so soone as God brought her vnto him and called her by her name for assoone as she was come vnto him he said this now is bone of my bones and flesh of my flesh she shall be called woman because she was taken out of man And therefore the departed out of this life shall know one another after this life For why their knowledge in heauen shall not be infetiour to Adams knowledge in paradise But their estate shall be much more blessed and perfect For Adam in his best estate had possibilitie to fall but they in theirs shall haue neither power nor will Out of the .84 Psalme it doth thus appeare Psalm 84. they which are singing men in this world but for a season continuing togither know one another and therefore the departed hence in the faith of Christ shall also in the life to come Apoc. 4.8 9 10.11 Apoc. 5.11 12. Apoc. 1.15 Matth. 17.3 know one another for they shall euer praise the Lord. Out of the Gospell according to Saint Mathew .1 the .17 chapter it doth thus appeare when Christ was transfigured in mount Thabor his Disciples Peter Iames and Iohn did not only know Christ but also Moses and Elias which talked there with Christ whome notwithstanding they had neuer seene nor knowne in the flesh And therefore the departed hence being once come to beholde the glorious maiestie of God shall not onely know Christ their Sauiour and such as with whome heere in this world they were acquainted but also all the elect and chosen people of God which haue been since the world began for being gone hence they are gone as before hath bin said To the mount Zion Heb 12.22 23 24. and to the citie of the liuing God the celestiall Ierusalem and to an innumerable sight of Angels and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfect men and to Iesus the mediatour of the new Testament c. And being there their knowledge cannot be lesse than was the knowledge of Peter Iames and Iohn on mount Thabor but greater for now Christ is both ascended and glorified but then he was but for a time transfigured and the fashion of his countenance changed 2. Luk. 9.29 the 19. chapter it doth thus appeare They which are to iudge one another must knowe one another for they cannot iudge whome they knowe not but after this life the departed hence shall iudge one another for when Peter in the person of his fellow Disciples as himselfe Mat. 19.28 said vnto Iesus Beholde we haue forsaken all and haue followed thee what shall we haue Iesus said vnto them verilie I say vnto you that when the sonne of man shall sit in the throne of his maiestie yee which followed mee in the regeneration shall sit also vpon twelue thrones and iudge the twelue Tribes of Israel The departed hence therefore after their departure shall one knowe another not onely those their friends whom before they knew in the flesh but also those the saints and seruants of God whom in this life they neuer knew ne yet at any time euer were acquainted with 3. The 22 chapter it doth thus appeare they which shall bee like the glorious Angels of heauen shall knowe one another as the Angels doe Mat. 22.30 But the saints departed shall be like the glorious Angels of heauen therefore the Saints departed shall know one another For what reason should they belike to the Angels in other things and vnlike to them in this Out of the Gospell according to Saint Luke Luk. 16. it doth thus appeare if there bee mutuall knowledge after this life betweene the good and euill there is much more so betweene the good themselues for they are all Citizens in one citie fellow heires of one kingdome members of one body fellow seruants in one householde seruing one Lord and God and they we all know well know one another but there is mutuall knowledge after this life betweene the good and euill For after death Luke 16. The rich glutton being in hell Luk. 16.23 did know both Abraham and Lazarus being in ioy and Abraham againe though he were long before the rich man did know that miserable and vnmercifull rich man though hee were much after Abraham for as the rich man seeing Abraham a farre of and Lazarus in his bosome cryed saying Father Abraham haue mercie on me and send Lazarus that he may dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame so Abraham hearing the rich man crying answered and sayd Sonne remember that thou in thy life time receiuedst thy pleasure and likewise Lazarus paines now therefore hee is comforted and thou art tormented Therefore there is mutuall knowledge much more after this life betweene the good themselues for neerer together and much more conuersant one with another are the good themselues than are the good and euill the good are in heauen the euill are in hell Heauen and hell are much distant one from another the one is aboue the other is beneath Betweene both there is a great gulfe set so that they which