought forth nothing but veriuyce and crabbes and it hath not stayed at vs that we haue not beene quite cut off from the flocke and that like vnto old and dry bauens wee haue not beene many times cast into the fire there to be burned and consumed for euer What hath hindered also that being barren trees euen in the season and
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
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
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
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.
The Apostle saith that they shal feele a feruentnesse of fire which shall deuoure them S. Iohn declareth that they shall bee cast into the lake of fire brimstone which is the second death For although they shal liue yet by reason of these incredible torments they ought rather to be called dead then aliue Now although that by all these similitudes it is demonstrated vnto vs that the damned shall be grieuously and euerlastingly tormented yet neuerthelesse man cannot thinke nor comprehend how great the euerlasting sufferings shall be no more then he can comprehend the ioy of the children of God Marc. 9. 1. Cor. 2 Hebr. 10. Wherefore with good cause the Author to the Hebrewes saith that it is a terrible and fearefull thing to fall into the hands of the liuing God For although that we should see one continually knawed with wormes and burnt with fire that torment should notwithstanding be as nothing in regard of that which is prepared for the wicked For besides that their bodies shall be horribly afflicted their soules shall be in incredible distresses and sorrowes This ought wel to stirre vs vp to watch and pray and to refraine from doing euill Reu. 3. Mat. 24. 1 Thes 1. Psal 25. 51. Iere. 31. Lamen 5. Cant. 1. Luc. 17. Ioh. 3. Wisd 4. 5. and to moue vs to serue God and to desire him with the Prophets and Apostles to change reuiue and increase our faith that so being made new creatures we may escape this place of torment and be numbred amongst the sonnes of God Which the Lord grant for the loue of his welbeloued Sonne our Sauiour to whom be all honor and glory for euer and euer AMEN A conclusion of this booke conteyning an exhortation to all estates to prepare themselues to die well for feare least the vncertaine howre of death should surprise them MOreouer my brethren friends it remaines that this booke be not onely in our hands but also in our hearts and if we haue any desire to amend ous liues let it not be deferred till to morrow for when to morrow shall come wee will yet referre all to the next day and so consequently the whole yeare shall passe yea our whole life If then at this present howre there bee some little good affection in vs let vs not suffer it to be quenched let vs not kill that grace which God hath giuen vs but to the contrary by all meanes which shall be possible to vs let vs endeuour our selues in such sort that from howre to howre it may not onely be confirmed but also augmented God is mercifull enough and liberall to grant vs our requests but he will be importunated not in his owne regard but ours for he knoweth how backward we are to pray and call vpon him and how soone we are weary of it although we should desire nothing more in this world for it is no small thing to speake vnto God And which ought yet more to moue vs is that he doth willingly hearken vnto vs and neuer puts backe those which come vnto him I speake this because I see not that by any other better meanes we can preuent confusion than by prayer Surely if euer men had need of this aide we are in great necessity of it in these last daies and olde age of the world for we must not doubt but that Satan now doth set himselfe in armes perceiuing well that the howre drawes neere that he shall not be able to doe that which hee hath done heretofore and that the Sonne of God must be manifested to all creatures and that then the perfection ought to come of the blessed and the finishing of their happinesse of the which hee knoweth well hee hath no part If then for his part he sets himselfe forth in his strength it remaines that we should do the like for vs that wee may be furnished with all celestiall armour and that we bee not daunted with all his plots and treacheries for surely the victorie is in our handes so that we fight against him and not with him as doth almost all the world at this day although that the most part thinke the contrary for so they haue the name of a Christian and be without reproch before men who are no better then thēselues they then thinke themselues very well assured Others thinke that they shall need but a good sigh as they say at the last howre for to blot out all the rest of their life passed and presently to transport them into the kingdom of heauen but who hath assured them that God will giue them the grace to make that sigh and to haue a true repentance of their sins at the howre of their death Where haue they had pattents and good assurance that they shall not die a sudden death Is not that to mocke God openly If that may serue verily St. Peter and St. Paul and the other Apostles should haue bene much deceiued to labour and to toyle so much and to beare so grieuous a Crosse if it were so easie a matter to enter into the kingdome of heauen I meane by the meanes which those Libertines doe pretend Let vs assure our selues that the way is straite which leadeth to saluation and that there are few that go therein These words are no lies but I pray God that we may not experiment the truth of them to our great paine and griefe I know well that the mercie of our God is incomprehensible and infinite but it is towards his seruants it is towards those that feare and reuerence him Besides I know that among the children and seruants of God there are many infirmities euen a great imperfection in all vertue and iustice and which endures till death but there is a great difference between your life O worldlings and the life of the elect of God The iust man sinneth seuen times a day but he shall be raised seuen times Now you continue in your euill and goe to bed with your sinne as with your friend and companion Men will say an Aue Marie beat themselues on the breast or perhaps will haue some distaste of their sinne and wickednesse But if we neerely looke into all we shall finde that it is nothing but meere hypocrisie If our friend or kinsmen dies if we loose our goods if wrong or iniury be offered vnto vs if our good name be taken away if we be stricken or hurt behold we are presently in choller or very extremely sad our hearts euen closed vp with melancholy but if our spirit dies and if we loose the euerlasting riches by our transgression we make no account of it we are not moued with it we grieue more for the losse of this world which is nothing then we doe for the losse of God which is all In seeing all which cannot such men yet feele their griefe can they not yet know how much the opinion which they haue of their vertue and prudence is vaine and friuolous Can they not see how farre they are from their reckoning Certainly the world is full of such people that haue no feeling of their sinne but the prophesies must needs be accomplished to the end when the Sonne of man shall come he may finde no faith vpon the earth Verily this howre commeth on a pace the signes thereof are very manifest But because we should not bee dismaid seeing such a danger round about vs let vs be sure that the Lord will bee with vs till the end of the world prouided that our Lampes be burning and in steed that the wicked euery day shall be worse and worse for our parts let vs endeuour to goe forward in all holinesse and iustice I know well that they will mocke at vs and at our simplicity that we shall be cast out of their companies But we shall be exalted of God and receiued of the most blessed assembly VVherefore let vs with all patience waite for the comming of our Lord Iesus Christ and let vs labour that so we may be found of him without spot and without reprehension Surely that day ought to be very fearefull to the wicked but as for vs we ought so much the rather desire it knowing for a certaine that there is no cōdemnation for those that are in Iesus Christ knowing well the great goodnesse and kindnesse of him which is to come with whom God grant wee may liue for euer and euer Amen A Prayer vnto God on the same subiect ALas when shall wee come before the face of God our Father and when shall we haue a dwelling in his house and vntill when shall we be in this exile wherunto by sinne we haue bin regenerate But how shall the sinner cōsist before this great God How shall this poore flesh be able to go vp into this heauenly euerlasting Paradise O how vncertaine should our hope be if we had not the true promises of our God how miserable should we be if we did relie vpon our selues But O great God thou wilt that all things be possible to beleeuers for the beleeuers do trust only thy promise in thy mercy Do not then O Lord regard so many sins which are in vs. Remember rather that we are thy creatures the worke of thy hands VVe are vnworthy to be called thy children but it pleaseth thee to be our Father It was thy will that thy Sonne Iesus should come downe to vs here beneath to make that we should go vp to thee We feare not death O Lord for thou hast promised to bee with vs death lost her strength when thy deere Sonne died so that when our bodies shall be knawne with wormes in the sepulcher our soules shall reioyce in heauen with the holy Angels We desire then to die to see thy amiable and glorious face to liue with Iesus Christ out head O our God open vs then the gates of thy Kingdome Cause vs to heare that sweet speech which was spoken to the poore theefe vpon the crosse which is This day thou shalt be with me in Paradise Alas Lord we are vnworthy of it but thy mercy and thy promises do giue vs assurance Giue vs also O heauenly Father the strength to perseuer and desire the immortall and glorious life to come which thou hast purchased for vs through thy Sonne Iesus Christ to whom with the Father and the holy Ghost be all honour praise and glory for euermore So be it FINIS
