vs Mat. 20. 1. Thes 1. Rom. 10. and by that payment wholy satisfied to his iustice Item when it incites and stirres vs vp to praise God continually whether it be in prosperitie for to be thankfull for it or in aduersitie for to prostrate our selues before him and humbly to intreate him to deliuer vs out of it or if hee dispose otherwise at least to asswage and moderate it and on the other side to be fortified in such sort that in conforming our selues wholly to his will we may beare it patiently as long as it shall please him If finally it doth kindle and inflame vs with a loue of God Gal. 5. and of our neighbours in such sort that we may boyle with desire to serue and honour God to summon and induce as many as we can to know and glorifie him and that we haue no greater sorrow and dispite then to see him dishonoured and blasphemed And for our neighbours that we loue them as our owne flesh and members of one bodie with vs as our brethren and children of one father which we and they haue in heauen and that we make a demonstration of the loue which we beare them by all the effects and meanes that shall be possible vnto vs desiring their good their ioy their honours their rest aduancement and aduantage as our owne to assist them in all their necessities with money with counsaile with fauour with labour with friends with recommendations and without any exceptions with all that shall be in our power Now who is he among vs yea of those that haue profited the best and are the most aduanced in the knowledge and feare of God that dares to boast to haue such a faith which were sufficient to combat with the diuell and all the gates of hell and to render vs inuincible against all the tentations wherewith we may be assaulted Mat. 16. and euen withdraw our thoughts and affections from the earth and to rauish and lift them wholy on high aboue the heauens in a certaine hope of the immortalitie and happie life which God hath there promised and prepared for vs The which hope would make vs altogether to forget the world with all the glorie pompe pleasures riches and magnificence thereof and no more esteeme of all those corruptible things then of doung because of the taste which it should giue vs of the sweetnesse of the heauenly ioyes and by the which it should sodainly blot out and coole the feeling and remembrance of all other pleasures Mat. 17. as it hapned to the three disciples in whose presence Iesus Christ was transfigured in the mountaine for they had scarce tasted a little of the happy life but in the same instant they lost the remembrance of all the things of this world desiring nothing at all but the continuance onely of that estate and happinesse wherein they found themselues to be Seeing then that faith hope and charitie which are the three principall vertues which ought to shine in the life and in all the workes of a Christian man are imperfect and weake in vs and that euen in the perfectest that can be found in the world there be so many doubts mistrustes vaine feares presumption hatred enuie choller and other like passions and desires the which like vnto staines doe blot out the glosse and beauty of the vertues that are in vs we must when it is question to present our selues before the face and maiestie of our God with the sicke folkes that we desire to comfort and admonish beginne by an humble confession of our faults Confession of the sicke acknowledging first our ingratitudes and the neglect which hath bene in vs to heare and meditate his word to put it in practise to profit the gifts and singular grace which he hath parted vnto vs to consider and haue alwaies before our eyes the end and marke of our vocation thither for to referre and addresse the whole estate of our liues to walke in his feare and not to soile his image which hath bene restored and painted againe in vs in our regeneration to keepe faith and loyalty with him which we haue promised in the alliance which he hath contracted with vs to liue and die to his glory to offer to him our bodies for holy and liuing Sacrifice Rom. 12. and not to conforme our selues to this world to liue and walke in spirit that we do not accomplish the desires of the flesh to walke as children of light to stand firme in the liberty in the which Christ hath set vs free Gal. 5. Rom. 6. and to take heed that we be not brought vnder the yoake and bondage of sinne to fight valiantly against the lusts of our flesh to resist the diuell to hinder that sinne haue no domination nor rule ouer vs so well to rule our life and all our fashions that we may not onely be free from all crime and sinne but also from all doubt to looke carefully that our liberty be not occasion that our flesh goes astray and that wee doe not commit any act that may bring scandall to our neighbours or that it may in any sort induce our aduersaries to blame the name of God and of Iesus Christ and defame the religion we follow to seeke for nothing but those things onely that are from aboue Col. 3. and to haue all our heart and our vnderstanding our thoughts our affections and to make short all our conuersation in heauē to haue alwaies our lampes burning and our selues prepared to waite for the comming of the Lord and to be readie to follow him and by his grace to do whatsoeuer he shall commaund vs incessantly to pray and prayse God and to depend vpon his prouidence wholly to remit both our selues and our affaires vnto him altogether to resigne our will vnto him and to conclude to loue him with all our heart with all our soule and with all our vnderstanding and our neighbour as our selfe After you haue propounded before the sicke all the faults which he hath committed to astonish him and by that meanes to prepare him to require and receiue the grace of God you must present before his eyes what he hath iustly deserued by the offences which he hath done to wit to be altogether deuoured by the wrath of God whereof he hath made a heape continuing in his sinne and so long abusing of his patience and benignitie Rom. 2. Item to be ouerthrowne with his iudgement the which as saith the Apostle is prepared for all that disobey God and singularly for those seruants who knowing his will and being wel informed of all that belongeth to their dutie haue made no reckoning to acquire themselues of it Item that all the curses contained in the law and ordained against those that transgresse it fall vpon his head seeing it hath bene his hap to deborde himselfe not onely once and twise by ignorance and frailtie but to violate the
