one that goeth out of prison that is to say with cheerefulnesse and assurance of saluation yet neuerthelesse wee make too much lamentation for him which is wrong to Iesus Christ as if his children were with him in misery it is also a wrong to the deceased for if wee should but taste a few drops and behold but the sparkles of the glory and contentment which they receiue with God we would say our teares are iniurious and wherfore should we enuy their repose Doubtlesse if our tears could bring him againe we ought not to doe it for they would say Wherefore hast thou troubled our rest and brought our soules againe into this filthinesse and put vs againe into the combat after the victory They had rather that we would prepare our selues to goe to them and that we will thinke they are not lost but gone before vs and let our chiefe worke bee to prepare our selues to dye instead of mourning for them and turne our mourning with a holy feare into a holy care and deepe contemplation And indeed the reason why God so soone taketh from vs those we so much affect is that hee would haue a pledge of vs in taking the one halfe of our selues vnto him to the end we may so dispose of our selues that he may also haue the rest and that all our desires may runne that way in so much that there be nothing in the house nor in the chambers nor moueables nor bookes whereof the dead was owner but that it may aduertise vs to be dissolued and in good time whilest it is day-light to dispose of our Soules euer thinking to goe the same way and to follow that currant These thoughts ought to change our sorrowes and desires and turne our mindes from the memory of euils past towards the blessings to come and to change sadnesse into hope and forepast euils into aduertisements to come Yet notwithstanding I find it sometimes very fit to be sorrowfull but with such a kinde of respect as it be alike for those that are without as for those that are at home When God taketh any that was an example of vertue and that was of speciall worth in the Church we ought to say God is angry hee maketh a breach in his house this world was vnworthy of so great vertue it presageth our miserie as the death of Iosias was presently followed with the Captiuity of Babylon or like the death of S. Augustine after which presently succeeded the ruine of the citie where he was Bishop For the life of this good man stayed the iudgement of God and was a kinde of Rampart to the Church Also Elizeus althogh he were old feeble hauing nothing but a staffe to vphold his weaknesse yet neuerthelesse it serued Israel for an entire Army which is called by King Ioram The Chariot of Israel disarmed and his men of War As if he should haue saide that by his death Israel was disarmed and all the force it had quite taken away For euen as we see Swallowes remoue their yong from an olde house that is like to fall euen so the soules of the Saints flie from this earth here below before the ruine thereof This kinde of dolour is healed with feare and the euill that one feareth is cured by amendment of life and the death of the faithfull shall then greatly profit if with the sorrow we learne to forme our selues by the example of the deceased I thinke good Brethren that such thoughts as these possessed the kindred and friends of Simeon by which they were not onely comforted in his death but also instructed and edified But as for Simeon how doe you thinke he prepared himselfe to dye and with what resolution did he goe before His prayer to God sufficiently sheweth when hee saide Lord now let thy seruant depart in peace Note well what hee saith Now without asking any delay He was prepared for it long before hauing nothing else to doe in the world but to die Like a Ship at Anchor which is already rigged and trimmed attending onely the wind at last it came and that winde was the Messias Hee is not the first seruant of God nor the last that desired to die Elias before him 1 Kings 19. said to God he was sorry to see the Idolatrie of Israel It is enough O Eternall now take my soule for I am no better then my Fathers And after him Saint Paul Phil. 1. I desire to be dissolued and to be with Christ And in another place I desire to dye and to be with Christ The end wherefore Simeon desired to dye was to enter into peace He calleth death a peace or a repose as Isaiah saith The iust is dead hee shall enter in peace they repose vpon their beds whosoeuer shall haue walked before him and so the spirit of God saith in the 14. of the Apoc. Blessed are they that dye in the Lord for they Now saith the spirit rest from their labours Also death is called a peaceable sleepe as in the 2. of Iohn Lazarus our friend sleepeth but I goe to awake him And Saint Stephen slept after he had said Lord Iesus receiue my spirit Daniel 12. saith That many of those that sleepe in the earth shall rise to eternall life It is the language of Heauen the stile of the