then assayled with many and sundry feares and tyred with many cares it is good to thinke vpon it in good time and foreseeing it make a good prouision in our minds of that which may comfort and strengthen vs against all the apprehensions that either may any way trouble or disturbe them in vs. Whereunto nothing is more necessarie then to haue the word of God alwayes ready and at hand thereby to strengthen our faith on euery side where the diuell would either breake or make breach therein as wee see our Sauiour IESVS CHRIST did who by this meanes sent backe Satan confounded who came to present himselfe vnto him in the wildernesse to tempt him And it is an vndoubted thing that a faith so grounded vpon such rockes as are the promises of God and Iesus Christ who is the warranty thereof can neuer be beaten downe what shockes soeuer the diuell and our other enemies can hit against it Which is the reason that hath induced mee to write this little Treatise of the comfort of the sicke wherein I haue briefly gathered the passages of the Scripture which haue seemed mee most fit to treate and deduct this matter well If it may profit and bring any edification to the Church of God it is all that I haue pretended or desired in the writing therof A TREATISE TO COMFORT THE SICKE AND TO ASSVRE THEM AGAINST THE FEARES AND APPREHENSIONS OF THEIR SINS OF DEATH OF THE DIVEL of the Law and of the Anger and Iudgement of God THE life of all men that liue in the world is besieged on euery side with many aduersities whereof some are particular to some and the others are generall and common to all as are Death and the diseases which tend therevnto the which ordinarily astonish vs by so much the more as they are more dangerous and that there is lesse meanes to auoid them For although that Kings Emperours and other Princes and great Lords can sometimes with the helpe of God and the great meanes which hee hath administred vnto them preserue and warrant themselues from many dangers yet none of them can saue or exempt themselues but in the end they must die either in the warres by the sword or in their beds through age or sicknesse or elsewhere by such accidents as God by his prouidence euen before they were borne had appointed vnto them which Dauid teacheth vs in many places as in the 82. Psalme where he speakes of Princes Psal 82. I had decreed it in my sight As Gods to take you all And children to the most of Might For loue I did you call But not withstanding yee shall die As men and so decay Psal 49. Though Princes you yet must you passe As others cleane away Item elsewhere where he speakes in general of the condition and end of all men Psal 89. What man is he that liueth here And death shall neuer see Or from the hand of hell his soule Shall be deliuered free or And againe in the Psalme following Thou grindest man through griefe and paine Psal 90. To dust to clay and then And then thou sayest againe returne Againe yee sinnes of men So here we see it is an inuiolable decree and ordinance of God that all men that come into the world come with this charge not to stay there long like vnto trees which are fastned to it by the rootes but to thrill lightly through it as doth the water 2. Sam. 14. and to goe forth of it as soone as it shall please the Lord to call them And although that the most part of vs indeauour as saith the Prophet to make alliance with death Isay 28. or at the least to haue some truce or respit with it for to put backe and stay the comming thereof we experiment neuerthelesse euery day that our time being come and the day of our assignation past we must appeare before the Iudge at the houre present and at the very instant to heare from his mouth a diffinitiue sentence by the which life or death is adiudged vnto vs. Then the first and principal care which we ought to haue Psal 62. is not too seeke as did the King Asa for the Phisitions 2. Chro. 16. and to vse the recreates and directions which they appoint vs to arme vs against the diseases which may befall vs nor yet presentatiues as vsed Metridates to auoide the danger of poisons which our domesticques or others may prepare for vs nor finally a strong horse Psal 33. a well tempered sword a corslet of proofe to assure vs againe the hazards of a battaile for there is nothing of all these that can breake the ordinances of God or warrant vs from his anger nor in briefe in any sort turne the effects and executions of his will But the first thought that should present it selfe before our eyes whether it be that we will anticipate the euils which wee foresee may happen or turne away those which are already happened vnto vs is to desire and seeke after the fauour and grace of God which is the most soueraigne and fittest remedy that men can choose sodainly to preuent all their aduersities Now by reason that I haue beene prayed by some brethren my friends to gather together set downe in writing some passages and places of Scripture to comfort the Sicke and to strengthen them against the terrors and apprehensions which then they may haue as well of their Sinnes as of Death of the Diuell and of the Iudgment of God Rom. 13. 1. Cor. 13. 1. Cor. 12. Ephes 4. which is yet more fearefull then all the rest knowing that charity binds mee vnto it by the which as with a band all the members of the body of IESVS CHRIST are straightly tyed together and that also it was one of the parts of the charge which God did impose not only vpon the Ministers of the Gospell but also vpon the ouerseers which are giuen and associated vnto them for helps and assistants I would not refuse them although I am not ignorant that diuers of my fellowes vnto whom God hath imparted more of his graces are more sufficient to deale therein then I am neuerthelesse seeing that the members in what rancke or degree soeuer they bee ought not to denie any labour to the body which is in their power I will assay with the helpe of my God what by his grace I can doe for to content them and satisfie to their desire Leauing then apart all other sorts of affliction wherewith it pleaseth God to chastise and exercise his children Let vs here only speake of sicknesse and of death and let vs propound briefly the meanes and consolations the fittest we can for to instruct and accustome men to take and beare them wisely and moderately beginning at sicknesse which is not a casuall thing and which happens rashly now to some then to others as it fals out but we must thinke that it is sent
and so ample demonstrations of the goodnesse and mercy of God towards him were not a great deale more easie for him to digest then the great reproches which he gaue him for his ingratitude 1. Sam. 12. after hee had oftended him and the fearefull threats which he added thereunto to discouer and publish his sinne to cause that his house should be filled with murder with bloud that the honor of his wiues should be tamted by his owne son and neuerthelesse although that such exploits of the iustice of God were heard a burthē which was importable vnto him yet did he yeeld his shoulder vnto him and old submit himselfe altogether to his will assuring himselfe alwaies vpon his mercy of the which hee did remember himselfe alwaies in his iudgements that the charge which he should lay vpon him should not be altogether to presse him downe Abac. 3. And we haue a singular example of his patience of this humble obedience which he was resolued to render vnto God in all his aduersities when with so peaceable and so moderate a spirit he bare the great and scandalous iniuries that Semei spake vnto him at that time when for to saue himselfe from the conspiracy made by his sonne and by his people against him 2. Sam. 16. he was constrained to flie in great diligence and to abandon the Citie of Ierusalem for the principall cause which made him so soft and supple was that he did referre all the insolencie and brauery which that little mastiffe did vnto him vnto the prouidence of God which had stirred him vp to speake those iniuries vnto him to humble him and trie his patience and vertue Which was cause likewise Iob. 1. 2. that Iob after so many notable losses of all his goods and children and finally of the health of his bodie did praise God as cheerefully as he did in his abundance and when he had the scope of his desires except the regard which he had to the prouidence of God the which he did contemplate in all his miseries for 〈◊〉 them at his hands as speciall blessings and fauours which hee doth to his children yea the most deare and best beloued And it sufficeth not that wee beleeue that all our sicknesses come from God but wee must beleeue it in all the circumstances thereof as that they are great long tedious painfull languishing and sometimes incurable that by reason of their contagion they let our friendes and kindred from comming to visite and comfort vs that wee finde no remedie no more then that poore woman that had the bloodie flixe which held her twelue yeares Mat. 9. Luc. 5. Iohn 5. and the poore man who was eight and thirtie yeares bound in his bed by reason of a palsie wherewith hee was stroken in all the members of his bodie Wee must also attribute all that to God and thinke that he is equally free to dispence of the good and euill which hee drawes from his treasures vnto whom hee thinkes good and in such portion and measure as it pleaseth him without that any one can iustly complayne of him or with reason demaunde of him why hee doth so or so After that we are resolued in our minds that not only the sicknesses but also all other euils happen vnto vs by the prouidence of God and that from them we haue gathered all the comforts which may be drawne Then to comfort vs yet more we must consider who is this God that sends them vnto vs and how neare he is vnto vs for it is not such a God as are those that these foolish people worship Psal 96. and are but a thing of nothing whereto they giue themselues Psal 115. who cannot see anything with their eyes nor heare with their cares nor smell with their nose nor taste with their tongues nor speake with their mouthes nor take nor giue with their hands nor walke with their feetes who in briefe can neither doe well nor ill for they are not only mortall like vnto men and beasts but things altogether dead who haue neither sense nor vnderstanding nor mouing nor feeling nor force nor