would goe from heauen to hell cannot neither can they which are in hell goe from thence to heauen If therefore they which are in hell doe both see and knowe them that are in heauen and they which are in heauen knowe them also which are in hell much more doe they which are in heauen knowe those that are with them in heauen For it is easier to knowe them that are of the same house and familie with them with whome they are daylie conuersant than those which are of another and with whome they seldome or neuer meete Conuersing one with another is a ready way to the knowing one of another But to proceede out of Paules epistles to the Romanes it doth thus appeare the members of one and the same bodie know one another for the head knoweth the hand and the hand the head the eye knoweth the foote and the foote the eye the eare knoweth the tongue and the tongue knoweth others and the heart knoweth all But all the godly departed are members of one and the same bodie for saith the Apostle We being many Rom. 12.5 are one bodie in Christ and euery one one anothers members As the members therfore in the bodie know one another so also doe the godlie departed know one another if they know one another while heere they liue togither where they see God but with the eies of faith why should they not in heauen much more know one another where they shall see God face to face shall their knowledge bee lesse there then heere In the first of his Epistles to the Corinthians Paul the Apostle seemes to say the contrarie For there he saith Here we know in part 2. Cor. 13.9 10.12 and we prophecie in part
but when that which is perfect is come then that which is in part shal be abolished Now we see through a glasse darkely but then we shall see face to face now I know in part but then shall I know euen as I am knowen and vpon this saying of the Apostle What may a man better inferre then this knowing one another while they are heere they shall not be ignorant one of another when they are gone hence for mine owne part I neither see how this can be infringed nor how a better thing may be inferred but to eche forward thus againe I say where the knowledge of the greater and the better cannot bee denied there I would thinke the knowledge of the lesse must needes be graunted but there the knowledge of the greater and the better cannot bee denied 1. Ion. 3.2 For there we shall know and see Christ as he is Heb. 1.3 which is the wisedome image and brightnes of the heauenly father There therefore the knowledge of the godlie among themselues must needs be graunted for what shall they know their head which is Christ and shall they not know themselues which are members of that head In that I take it there is smal likely-hoode and lesse reason of my minde I am sure are others no meane persons for account in the Church of God Amongst others the principall I will now stand vpon is that ancient and learned father Gregorie who in his dialogues hath this saying Greg. lib. dialog 1.33 There is a certaine thing in Gods elect and chosen people which is to bee marueiled at for they being in heauen doe not onelie know them whom they knew in this world but they know also the good people whom they neuer saw euen as perfectly as though they had afore both seene and knowne them for when they in that euerlasting inheritance shall see the auncient Fathers they shall not be vnknowne to them in sight whom they alwaies knew in worke for when they all with a like cleannesse doe behold God what is it that they should not there know where they know him that knoweth all thinges The next out of whom I will alledge any thing is Brandmiller a Minister and citizen of Basil Brandmil conc funer Conc. 10. who in one of his funerall Sermons hath this memorable saying It is certaine that in the life eternal we shall know those with whom in this life wee haue beene conuersant our parents our children our kinred and acquaintance yea and also all the Patriarches and Prophets Adam Abraham Moses Dauid Esaie Iohn the Baptist Zacharie Elizabeth Marie the mother of our Lord Christ Peter Paul and others as the Apostles in mount Thabor both saw and knew Moses and Elias whē they there talked with Christ though they themselues still were but in their mortall and corruptible bodies For in the life euerlasting we shall not be stockes wanting all sence and vnderstanding as some affirme which say that after this life we shall not one mutuallie know another If we shall know God which we must because it is said Ioh. 17.3 this is life eternall to know thee to be the onelie verie God and whom thou hast sent Iesus Christ much more shall we know men As also blessed Gregorie reasoneth in the fourth booke of his dialogues where he saith Because there all in a common cleannes do behold God there is not any thing there whereof they should bee ignorant where they know him that knoweth all things Did not the rich man of whom mention is made Luk. 16. know Lazarus after his death whom before hee had knowne in his life time and also Abraham whom neuer he had seene before did not the disciples also according to their old manner know Christ after his resurrection Furthermore if there shal be loue in the life to come there shall also be knowledge for knowledge causeth loue and loue commeth of knowledge there is no loue or desire of a thing vnknowne but there shal be loue most perfect in the life to come 1. Cor. 13.8 loue neuer falleth away ergo there shall also be knowledge besides all this in the holie Scripture the place and estate of the blessed is called heauenlie Ierusalem and the Citie of the liuing God but what Citie should that bee if therein the citizens should not mutually one know another by the testimonie of these two as I take it and the reasons out of Scripture before propounded there is now at length as much proued as was by mee sometime since promised If further manifestation thereof bee required more is yet at hand to be adioyned many of the better sort among the heathens were so well beaten to the beliefe thereof as they not onely thereupon hartilie desired death ere it came but also tooke it ioyfully and patiently when it came they desired it that so they might goe the sooner vnto the blessed company of immortall Gods they quietlie and ioyfullie suffered it that so much the more certainlie they might see and know not onelie the gods but also all those noble good and vertuous persons that euer liued in this world aswell such as they neuer knew as also those whome in this world they did most perfectly know As Tullie therefore relateth the matter this was the saying of Cato the elder I haue a great desire to see your fathers Cic. lib. de Sene. whom I honoured and loued but I wish not onely to talke with them whom I haue knowne in this world but with them also of whom I haue heard and read yea and I my selfe written If I were once againe going thitherward J would neuer haue mind to returne hither againe and againe this was his saying Oh that noble and pleasant day when it shal be my chance to come vnto that heauenlie companie and blessed fellowship and depart from this troublous and stinking world for then shall I goe not onelie vnto those men of whom I spake vnto you before but also vnto my Cato which was as worthie a man as euer liued and as noble Moreouer as the same author reporteth these were the sayings of Socrates when hee went to his death It is a most blessed and goodlie thing for them to come togither which haue liued iustlie and faithfully Cic. lib. ◠Tuscul q. O what a great pleasure thinke it you to bee friendly to talke with Orpheus Museus Homerus Hesiodus and such like verily I would die full oft if it were possible to get those things I speake of And as ere while you heard this was the saying of Cercidas when one asked him whether he would die willinglie Elianus de varia hist lib. 13. being fallen into a most dangerous and desperate disease Why should I not for after my death I shall see the best learned in all kind of sciences among the Philosophers Pythagoras among the Historians Herateus among the Poets Homer among the Muses Olympus which through their monumentes of learning haue
For he it is that must fit it and none there is besides him that can fit it Q. While it is a fitting and while he doth fit it let vs proceede to make some other thing fit for the thing we haue in hand R. As you will if so be you be satisfied for that which is past Q. If I were not I would neither say as I do nor wish as you heare For resolution I craue of each thing as I goe R. If you haue what you craue it is nothing troublous to me Would to God I could doe both more than I do and otherwise than I do Q. Thankes for that you can More of the cat than her skinne cannot be had Hitherto you haue resolued my doubts and aunswered my demaundes And still I would haue you goe on as you haue begun R. So will I if you will Bern. in epi. 129. For it is better to go on than to begin Without perseuerance neither he which fighteth doth get the victorie nor he which conquereth weare the garland Idem ibi Not hee which beginneth but he which continueth to the ende shall be saued Q. As you haue therefore shewed what course a man is to take in health that he might be prepared for death So I pray you in like sort shew what course he is to take in sicknes therefore For that is the time wherein more particularly a man is to prepare himselfe thereto for death is then farre more nigh at hand then before R. What you wishe I will for it is not good to haue a man vnprepared for death at any time when death is nighest no man knowes The prouerbe is when health is highest death is nighest