heauenly Court and the saying of the word of God to call sleepe that which we call death from whence it commeth that the Church-yard where the dead are buried is called a Resting place or a sleeping place For first of all euen as we put off our cloathes before we goe to sleepe euen so our soules going to rest put off our bodies Secondly if we sleepe quietly we must put off all care and lay it vnder the Pillow euen so to dye quietly and peaceably wee must put off all care and earthly thoughts and hauing disposed of our House as God said to Ezechias for the best Will you can make leaue your Soule to God who shall not be more rich but you shall be more happy Himselfe dying left his Purse to Iudas his Body to the earth but left his Soule to his Father for of that was his onely care Also euen as those that are sober and liue orderly sleepe with quietnesse but disordered people and Drunkards rest with terrour and griefe euen so shall they dye peaceably and religiously who haue so liued but those that haue liued disorderly and like Swine are in danger to dye wofully and lamentably And euen as the King Assuerus when he could not sleepe called for his Chronicle that after the reading thereof he might take rest so ought the faithfull during their liues exercise themselues in the reading of the holy Scripture which is the History and the lawes of the hand of their Father and to sleepe thereupon in a peaceable and sweet death And as in sleepe the body is vnmoueable but the soule moueth and exerciseth so whilst the Body remaineth in death
our hearts out of the earth to lift them vp to heauen Experience teacheth that our affections are but too much rooted and tyed here below whilest we are in health and at our case we would willingly neuer part from it wee would be content that our soueraigne good felicitie were here assigned so stupid and blinde wee are But God who hath destinated vs to a better life maketh vs behold and perceiue how vaine and deceitfull the present imaginary sweetnesses and prosperities are For when hee pleaseth to visite vs with any sickenesse then we begin to consider the many miseries and incommodities that lackey our liues along euen from the cradle to the sepulchre which maketh vs know and cry out with Esay 47. v. 6. That all flesh is like grasse and all the glory of it no better then a flower of the field And Dauid Psalme 90. That the flower of this short life is such that wee are alwayes in paine and Martyrdome And with Iob 14. That man that is borne of a woman is but of short life and full of care Which is the cause wherefore God maketh vs remember principally when we feele our selues sicke or otherwise afflicted to make vs contemne the world and aspire to heauen making this miserable life distastefull that we may by meditation taste of the Heauenly life to the end that where our Treasure is there may be also our heart and that our faith and hope being retyred from the world and from the things of the world wee may be lifted vp where they haue their true obiects that is to God and to eternall life For faith also is not of things visible but inuisible and Hope is not of present goods but of goods to come that is to say of Heauenly and Eternall goods purchased by Iesus Christ goods so great and incomprehensible which as Saint Paul saith 1 Cor. 1.9 Eye hath not seene nor eare hath vnderstood nor is not come vp into the heart of man which God hath prepared for those that loue him There is also a third fruit very excellent which God maketh vs receiue of sickenesses which he sendeth vs for by this meanes we come to the tryall and proofe for to purifie and amend our faith making it appeare to his glory and to the edification of our neighbour For as by this meanes our faith is excited and raised vp from the world to God from earth to heauen from this life to the most happy and permanent for euer So is it by such prooues examined and exercised and euen as it were refined and purified like gold that is tryed and purified in the fire as Saint Peter speaketh 1 Pet. 1.7 It is also brought in euidence and to the light with patience constancy and other Christian vertues which God hath put in vs without the which wee should not be knowne of any and so in regard of our neighbours should remaine without all vse or profit And certainely wee should neuer haue knowne what the patience of Iob had beene of Abraham Dauid and many other excellent seruants of God if God had not made them passe through the fire of proofes and temptations and at this day we should not haue had so many faire examples as we haue to comfort and incourage vs to their imitation It is the same of Christian faith and patience as of a Souldier and his valour who neuer seeth well but in the middle of the combat or of the clearenesse of Stars which are not beheld but in the night or the odour of incense which is not smelt till it be cast into the fire So God maketh knowne