vigour But the God in whom we beleeue Act. 14. Hebr. 1. is the Creator of heauen and earth who causeth euery thing to liue and die and breathe who beares the world and all things contained therein by the only vertue of his powerfull word who with one of his fingers measures and poises the earth as with a beame Esay 40. Psal 147. who knoweth the number and names of the Starres Rom. 4. Reuel 1. who cals the things that are not as well as if they were who beares the keyes of life and death who is infinite in himselfe and all his vertues are infinite for his Goodnesse Mercy Wisedome Iustice and Vertue are so high and so great that the length thereof can be no more couered then the breadth nor the breadth then the thickenesse Now this most good and most great God is not farre from vs 1. Cor. 3. Psal 5. Psal 17. neither in presence nor in affection he is in vs as in his Temple for to sanctifie vs and round about vs for to couer vs with his fauour and to hide euery part of vs vnder the shadow of his wings He dwelleth in vs as in his house 2. Cor. 6. for to gouerne and inrich vs to furnish and adorne vs our vnderstandings and our hearts are his galleries wherein he walkes and takes his pleasure there deuising with vs by the diuine thoughts and holy affections which he hath inspired And albeit that he replenisheth heauen and earth and that the loue which he beareth to his creatures and the care which he hath of them are cause that he doth assist and accomodate them with all that is necessary for to preserue and entertayne them Neuerthelesse Psa 148. we are nearer to his heart Job 3. Ephes 6. hauing receiued of him so many fauours as to haue espoused conioyned and vnited our selues inseparably vnto him and by the meanes of this vnion to receiue vs into a participation and communalty of all his goodnesse Then euen as a woman that knowes her selfe well beloued of her husband and which doth wholly possesse him cannot feare that hee should vse to her any euill intreatment Simil. also wee ought to assure our selues that God who loueth vs infinitely cannot doe nor suffer any thing to be done vnto vs to hurt vs Rom. 5. for if as saith S. Paul when we are enimies we were reconciled vnto him by the death of his Sonne much more rather being already reconciled vnto him shall we be deliuered by his life Is there any thing more absurd then to thinke that God who is the soueraigne good can be the authour of any euill Iam. 3. doth a fountaine cast our both sweet and bitter water The Heretikes themselues as Marcion and the Manicheans for the horror which
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
the forme whereunto Iesus Christ by his death hath brought it for eueÌ„ as by his crosse he hath discharged vs of the curse vnto the which we were bound and hath conuerted it into a blessing for vs also by his death hath he not onely oâ—â—rcome it in vs but also quickned our death insomuch that now it is a hand of health vnto vs and a port to enter into the kingdome of heauen and to take possession of the most happy life which God hath promised to his children That which maketh vs so to feare it is that we behold it in the loking glasse of the law which represents it vnto vs a fearefull figure to behold and in guise of a Sergeant armed with the wrath of God all the threatnings and curses propouÌ„ded in his law against all those which transgesse it who comes to do his exploit and to adiourne vs presently to appeare before his iudgement seate and there to heare a sentence of the last soueraigne Iudge by whom we may be sent into an euerlasting fire without hope of consolation nor to haue euer other company but that of diuels to torment vs. Which happening it is not possible when death presents it selfe so before our eyes but we must haue such an apprehension that it were sufficient altogether to confound cast vs headlong into the gulfe of despaire if it did continue long But for to turne it from vs we must do as they that haue their sight dimmed dazelled which being too long setled vpon a colour too glistering for to get it againe Simil. they turne and cast it vpon another which is more cheerefull geâ—enish delightsome Also to get our spirits againe when we feele them straied from vs because of the apprehension which the law hath giuen vs of death we ought to behold the image therof in the looking glasse of the gospell in the which Iesus Christ propounds it vnto vs as faire and more gracious and amiable Act. 2. then Moses in his law had shewed it vs vgly and fearefull without that she hath any more sting to pricke vs nor cordes chaines or bands to retaine vs vnder her power For Iesus Christ rising againe hath broken them as Sampson in times past by a meruellous strength brake as if it had bene a small twined flaxen threed the great cords and cables wherewith the Philistines thought they had so straitly bound and shakled him that he could neuer haue escaped them And neuerthelesse they found themselues deceiued when thinking to haue set vpon him with great fury and impetuositie they saw him breake them as easily as another man would a towe threed halfe burnt So death thinking by causing Iesus Christ to die that he had ouercome all and brought all vnder his power and so assured his Empyre that it should neuer bee shooke found her selfe vanquished and beaten downe in such sort that she shall neuer be able to rise againe as the Apostle writes to the Corinthians that death hath bene swallowed vp of victory 1. Cor. 15. to wit that which it had thought to haue obtained when it caused Iesus Christ to die Then death ought not to be fearefull for the reasons which we haue deduced but to be wished for for those which we shall deduce hereafter For first it puts our soules in libertie and deliuers them from the torments anguishes feares mistrustes cares and desires wherewith they are cruelly tortured whiles they are inclosed in the filthie prisons of our vicious mortall and corruptible bodies And deliuers likewise our bodies from innumerable dangers whereto they are exposed as well by sea and by land as in all places where they are to be found Item from so many sorts of diseases and languishings which do vndermine and consume them with insupportable dolours Item from the necessitie and paine of labour vnto the which they are made subiect by sinne And finally from a continuall care which they haue to enquire and seeke after the meanes to be nourished cloathed lodged and fitted with all things necessarie for their entertainment But all that is nothing in regard of the good which it doth vs putting vs out of the danger of sinning any more and of being any more tempted of the diuell of the world and of our owne desires which cease not to solicite vs to do euill and to prouoke vs incessantly to offend God and by that meanes to draw vpon vs all the curses where with he threatens in his lawes all those that transgresse them and disobey him With what heate and vehemencie with what sighes and gronings did the Apostle desire and demaund of God that he would deliuer him from that pricking which he felt in his flesh 1. Cor. 11. from that Angell of Satan that buffeted him And after that long and lamentable complaint which he maketh of this law Rom. 7. which he saw in his members against the law of his vnderstanding rendering it captiue to the law of sin which was in his members vpon the conclusion of his discourse what a lowde crie commeth he to cast from the bottome of his heart Miserable man that I am who shal deliuer me from the body of this death whereby a bodie may know the mourning which this holy man made to see in himselfe the tyranny of sinne and to feele the violence which it vsed towards him constraining him to doe the euill that he would not to forsake the good which he desired to do with all his heart O then happy death who puttest vs out of so cruel troblesome a bondage Who shall also consider what a miserie it is to liue euen in the middest of the Church amongst barbarous people and such as the Apostle foretold should come in those latter times â— Tim. 3. to wit people louing themselues couetous boasters proud scandalous disobedient to father and mother vnthankfull contemners of God without naturall affection backbiters without temperance cruell hating the good traytours rash puffed vp louers of their pleasures rather then of God hauing a shew of godlinesse but denying the forme thereof And to be on the other side inuironed and besieged on euery part by people coniured and mortall enemies of the Gospell of Iesus Christ and of his Church mad and rauening dogs and wolues phrenticke dispiting God and his graces curious violent outragious prophane blasphemers hauing neither faith nor law nor feare nor conscience that can reproue or retaine their malice who I say shall regard what an anguish it is to conuerse in the middest of a nation so wicked and peruerse and to be constrained to see their abhominable impieties and sacriledge and heare their horrible blasphemises which without feare and shame they disgorge against heauen against the throne and Maiesty of God and will not complaine of the length of his life and say with Dauid Alas too long I slacke Within the tents so blacke Psal 120. Which Cedars are by name By