weapons wherein he trusted that is to say sinne death and the law leading euen with him captiuitie captiue Eph. 4. when he ascended into heauen so that the diuell being so disarmed hath no more meanes to hurt vs neither by our sins which Iesus Christ hath washed away in his bloud neither by death which he hath swallowed vp dying neither by the law vnto the which he hath fully satisfied accomplishing at and submitting himselfe for vs to the curse which in it was ordained for vs. And albeit that he be alwaies our aduersarie and that for the hatred that he beares vs and the desire which he hath to hinder vs and let vs from attaining to the felicitie from whence he was put away by his pride he walks like a roaring Lyon round about vs seeking whom he may deuoure neuerthelesse we may resist him being strong in the faith 1. Pet. 5. and abiding ancred in the perswasion which wee haue of the remission of sinnes which is euerlasting as is the vertue and efficacie of the death of IESVS CHRIST by the which it was obtained for vs it is the freedome of the Church in the which all that are faithfull ought to retyre themselues to bee in safetie when they are pursued by their owne consciences and the other Sergeants of the iustice of God VVhereunto Dauid also exhorteth vs. Let Israel then boldly In the Lord put his trust Psal 30. Hee is the God of mercy That his deliuer must For hee it is that must saue Israel from his sinne And to all such as surely haue Their confidence in him And else where Psal 51. The heauie heart the minde opprest O Lord thou neuer doest reiect And to say truth it is the best And of all sacrifice the effect And Iesus Christ who is the soueraigne medicine of our soules and who came into the world but to seeke those that were lost and to heale that which was sicke and as saith the Prophet to beare our infirmities Isa 53. can he take more pleasure then to see vs comming towards him to be discharged for our sinnes did he euer reiect a Publicane or sinner that came to present himselfe before him as saith the Prophet Psal 103. The Lord is kind and mercifull When sinners doe him grieue The slowest to conceiue a wrath And readiest to forgiue We may plainly see it in the examples of the Publicane of the woman sinner of the prodigall of the good theefe of Dauid of St. Peter Mat. 16. of St. Paul and of the seruant that was indebted tenne thousand Talents to his master which were acquitted him as soone as hee had confessed the debt and had requested and prayed his master to haue pitie on him Ha to what end hath the father sent hither his sonne why was he annointed by the holy Ghost Is it not to declare vnto the captiues that hee came from heauen to pay their ransom and to draw them out of captivity Isa 61. and to the prisoners that he is come to open the prison for them and to the indebted that he is come to acquit them and to the sicke for to heale them And the Apostles which he hath sent throughout the world as he was sent of his Father what charge had they was it not to publish the Gospell that is to say the remission of sinnes to all creatures in the name of Iesus Christ If then that their labour be not in vaine and that likewise of the faithfull Ministers which came after them we must assure our selues of the remission of our sinnes There is yet more that if they were not pardoned vs in beleeuing him the Birth the Death the Resurrection the Ascension the Intercession Briefe all the mysterie of Iesus Christ should be as nothing barren and fruitlesse 1. Cor. 15. and our faith altogither vaine Item how could we beleeue him to bee our Iesus and our Emanuel Mat. 1. if he did not saue vs from our sinnes Isa 59. Heb. 8. Iere. 3. and carry away by that meanes the enmities that are betweene him and vs which turne away and hinder him that hee cannot associate with vs What assurance would wee haue more then that the new alliance which hee hath contracted with vs was confirmed and ratified by his death and the blood which he hath shedde if hee had not forgotten all our iniquities and did not write his lawes in our hearts by his holy Spirit seeing that they are the promises and conditions vnder the which it hath beene conceiued and yeelded What fruit would come vnto vs of his Priest-hood and of the Sacrifice which he hath offered to his Father for our redemption if we remaine in our sinnes 1. Iohn 2. If also it were not purposely for our sinnes and not only for ours but also for those of the whole world How could we assure our selues that he is our Mediator and Aduocat and vnder that assurance goe to the throne of grace to obtaine mercy to finde grace to be aided in time of neede Wee must not then doubt the remission of sinnes And as saith Dauid Psal 103. God doth remoue our sinnes from vs And our offences all As farre as is the Sunne rising Full distant from his fall And how can we doubt of it seeing wee carry it printed and sealed not only in our hearts and consciences but also in our bodies with the two great seales of the Chancellor of the Kingdome of heauen to wit Baptisme and the Lords Supper Let then the sicke assure themselues that beleeuing the remission of his sinnes hee obtaine It presently For hee dealeth with vs according to our faith And S. Ambrose writes that all that we beleeue we obtaine for we cannot beleeue but what God hath told and promised vs who is so faithfull and true in his promises Rom. 3. that euen the vnbeleefe and infidelity of men cannot abolish his truth And although that the wicked reiecting and contemning the word and promise of God hinder that by their contempt and obstinacy it doth not bring forth his effect in not shewing the vertue which it should haue to saue them if they did beleeue it neuerthelesse that cannot preiudice others that receiue and obey it nor hinder that beleeuing in it and by faith receiuing it into their hearts but they shall be quickened Simil. euen as a man that should close his eyes against the light and flie from it cannot hinder but he that openeth his eyes shall enioy and bee enlightened with it For the light and colour are the obiects of the eye which being opened whole and well disposed apprehends them presently Also is the promise of God the obiect of the faithfull which causeth that man receiueth it so soone as it is denounced vnto him and that he hath heard it published prouided that by the spirit of God his heart be before hand prepared For otherwise if it should continue in its
of saluation And Saint Peter speaking to IESVS CHRIST Thy wordes are wordes of eternall life If God the Prophets and Apostles doe assure vs that the word of God receiued by a true faith in our heartes doth there quicken keeping and retaining it what occasion haue wee then to feare death Moreouer by faith wee dwell in IESVS CHRIST and haue him dwelling in vs who hauing life in himselfe as his father doth quicken vs and all those vnto whom he doth communicate himselfe Wherefore then being his members flesh of his flesh and bone of his bones briefe being one with him shall wee feare death Hath not hee power ouer it and not onely for himselfe but also for vs He saith St. Cyprian who hath once ouercome death for vs will alwaies ouercome it in vs. Hath not hee beate downe dispossessed chased and spoyled Satan the Prince and Lord of death hath not hee accomplished the law and by this perfect obedience which hee hath borne to God his Father appeased his anger satisfied his will and abolished the malediction of the law which is nothing else but death Did not hee die to make it die when hee rose againe hath not he broken and dissipated all the torments plucked downe the gates of Hell and triumphed ouer her and all her power Say not henceforth saith St. Paul who shall go vp into heauen or who shall descend into the depthes for to bring life vnto vs for IESVS CHRIST is dead and risen againe from the dead for to deliuer vs from death and risen againe to restore vs to life Hee is our Pastor And for this reason wee ought not to feare that any creature should snatch vs by violence out of his handes or can hinder him from giuing vs eternall life He is our Aduocate we ought not then to feare to be ouerthrowne in iudgement nor that by sentence we should be condemned to death He is our Mediator we neede not to feare the wrath of God Hee is our light we neede not to feare the darkenesse He is our shadow and our cloude we ought not then to feare the heate of the fire eternall no