you need not doubt a certaine assurance to be iustified and saued seeing that God hath giuen you this grace to beleeue with your heart to Righteousnesse and to make confession with your mouth to saluation Rom. 1.1 For the sicke person to resolue whether it be for life or death according to Gods will Being thus resolued vpon this firme foundation of faith now you must take a holy resolution constantly to attend without all feare what the Lord will be pleased to send vnto you in this your sicknesse with a firme perswasion that all will goe well with you whether it bee you shall remaine here below or that it be his pleasure to make you more happy If his pleasure be to restore you to former health againe as he is powerfull to draw the dead out of the sepulcher and make them liue againe which will bee if hee please for to make you more affectionate to the honour and seruice of God then euer heretofore you haue beene But if it be his will to leade you by this sickenesse to the end of your course it will be to receiue you into the possession of that perfect felicity which the Sonne of God hath so dearely bought with the price of his blood And therefore goe your wayes vnto him with a holy chearefulnesse in the assurance of his mercies Reioyce your selfe in the happy exchange of your remouing from earth to Heauen from this short and miserable life to the blessed life for euer to endure from these triuiall and perishing goods to those that are heauenly and eternall which eye hath not seene nor eare hath heard which are not yet come vp into the heart of Man which God hath prepared for those that loue him Are you not then well resolued in all this to conforme your will to your Heauenly Father to the end that whether you liue you liue to the Lord or whether you dye you die to the Lord Rom. 14.8 being well assured that Christ shall be alwayes to you to liue or to dye Phil. 1.21 Patient Yes God giue you the grace For to assure and comfort the sicke in the infirmitie of Faith I am not ignorant that your faith how great soeuer it may be yet notwithstanding it is both little in you and feeble for whilest the infirmities of this life remaine the Holy Spirit is not giuen vs but in a certaine measure according to the which we know not but in part and our spirituall renuing is yet but in the beginning it is certaine that here below we cannot attaine to the perfection of faith and therefore I doubt not but that your faith is yet weake and infirme and that it cannot but be moued with diuers temptations and combated with diuers assaults of doubt and distrust But yet neuerthelesse it behoueth you to be of good courage for this combat which you feele in your selfe is the combat which as Saint Paul saith to the Galatians 5. v. 17. is in the soule of euery faithfull betweene the flesh and the Spirit and therefore this is a sure testimony which you haue by faith For as the flesh fighteth in you through vnbeliefe so doth the Spirit fight in you by faith and this faith neuer faileth being fortified by the Spirit of God which maketh a man victorious and whatsoeuer imperfection it hath God will make it sufficient to saluation for it is not said Who shall perfectly beleeue shall be saued but simply Who shall beleeue Moreouer as you perceiue in your selfe your faith feeble and imperfect also I doubt not but you perceiue in your selfe a Holy desire that it may be encreased in you and made stronger and that in your heart you make your prayers to God that it may be so Is it not true Patient Yes But seeing it is so and that this faith and desire may encrease in you and that this prayer which you make to God proceed from the fruit of the Spirit and not of the flesh and seeing these are the fruits which the Spirit of God bringeth forth in you is it not a sure testimony that you are conducted by the same Spirit and so consequently the child of God for all those that are conducted by the Spirit of God are the children of God which Saint Paul saith Rom. 8.14 Be of good cheere Sir and boldly say with the Apostle in the middest of your combats I am assured that nothing can seperate me from the loue of God which he hath shewed mee in Iesus Christ our Lord. For to assure the sicke against the affrights and temptations of Conscience There are foure things to be marked which in this spirituall combat may affright you shake your faith and trouble the peace of your conscience which is the feeling of your sinnes the apprehension of death the feare of the Diuell and the horror of Gods Iudgements before whom wee must make our appearance at the going out of this life But against the feare of all these things the bounty of God in the blessings of Christ and in the testimony of his Word furnisheth you with all sufficient remedies for to assure you and truely to confirme you in inuincible constancy Against feare proceeding from the feeling of sinne First of all for the respect of your sinnes it is very necessary to haue a liuely