for euer and of his people promising also neuer to change but to continue in his alliance for euer without euer departing out of his seruice nor to make any other reckoning after but only to honour him and to celebrate and sanctifie his name Although that such assemblies of the Church militant whereof hath beene seene some pictures in these latter times and should yet be seene if Antichrist and his adherents did not hinder it be the goodliest excellentest and most to bee wished for thing that can bee seene vpon the earth as saith the Prophet O God thy house I loue most deare Psal 26. To me it doth excell I haue delight and would be neare Whereas thy grace doth dwell Item else where Psal 42. Like as the heart doth breathe and bray The well-spring to obtaine So doth my soule desire alway With thee Lord to remaine My soule doth thirst and would draw neare The liuing God of might Oh when shall I come and appeare In presence of his sight Psal 92. It is a thing both good and meete To praise the highest Lord And to thy name ô thou most high To sing with one accord To shew the kindnesse of the Lord Betime eare it be light And eke declare his truth abroade When it doth draw to night All these passages and many other sufficiently shew in what estimation hee had the holy assemblies which he preferred before all other pleasure And to say true all men that know and feele in themselues what the loue the goodnesse gentlenesse mercy clemency benignity wisdome faithfulnes patience verity power greatnesse maiesty iustice liberality and other soueraigne and infinite vertues of God is they can neuer sufficiently content themselues with thinking on them with preaching and celebrating them with worshipping and admiâ—ing them and summoning not only the Angels all the hosts of heauen but also all the elements all the plants euen the vnreasonable creatures to magnifie his name to reioyce infinitly when they heare him exalted and glorified Although that neuerthelesse the praises that men liuing yet in the world sing vnto God caÌ„not be so holy nor so well framed but there will be much more to be desired for being alwaies vnperfect as we are to what degree of faith or charity soeuer we haue attained besides hauing a flesh the which fights incessantly against the spirit and holds it backe and hinders it when it would lift it selfe vp to God it is impossible that we should heare the word of God with such zeale attention as might be required nor likewise that wee should make our confessions prayers and thansgiuings with such humility as we ought So it is yet that when we heare the singing of Psalmes spirituall Hymnes Canticles and Songs to eccho sound in the middest of the assembly out of the mouthes of the faithfull although they be infirme weake poore and miserable sinners we doe not let to be rauished transported out of our selues with the great ioy that we feele in our harts what may we then think of the pleasure which we hope to receiue in heauen when that our soules separated from our bodies being then mounted shall heare that sweet musicke and harmony of Angels and other happy Spirits singing with one accord the praises of God with such a melodious sound that the contentment and ioy which they shall conceiue thereby shall make them in an instant to forget not only all displeasure but also all other pleasure Like as a Tubbe of water is no more seene so soone as it is cast into the Sea nor the brightnesse of the Starres when the Sunne beginnes to shine and to cast his beames vpon the earth Moreouer when we die in the faith of our Lord we are euen at the same instant most happy that is to say that then we haue no more desires but such as are holy and which at the selfe same houre of our death are fully glutted and satisfied Which is not a small felicity that wee hauing no more flesh to contrary the spirit nor rebellious appetites to reason nor law in our members disagreeing to the law of God but that all tumults and troubles ceasing in our hearts we may haue a soule altogither spirituall calme peaceable liuing wholly to God and which may be so fastened and vnited vnto him that neither by temptations nor any occasion it can be distracted neither from his loue and seruice nor from the beholding of his face Is there any thing more pleasant to behold then a well gouerned city where all the citizens and inhabitants are of one minde and streightly bound togither by a true and firme amity that giue no way to contentions annoyances debates quarrels partialities diuisions tumults and seditions but hold togither and liue all in an amiable concord Is there likewise any thing more to be wished for then to see a house well ordered where the Father and Mother of a family with the children and seruants walke altogither in the feare and obedience of God contayne themselues within their bounds without exceeding nor yet forsaking the rule and measure which God hath giuen in his law St. Paul in many places of the Scripture propounds vnto vs the sweete harmony which is betweene all the members of mans body Rom. 12. 1. Cor. 12. and the mutuall communication which is betweene them of their faculties and powers without being enuious of the dignity the one of the other or that the other contemnes his fellow for his basenesse being desirous by this comparison to teach the Church the fraternity and iust proportion which ought to bee in the members thereof for the good and conseruation of euery one in particular and of all the body in generall which is the goodliest thing and most agreeable that is to be seene if it might bee seene amongst men It is also a very pleasant thing to heare a good lute well tuned when it is touched by a skilfull player But yet there is nothing more pleasant then a soule well tuned in all her faculties when the vnderstanding thinkes no more vpon any thing but God and our will loueth desireth nor aspires after any thing but him and finally our memory hath no other remembrance but of him as it happeneth vnto it when hauing forsaken the body it is receiued in Paradise For then it is all filled with God 1. Cor. 15. who is in her all things afterwards as saith the Apostle that is to say all her thoughts all her loue and desires all her delights all her remembrance Briefe all her good her part her wishing and contentment is in God Seeing then that by death wee attayne to a good which wee cannot finde in this world in what state soeuer wee are and what commodities soeuer wee haue for there is no King nor Prince nor Plowman nor Merchant nor Aduocate who liuing in this world doth not often complayne and who hath not great occasions to complayne many
ambitious Their care is to build houses faire And so determine sure To make their name right great on earth For euer to endure Yet shall no man alwaies enioy High honor wealth and rest But shall at length taste of deaths cup As well as the brute beast Now as wee ought not to grieue to forsake the honours and great estates of the world for the reasons aboue declared also ought wee not to bee sorry for the riches and temporall goods when going out of this life wee are constrained to leaue them For to speake properly they are not the right goods of the children of God nor the inheritance which their father keepeth and that Iesus Christ hath purchasest for them for his Kingdome which is the good which is promised vs is not of this world but heauenly Also the force the estate the riches the honours the pleasures the counsell the peace and all the felicity of that Kingdome is diuine and spirituall IESVS CHRIST who is the King what temporall goods did hee possesse or purchase being in the world where he had not only so much as the little birds or the foxes that is to say a neast a caue or a little hole to rest his head in And the Apostles who are as Princes of the Kingdome what reuenues what great possessions had they in the world St. Peter said speaking to the lame man that lay at the gate of the temple asking almes Act. 3. I haue neither gold nor siluer but that which I haue I giue it vnto thee In the name of Iesus the Nazarite arise and walke And S. Paul 2. Cor. 6. we are poore and needy and neuerthelesse we inrich many as hauing nothing and possessing all things We may see by this that the goods wherewith God doth here inrich his children are not the earthly and corruptible goods that are subiect to Theeues to the rust and to the moth but spirituall certaine and permanent goods which cost nothing neither to buy nor to keepe them for God of his gracious goodnesse hath giuen them vnto vs preserues them for vs. And there is none that can take them from vs but him selfe which he neuer doth but when hee is compelled either by our ingratitude or because that we abuse them turning them to an other end then that for the which he did inlarge them vnto vs. The goods then which we ought to esteeme and seeke after are the heauenly goods as the grace of God our adoption faith the word of the Gospell hope charity patience humility the peace and rest of our consciences singularly the iustice of Iesus Christ which is the fountaine from the which spring and distill vpon vs all the graces fauors and blessings of our God because that by it and by the communication which is made vnto vs by it wee are reconciled and reunited vnto him continued and entertayned in his fauour whereby we conceiue a certayne and infallible hope of life euerlasting which is the fulnesse and heigth of all good and of all the true felicity that we can desire It is there then where we ought alwaies to aspire and whither all the thoughts of our minds and all the desires of our hearts should tend For it is our soueraigne good and the scope of our beatitude and not these transitory things which make them neuer the better that possesse them but are many times cause that they waxe worse if they obserue them well as saith the Apostle 1. Tim. 6. and to swell with vaine presumption and to be haughty and proud and to set their hope vpon the vncertainty of riches to keepe a ranke by themselues and to be very little conuersant to be insolent and outragious as saith Dauid Psal 73. Therefore presumption doth embrace Their necks as doth a chaine And are euen wrapt as in a roabe With rapine and disdaine And speaking of the trust which ordinarily they set vpon their riches saith elsewhere Psal 49. As for them that riches haue Wherein their trust is most And they which of their treasure great Themselues doe bragge and boast Then mocking them he addes There is not one of them that can His brothers death redeeme Or that can giue a price to pay Sufficient for him Item in an other place where he speakes of both togither to wit of the iniustice violence and oppression which the rich and mighty of this world vse to the poore and of their vaine hopes The sonnes of men deceitfull are On ballance but a sleight Psal 62. With things most vaine doe them compare For they can keepe no weight Trust not in wrong robbery or stealth Let vaine delights be gone Though goods well got flow in with wealth Set not your hearts thereon It is the reason for the which Iesus Christ calleth richesse riches of iniquity Luk. 16. not but that they are creatures of God and good when men can vse them well and apply them as God hath commanded