more then did the children of Israel the heate of the Sunne in the Wildernesse being hidden vnder the pillar Let vs then for these reasons forsake and cast behinde vs all feare of death the which hauing had no power nor aduantage ouer the head shall haue no power ouer his members Item By faith we haue with Iesus Christ God his Father and are allied ioyned together with him as he saith by his Prophet I will marry thee if thou wilt promise me thy faith and Iesus Christ in St. Iohn Hee that loueth me will keepe my worde and I and my Father will come and dwell in him for this reason we are also called his Temples because we are consecrated and dedicated vnto him by his holy spirite that he should dwell in vs. Now seeing God is with vs we haue the originall the fountaine the cause the beginning and the author of life we haue the great Iehouah of whom all things depend by whom all things are and moue in whom the Angels Arch-angels Principalities the heauens and all the elements consist we haue him that is the true Zeus from whom al creatures visible and inuisible take their life and their being by the participations which they haue with him We haue him who is the true Promitefz most perfect and soueraigne worke-man of all things who by his breath doth quicken and make them to liue We haue ton Theon that is to say he who discoursing all things by his power infinite doth preserue them Wee haue to make short AEL that is to say he who onely can satisfie and by his presence cause that of life of all other good things we shall haue and thinke we haue enough Shall we then feare death in such company If as S. Augustine saith God is the soule of our soule we cannot die but by being separated from him the which Dauid doth confirme in one of his Psalmes saying Those shall perish O Lord who doe depart and go from thee which being considered let vs striue onely to keepe him with vs by faith and obedience and besides let vs take away all the feare which we may haue of death Againe by faith wee haue the spirite of God you are not carnall sayth S. Paul writing to the Romanes but are spirituall for who hath not the spirit of God are none of his And else-where speaking to the Galathians Haue you not the spirit of God by faith Now this spirit is the spirit of life if God withdrawes it from his creatures they die they perish and come suddenly to nought to the contrary when he pleaseth to send and powre it vpon them he raiseth and restoreth them in an instant euen as we see a Hen brooding of her egges by a secret vertue doth disclose and bring them to life albeit that before they were without soule or feeling Euen so doth the spirit of God al creatures by his diuine power He giueth testimony and doth assure vs in our hearts that we are the children of God to the end that from him as from our father by a certaine and assured hope wee should waite and looke for life He is as a pledge vnto vs for feare left wee should doubt Hauing such earnest of life hauing testimony from him who being the spirit of truth cannot lie nor abuse hauing him himselfe who is the preseruer of all creatures shall we feare death It is as much as who should feare the darkenesse at none-day the spirite of him who hath raised againe Iesus Christ and who hath vp-held him because he should not be ouercome of death being in vs will quicken vs also saith Saint Paul and wil preserue vs from it let vs then put away all feare of it Faith also causeth that God doth adopt and repute vs for his children you are all children of God by faith saith S. Paul and S. Iohn he hath giuen power to al those that shall receiue him and beleeue in his name to be made the children of God then being children we are the heires co-heires with Iesus Christ and we are by the meanes of this adoption certaine once to come vnto life vnto the rest and vnto the glory wherein we shall reigne eternally with his Father Moreouer being children of God we are of his houshold and it is not in his house where death dwelleth it is in hell in the diuels house in heauen and the place where God abides there is an vnspeakeable light so great a beatitude and happinesse that in the contemplation thereof Dauid crying out said O that they are happy that doe inhabite and dwell in thy house And else-where In this consists all my good Lord that I may be neere vnto thee Again being children we are at liberty free from sinne free from death free from the condemnation and rigor of the law freed from
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
see him If our King or some Prince of renowne comes into our countrey we desire to see him because of the report which we haue heard of his vertue and valour If Hercules Alexander the great Caesar Cato of whom we so much commend the ancient pictures were now in this world we would through curiositie goe a hundred miles to see them with what an affection then should we aspire to that day in the which we shall face to face see and behold that so mightie Prince who with an inuincible force hath broken the head of all our enemies who like vnto a valiant Iosua in despite of them hath brought vs through the dangers and conducted vs into the land which God had promised vs What a pleasure shall it be to vs to see him glorious in order and in triumphant array and round about him the goodly trophees of his great victories set vp It is said that when Alexander had ouercome Darius King of the Persians entring into the place where he made his residence He sits downe in his throne and that presently a Greeke Gentleman of his company began to weepe for ioy in speaking these words O happy day in the which we see our King victorious against the Barbarians and their pride troddeÌ„ vnder foot O that all Grecia had now the sight the pleasure of this spectacle Think what ioy it will be also to euery faithfull man to see Iesus Christ in his royal seat holding vnder his feet all his enemies ours but specially the serpeÌ„t whose head is alreadie broken and now hee doth nothing else but wagge his tayle waiting his finall end which shall bee at the day of iudgement May Kings and Princes did with great affection desire to see him when he was on earth accustomed like a seruant Simeon because he saw him so did so reioyce and was so satisfied that he feared no more to die ought not we more to desire to see him in heauen in a kingly robe with company greatnesse maiestie and pompe and in the state of a Lotd The Queene of Saba who being induced by the rumour which was spred ouer all the earth of the great Court of King Salamon came running thither from the farthest part of the South to see him and to heare his wisedome after she had diligently considered his great and maruellous wisedome the order the splendour and state of his house stood all astonied with great admiration said O how happie are the seruants of thy house who may see thy face euery day and heare thy diuine speeches let vs say also O thrice and foure times happy are the faithfull who dying goe directly to heauen to be hold the face of Iesus Christ who is much more then Salomon For the onely contemplation of it makes man content in euery point in taking from vs the memory and feeling of all other pleasures causeth that we cannot nor will not turne our eyes and thoughts from it Now death doth not onely cause vs to see Iesus Christ but maketh vs with him to behold the Angels the Patriarkes the Prophets the Apostles the Martyrs which haue beene singular in graces and vertues And if