feeling thereof for to humble your selfe before God but seeing yon protest to haue a serious and true repentance and to search and apprehend by faith the satisfaction and expiation in the blood of Iesus Christ assure your selfe they can no way hinder the effect of your saluation If you bee a sinner So Iesus Christ is come into the world to saue sinners 1 Tim. 1.15 He is the Lamb of God that taketh away the sinnes of the world Iohn 1.29 It is his blood which cleanseth vs from all iniquitie 1 Iohn 1.7.9 And whosoeuer shall beleeue in him shall receiue remission of his sinnes through his Name Acts 10.43 And therefore he hath commanded that repentance and forgiuenesse of sinnes should bee preached in his Name Luke 24.47 Hee himselfe inuiteth vs to come to him for to enioy this blessing Come vnto me all yee that labour and are ouer-laden and I will refresh you Matth. 11.28 Goe your wayes then vnto him if you finde your selues grieued with the burthen of your sinnes in assurance to finde remedy for your soules And for that very thing euery day hee maketh himselfe an Aduocate to the Father for vs. If we haue sinned saith Saint Iohn 2.1.2 wee haue an Aduocate with the Father that is to say Iesus Christ the Iust who is the propitiation for our sinnes Against the feare of Death In regard of death wherefore doe you feare it seeing that your sinnes are no more imputed vnto you for sinne was the cause that death entred into the world as Saint Paul Rom. 5.12 and by consequence there where no sinne is there can be no death And indeed concerning death eternall which the Scripture
liueth and raigneth with thee God eternally Amen If the sicke person continue long and still in danger of death it will be conuenient to repeat at times necessary the abouesaid Comforts but especially those which are to assure and fortifie against the temptations and combats of Conscience And if it happen the sicke party be troubled with idle talke or cannot vnderstand a long discourse vse short sentences such as hereafter followeth speaking but at sometimes Sir it behooueth you to take good courage it is the fatherly hand of God that visiteth you for your good and saluation For to those whom God loueth all things worke together for good Lift vp your heart to God and confesse your sinnes and offences and imbrace by faith his mercy in Iesus Christ which hee hath promised to all those that repent and beleeue in him Haue you not alwaies a good assurance in the mercy of God a firme faith in Iesus Christ your Sauiour Patient Yes Doe you not beleeue that Iesus Christ is dead for your sinnes and risen againe for your iustification Patient Yes Doe you not beleeue that hee hath before the Father beene your wisedome righteousnesse sanctification and redemption Patient Yes Doe you not thinke that hee hath freely iustified you by the grace of God through the redemption which is in Christ Iesus Patient Yes Following this your faith doubt not but God will warrant you from all perdition and giue you euerlasting life For God hath giuen his Sonne to the end that whosoeuer shall beleeue in him shall not perish but haue eternall life Ioh. 16. Feare not death seeing by faith you imbrace Iesus Christ who is your life I am saith he the resurrection and the life who shall beleeue in me although he be dead shall liue and whosoeuer liueth and beleeueth in me shall neuer dye Ioh. 11.25.26 If your sinnes doe afflict you addresse your selfe alwaies by faith and runne to Christ Iesus and you shall finde rest to your soule Come to mee saith Saint Matthew 11.28 all you that labour and are ouer-laden and I will ease you Doubt not the rigour of Gods iustice for there is no condemnation to those that are in Christ Iesus as the Apostle Saint Paul saith Rom. 8.1 And who is he Rom. 8.32.33 that will bring in accusation against the elect of God God is hee that iustifieth who will be hee that shall condemne Christ is he which is dead and which is more is risen againe who is also at the right hand of God and maketh intercession for vs. Be not sorry to leaue this miserable life which as Saint Iames saith 4.14 is but a vapour which appeareth a little while and afterwards vanisheth besides in exchange thereof euerlasting life shall be giuen vnto you and in that the very height of felicity so great and incomprehensible That eye hath not seene nor eare vnderstood and is not come vp into the heart of man that which God hath prepared for those that loue him When the sicke person is apparantly at the point of death or ready to yeeld vp the Ghost it is necessary to repeat this short consolation following with prayer Comfort your selfe Sir you now approach neare vnto the end of the Combat which cannot be otherwise but happy vnto you assure your selfe the victory is of your side by meanes of your faith which is the victory that ouercommeth the world and the Prince of the world Iesus Christ your head and Sauiour extendeth forth his hand and stayeth for you at