But because almost all men abuse them causing them to serue to their disordinate desires Also saith St. Paul 1. Tim. 6. the Diuell makes vse of them as of snares and ginnes to intrap and intangle them and to cause them to fall into many foolish and noysome desires which bring them to perdition and destruction and euen sometimes causeth them to depart from the faith as euery day wee see it happeneth to many Apostataes who being reproued for reuolting and going from the Church haue no other answere to excuse and colour their Apostacy but that they will not leese their goods louing rather to perish cursedly in keeping them as goods for a short time then to be saued for euer in forsaking them Wherein they shew themselues to be farre from following the counsell of Iesus Christ and to bee of his Disciples vnto whom he counselleth that if their hand or foote cause them to stumble Mat. 19. that they cut it off and cast it behinde them because it is better for them to goe into the Kingdome of heauen lame then to be sent into torments with two legges and two armes And of the eye likewise which is the part of the body that we hold dearest if it offend vs that wee ought to pull it out and cast it from vs. For saith he it were better to enter into life with one eye then to haue two and to bee cast into torments What ought wee then to doe with temporall goods when wee feele that by them wee are detayned or distracted from following IESVS CHRIST chearefully were it not more expedient and healthfull for vs with a good courage to breake these snares that hold vs so intangled and to escape then to remayne caught and intrapt and to fall into the handes of the fowler Crates the Theban feeling that the goods which hee did possesse drew him from the study of Philosophie and that the care which hee had to administer them did not suffer him to practise it
to be done by good prayers confession of sinnes and Christian exhortations according to the word of God Mat. 4. without the which man cannot liue And to that end that all things may be done in good order and with zeale first it shall bee conuenient to fall downe before the Maiestie of God and pray vnto him beginning Our helpe is in the name of the Lord who hath made both heauen and earth Then present vnto him the generall confession of sinnes and consequently this present prayer as followeth LOrd God Almighty and father of mercy we heere assembled in the name of thy welbeloued Sonne our Lord and Sauiour Iesus Christ Mat. 18. Iohn 14. in his fauour haue bene so bold as to present our selues before thee to call vpon thy holy name hauing our onely refuge to thy soueraigne goodnesse the which we doe not onely desire to feele and taste in our selues but also in the necessitie of thy poore creature being afflicted with sicknesse in body Iames. 5. affliction and calamitie of minde We know Lord that thou hast iustly visited and chastised him with thy rod 1. Cor. 11. to make him to vnderstand thy fatherly affection But thy great mercies the which thou hast vsed towards our fathers Psal 78. are not quenched and consumed For thou art the great God euerlasting Mat. 26. Psal 102. propitious and mercifull that neuer alterest Thy holy word teacheth vs plainely that the whole earth is full of thy mercies the which do much surmount this iudgement wherefore Lord appease thy wrath towards thy creature Haue pitie and compassion on him for the loue of thy Sonne IESVS CHRIST our Lord Looke not vpon his sinnes Iohn 14. Heb. 7. 9 but looke vpon the face of thy Christ who hath sufficiently satisfied thee for him in offering vnto thee the great Sacrifice of his bodie on the Crosse VVee beseech thee then O God most benigne and full of mercie to make him to feele thy grace which thou diddest neuer refuse to thy children And because thou art our eternall Father Mat. 6. knowing well what is expedient and necessay for our saluation wee doe not pray thee to prolong his life or to abridge it For wee relie vpon thy holy will vnto the which onely wee desire to please Rom. 11. Thou art wise without counsell to dispose of thy creature according to thy good pleasure If it please thee to call him who is it that can resist Rom. 8. Iohn 11. If thou please to restore him to health againe who is it that can reproue thee For all thinges are in thy handes and nothing is done without thy will and holy prouidence Neuerthelesse Lord if by thy fauour thou doest prolong his daies Psal 22. thy rod shall serue for a chastisement vnto him to amend and conuert him vnto thee and wee with him will render thee thankes and praise But if thy will bee setled to make him passe into a better life wee beseech thee in the fauour of thy Sonne Iesus to forget all his faults and sins the which it was thy will to haue blotted out Reuel 1. and washed in the shedding of his precious bloud May it please thee by the merite of the death and passion of thy Sonne to receiue his soule into thy handes Mat. 16. Psal 20. when it shall please thee to call him out of this world Lord God doe not despise the worke of thy handes Psalm 137. Psal 129. Psal 51. for behold thy poore creature almost consumed who calleth vpon thee out of the bottome of his sorrowes presenting vnto thee his sorrowfull and penitent soule with his humbled heart which wee beseech thee to accept in good part for the loue of thy Sonne Iesus Christ our Lord Iohn 14. in whose name thou hast promised to grant our requestes Wherefore Lord wee beseech thee to receiue vs into thy holy keeping illuminating our hearts and vnderstandings to addresse our selues towards thee and to call vpon thy holy name Mat. 6. as thy Sonne Iesus Christ our Lord hath taught vs to pray vnto thee for all our necessaries saying Our Father which art in heauen c. Finally O God most benigne Father and full of mercie that it may please thee alwaies to sustaine vs by thy grace and vertue to the end that through the infirmitie of our flesh wee doe not fall And because that of our selues wee are so weake that wee were not able to remaine stedfast one minute of time may it please thee to fortifie vs by thy holy Spirit and to arme vs with thy graces that wee may constantly perseuere in faith without the which it is not possible for to please thee Heb. 11. May it please thee then to confirme vs from day to day in it whereof we will make a confession with heart and mouth saying I beleeue in God the Father c. The prayers ended you may looke how the sicke bodie doth and inquire of his health with friendly wordes and Christianlike speeches And if you perceiue that hee declineth and that no signe of health doth appeare a little after you may chuse a fit time to speake to the said sicke bodie and aske him whether hee hath a good minde to talke of God and to hearken to his word whiles hee is yet in his good sence that if hee bee of God Iohn 8. you may beginne this little Catechisme that followeth A SHORT CATECHISME which is not only to instruct the Sicke but also to refresh their memories with the great mysterie of our redemption Eccles 18. the which well to vnderstand and keepe in his latter dayes hee ought to make Confession of his faith before the assistants of the faithfull whereof one of them in the absence of the Minister ought to examine him as followeth THE MINISTER B.S.N. EVery man that knoweth himselfe well and is not ignorant of his condition and quality surely he ought to confesse that notwithstanding that he is created after the Image and likenesse of God Genes 1. neuerthelesse that he is conceiued and borne in the sinne of old Adam Psal 51. Ephes 2. Rom. 5. whereby he is made a poore miserable sinner ignorant inconstant and full of iniquity and consequently subiect to all miseries afflictions aduersities and finally to death All which sinne hath caused which because God would not leaue vnpunished he afflicts vs daylie and to speake better he chastiseth vs in this world to the end not to damne vs with the world wherfore 1. Cor. 11. Psal 31. B.S.N. Bee patient in your sicknesse and you shall possesse your soule in spirituall ioy Acknowledge your sinne and accuse your selfe before the Maiesty of God vpon whom you must looke by faith making confession thereof with heart and mouth before all the assistants for it is written Rom. 10. that men beleeue in heart to righteousnesse and with their mouth confesse to saluation Hearken
Iesus Christ Mat 26. Hebr. 1. by the shedding of his precious blood in the which I assure my selfe to bee sufficiently and intirely washed and purged which is the greatest good and contentment that I could euer receiue And such is my faith Mat. 10. in the which I will liue and die by the grace of the holy Ghost The Minister Seeing you haue receiued such a great good from God by the meanes of his Sonne Iesus Christ it is also fitting that you should doe his commandement for euen as he doth pardon you and maketh a remission of all your sinnes Mat. 11. likewise you must also pardon with all your heart all those that may haue offended you Mat. 15. Otherwise you shall not walke according to God The Sicke In that I haue knowne the faith of Iesus Christ to bee alone holy and perfect Mat. 19. commanding vs to loue our neighbours friends and enimies as our selues wherefore I beseech all those to whom I may haue offended Luke 23. either in thought word or deede to pardon mee with as good a heart as I forgiue all those that haue offended mee desiring to doe them pleasure and seruice as to my good Brethren and Friends The Minister Then seeing it is ordayned of God that all men must die Hebr. 9. Genes 3. we cannot resist his ordinance but wee ought alwaies to conforme our selues to his holy will Wherefore Brother you must not finde it strange if I say that to you which the good Prophet Isay said to King Ezekias speaking from the Lord Isay 38. Dispose of thy house for thou shalt die and shalt not liue This good counsell ought to stirre you vp to fit your selfe spiritually in your conscience That is first to conuert your selfe to God and to bewaile your sinnes Jsay 55. as did that good King desiring his mercy asking him forgiuenesse and saying alwaies in your heart Lord God bee propitious and mercifull vnto mee poore miserable sinner for the loue of thy Sonne Iesus Christ my Lord and Sauiour Afterward you must not forget your house and familie the which you ought so well to order and dispose of by a good will or last Testament that afterward it may bee in peace and tranquility But to make you better to vnderstand the disposing of your house you ought to giue euery man his owne without deceiuing any man You must leaue your wife your heire your children and friends in good friendship and charity to the end that after your decease 1. Iohn 2. they may haue no occasion of discord That done you must forget all the troubles and sorrowes of the world which passeth away with the lust thereof But who so doth the will of God Mat. 26. endures for euer Touching your children you ought to be only a natural father for a time but God is their spirituall Father for euer hauing them in his holy keeping and protection to conserue preserue and nourish them from all euill prouided that they will walke in his waies Moreouer seeing you are a Christian regenerated by the holy Sacrament of Baptisme you know long since that wee haue not here a permanent Citty Hebr. 13. for wee waight for a better which is euerlasting Wherefore I pray you in the name of God not to vexe your selfe with any sorrow for this world For here wee are all but strangers Psal 38. as were our Fathers When then God shall appoint that you must dislodge and goe before vs will you not conforme your selfe to his holy will and ordinance Also if hee finde it expedient for your saluation to prolong your life Isay 38. as hee did to good Ezekias will you not bee contented with what soeuer it shall please him to doe with you Yes surely for hee is Lord and Master you are but his seruant Hee is your Creator you are his creature and the workemanship of his hands By that meanes then he will dispose of you at his will vnto the which onely you ought to conforme and humble your selfe saying vnto him with all your heart LOrd God thou knowest my necessitie if it please thee to prolong my life thy will be done If also it please thee to call me vnto thee thy will be done for thy creature Lord hath no other will but thine Now Brother comfort your selfe in God whom if hee hath appointed to call you your calling shall bee happie for you must beleeue and hope with a stedfast faith that hee will cause you to rise againe in your owne bodie 1. Cor. 5. in immortalitie and glorie for to make you reigne with him in euerlasting life the which is purchased for and giuen vnto you in the vertue of the pretious bloud of our Lord and Sauiour IESVS CHRIST Reuel 1. In whose name the Lord GOD blesse and preserue you and make his face to shine vpon you and bee propitious vnto you The Lord turne his fauourable countenance towards you and maintaine you in good prosperity so be it THat done if you see the sicke body to waxe worse and to draw neare to his death as desirous to tend to his appointed end presently in his mortall agony you must not faile to repeate before him with a loude voice the Christian Comfort which is here before set downe Which doing God will giue him the grace to die well and faithfully Amen L. S. V. FINIS A TREATISE TO TAKE AWAY THE FEARE OF DEATH AND CAVSE IT TO BE DESIRED OF the faithfull man WITH A SHORT DECLARATION OF THE RESVRRECTION OF THE DEAD AND with certaine Prayers and Meditations LONDON Printed for Richard Bankeworth 1611. To the Reader FRiendly Reader the first of these Treatises being come forth of his Countrey of Aniou to be communicated to other nations at the last it fell into my hands And seeing that diuers did greatly desire it as well for the vtility as for the breuity thereof I was also willing that it should be communicated to those of our nation adding vnto it an other little Treatise of the Resurrection of the dead and some good Prayers and Meditations fitting to this matter that we might all learne betimes to die well which is the lesson which therein as learnedly as briefly is taught vs. Wherefore if I finde that my intention be agreeable I will indeauour to goe on from good to better to serue to the publike good Farewell this 21. of March 1583. A TREATISE TO TAKE AWAY THE FEARE OF DEATH AND CAVSE IT TO BE desired of the faithfull man PLATO said that the Philosophie wherein man liuing in this world should principally exercise himself is the meditation of death that is to say of her conditions fraile diseased and mortall of the diuers accidents of this humane life and of her houre so vncertaine and vnknowne to the end that considering these things hee might withdraw his affection and trust from this world that he might despise it and all
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
the seruice and force of the diuell what do we feare being then children of God and consequently brothers of Iesus Christ Is it possible that he can euer denie or abandon his flesh and blood or suffer them to die hauing power to saue them Conclusion Being the children of God our Father hee loueth vs with a loue vnfained and fatherly And if as saith S. Paul during the time that we were his enemies hee had such a care ouer vs that not sparing his onely begotten Sonne he hath deliuered him ouer to death to preserue vs from it and to reconcile vs vnto himselfe now that wee are his friends and in his fauour will he not saue vs Who is that man who considering these reasons will not presently assure himselfe and doe away all feare which he had of death That which also ought to assure vs against death take away all feare which we haue of her and the dishonour of the tribulation of the horror and anguish prepared for the reprobate and damned is our calling that God of his grace hath vouchsafed to withdraw vs out of the darkenesse wherein we were and to illumine vs by his holy spirite teaching vs by his holy word wherein we ought to trust and wherein lieth our saluation and so what we ought to doe to please and obey him to the end that walking in his law and seruing him in all iustice and holinesse we might after we haue a little suffered in this world be faithfully glorified with him in the end for that which God beginneth he will accomplish and when he hath determined to call any one to him and to saue him hee neuer changeth his counsell neyther doth repent himselfe of the good that he will doe vnto him He is vnchangeable and so stedfast in his purpose and determination that that which he once willes and ordaines he doth execute without being turned from it If then we feele in our selues that God hath giuen vs the grace to heare to beleeue and to loue his word and to flye from and reiect all that which is contrary to it and to haue an affection to obserue that which he commandeth vs and a dislike if haply by infirmity or otherwise we chance to commit any thing against his law let vs not doubt but we are regenerate elected and predestinated to eternall life and consequently out of danger of death Let vs then take away all feare and let vs say with Saint Paul What shall separate vs from the loue and charity of God what shall make vs to thinke that he hath not a will to saue vs It shall not bee paine affliction hunger persecution nor any aduersity nor death nor any creature whatsoeuer shall make vs to doubt that hee doth not loue vs in the fauour of Iesus Christ and that hauing chosen called and iustified vs in him but that finally he will also glorifie vs by him The Sacraments which IESVS CHRIST hath left vs for the confirmation of our faith ought likewise to assure and strengthen vs against the feare of death First Baptisme by the which wee are buried and die with Christ that wee may rise againe with him in the which wee are washed from all our sinnes and clothed with his innocency to the end that presenting our selues to the Father so adorned and couered with the robe of our elder brother we may receiue his holy blessing and be saued from the great deluge wherein all the infidels perish as Noe was in his time by the Arke Hauing then the promises of God as we haue said before and ouer and aboue his signe by the which he is bound to render that life to vs which we haue lost by our sin wherfore doe we feare death doe we thinke that he wil reuoke or that he wil denie and disauow his signe Secondly the Lords Supper where wee take the bread and the wine for to be receiued into the Communion and participation of the body and blood of our Lord Iesus Christ and by consequent into the fruits of them that is to haue part in his obedience in his iustice in his satisfaction and redemption in the Testament and new alliance and generally in all the promises of God the which by his death haue beene ratified It remaineth now to conclude our purpose and to inferre vpon the precedent things that if we feare death it is for want of considering them or if wee doe consider them it is for want of beleeuing them for there is no man so timorous being firmely perswaded of that which is spoken but will take away all feare of death and will say with Dauid I shall not die but alwaies liue to declare perpetually the workes of the Lord and praise him And who will not scorne at it with S. Paul and insult vpon it saying O death where is thy victory where is thy sting where is thy strength where is the terrour and feare which men had of thee Iesus Christ our Sauiour perceiuing the time of his death draw neare said that in short time hee should passe from this world to goe to his Father calling death a passage which should greatly comfort vs. We haue almost all this opinion rooted in vs and it is that which doth so discourage vs that it is a dangerous passage vneasie Now for to take it from vs and to stirre vp our hearts he would needes passe it before vs and as it were sound the depth to the end that we seeing that he did not sticke at it should take courage as also we see before and after him the Prophets Apostles Martyrs and other holy personages haue done it who hauing passed it without any apprehension of danger and being escaped safe and well doe now reioyce with God that they are gotten to the land and to the port where they did aspire Shall we then be such cowards shall we be so faint-hearted and of such render and effeminate courage as to feare to goe by a place so frequent and a way so great and beaten that men go it as said some of the Auncients blindfolded Likewise we see that not one alone of those that trusted in God calling vpon his ayde that put themselues to passe it did euer miscarry when the children of Israell did feare at the passage of the redde Sea Moyses did shew vnto them that if they would trust in God they should see his glory and power which they did see passing safely through the middest of the danger whereas their enemies did remaine so shall all the faithfull through the straights of death prouided that they commend themselues to God and doe onely set their trust vpon him They being in the desarts although they were bitten by the Serpents yet were they preserued from the danger in looking vpon him that Moyses had caused to be erected although also that the cursed and enuious serpent hath tainted vs with his venome yet shall we not die if by faith we looke vpon Iesus