any man that hath a hart towards God desires to see the Church well ordered in this world and preferreth it to all that can be giuen him albeit the order of is neuer so great but that there will be many things more to be desired with what vehemence and heate should he wish to see it in heauen without spot or wrinkle shining like the Sunne clothed in robes as white as Snowe set forth in nuptiall order The last reason for the which wee ought to desire death is that by it our spirite being parted from the body which doth clog it is more at liberty and more capable to looke into the mysteries of God We liue all in this world with a natural desire to know therefore is it that for our contentment we seeke alwayes to heare and see some nouelties then is it not possible that here beneath we should come to any great knowledge chiefely of the truth as well because that of it selfe it is obscure and hard to know as for the cares perturbations afflictions passions c. wherewith our minde is intangled and hindered whiles it is in our bodies which are vnto it as dust in a mans eye which doth hinder it from discerning any thing vnderstandingly It is the reason wherefore God said to Moyses that whiles we liue wee cannot see it cleerely for the which also S. Paul sayth That we know but in part and S. Iohn That we see the mysteries of our God but as it were in a glasse or through a window but when our soule shall be parted from this body and the vaile taken away which blindeth her eyes then shal it behold and see God face to face then shal it haue the perfect knowledge of him of Iesus Christ his Sonne in it eternal life We shal behold that which now we worship for we shal enter into the Sanctuary of our Lord and there shall looke on him without ceasing the propitiation the Cherubins nothing neither of the law nor the Gospell shal be any more vnknowne or hid from vs. God wil shew vnto vs as vnto his friends familiars all the riches of his house he will talke friendly with vs wil impart all vnto vr An ancient man turning from merchandise being entred into the hall where Demetriê° Phalereê° read when he had hard him a litle while begins to complaine said O vnhappy man that I am haue the good of this world bin cause that I haue bin so long depriued of such good things as these Let vs also say O miserable life wilt thou dure much longer wilt thou not shortly let vs go whither we aspire which is the schoole of our God Must we lose so many dayes Happy death wilt thou not hasten to bring vs thither We see by these reasons what occasion we haue to feare flie from and complain of death which is a rest sleepe most delightfull aboue all other for there is no noise nor dreames to trouble or interrupt it it is a holsome medicine which being swallowed doth heale vs of all diseases taketh al pain from vs. Which Socrates considering after he had drunke the poyson by the commandement of the Athenians who had vniustly condemned him to die when the venom was dispersed in his members his friend Crito a litle before he gaue vp the ghost had asked him if he would commaund him nothing no said he but that thou offer sacrifices to Aesculapiê° the god of physick to giue him thankes for I neuer tooke a medicine of such great force nor which wrought better It is a great shame that these Pagans in their ignorance and infidelity seeme to bee better instructed and more vertuous then wee are for wee feare death and flie from it as an euill thing and they hold
stony nature the spirituall seede were not able to take roote therein nor to fructifie no more then the bodily seede cast vpon a stone for a land vntilled The sicke being then thus resolued of the remission of all their sinnes neede not in any sort to doubt but that they are in the grace and fauour of God and that from thence they may infallibly hope for eternall life For there is nothing that can exclude vs from it but sinne only the which being not imputed vnto vs but being couered and quite blotted out what is it that can hinder or keepe backe God from vs And if by faith as hath been said we remaine conioyned and vnited inseparably with him who is a fountaine of life Ephes 3. and the scope of all good things what can we desire but we shall presently finde it in him Psal 56. What mishap or misery can wee feare being in his fauour If he be with vs who shall be against vs Then are we assured that the good will that hee beares vs shall be continued for euer and that there is no creature in the world that shall be able to turne it from vs as writeth S. Paul to the Romans I am assured that neither Death nor Life nor Angels nor Principallities nor Power nor things present nor things to come nor heigth nor depth nor any other creature shall bee able to separate vs from the loue of God which he beareth vs in Christ Iesus our Lord. And a little before this passage What shall separate vs from the loue of Christ shall it be tribulation or anguish or persecution or hunger or nakednesse or perill or sword All men then that haue beene ingrafted once by faith into the body of Iesus Christ and by consequent adopted of God and receiued into his fauour and into his house as his child neuer departs from thence afterwards But as he is assured of his election by his vocation and iustification which haue followed Rom. 5. also is he of his glorification which is the conclusion and as it were the crowne of his saluation For the gifts and the vocation of God are without repentance which the Apostle writes very plainly to the Romans Rom. 8. Those that he hath predestinate he hath also called and those that he hath called he hath also iustified and those that he hath iustified he hath also glorified And although that there are alwaies many vices and infirmities in vs and that it euen happens sometimes vnto vs to fall very heauily as it happened to Dauid S. Peter S. Paul and almost to all the Saints yea the perfectest that euer were neuer he lesse there is a point vpon the which we should be alwaies grounded and which ought greatly to comfort vs and vphold vs against all the assaults and temptations of Sathan which is that which Saint Iohn saith 1. Iohn 3. Whosoeuer is borne of God doth not sinne meaning to death for the seede of him remaines in him and hee cannot sinne because he is of God which he declares yet better else where 1. Iohn 5. All iniquity faith he is sinne but there is some sinne which is not to death we know that whosoeuer is borne of God sinneth not For by that hee giueth sufficiently to vnderstand that faith and the word of God which is in the soule and in the foundation are neuer altogither drawne away and exterminate out of the hearts of the elect and that by that reason they cannot commit that sinne which S. Iohn cals to death For although that faith bee sometimes as it were buried in them hauing not any mouing nor feeling no more then a dead thing neuerthelesse it is not altogither quenched no more then a fire couered in the ashes Simil. although it neither shew his light nor heate nor likewise dead no more then a tree in winter when the sappe being drawne to the roote bringeth forth neither flowers nor leaues nor fruit that shew any life which neuerthelesse is clasped vp within and hidden in the roote There is the reason for the which Dauid speaking of the faithfull man in the 27. Psalme saith Though that he fall Psal 37. yet is he sure Not vtterly to quaile Because the Lord stretcheth out his hand At neede and doth not faile And eeke his seede