the end of the lists to present vnto you the incorruptible Crowne of glory which he hath purchased with the price of his bloud commend your selfe vnto him now with all your heart goe vnto him with ioy throw your selfe into his Armes and say Into thy hands I commend my soule for thou hast bought me O God of truth Psal 31. Let vs againe pray to God that he will giue you his grace A Prayer O Lord Father of Mercy God of all Consolation let fall thy mercies and comforts vpon this occasion vpon this person thy poore childe and seruant Make him now gather and apply vnto himselfe excellent and abundant profit of the holy Instructions which in thy schoole thou hast taught him during the course of his life giue him an inuincible faith in this Combat Arme him with all thy spirituall Armour that hee may resist all the Temptations of Sathan and hauing ouercome all make him remain firme If thy Iustice astonish let thy mercie assure and comfort if his sinnes accuse him let the obedience of thy welbeloued excuse and iustifie him if the apprehension of death trouble him make him contemplate the open gate of euerlasting life to which thou goest to make him enter Thou hast giuen him it in thy Sonne make it perfectly happy to him Hee is of the flocke of this great Shepheard let it not be taken from him Thou hast begun his saluation let not the worke remaine vnperfect And now that thou hast brought him to the end of his sorrowfull course now receiue his soule into thy hands and bring it into thy heauenly paradice into the fulnesse of repose and beatitude into the company of thy blessed Angels and holy soules of thine Elect which thou hast gathered for euer to enioy together the perfection of all ioy which consisteth in the contemplation of his face Heare vs O Father of mercy for the loue of thy welbeloued Son Iesus Christ our Lord who in vnity of the holy Spirit liueth and raigneth with thee God eternally Amen A short comfort for those that are friends of the deceased to be giuen after the body is interred Friends it is needfull in this businesse for you to remember of the holy Christian instruction which you haue receiued in the schoole of Iesus Christ for to make your profit in bearing your affliction with patience and in humility resting in a quiet Spirit at the will of God to which we ought alwayes to be subiect and conformable Our Nature in such accidents leadeth vs to teares but the Spirit of God author of all Regeneration teacheth vs to keepe measure and not to afflict our selues like those that haue no hope 1 Thess 4.13 If we be men in weeping yet wee must shew our selues Christians adorned with faith and hope to assure vs that this corporall death is no other to the faithfull children of God but a happy port to enter into eternall life Ioh. 5.28.29 and as for the body it must remaine in earth vntill that day when they shall heare the voyce of the Lord which shall make them rise out of the graue into the resurrection of life That the deceased is of the number of Gods children the marks and testimonies which God hath giuen him by the good profession of piety and wisedome which hee hath made in the Church vnto the last breath of his life neede not leaue vs in doubt He hath liued to the Lord and is dead to the Lord by consequence is happy and resteth from his labour Apoc. 14.13 by the heauenly testimony of the Spirit of God himselfe You haue no cause to weep ouer him for the condition he is in being in euery kinde thrice happy He hath also a great aduantage of vs that remaine in this world behinde him For he is arriued at the port of saluation where as we are still beaten with the storme and torment of the confused and dangerous sea of this miserable world And therefore it is much better to aspire to go with him then to wish him to remaine here below with vs for the discommodity that you may receiue by his absence it behoueth you to consider that God that gaue him to you remaineth still with you who is enough for vs without all other things whereas all other things without him are nothing It is hee that will continue alwayes ouer you the care of his fatherly prouidence if you continue alwayes to walke in his feare I beseech God to giue you grace and fortifie you with a holy and constant resolution Amen FINIS