and the trueth is It is nigher to vs in sicknes then in health Then wee see those signes thereof which in health we neither nor can see But when indeede it is nighest to any God onely knowes who hath the keyes of life and death in his hand for many we see dy suddenly in health as some we know dy lingringly by sicknes In sicknes death sheweth it selfe to be nigher but when it is nighest it doth not alwayes shewe To be alwayes therefore prepared for death is the best medicine against death but because that either euer is not or euer will not be I will to the question you haue propounded as fast as may be that in sicknes therefore a man may rightly prepare himselfe to dy in sicknes three sortes of duties he duely is to looke vnto One concerning God another concerning himselfe and the third concerning his neighbour Q. What is the dutie that concerneth God R. That he seekes to be reconciled vnto him in Christ Q. It may be that he was long before R. All the better so much the sooner hee shal be reconciled now Though long before he hath beene assured of Gods fauour yet then he is to seeke his fauour without this there is small comfort for him in death against death Q. How shall he seeke and obtaine this reconciliation R. By a renuing of his former giuen faith and his long before practised repentance For by the renuing of these it must be both sought for and obtained For without the first it is impossible to please God Heb 11 6. Luk. 13.5 Heb. 11.6 And without the last there is nothing but perishing Luke 13.5 Q. How shall he renue these R. By considering with himselfe whence his sicknes doth arise wherefore it commeth Q. It may be heere his imagination wil bee diuerse and soone hee shall not light vpon the truth touching either other For some thinke one thing and some another R. Whatsoeuer men thinke there is but one truth Q. That 's true But about that many much contend R. In this as in some other much more than they neede Q. I do thinke so too But that a man may be resolued touching these poynts I pray you shew me the truth R. Why I do not thinke you to stand in doubt Q. It may so be but the more a man is confirmed the better it is The more he shall be able to withstand his aduersarie R. That is true in deede Concerning the first point therefore of these two sickenes commeth not by chaunce or fortune to any man but by the prouidence and appointment of almightie God For as Hannah saith 1. Sam. 2.6 It is the Lord that killeth and maketh aliue it is the Lorde that bringeth to the graue As Moses saith Deut. 28.21 It is the Lord that maketh the pestilence cleaue vnto a man it is the Lord that smiteth with a consumption and with the feuer and with a burning ague and with feruent heate and with the sworde As the whole scripture sheweth it is the Lord that imposeth diseases vpon men Gen. 20.18 Exod. 9.10 1. Sam. 5.6 It was the Lord that shut vp euery wombe of the house of Abimilech king of Gerar. It was the Lord that smote the Egyptians It was the Lord that smote Ashod with Emerods and the coasts thereof Psal 78.50.51 Speaking of the Egyptians Dauid saith He made a way to his anger he spared not their soule from death but gaue their life to the pestilence and smote all the first borne in Egypt euen the beginning of their strength in the tabernacles of Ham. Thus though before you doubted whence sickenes commeth yet now you see by what you may be resolued Q. I deny not but that I see what you say I see and by seeing I am therein confirmed whereof before I was resolued But when this thing is found as found it will soone bee to him that hath skill what vse thereof is the sickeman to make R. Much and good First he is thence to gather that he must not ascribe his sickenes to fortune or chaunce but to Gods good will and pleasure Psal 135.6 For he doth whatsoeuer pleaseth him in heauen in earth in the sea and in all deepes Secondly he is thence to collect that he must not looke too much to the meanes by which his sickenes came but lift vp his eyes to heauen remembring God that sent it and thereupon say with Iob Iob. 1.21 The Lord hath giuen and the Lord hath taken Thirdly he is thence to draw that he is not to storme against his sickenes with murmuring and impatiencie For what should he murmur against the Lords doings hee can no wayes resist it Rom. 9.19 who hath resisted his will Fourthly he is thence to conclude that to God he is to seeke for remedie if he will haue it For as it was he that sent it so it is he that must take it away Hos 6.1 So it is said Hos 6.1 Come and let vs returne to the Lord for he hath spoyled and he will heale vs he hath wounded and he will binde vs vp So it is practised Ps 38. For Dauid lying sicke of some grieuous disease there acknowledgeth himselfe to bee chastised of God Psal