I will sustaine Psal 89. For euer strong and sure So that his seate shall still remaine While heauen and earth endure If that his sonnes forsake my law And so beginne to swerue And of my iudgments haue none awe Nor will not them obserue Or if they doe not vse aright My statutes to them made And set all my commandements light And will not keepe my trade Then with my rodde will I beginne Their doings to amend And with scourging for their sinne When that they doe offend My mercy yet and my goodnesse I will not take him fro Nor handle him with craftinesse And so my truth forgoe But sure my couenant I will hold With all that I haue spoke No word the which my lips haue told Shall alter or be broke Psal 23. And finally while breath doth last Thy grace shall me defend And in the house of God will I My life for euer spend Psal 30. For why his anger but a space Doth last and slacke againe But in his fauour and his grace Alwaies doth life remaine Though gripes of griefe and pangs full sore Shall lodge with vs all night The Lord to ioy will vs restore Before the day be light Psal 65. The man is blest whom thou doest chuse Within thy courts to dwell Thy house and temple he shall vse With pleasures that excell Psal 119. Of thy goodnesse still shewd to me Thou wilt not Lord I frustrate be All these passages and others like out of the Scripture must be alleaged to the sicke to strengthen their faith on euery side and to furnish and arme it strongly against the inflamed darts and arrowes of the Diuell to the end that on which side soeuer hee may shoote them hee may not finde any place bare where hee may reach or wound him For wee must not doubt but then hee will vse all his forces and all his sleights for to shake our faith and to ouercome vs. But the meanes to defend our selues is to keepe our selues alwaies in our fortresse and neuer to depart from the promises of God whatsoeuer hee can alleadge to the contrary Let vs propound vnto him that which I say saith that Israel is saued by the Lord with an eternall saluation Isay 45. and that we shall not be confounded nor ashamed from this time forth for euermore And elsewhere Isay 51. The heauens shall vanish away like smoake and the earth shall bee worne out like a garment and the inhabitants thereof shall likewise bee abolished But my saluation shall be for euer and my iustice shall neuer faile And to the end that the demonstrations which
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
but onely Noah and his wife and the liuing creatures which he gathered into the Arke with him The occasion of so horrible and fearefull a iudgement of God was it not the filthy whordomes that reigned in those dayes amongst men who tooke indifferently all the women and maids they pleased without hauing any regard to the order and honesty which GOD had commanded in instituting marriage at the beginning of the world What was likewise the cause of the totall subuersion and ruine of Sodome and the Townes round about but their infamous adulteries and the filthy pleasures that they tooke in their banquets and gluttony Wherefore also did God anger himselfe so sharpely against his people in the deserts where at one time hee slew three and twenty thousand and at an other a great number was it not by reason of the whoredomes which they committed with the Madianitides And the quailes which they had demaunded to satisfie their gluttony whereof GOD would perpetuate the memory commaunding that the place where they had receiued so great a wound should bee afterwards called the Sepulcres of concupiscence What did happen afterwards in Hemors house and Towne by reason of the whoredome which his sonne Sichem had committed with Dina Iacobs onely Daughter And in Dauids for hauing abused the wife of his seruant Vriah And Salomons his sonne who was so wise and had receiued of GOD so many honours and fauours and so much glory richesse and power and besides all that so many faire and excellent promises of GOD that hee might iustly call himselfe of all the Kings and Princes of the earth the Pearle And neuerthelesse the delights and pleasures of the world could mannage him so well that they tooke away his good vnderstanding euen in his old age when hee should haue had most prudence and his iudgement most setled and stayed And they made him not onely to forget GOD and the obligation which hee had towards him But also to sacrifice vnto Idols like a man out of his wits and that to satisfie to the Women and strange Concubines wherewith hee had acquainted himselfe against the expresse commaundement of GOD whereupon afterward followed many euils vnto his house and to his posterity Achabs house was it not ruinated and destroyed euen to the roote by reason of the whoredomes as well corporall as spirituall that reigned therein What was the cause of so many piteous tragedies that haue beene written of the ruines miseries and desolations happened in the house of Priam a King renowned in riches greatnesse and glory amongst all the greatest and mightiest Princes of Asia was it not the foolish loue betweene Helen and Paris The occasion likewise of those which happened in the Court of great Agamemnon after hee was returned from Troy with victory and loaden with glory and bounty was it not the impudency of his wife Clitemnestra and of Aegistus her adulterer The spoiles which were made in Ionia in the time of Cyrus and the great calamities and miseries that fell ouer all the Countrey which was the fairest and most fruitfull that was in all Asia did they not also proceede of this occasion as Herodotus reciteth Ah who is able to repeaâ—e all the euils which this cursed concupiscence of the flesh hath brought and still bringeth daylie with it Surely Plato named it very well a baite of all mishaps and miseries And Adrian the Emperour figured it properly Simil. comparing it to a Pill that is gilded on the toppe to bee swallowed the more easily But when men come to disgest it then they feele the bitternesse of it There is only this difference that the pils purge and empty all ill humours out of the body to make it healthfull But pleasures to the contrary heape on more and multiply them and doe wholly corrupt all good dispositions as well of body as of soule When they are turned from vs either by sicknesse pouerty age or otherwise wee ought no lesse to reioyce then if wee were escaped from the hands of some cruell and furious Tyrants for there is no tyrannie more cruell then that of our pleasures and cupidities as saith Cicero by reason that others extend but onely to the goods and body but this reacheth to the soule and conscience which it tortures and torments in a strange fashion Whosoeuer then desireth a liberty and peace in his minde and to haue a ioyfull and peaceable heart which is the most precious good that wee can seeke or finde in this world hee must giue ouer all the pleasures of this world and reioyce when they goe from him as they doe at death These things must be propounded to the sicke that finde themselues too much addicted to the deceitfull pleasures of this world and on the other side represent those vnto them that stay are alreadie prepared for them in heauen the which are so great that the odour and taste onely which by the spirit of God the Apostles and Martyrs haue had of them hath made them to forget the world with all the delights thereof before they were departed out of it What shall it then be when being dead we shall drinke by great draftes at the