things thereto belonging He that feareth God hath wherewithall to sustaine him in these trials for it is then that God assisteth all those that call vpon him call vpon mee in thy necessitie and I will heare thee and what greater Necessitie can there be then death Hee that giueth his Angels charge to defend those that liue in his feare how can he abandon those that dye calling vpon him Hee that openeth his eye ouer the prosperity of the wicked can hee haue his eare shut to the sighes of the good that call vpon him in their extremitie and although Sathan espie him the Angels watch ouer him to whom our defence is committed and besides Sathan is enchayned with a chayne both great and strong which is called the prouidence of God hauing his Head wounded to death and the souldiers that he setteth to assaile vs which are sorrow and the figure of death their Armes and weapons are no better then strawes and pinnes against the faith of the faithfull Some say the Diuell appeared to a dying man and shewed him a Parchment that was very long wherein was written on euery side the sinnes of the poore sicke man which were many in number and that there were also written the Idle words he had spoken which made vp three quarters of the words that hee had spoken in his life together with the false words the vnchaste words and the words of iniurie afterwards came in rancke his vaine and vngodly words and lastly his actions digested according to the Commandements whereupon Sathan said Seest thou Behold thy vertues see here what thine examination shall be Whereunto the poore sinner answered It is true Sathan but thou hast not set downe all for thou shouldest haue added and set downe here below The bloud of Iesus Christ cleanseth vs from all our sinnes and this also should not haue bin forgotten That whosoeuer beleeueth in him shall not perish but haue euerlasting life there are none so feeble as the Diuell nor so cowardly when he is to assaile a true Christian onely name Iesus Christ and hee flyeth a way for he wayteth but for the day when hee shall be bound in chaynes and cast into the bottomlesse pit which made him say to Iesus Christ art thou come to torment me before my time And he praied Iesus Christ that he would not send him into the Abisme If we haue the eyes of Faith open we shal not need to feare death but outface her make our selues familiar with her for shee annoyeth none but those that shee surprizeth and we likewise loue her like one that openeth the Prison doore to those that are in durance Euen as if the Children which come out of the Mothers wombe should haue some reason they would not weepe but reioyce to come out of such a noysome and obscure place to see the Sunne Euen so if our soules were instructed as they ought to be and had true reason they would not be sorry to goe out of the prison of the Body to come into the light of God for this issue is another Byrth whereof we ought not to be amazed if it be done with some sorrow it is a meanes to enter into the light For in the auncient Church the day of the celebration of the death of the Martyrs was called the day of Natiuity Let him feare death who hopeth not for life let him feare death who would not goe to Iesus Christ let him feare death that is a slaue to his Belly and to gormundizing but as for me Christ is gaine to me to liue and die Euen then when Iesus Christ was resolued to dye Peter disswaded him but Christ replyed Get thee behinde mee Sathan euen so wee checke the flesh which filleth vs with feares for it knoweth nothing of the things of God Now you see death which was common to vs is now become fauourable she is nothing fearefull but in shew for life is hidden vnder the Image of death as if one should send vs a faire present by a deformed Blackamore so God by the hand of hideous death presenteth vnto vs the heauenly life It is that pale terrible Horse which is spoken of in the 6. of the Apocalyps which is called Death wherupon we must get vp to goe to God It is the passage of the Red sea which is very fearefull to walke amongst the swelling waues that hang ouer the head but by that God opened the passage to the promised land It is the Lyon of Sampson out of the carrion whereof they got Honie as Sampsons companions said That out of that which was bitter came forth sweetnesse Indeede there is nothing more bitter then death when it is accompanied with the malediction of God when it carrieth with it a terrour of conscience an oppression of heart a trembling of the soule when it feeleth it selfe summoned to appeare before the iudgement seat of God but these things being taken away death is sweet and blessed for Iesus Christ hath borne our malediction and hath suffered all the deeds of the Iudgement of God nothing now remaining but onely so much euill as is needfull to open the gate for the soule to depart and be at liberty and this little sorrow that must be endured is not long lasting wonderfull little in regard of our sinnes light in comparison of the torments of hell which we haue deserued light in comparison of the sufferings of Christ Iesus light in comparison of the infinite glory and eternall waight of heauenly glory which stayeth for vs flesh is feeble but the spirit of God fortifyeth it mightily suffereth vnder sorrow but an Angell dryeth vp the droppes of bloud and Iesus Christ sheweth the Crowne You may say vnto mee This is true but wherefore is it that God will haue the death of the faithfull so full of dolour It is because hee will haue vs feele sinne still to dwell in vs seeing wee perceiue the effects doe shew it also hee will by these sorrowes make vs feele what the grace is that