Wherefore cryest thou vnto me Exod. 14.15 When death therefore assailes me all sences external failes so as the sicke bee vtterly vnable to pray with tongue yet if through the instigation of others he be willing thereto that his will to praier is as good as if he did pray for as Dauid saith Psal 10.17 145.19 God heares the desires of the poore and he will fulfill the desires of them that feare him he also will heare their cry and will saue them And this he speakes as if the sighes sobs and grones of a repentant and beleeuing heart were praiers before God as well as the supplicatory words of a loud and mournfull crying tongue but to stay further speech of this though I might make much more you see many speake and vnderstand well to their last gaspe and they I think may vse their tongues in praier aswel as their hearts Q. There are but a few that doe so and seldome when it is that any doe so R. Yes vndoubtedly they are many that doe so and such times fall out often and neither is greatly to bee marueiled at for why As good words either of God and godlines or to God and his goodnes are sighes of a true and timely faith so often doth God enable many to the last point of their liues both to speake and to vse many good words to his glory their owne comfort and others great good If you will looke either into the Scriptures or into other histories you shall find there many good men to haue spoken to the last and to haue vsed merueilous good words at the last In the nine and fourtieth of Genesis the last words of Iaâ—kob were prophecies of blessings and curses vpon his children the duration of gouernement in Israel and ardent praier for his owne good Amongst all and other things by him there said these are neither least nor last Gen. 49.10 The Scepter shall not depart from Iudah and the Law-giuer from betweene his feete till Shilo come And againe O Lord I haue waited for thy saluation In the two and three and thirteth of Deuteronomie Deu 32.35 the last words of Moses were his most excelleÌ„t song conteining the benefites of God toward his people and their ingratitude towards him and Moses his blessing wherewith he blessed the children of Israel before his death the words are better for you there to reade then forme heere to repeat referring you thither therefore there to reade them heere for this time I willingly omit them In the second of Samuel and the three and twentieth Chapter the last words of Dauid were The spirit of the Lord spake by mee 2. Sam. 23.1 and his word was in my tongue the God of Israel spake vnto mee the strength of Israel said Beare rule ouer me c. In the foure and twentieth of the second booke of Chronicles the last wordes of Zacharias the sonne of Iehoiada 2. Chro. 24.22 when he was stoned were these The Lord looke vpon it and require it the last words of our Sauiour Christ when he was dying vpon the crosse as they were many admirable so they were full of spirituall grace and comfortable Mat. 27.46 First speaking to his Father he said 1. Eli Eli Luk. 23.34 Luk. 23.43 lamasabachtani My God my God why hast thou forsaken me 2. Father forgiue them they know not what they doe 2. to the theefe he said Ioh. 19.26.27 c. Verilie I say vnto thee to day shalt thou be with mee in Paradise 3. to his mother he said Woman behold thy Sonne and to Iohn Behold thy mother 4. Earnestly desiring our saluation he said I thirst 5. Hauing made perfect satisfaction vnto God for mans offence he said Luk. 23.48 It is finished Lastly when body and soule were parting hee said againe vnto God Father into thine haÌ„ds I commend my spirit Act. 7.56.59.60 the last words of Steuen were these 1. Behold I see the heauens open and the Sonne of man standing at the right hand of God 2. Lord Iesu receiue my spirit 3. Lord lay not this sinne to their charge In other writers you may see the last words of others and those very good all spoken at the last cast of life Euseb lib. 4 cap. 15. At the last and as the last thus spake Polycarpus Bishop of Smyrna Thou art a true God without lying therefore in all things I praise thee and blesse thee and glorifie thee by the eternall God and high Priest Iesus Christ thine only sonne by whom and with whome to thee and the holy spirit be all glory now and for euer And thus Ignatius Bishop of Antioch Id. lib. 3. c. 30. I care not what kinde of death I die I am the bread of the Lord must be grounde with the teeth of Lions that I may be cleane bread for Christ who is the bread of life for me And thus Ambrose Bishop of Millaine Paulinus in vita eius I haue not so lead my life among you as if I were ashamed to liue Neither doe I feare death because we haue a good Lord. Possidonius in vita Augustini And thus Augustine Bishop of Hippo. 