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
God tooke him as he did Enocke for feare lest by the malice and corruption of this age he should change When the fruit is ripe must it not be gathered for feare lest it should rot on the tree Others say hee died in the prime of his age by so much the happier is he for as said Anacharsis that shippe is happiest which arriueth first at the port Moreouer there is no certaine time determined for all men to die but as we see in fruit time some are gathered sooner then the others so is it amongst men There are some also that say we must honour the dead by mourning for them falling into the superstition of the Iewes who holding this opinion did hire certaine singers musitians to sing pittifull funeral songs for the death of their friēds which Iesus Christ did reproue in the house of the Prince of the Synagogue not without cause for it is not good in praise of a body to mourne for it complaints teares are rather signes of miserie then any thing els We do not now weep for the holy Martyrs which yet we should doe if in teares there did consist any honor but we honor them by a remembrance of them with blessing thankesgiuing and by paine and study we endeauour to follow them If likewise wee haue a friend whom we will honor after his death it must not be with teares and lamentations but rather by an honorable mention which we are to make of him and of his vertues and by a desire which we haue to imitate and follow his good and laudable fashion It is time to conclude this present Treatise and to resolue the precedent reasons that wee must neither feare nor flie from death but rather loue and desire it more then life and preferre the day of our death before the day of our birth for by our birth we come to paine and affliction and dying we goe to God and to a perpetuall rest Which the Greeks haue very fitly shewed vs for in their language the day of our natiuity is called Genethlia that is to say in the same language Genesis ton athlon and in our French tongue beginning of troubles and death is called Thanatos which is as much as to say according to the interpretation of Themiste Now vp to God Let vs then strictly examin them iudge of them that wee may take away the feare of the one the excessiue loue of the other God through his holy spirit giue vs the grace to do it So be it Prayers and Meditations touching Life and Death THE life of Christians ought to be occupied in considering the things that follow and to put them in practise to wit to haue alwaies in remembrance the benefits which they haue receiued at the hands of God to giue him thanks for them without ceasing both wih heart and mouth to loue him who is the goodnesse it selfe to feare and worship him seeing he is the Almightie and onely wise to be stirred vp by the loue which they beare to God also to loue their neighbours The loue of God drawes vs from the loue of corruptible things lifts vs vp to heauen and inflames our hearts to a holinesse of life The loue of our neighbour turnes vs from all troublesomenesse in will or in deed doth stirre vs vp to integrity and well doing An other LET vs often thinke what we are The principall part of vs is the Soule the which is endued with vnderstanding with reason and with iudgement to know the soueraigne good which is God to loue him to adhere and vnite our selues vnto him that we may haue part of his immortality and happinesse Now we forsake and contemne this great good for to grouell vpon the earth and to goe downe into the pit of carnall desires applying the vigour of our vnderstanding and iudgement to things that are not worth the paines that we employ in them We burie our selues quicke by manner of speaking of heauenly we become earthly and of men created for eternall life we endeuour as much as in vs lieth to set our selues in the ranke of brute beasts God doth not forsake vs neuerthelesse although that our ingratitude hath well deserued it but calles vs vnto him by his word presents vnto vs infinite testimonies of his grace continues it daily he supports exhorts counsels chides and fatherly chastiseth vs Neuerthelesse we continue blinde deafe and negligent despising his goodnesse or vse it not as we should or indeed abusing it which is worse we loue vaine and transitory things better and haue our mindes too much fixed and setled vpon them God stretcheth forth his hand to conduct vs we draw back ours and flie when he calleth vs. If he put vs into the way of saluation we grudge and repine for the worlde we looke behinde vs deferring and remitting our desire to dwel til to morrow Let vs awake then let vs not alwayes stick in the mire let vs strengthē ourselues in the vertue of him that supports succours vs let vs a little vndertake to despise corruptible things and to desire those that are truly good and euerlasting When God calleth vs let vs hearken if he guides vs let vs follow him that we may come to his house let vs receiue his good things and himselfe too for he giues himselfe vnto vs in the person of his Sonne He shewes vs the meanes to get to heauen let vs then desire of him to giue vs the will and the courage by faith repentance charity and hope to ayme thither and that he would maintaine his grace in vs vntill the end to sigh in this mortall life and to waite through the assurance of his mercy for our departure out of this world and our last day which shall be the beginning of our true life Prayers and Meditations HOW great are the illusions and impostures of the enemy of our saluation He sheweth vs a farre off things that are ridiculous and vaine and perswades vs that it is all good and happinesse he scares vs with things that we ought not to feare makes vs to flie from those things which we ought to embrace Hee calleth inticeth and flattereth vs by the intermission of our desires if that will not serue he roares and stormes and endeuours to astonish vs within and without O eternall light and veritie O Lord and mercifull Father disperse those clouds of ignorance and errour illuminate our vnderstandings and doe not suffer vs to come neer to that which thou hast commanded vs to flie from and which is hurtfull and pernicious vnto vs let vs not desire but what is truly to be desired to wit thy selfe who art the spring-head of all goodnesse of our life and of eternall happinesse All flesh is grasse and the glory of man is like the flower of the field cause then that we may seeke for our firmenesse and contentment in the grace which thy Sonne hath brought vs let our life
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
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
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
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
patience to the end to bring them to repentance as the theefe by night stealeth vpon the Master of the familie while he sleepeth they shal be foūd without clothes and shall walke naked Reu. 2. Reu. 16. 1. Cor. 5. their shame shal be seene for when they shall say peace and security then shall sudden destruction come vpon them like to a woman in trauell and they shall not escape 1. Thes 5. but shal be marueilously affraid by reason that it shall be a day of darkenesse vnto them Amos. 5. and not of light an obscure and not a cleere day and then they shall be condemned by their owne consciences like vnto Caine giuing praise to God seeing the Lord with his Saints come which are by millions for to giue iudgement against those that haue not had the feare of God before their eyes and to the end to conuince all the wicked of all the euill workes which they haue wickedly done and of all the rude speeches which the wicked haue preferred against him Sap. 4. 5. Gen 4. Rom. 14. Iude. Rom. 3. Reu. 19. Eph. 5. then for to weigh downe the Wine-presse of the anger and wrath of Almighty God because they haue persecuted Iesus Christ in his members which are bone of his bones and flesh of his flesh so that they shal be in such great agonies and afflictions feeling the terrible iudgment of God to come vpon them Heb 10. Rom. 2. that they shall hide themselues in holes and betweene the stones of the mountaines and shal say to the mountains stones fal vpon vs Reu. 6. and hide vs from the face of him who is set vpon the throne from the wrath of the Lambe for the great day of his wrath is come Reu. 9. and who is it shall be able to subsist They shall seeke for death and shall not find it and shall desire to die but death shall flie from them they shall strike themselues with despaire and shall be as dead for feare by reason of the expectation which they haue of those things which shall come suddenly vpon them Luc. 21. they shall lament before the Lord who shall haue a flame of fire to doe vengeance and iudgement according to truth and iustice vpon those which haue not acknowledged God and who haue not obeyed the Gospell of the Lord Mat. 24. Reu. 1. 2 Thes 1. Rom. 2. 3. Ioh 5. 1. Thes 4. and shall punish them in body and soule with eternal perdition in the face of the Lord and in the glory of his strength The bodies of those which were dead before shall come out of the earth and of those which shall be found liuing shall be changed and put on immortality and shall be charged with oprobrious infamie before God and his Saints for hee shall make cleare the things that are hid and shall manifest the counsels of hearts of tremblings and incomprehensible sufferings Reu. 16. Dan. 12. Isa 66. 