floud of these pleasures when we shall openly behold the face of our God and Sauiour Iesus Christ when we shall be set at his Table with the Patriarkes Abraham Isaak and Iacob when we shall heare the sweete musicke of Angels singing incessantly To the holy holy holy great God of battailes be praise glory and honour for euer when God shall wipe all teares from the eyes of his children that he will cause them to enter into the possession of his rest and of his ioy That he will cause them to sit by 〈◊〉 vpon the seats that were long since set vp and prepared for them that they may altogether iudge the world and the diuels and finally that in steede of the Sunne and the Moone Hee will bee a perpetuall light vnto them and will powre vpon them a sempiternal pleasure This pleasure shall bee as saith IESVS CHRIST a permanent and euerlasting pleasure and not like vnto the worldly pleasures which vanish away with the time and loose their sauour how great and agreeable soeuer they be in their beginning which we see in men euery day by experience who long for the things which they desire with a feruencie and vehemencie and when they haue obtained that which they demanded and haue enioyed it for a time at their pleasure then this great heate beginneth to coole and diminish and in the end is withered and decayed quite And likewise it happeneth oft that after wee haue enioyed that which wee desired with such affection wee disdaine it afterward with as great a dislike whereof wee haue in the Scripture a notable example in Ammon Dauids sonne and his sister Thamar But the true pleasures which the happie soules enioy in the kingdome of heauen are of another nature For in satisfying vs they leaue vs alwaies
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
full of infirmities without vertue without vnderstanding without the vse of reason and speech and without wit and he must be fifteene yeares olde before he is capable to know onely what estate is fittest for him wherin oftentimes he deceiues himselfe chusing that whereunto he is least fit Is he come into his youth he is rash aduenturous foolish passionate voluptuous prodigall drunkard gamester quarrelsome whereby it hapneth oft that in this age hee falleth into great inconueniences and dangers to be imprisoned to be hanged to lose his goods and euen to bring his parents with sorrow to the graue When this great heate by little and little begins to coole and diminish and that hee waxeth a perfite man then he must labour night and day for to entertaine his house nourish his children and prouide for them for time to come he is besieged now with desire and coueteousnesse then with feare lest his children should remaine vnprouided for lest they should behaue themselues ill and lest they should doe some dishonour to their house The age of vertue and perfection declining behold in our sight old age comes creeping on in the which man is sickly vnwieldy cold and forsaken and as among the seasons of the yeare the last is Winter and the most troublesome so amongest all the ages of man is the olde age That which I haue said is not the hundreth part of all the euils whereunto the sicke man is subiect and neuerthelesse that little which wee haue spoken of it is sufficient to shew that in all estates and in all ages it is miserable and as said Menander life and misery are two twinnes for they are borne grow they are nourished and liue alwaies together the which nature teacheth vs in two things First in that the little children comming into the world they alwaies crie as presaging the euill which they are to endure if they liue long Secondly in that coming forth of their mothers belly they are all bathed in bloud and are more like vnto a dead man whose throate had bene lately cut by murtherers then to any thing else Two ancient Philosophers considering these things said the one That God did loue those which hee takes out of this world in their childhood the other That it were good neuer to be borne or else to die presently Surely it is a wonderfull thing and which sheweth well that we haue want of vnderstanding that although life were neuer so vglie and disfigâ—â—ed and that in all her partes there were neither grace nor beauty that could commend it we neuerthelesse should be so in loue with it that we alwaies desire to keepe it and neuer to change But we are much abused for it is more vncertaine then it is miserable for to shew vs the vncertainty of it the Auncients called it a shaddow and a dreame which are the two things in the world the most vaine and least setled in our estate Pythagoras being once demaunded what humane life was spake neuer a word for his custome was to answere and instruct more by signes then by wordes but went into a chamber and came forth againe presently signifying that the life of man is but an entring in and going out And IESVS CHRIST exhorting vs to watch grounds himselfe vpon nothing else but vpon the inconstancie and vncertaintie of this life Watch saith hee for you know not at what houre the Lorde will come And who is that man in how good disposition and happinesse soeuer hee bee that can promise himselfe to continue in it but a day Those in Samaria doubted of nothing when in an instant they were destroyed by the ruines of the Tower of Syloe In the time of the flood they did build and made marriages and banquets when suddenly contrary to the expectation and opinion of all the world the raine fell in cleere weather which raine did ouerflow the whole earth The rich man wherof mention is made in the twelfth of LVKE though hee was very secure who hauing so much wealth that hee knew not where or whord it made acount to giue himselfe to pleasure and to liue after that time at his ease when while hee was standing vpon these termes beholde the Sericant of GOD comes and arrests him to appeare the same day to giue vp an account vnto him of all the precious things and goods which hee had left and which hee had gathered with such great labour But it is labour lost to goe about to prooue a thing so manifest and which we experiment and see daily For in this world there is nothing more ordinary nor more frequent then that which Ouid saith that the life of man and all humane things are hanged and doe hold but by a little threed Let vs behold then seeing on the one side the great euils whereof it is full and on the other side the inconstancy of the good which it hath if we haue great occasion to desire of God that he would prolong it vnto vs or to complaine or discontent our selues at death when it taketh it away from vs Wee haue vnderstood the euils from the which death doth deliuer vs Let vs now come to consider the good which it bringeth vnto vs from thence we shall yet better know that we ought not onely not to feare shune and auoid it but also desire it with all affection For one of the goods only which we enioy by deathes meanes is greater then all those which we can haue in the world liuing in it for euer By it first we rest as saith St. Iohn in his Apocalyps And after that we haue endured and are almost consumed with innumerable troubles and labours dying our spirit goeth into heauen our bodie into the earth as into a bed there for to rest and refresh it selfe The poore artificers are so glad when euening drawes neere and that it is almost night that they may be paid for their labor and goe home to rest themselues or when after they haue laboured the sixe daies in the weeke that Sunday comes when they hope to recreate themselues and recouer the force and vigour as well of their bodies as of their mindes we ought not to be lesse ioyfull when the time of our death draweth neere which wee ought to waight for and desire as a holy day in the which wee hope to rest and by the pleasure which therein we take presently forget all the sorrowes and troubles which wee haue had in this world The end of all that we doe and of that which we purpose is it not our rest Why doe we gather goods with a thousand troubles and as many dangers why doe wee studie why doe wee fight why doe we labour why doe we all other things Is it not by that meanes to come to ease and to a rest which we pretend and seeke as a soueraigne good What is the principall reward which God doth promise to his people and to all those that serue him faithfully