to our brethren the courage which he hath giuen vs when hee maketh it come to our hands with some rude and violent sickenesse hee manifesteth vnto them the clearenesse of our faith when hee couereth vs with some night of affliction he maketh them smell the odour of our patience when he casteth vs into any fire of aduersity and by this meanes our brethren are not onely instructed edified and comforted by this our good example but likwise led to praise and glorifie God who strengtheneth and sustaineth vs in the feeblenesse of our flesh which demonstrateth and accomplisheth his great vertue in our great infirmitie Now behold the principall and most notable spirituall fruits which God of his bounty propoundeth vnto vs what we may gather of our corporall sickenesses And therefore Sir now that God doth visite you with this maladie and putteth you into this bed of infirmitie it behoueth you to know and to acknowledge that this is his fatherly hand that handleth you after this manner as one of his children and by which he calleth you to reioyce in those excellent fruits and profits which haue beene declared for his glory and for your good and saluation You must likewise acknowledge that he would raise you out of your sinnes and faults and would haue you effectually feele a displeasure within your selfe that you may seeke for true pardon in Christs mercies renouncing withall your heart your former euill life with a sound resolution hereafter to serue him and to walke in his feare with more zeale and affection then you haue done heretofore wholly relying vpon his grace Is not this that you promise Patient It is Also consider it is his will by this meanes to make you feele the miseries of this life that you may contemne and tread down these worldly vanities vnder foote to the ende that with all your heart you may aspire to the heauenly and eternall life and thereby to answere the dignity of that condition to which you are called to be children of God and not children of men to haue your conuersation as Citizens of heauen and not of earth and to follow after and search as Saint Paul saith for Phil. 3.20 Col. 2.12 The things which are aboue and not those things which are below Is not this also by Gods grace your resolution to doe all the dayes of your life Patient It is Acknowledge in the end that the good will of God is by this sicknesse to examine proue you to the end that your faith and your patience may become more perfect and that they may be seene and manifested to your Brethren and neighbours round about you that thereby they may be comforted and edefied and giue glory to God to see you so patiently and constantly to carry the violences and sorrowes of this affliction and that you esteeme your selfe to rest with a peaceable and quiet minde to receiue whatsoeuer else it shall please God to send vnto you Is not this the resolution which you take Patient It is I beseech God to giue you grace happily to accomplish your holy promises to his glory and your owne saluation also you must with all your heart often beseech him and implore his grace otherwise you shall neuer be capable of your selfe But if you earnestly and ardently desire him with a true and a liuely faith in the
that being cast into the water of Mara it maketh it sweete and wholesome It is impossible to loue Iesus Christ as wee ought but presently this life must needs become vnpleasant which hindereth vs from going to him vntill death put an ende to our banishment and bring vs neere vnto his presence Know then my Brethren that these benefits by which God maketh you liue teacheth you happily to dye and with this foode of life also teacheth you the preparations and consolations to die You haue not meanly profited if at your going away from the Sacrament you say with Simeon Lord now let thou thy seruant depart in peace according to thy Word For mine eyes haue seene thy saluation and if you carry from hence a full confidence it will make you victorious against the terrours of death for if you haue this saluation which Simeon speaketh of it will bring you vnto a great peace of conscience which is a beginning of that peace whereinto Simeon desireth to enter Of this my Brethren you easily conceiu what the Text meaneth for although it seemeth not to speake of the Holy Supper yet it is not very farre from the meaning thereof because that this Sacrament renueth vnto vs the Contract of marriage and that the promises which are heere propounded are certaine remedies and preparations against death Whereof the Ancients were accustomed to send to the sicke from the Holy Table and at the same time of the action and administration thereof This Simeon who dyed when Iesus Christ was borne who being full of yeeres waited with impatience the comming of Christ Iesus to the end to raise himselfe from the sentitinell and to set his soule at libertie teacheth vs with what firmenesse we ought to