1. He is no great man that thinkes it no great matter that trees and stones fall and mortall men die 2. Iust art thou ô Lord and righteous is thy iudgement Foxe preface to Luthers Comment vpon the Psalmes of degrees And thus Luther comparable to the chiefest as Master Foxe once said My heauenly father God and father of our Lord Iesus Christ and God of all comfort I giue thee thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beleeued whome I haue professed whome I haue loued whome I haue praised whome the Bishop of Rome and the whole company of the wicked persecuteth and reuileth I pray thee my Lord Iesus Christ receiue my poore soule my heauenly Father though I be taken from this life and this bodie of mine is to be laide downe yet I know certainely that I shall remaine with thee for euer neither shall any be able to pull me out of thy hands And thus Bishop Hooper O Lord Iesus sonne of Dauid haue mercie on me and receiue my soule And thus Annas Burgius Forsake mee not O Lord least I forsake thee And thus Melancthon if it be the will of God I am willing to die and I beseech him that he will graunt me a ioyfull departure and to the like effect many others But to speake of them al were too much the examples of those good men that at the last end of their liues haue expressed their notable faith in God and his Christ are infinite and therefore too many as well for me to recite as for you to remember As these which I haue mentioned may suffice to shew what many haue done so may they well serue to signifie what all should do for good words by the good are
no sowre the labourer workes ere he receiues his wages the Souldier fightes ere he winnes the victorie the gamester runnes ere hee enioyes the price 2. Tim. 2.11 And the christian must die with Christ ere euer he shall liue with Christ yea hee must suffer with Christ ere euer he shall raigne with Christ As he that will haue the meare must cracke the shell so hee that will haue the life after death must abide the death that goes before life As for the paines thereof they are neither greatly to be dreaded nor impatiently to be suffered not to be dreaded because they cannot hurt Rom. 8.28 For to them that loue God as they do which beleeue in God all things worke togither for the best not vnwillingly to be suffered because they bring much good For these light afflictions which are but for a moment 2. Cor. 4.17 cause vnto him that suffers them a farre most excellent and an eternall weight of glory while he lookes not on the things which are seene but on the things which are not seene for the things which are seene are temporal but the things which are not seene are eternall Who now that is wise will not willingly suffer the one that he may enioy the other there is no comparison betweene glasse and gold and verie vnwise is he that wil not doe away the first for the last if hee may euen so there is heere no comparison betweene the paines of death which are to be suffered and the ioyes of heauen which are to be expected So that altogether foolish is hee which will not willingly abide the one that happily hee may attaine the other the paines that ordinarily are suffered in death naturall are nothing to the paines that are suffered in death violent and vnnaturall yet diuerse godlie men haue suffered them willingly that they might after in heauen liue happily Why then should not he that is godly suffer willingly the paines of death naturall that so hee may come to the fruition of ioy celestial for my part I see smal reason to the contrary Q. What then R. Let him then that is vnwilling to die naturally because death is painefull consider of the great and intolerable paines which they haue suffered which died violently and vnnaturally and see if that will not animate him to die willinglie and incite him to beare the paines of death couragiously Q. Shall he find those that haue died violently to haue suffered so great paines R. What else Q. Where shall he find that R. Both in the Scriptures and otherwhere Q. What shall hee find in the Scriptures touching this matter R. That the prophet Isaiah for the hope of euerlasting life suffred his body to be cut asunder with a woodden saw that Ieremiah was stoned to death that Amos after diuerse other greeuous torments was thrust into the temples of the head with a great naile of iron and so shortlie after died Mat. 14 that Iohn Baptist was cast into prison and beheaded that Iames the brother of Iohn was slaine with the sworde Act. 12. that Steuen was stoned vnto death and last of all that Christ our Sauiour was crucified Mat. 27. and nailed to the crosse on which he died Q. And what otherwhere R. That some good men were deuoured of wilde beastes Actes and Monum some burnt with fire vnto ashes some broiled vnto death vpon hote coales some slaine with the sword some hanged vpon gibbets some pearced to death with arrowes some beaten to death with stones some boiled some rent in peeces with