is it not a perpetuall rest whereinto he himselfe is entred since the creation of the world When we do pray vnto him that his kingdome come is it not to the end that we should be in peace and rest Finally what doe wee hope for at his handes is it not that Then the rest which God hath promised vs which we demaund of him which we wait for briefe which we doe purpose as the end and conclusion of al that we doe and vndertake is giuen vs by no other meanes but by death Some seeke for it in their goods which they loue supposing there to finde it others in study others in voluptuousnesse and worldly pleasures but all that is but an abuse For it is found but in death which we ought more to loue for this reason then the world doth his pleasure the couetous man his treasure the scholler his bookes or the ambitious his humours by reason that in one houre it putteth into our hands and giues vs the enioying of goods which they cannot finde by great labour all their life time in the aforesaid things Afterwards death causeth that by it we are content satisfied and very happy Happy are those which depart in the faith of our Lord saith S. Iohn Then is this blessednes the soueraigne good whereunto we aspire and which we cannot finde in this world where we are neuer content If we haue goods we desire knowledge if we haue knowledge wee desire honours if we haue honours we desire health if we haue health we desire to be young briefely we alwaies want something which we seeke after and when we cannot get it that is a cause of grudging and discontentment Then shall we be fully satisfied as saith Dauid when by death we are come to the Kingdome of God and his glory hath appeared vnto vs. In it are all things it is the soueraigne good which in it dooth comprehend all other therefore when wee shall haue it our appetite and desire shall rest in it we shall rest there without going any further without demaunding or seeking for any thing else Then shall be accomplished that which IESSVS CHRIST hath promised to all his faithfull who beleeuing in him with an entire faith and such a one as God requires in his word will raise vp in their hearts a spring of water of life springing to life eternall We shall no more feare any thing being no more in danger we shall desire nothing hauing all in our possession we shall hope for nothing for all promises shall bee accomplished wee shall no more aske any thing for we shall haue no more neede God shall bee all in all If wee will be rich we shall then haue him that doth inrich all those that call vppon his holy name If we will be wise we shall haue the heauenly wisedome if we will be mightie we shall haue the Almightie if we desire to be good we shall haue the onely excellent good if we will be faire we shall haue the great Architect and perfect workman of all things If we will be healthfull and liue long we shall haue the eternall All our senses shall be rauished with the greatnesse of the pleasures which they shall haue and feele Our eyes seeing the great sumptuous and magnificent Pallace of our God seeing the perfect soueraign beauty of his bright shining face seeing the Sun of iustice the fountaine of water of life the tree of life the Paradice that is to say the pleasant garden of our God his faire and noble company of Angels of Apostles Patriarches Martyrs and of all the blessed spirits And if the onely sight of Iesus Christ transfigured in the mountaine was of such great power that S. Peter all other thinges forgotten in an instant was thereby transported out of himselfe and desired so to remaine perpetually what may we thinke of the ioy and pleasure that he receiues who seeth IESVS CHRIST glorified and with him his Father his holy Spirit and all the abouesaid assembly Eye hath not seene eare hath not heard heart hath neuer conceiued the good the pleasure the rest and the contentment prepared for those which God hath elected to saluation Our eares shall likewise be rauished hearing the discourses and Sermons of the incomprehensible wisedome of our God Againe the good musicke the sweet and pleasant accords of the Angels and Saints reigning with him which sing without ceasing To the holy holy holy God of battailes be honor and glory for euer and euer Salomon vpon the earth rauished the people and made them astonished at the great wisdome and knowledge that was in him So did IESVS CHRIST also when he preached What can he then now do in heauen where all the great treasures of his diuine eloquence are vnfolded and laid open When Aeschines had repeated to the Rhodians the Oration of Demosthenes for the which he was banished seeing that they maruelled at it What would you haue done said hee if you had heard him pronounce it We also that are so rauished onely with the reading of the holy Scriptures when wee shall heare Iesus Christ pronounce them and with open mouth discourse continually with vs shall we not stand stocke still before him In the like extasie as was S. Paul being rauished into the third heauens shall we not haue our eyes setled with continuall looking vpon our Master and our eares alwaies attentiue to hearken vnto him Plato gaue God thankes for three thinges for that he was a man for that he was a Grecian for that he had bene so happy as to heare Socrates And shall not we giue him thanks for that we are Christians for that we are heauenly and for that by the meanes of death wee hope once to haue facultie to heare the wisedome of God VVe haue said what wee shall see and heare what shall we tast we shall be set at the table of our Lord where we shall haue abundance of all good things It shall be all couered with meates that he hath fattened and reserued a long while since for that banquet we shall there be fed with the bread of Angels we shall be made to drink in brooks of pleasure we shall be glutted and filled with all good things we shall be alwaies at Nuptials and in an instant we shall forget all the delights of the earth hauing tasted those of heauen as did the companions of Vlysses all other meates when they had eaten Lotos so celebrated by Homer It is an other manner of Manna then that of the children Israel for they waxed weary of it and were sorry in the desert that they had lost the quailes and flesh-pots of Egypt But we in heauen at the first taste of the meates which there shall be serued vs shall loose then all the lickorishnesse of this world VVee haue heere eaten of the fruites of the tree of knowledge of good and euill against the command of the Physitian VVhereupon followed the sicknesse of all and
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
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.