attend death and with what desire to receiue him The life of man is not long lasting some commeth weeping some commeth in labour some with paine and the abiding is so short that man ordinarily dyeth then when hee hath but newly learned what it is to liue Iacob said that his dayes had been short and euill although hee liued vntill he was a hundred thirtie and three yeeres how short are ours then who rarely come to the halfe of that age and neuerthelesse sleepe and sorrow must likewise be taken away for in that time we liue not and most people die in the flower of their age with their Candle extinguished before it be halfe burnt out The Holy Scripture calleth death the way of all the earth it is a naturall debt which if a man should deny it were as much as pleading against his owne deed to striue to be exempt is to desire to be exempt from the generall Law and to desire that God for the loue of thee should change the Lawes of the world and make for thee another humane nature When death commeth it is in vaine to say any thing as Pope Gregory saith in his Dialogues of one whose name was Stephen that tolde Death being sicke he was mistaken and it was not he The Pagans who haue made Altars and seruices to vices and sickenesses to feare an euill happe neuer adressed any to death because they were assured that shee was alwayes inexorable and will entertaine no tearmes of composition This necessity being so strong and examples so frequent in such sort that although we daily bury our neighbours and carry and accompany to the earth the one halfe of our selues yet wee looke another way both in minde and heart still holding on the same course wee haue beene accustomed vnto as if wee should neuer dye For our designes wee make large liued and taske our selues to establish our Name vpon earth spending lauishing out the time as if we had but ouermuch still taking out by handfuls out of the sacke with an assured presumption neuer to be empty We would haue long life to loose it as if wee should accuse God that it is too long because we employ it in things either vnprofitable or wicked If any man in company speake of death it shall be esteemed troublesome vnfashionable and impertinent as if there were neuer any vse of such thoughts Yet being truely considered there is no thought or meditation so necessary It is better saith Salomon Eccles 7. To enter into the house of sorrow then into the house of ioy From hence is deriued the placing of Churchyards round about the Churches to the end that men may passe by the Graues before they present themselues before God that is to thinke and meditate well of death before wee come to looke for life and that first wee must acknowledge our selues mortals and sinners before we can come to implore the grace of God There is a great accord betweene the feare of God and the remembrance of death for the thought of death maketh vs feare God and the feare of God comforteth vs against death This thought disposeth vs to liue well because the day of death is the day when wee must make our account to God As Death shall finde vs so shall the last day iudge vs For it will be too late to speake for our selues vpon the gybbet it will bee too late to iustifie our selues when we are encompassed with Gods anger it behoueth therefore to make our peace whilest we haue time and to fortifie our selues with faith against the terrours of Gods Iudgements let vs mannage the time and liue as the faithfull die that is liue as we would haue wished to haue liued when we must die this preparation maketh a man couragious for what can he feare that feareth not death whosoeuer hopeth for death shall not feare the sorrows of life The threatnings of a Tyrant threatning death are promises vnto him He will shorten the sorrowes of the faithfull hee will open the doore of the prison of his soule to set it at liberty To thinke to loose a Man that feareth God in killing him is like him that in anger throweth a Fish away into a Riuer to drowne it for it is there where it liueth and in that death it findeth life This holy seruant of God Simeon carefully prepared himselfe because he hath not onely attended death but also runne before to meet it by the way For hee knew well hee should die so soone as hee had seene Iesus Christ and no sooner had hee heard tell that Iesus Christ was borne and carryed to the Temple without delay or detracting the time with himselfe in saying although he be borne yet I haue time enough to see him without making any great haste and I shall reioyce to see him great The desire to prolong life neuer came into his minde but without let or staying at all goes before Iesus Christ that is to say before death although that Iesus Christ was the Prince of life he attendeth not vntill he be entred into the Temple but meeteth him at the doore with ioy imbraceth him and humbleth his olde age before the infancy of Iesus Christ and desireth to dye