hote burning iron hookes some racked some drowned some cruellie murthered in prison some torne in sūder by horses some dismembred by trees some one waies made away some another many an one very badly very beastly and very cruelly Q When this is found what shall he therevpon finde R. That willingly he is to die though in much paine he doth die Q. Why that R. Because willingly they suffered a violent and vnnaturall death Q. That yet appeares not R. In the forenamed places it may and doth soone appeare for many whē they were offered life refused and accepted death Q. Not because they were willing then to die but because they could not as they would longer liue R. As much and more for the first cause as for and then the last Q. Though that be graunted yet is not the other proued R. What other Q. That willinglie he is to die that dies naturally because willingly they died that died violentlie R. What more or better prooued What better instruction may thence be taken what better collection may thence be drawne If they so suffered that otherwhere they might be crowned Why should not others in like sort suffer that otherwhere they may bee blessed Q. I denie not but they should yet I say not that therefore they should R. And in so saying you say not as you ought if any death be to be suffered willinglie a naturall death is much more a naturall death is sometime better if not most what then some other oft times there are therein fewer paines then in some other and what shoulde a man bee vnwilling to die for a fewe paines No Souldiour is vnwilling to fight for a few blowes no fields-man vnwilling to plow for a few blastes no trauailer vnwilling to goe on his iourney for a few showers neither should any christian bee vnwilling to die for a few paines either they are not so many for number or so mightie for measure as they might be or as they haue deserued they should bee and what should he suffer then vnwillingly when as they are neither many nor mighty 2. Tim. 2.5 No man is crowned saith Paul except he striue lawfully Neither say I is any man blessed except he suffers patiently what therefore should he be vnwilling to die that knowes of necessitie he must die and would gladlie bee blessed when he doth die though hee dies neuer so painefully when he doth die yet let him die willinglie that hee may die blessedly as Paul said of his preaching If I doe it willinglie I haue a reward 1. Cor. 9.17 so say I of his dying if he doth it willingly he hath a rewarde Apoc. 14.13 Wis 3.1 Blessed are they which die in the Lord. The soules of the righteous are in the hands of God and no torment shall touch them Though they suffer paine before men yet is their hopeful of immortalitie They are punished but in few things yet in many things shall they bee well rewarded In the time of their vision they shall shine and runne through as the sparkes among the stubble they shall iudge the nations and haue dominion ouer the people and their Lord shall raigne for euer And when so great a reward as this now mentioned is not onely propounded but promised what should hee die vnwillinglie that must die necessarilie the hope of reward should moue much the Apostle Paul was willing
the many some verie good Why then he being sicke are not they also sick they are not friends which in fortune participate not with their friendes Thomas which is called Didymus was a better friend to Lazarus then any of these you speake of for he had no sooner heard his master say Our friend Lazarus is dead but hee presently said vnto his fellow disciples let vs also go that we may die with him Ioh. 11.16 as though it were the part of friends to be euer like affected to their friends but which of these you speake of hearing tell their friend is sicke will say to his fellow friends let vs also goe that we may be sicke with him I doubt mee neuer a one yet you know well that it is the precept of the Apostle Rom. 12.15 Reioyce with them that reioyce and weepe with them that weepe be of like affection one towards another My conclusion therefore is as before that when as there will no such friends be found as will be sicke when their friend is sicke or die when their friend doth die there should none that is sicke be vnwilling to die because of his friends First he hath knowen the good his friendes can doe him Secondly he is not ignorant what he himselfe can doe for them Thirdly he shall leaue them to one that may and can and peraduenture will doe more for them then euer he was purposed though many yeeres more hee should haue liued Fourthly he is vncertaine whether his friend would continue if he should liue Many change soone and some doe what they minde to doe very sodenly when they haue done what they can for him and he what he could for them what should hee stay vpon them It may bee the longer his