12. 21. and by the word of their testimony and haue not loued their liues to the death it shall bring vnto them an vnspeakeable ioy making them to lift vp their heads aloft seeing their perfect deliuerance come For their Sauiour shall send his Angels with great sound of Trumpets Esay 35. Zach 9. Luc 22. Rom. 8. Mat. 25. to gather them together how farre in funder soeuer they be from the foure windes from the end of the earth to the end of heauen and then they shall be altogether caught within the cloudes to meete the Lord in the Ayre for to be ioyned with their head 2. Thes 4. as members of his body and shall be alwayes with him who will separate them from the reprobates as the shepheard doth the sheep from the Goates Mat. 25. to put them both in body and soule in full possession of the euerlasting heritage and happinesse by them so long hoped for The estate of the elect that are risen againe THen their bodies which shall be risen againe in triumph shall be changed not in substance but in quality being discharged of the earthly heauinesse for to be made spirituall bodies 1. Cor. 15. to the end to be fit for the heauenly habitation where they shall haue no need of meats which doe corrupt Reu. 7. for they shall be no more hungry nor thirsty and they shall die no more but shall vse of the heauenly food which is the word of God Luc. 20. they shall also be deliuered from the bondage of sinne for to serue euermore to iustice For these are the two principall things which hinder man from beholding the face of God this heauy earthly body and infectious sinne As for the first we see that the Lord said to Moyses Exod. 33. who was desirous to see him Man shall not see me vpon the earth and liue As for the other it was cause that the wicked Angels were cast downe from heauen and man out of Paradice Gen. 3. for there is nothing common betweene God and a sinfull man Wherefore the faithfull shal haue a spirituall body discharged and purified from al sinne There shall also be no defect in their bodies nor imperfection and all deformity and vice which commeth of sinne shall be done away for the Lord will transforme their vile and contemptible bodies make them conformable and like vnto his glorious bodie Moreouer Phil. 3. 1. Joh. 3. they shall no more suffer any torments paines sickenesse nor any other aduerse thing because there shall be no more mourning nor weeping nor laboring for the Lord will wipe away all teares from their eyes And there shall happen no more corruption to them by death Reu. 21. Isa 25. Reu. 7. 21 whereof there shall be no more remembrance but being made immortall they shall be made incorruptible deliuered from al suffering for to be in a happy estate for euer Their soule which before was a liuing soule shal be changed into a quickening spirit Gen. 2. then it shall be deliuered from all sorrowes griefes annoy 1. Cor. 15. perturbatious and feare which came through sinne and shall bee set in rest Psal 61. ioy consolation happinesse good hope and perpetuall assurance without being any more troubled nor defiled with troublesome affection Then being put in so excellent estate both of body and soule the image of God shall truely shine vpon them hauing this power to serue God being perfectly wise holy pure irreprehensible innocent without spot 1. Cor. 1. Ephes 5. Col. 1. good iust true immortall and incorruptible being resplendant in glory and honour before the Throne of God The which shall be the white vesture wherewith S. Iohn sayth they shall be clothed Reu. 14. 21. Reu. 3 4.6.7 which is the pure and shining Sipirs which are the iustifications of the Saints that shall hold the palmes in their handes in signe of victory after that the bookes being opened Reu. 19. they shall heare the voyce full of meekenesse grace and mercie receyuing in the presence of the wicked Reu. 7. who iudged them the out-casts of the earth the sentence of eternall blessing Reu. 10. being found written in the booke of life which is the booke of the Lambe Sap. 4. 5. 1. Cor. 4. Reue. 13. 21. 2. Cor. 5. Gal. 3. Apoc. 14. being clothed with the innocency of Iesus Christ and hauing the name of their Father written in their forehead they shall be with Christ the Spouse crowned with the incorruptible crowne of life and eternal glory being pronounced the sonnes and heyres of God and co-heyres with Iesus Christ Reu. 2. 2. Tim. 4. 1. Pet. 5. Rom. 8. Gal. 4. and Iudges with him of all the Apostate Angels and of all the reprobate for all power and iudgement is so giuen to the Sonne that he wil receiue the Saints to participate in this honour as his assistants Wisd 3. Mat. 19. Luc. 22. 1. Cor. 6. Iohn 5. they shall be put in possession of the Kingdome of heauen hauing praise of God which is the incorruptible heritage which cannot contaminate nor wither and which is preserued in heauen for them they shall shine therein as the firmament and as the Sunne Reu. 2. Mat. 25. 1. Cor. 4. Pet. 1. Dan. 12. Mat. 13. Wisd 3. Reu. 2.21 22. and as the starres for euer Then they shall haue their right in the tree of life and shall enter into the new celestiall Ierusalem in the which there shall be no temple for the Lord Almighty is the temple thereof and the Lambe They shall be in it euerlasting Kings and high Priests offering sacrifices of praise and thankesgiuing vnto the Lorde Then being in the house of God Reu. 15. 7. which is the blessed house which the faithfull haue in heauen which is not made with handes 2. Cor. 5. they shall be filled with the magnificence of the Lord and shall budde like the Oliue branch and blossome like the Palme and like the Cedar which is in Lebanus Psal 16.17.52 92. being immortall and incorruptible and shall not be importuned by Sathan to sinne and offend God The face of God which is the fountaine of light 1. Cor. 13. Psal 16. Reu. 22. the brooke of pleasure and sea of good hap they shall see it which shall giue them such a great and perfect ioy that all the ioyes which may be compared to that Marc. 9. are but as a sparkle compared to a great fire It will make them forget all terrestrial Heb. 11. 12. what pleasure soeuer they could take in them in the world and they shall not remember any thing that may bring them sorrow or griefe They shall be ledde to the mountaine of Sion and to the citie of the liuing God which hath no need of the Sunne nor Moone to shine in it Reu. 21.22 for the light of God hath