he hath done vs in deliuering vs from eternall death seeing that our death is an easie short and sweet death in comparison of euerlasting torments he would haue vs in dying pray ardently which sorrow serueth to inlighten our prayers quickned with the violency thereof and enforced by Necessity he knoweth that one cannot come out of an euill without euill he will not haue vs enter into this peace without combat and resistance All this good commeth by Iesus Christ who by his death hath taken the malediction from ours who hath changed our sepulchres into Couches our death into a peaceable sleepe and of the entry into Hell hath made it the entry into Paradise Shall we feare to enter into this prison after him Or to enter into death where he leadeth the way and holdeth vs by the hand I am saith he the resurrection and the life whosoeuer beleeueth in mee although he be dead shall liue This is the cause
transubstantiated into his bodie And S. Matthew in the 26. chapter 29. Iesus Christ hauing giuen the cup to his Disciples said vnto them Henceforth I will not drinke of the fruit of this vine hee drunke then the fruit of the vine and not of the bloud For although that there had beene two cups yet S. Matthew speaketh but of one and calleth not the fruit of the vine the wine of one cup he speaketh nothing of it Also wee finde the Apostle S. Paul in the 1 Cor. 2.16 saith three times We eat of this bread and drinke of this cup so we see it is still bread that they did eat The same Apostle in the same chapter and 16. verse saith The bread which we eat is the communion of the bodie of Christ he saith The bread which wee breake it is then bread when it is broken in the Sacrament yet it is not broken but after the consecration So in the 20. of the Acts 17. the Disciples are assembled to breake the bread It was bread then they broke amongst them and not flesh Iesus Christ saith in the 12. of S. Iohn 8. You shall alwayes haue the poore but you cannot haue me alwaies And in the 16. ver 18. I leaue the world and goe to my Father And in the 10. I am no more of the world This sentence should bee false if we should haue Iesus Christ shut vp within a peece of bread if hee were yet remaining in the world For he saith You shall not haue mee alwayes Now may one answer that we haue Iesus Christ no more visibly which is nothing to the purpose for to haue Iesus Christ inuisibly is alwayes to haue Iesus Christ Hee should bee a lier that should say hee had no money because his money was hid or hee that should say hee had no soule because it is inuisible And it is a strange libertie which the Doctors of the Roman Church take for to make these texts of no value they interpret them figuratiuely and for to shunne a naturall and vsuall figure in speaking of the Sacraments they introduce a dozen of vnusuall figures without example The action intirely whole of Iesus Christ and of his Disciples maketh for vs for the Apostles sate at the Table without any kinde of adoration which should haue been a very great irreuerence in them to eat Iesus Christ and to sacrifice him to God without making any adoration which is so much more remarkable because the Apostles neuer gaue assistance in such an action and also because it was the first institution of this Sacrament which is giuen for a patterne to the end to make them hereafter conformable Also we see not that Iesus Christ maketh any eleuation of the Host hee presenteth nothing to God but only to his Disciples To conclude in euery action Iesus Christ doth the contrary to that which is done in the Masse The text of the Masse maketh for vs wherin the Priest after the Consecration asketh of God that hee take this offering as acceptable as euer the Sacrifice of Abel was acceptable vnto him a prayer that was good before Transubstantiation was beleeued But in these daies is it not a great offence to God to entreat him to accept the Sacrifice of his Sonne as acceptable as a beast offered by Abel And which is more the Priest desireth of God that the Offring which he holdeth may be acceptable through Iesus Christ he beleeueth not then that hee holdeth Iesus Christ And to take away all doubt the Priest long after the Consecration looketh vpon the Hoast and the Cup standing vpon the Altar and saith that these are goods which God hath alwaies created which he viuifieth and sanctifieth through Iesus Christ All this may he say of bread and wine but not one of these words can agree with the body of Iesus Christ for can the bodie of Iesus Christ be called goods in the plurall Doth God create alwaies Iesus Christ Doth God alwaies viuifie Iesus Christ seeing that Iesus Christ himselfe saith that he himselfe is life Doth God create Iesus Christ by Iesus Christ Truly if these things should be spoken openly before the people in the vulgar tongue they would be much offended that is the reason why they say their Seruice in an vnknowne tongue against the example of Iesus Christ and against