stay is with them the worser it would be for him Friends often cause men to doe amisse and sometime men sustein more thē euer they should had it not bin for their friēds somtime they come to pouerty by their friēds somtime they receiue punishment for their friends sometime they reape shame through their friends Stil therefore I dehort euery one wil diswade any frō being vnwilling to die because of his friends Q. And though you so doe yet still will many an one be vnwilling to depart from his friends except hee could bee perswaded that either hee should goe to better presently or else that hee should see them againe afterwards R. If that will helpe to make him willing I will neuer stand with him for either let him looke that he bee one of the number of the faithfull ones and I will prooue both that he shall goe to better then those hee leaues presently and that hee shall after againe see whom he leaues apparently Q. Doe these and doubt not that R. Departing then from his friendes here in the faith and feare of God doubt you not but he shall goe to better other where For first he shall goe to God the Father God the Sonne and God the holie Ghost which were here and wil be there better friends then euer he found any here the father created him the Sonne redeemed him the holie ghost sanctified him which of all his friendes heere did halfe so much for him there the whole Trinitie in vnitie will glorifie him which of all his friends may compare with him whereas other friends doe often varie and change these will euermore remaine and abide whereas others are mutable and inconstant these are were and wil be alwaies immutable and constant whereas others are as they were mortall and must die these will euer endure immortall and shall neuer die whereas others if they remained still togither could but pleasure him in small thinges these can and will pleasure him in great 1. Cor. 2.9 For such things as eye hath not seene nor eare hath heard nor mans heart euer conceiued hath God prepared for them that loue him Secondly he shall goe to the goodly company of heauen the glorious Angels and blessed Spirits whom he shal find much better friends then euer in this world he found any for whereas his friends here did now and then forsake him they will euer abide with him whereas his friends heere did now and then breake from him they will euer keepe company and hold friendship with him whereas his friends here were euer fickle and must be sought to to be preserued they will be euer faithful and neuer seeke occasion to be reiected by this I thinke the first point is manifest for the next now I say thus much After his departure hence so he then and his friendes afterwardes depart in the faith of Christ he shall see those his friendes againe from whom he departes here and that in farre better sort and case then euer heere he either did or could see them for hee saw them corruptible but there he shall see them incorruptible here he saw them mortall here he saw them miserable and inglorious but there he shall see them all blessed and glorious And is not this thinke you inough Q. Inough no there are too many thereto that doubts hereof and of the former too R. There is neuer the lesse truth in either for that for there are some that doubt whether there be any truth at all and therefore auouch a generall vncertaintie in all Q. But their follie is easily perceiued being by many sundrie waies manifested R. So is also theirs that doubt of the truth of either of these things which I haue said for as truely as the Lord liueth they are both true Q. In your conceite like inough R. Nay in the iudgement of the best I assure you Q. The longer you say so the greater doubt you make for it is hard to iudge who are best R. Not a whit in regard of these points for the Apostle saith the spirits of the Prophets are subiect to the Prophets 1. Co. 14.32 and the Prophets iudgement as the word Prophets is there vnderstoode is as I haue said for what I haue herein said I haue said it after the iudgement of the Prophets Q. Yea after it may be in regarde of time more then truth R. No more the one then the other for in regarde of truth aswell as time I speake according to the iudgement of the Prophets for touching the going of those that depart hence in the Lord vnto better friends then any here they can find or are to bee found the iudgement of the Prophets is as I haue said for thus speake the Prophets the soules of the righteous are in the hands of God Wis 5.1 and no torment shal touch them Dust returne to the earth as it was Eccl. 12.7 Ioh. 17.24 and the spirit returne to God that gaue it Father I will that they which thou hast giuen me be with me euen where I am that they may behold my glorie which thou hast giuen me Now where he our head expected to be after his departure out of