1. Cor. 4. Reu. 20. being charged with the burthen of their sinnes for afterward to be throwne downe into the bottomlesse pit Their immortall soule shall bee loaden with feare with sorrow with frightnings with griefe with desolation Mat. 24. Luc. 21. Marc. 13. Reu. 1. and with such despaire that it is vnpossible for vs to comprehend it Then being in such opprobry in body and soule the image of Sathan their head shall appeare vpon them that is to say infidelity iniquity wickednesse abhomination filthinesse hatred cruelty tyrannie periury lying enuie and all that is of impiety and vniustice which is the blacke roabe of the reprobate and euen so as the elect haue Christ for their head of whom they are the body 1. Cor. 11. 12. Eph. 1. 5. Mat. 25. vnto whom they shall be made alike so likewise the reprobates haue Belzebub for theirs vnto whom they shall be made conformable For although that all the Diuels are all apostate Angels neuerthelesse the Scripture in sundry places attributes the principality to one alone to the end to gather all the wicked vnto him as members in one body for to be put to perpetuall ruine Then the wrath indignation of God shal shew it selfe cleerely vpon all the infidelity and vniustice of the fearefull 2. Cor. 4. Ephes 2. Mat. 9.10.12 25. Marc. 3. Luc. 11.21 Rom. 1.2 Rom. 2. Reu. 21. 17. Rom. 9. vnbeleeuers and execrables which shall not be found written in the booke of life for which they shal receiue sentence of condemnation being separated from Christ shall be driuen from before the presence of the Lord as the dust before the wind cast like dogs forth of the Citie of the children of God sent with their Captain Satan his Angels who did accuse the elect before God night and day in perpetuall malediction Psal 1. Isa 17. Reu. 21. 22. Reu. 12. Mat. 25. for to drinke of the wine of the wrath of God yea of the pure wine filled into the cup of his wrath and shall be tormented with fire and brimstone before the holy Angels and before the Lambe and the smoke of their torments shall mount for euer Reu. 14.15 16. and they shall haue no rest neither day nor night Now this place of torment for the wicked is so horrible 2. Thes 1. that it is incomprehensible vnto vs and euen as God is eternall also this ruine shall be eternall The Scripture for to declare it vnto vs Psal 55. Reu. 9. Isa 30. vseth many comparisons Dauid saith that the wicked shal be cast into the pit of ruine and of the bottomlesse pit Isay saith that the torture is already prepared for the wicked which God hath made deep large the building of it is fire much wood the breath of the Lord like vnto a brooke of Brimstone doth kindle it Isa 66. then he saith that the worme of the wicked shall not die and therefore shall not be quenched and they shall be hatefull to all flesh Dan. 12. Daniel sayeth also that they shall bee in perpetuall shame and contempt Malachy declares that the day of the Lorde shall come Mal. 4. burning like an Ouen and all the proude and those that doe wickedly shal be like the stubble and the day of the Lord shall burne them and shall leaue them neither root nor branch Mat. 3. S. Iohn Baptist saith that the chaffe shall be put into the fire which shall neuer be quenched Mat. 13. The Lord saith that they shall be cast into the Furnace of fire which is the euerlasting fire Mat. 25. Luc. 16. Saint Luke sheweth that the euill rich man whose soule is in hel is in such great heate that he greatly desires to haue a drop of water which he shall neuer be able to get how much more shall he be tormented when hee hath put on his body Heb. 10. Reu. 19.20 21.
Christ crucified Let death come let it take vs let it binde vs yet shall wee breake the bonds as easily as did Samson those of the Philistines his enemies let it swallow and deuoure vs as the Whale did Ionas yet shall it be faine to disgorge and cast vs vp againe if in the middest of the depth wee doe remember God and call vpon him Let it bury vs as it once did Iesus Christ yet shall wee rise againe as hee did and it shall be impossible for this Tyrant to retaine vs vnder his power After hauing shewed how wee should arme our selues against the apprehensions of eternall death let vs also shew that we ought not only nor to feare the temporall but also desire it and when it pleaseth God to send it vnto vs to thanke him for it to reioyce at it to embrace it and to sing for ioy whether it be that we behold the misery the mishappes and euils of this life from which it doth deliuer vs or else the ioy and contentment of eternall life wherto it doth bring vs. As for the pouerties miseries incertitudes fragilities accidents and mutabilities of this life not onely the Scripture but also diuers wise and great Philosophers doth shew them vnto vs And there is one amongst them who declaring the originall of the Greeke phrase signifying life sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that life hath beene so called of the Greekes because of the violence of the assaults excesse pains and outrages which therein we suffer which are innumerable both in body and soule Our bodies are subiect to colde to heat to hunger to thirst to time to age and to so many diseases that there is no part but hath his particular infirmity the feete are subiect vnto the goutes the belly vnto gripings the sides to pleurisies the stomack to rawnesse the lights to the cough the head to a thousand diseases we neede but a Spider or other little worme to kill vs wee neede but a haire or a crumme to strangle vs in summe the flesh with all it strength is nothing else but grasse Is it to day greene and pleasant let but the Sithe passe it will cut downe a thousand leaues at once which in an howre will be drie and withered The Greekes doe call the body of man in their language Soma and Demas whereof the one is taken from a phrase which signifieth to binde and the other comes neere to that which signifieth Sepulchre for to shew vnto vs in what estate and disposition soeuer he be he doth represent rather death vnto vs then life and seruitude then liberty As for the soule it is first subiect to all the euils and diseases of the body for it is vnpossible if that be ill but that for the coniunction amity which is betweene them it must endure and feele paine Moreouer shee hath her owne as ignorance sinne mistrust suspicion iealousie hatred enuie loue lust ambition and passions the which as tormentors do hale her the one one way the other another as if they would pull it to pieces I leaue a million of importunities which she hath and which man taketh to attaine to his purposes to liue in rest and at ease to be in honour to maintaine his alliances and friendships to beware of his enemies to encrease his house to maintaine and keepe it in it greatnesse the which doe torment vs oft-times in such sort that we can neither eate nor sleepe at ease And we must not thinke that there is any estate exempt from this misery begin at the highest Prince or Emperour that euer was in the world and so discoursing descend to the poorest begger that euer the earth did beare and you shall not finde one content neither the Artificer nor the Merchant nor the Aduocate nor the Gentleman nor the Duke nor the King enter into their closets there you shall often finde them as said Menander laid vpon their beds with a mournfull voyce and pittifull crying Alas alas Valeriê° speaketh of a King vnto whom the Scepter and Diademe were offered before he put it on his head he tooke it in his hands then hauing looked long vpon it he cryeth out O Diademe if one knew the miseries and incumbrances which thou doest bring there is no man that finding thee vpon the ground would once take thee vp shewing by that exclamation that the life of Kings is lesse happy then that of priuate persons Tiberius Caesar vnder whom Christ was crucified and who commanded that he should be worshipped as a God also as Tertullian recordes it after the death of Augustus his predecessour who by will had left him heire as well of his goods as of the Empire which being offered him by the Senate according to custome doubted a great while whether he might accept of it by reason of the feare that hee had of the weight of this charge and of the paine that he was to suffer in the vndergoing of it Dioclesian after hee had held the Empire some twenty yeares left it of his owne accord chose for the rest of his time to liue a peaceable and domesticall life wherin after the great agitations and stormes of trouble which he had had during the time of his gouernement he found the rest to be so sweet and pleasing his minde so contented and freed that many times amongst his familiars he did witnesse that the time had neuer seemed so good to him nor his sun-shine daies so pleasant shewing by these wordes how he did abhorre the imperiall life although that few Emperours before or after him had had such honours in victories and other prosperities as he had These examples do sufficiently shew that the life of Kings is not so happy as some men sometimes esteeme them more by errour then by reason and they are so farre from being at quiet and without trouble that by reason of the great care and trouble that they haue the auncient Greekes surnamed them anacas dia tô anacôs échin sayth Plutarke in expounding the words which is as much according to his exposition as who should say carefull By how much a tree is planted and seated in higher place by so much the more is it subiect to the winde also are the great men more then the commons to diuers fortunes and accidents the thunder-bolts and the tempests fall ordinarily in high places so do the great and pittifull misfortunes vpon men of state and renowne And if in this world the estates which wee esteeme most of are subiect to so many mishaps what may we thinke of others which we our selues by reason of the discommodities which are ioyned vnto them doe flie from the esteeme vnhappy So wee see that there is not any estate that of it selfe doth make a body happy or contented and as in estates besides the common miseries euery one hath his owne particular also haue all the ages of man euils which are proper vnto them In his child-hood he is