the saying of Saint Paul 1 Cor. 14. The Priest and the Reader speake to a people in a tongue they vnderstand not The sixt of Saint Iohn maketh also for the truth which wee defend for although there is nothing spoken of the holy Sacrament of the Eucharist which was not then instituted yet notwithstanding he speaketh there of the Communion of the Body of Iesus Christ wherof Iesus Christ speaketh in a manner that he manifestly sheweth he speaketh of a manducation which is not by the mouth for he speaketh of a manducation without the which no man can be saued saying If you doe not eat my flesh you shall not liue So you see hee speaketh not of a manducation by the mouth without the which so many persons are saued as the good theefe crucified with Iesus Christ holy Iohn Baptist and infinite others Also our Lord speakes of a manducation which how many soeuer participate thereof haue eternall life for he saith He that eateth his flesh hath life eternall he speaketh not then of the eating the Sacramēt with the mouth which many haue done and yet escaped not damnation witnesse Iudas and many moe Hypocrites But wee may not so conclude nor say thereupon of those that eat the flesh of Iesus Christ worthily For wee finde in S. Paul 1 Cor. 2. that some eat the bread vnworthily but we shall not finde that the flesh of Iesus Christ can be eaten vnworthily and indeed seeing that to eat the flesh of Iesus Christ to drinke his bloud is to beleeue in his incarnation and in his death who knowes not that one cannot possibly beleeue in Iesus Christ vnworthily seeing in the beleefe of Iesus Christ consisteth our dignitie But to eat and drinke is to be vnderstood to beleeue the Doctors and Canons of the Church of Rome say with vs and the holy Scripture is full of such manner of speaking and Iesus Christ in the same place saith That whosoeuer beleeueth in him shall neuer thirst to the end we may know that this Thirst is quenched in beleeuing and not in drinking with the mouth And a little after hauing said Who beleeueth in me shall haue eternal life thence he inferreth that he is the bread of life and aduertiseth vs that these words of eating and drinking are spirit and life for if they bee not taken spiritually they cannot viuifie Thereupon wee ought not to feare if Transubstantiation be taken away the Sacrament should become contemptible For Baptisme is not become contemptible but is more honoured in the Church of Rome than the Eucharist and is esteemed a thousand thousand times more albeit the water be
our hearts out of the earth to lift them vp to heauen Experience teacheth that our affections are but too much rooted and tyed here below whilest we are in health and at our case we would willingly neuer part from it wee would be content that our soueraigne good felicitie were here assigned so stupid and blinde wee are But God who hath destinated vs to a better life maketh vs behold and perceiue how vaine and deceitfull the present imaginary sweetnesses and prosperities are For when hee pleaseth to visite vs with any sickenesse then we begin to consider the many miseries and incommodities that lackey our liues along euen from the cradle to the sepulchre which maketh vs know and cry out with Esay 47. v. 6. That all flesh is like grasse and all the glory of it no better then a flower of the field And Dauid Psalme 90. That the flower of this short life is such that wee are alwayes in paine and Martyrdome And with Iob 14. That man that is borne of a woman is but of short life and full of care Which is the cause wherefore God maketh vs remember principally when we feele our selues sicke or otherwise afflicted to make vs contemne the world and aspire to heauen making this miserable life distastefull that we may by meditation taste of the Heauenly life to the end that where our Treasure is there may be also our heart and that our faith and hope being retyred from the world and from the things of the world wee may be lifted vp where they haue their true obiects that is to God and to eternall life For faith also is not of things visible but inuisible and Hope is not of present goods but of goods to come that is to say of Heauenly and Eternall goods purchased by Iesus Christ goods so great and incomprehensible which as Saint Paul saith 1 Cor. 1.9 Eye hath not seene nor eare hath vnderstood nor is not come vp into the heart of man which God hath prepared for those that loue him There is also a third fruit very excellent which God maketh vs receiue of sickenesses which he sendeth vs for by this meanes we come to the tryall and proofe for to purifie and amend our faith making it appeare to his glory and to the edification of our neighbour For as by this meanes our faith is excited and raised vp from the world to God from earth to heauen from this life to the most happy and permanent for euer So is it by such prooues examined and exercised and euen as it were refined and purified like gold that is tryed and purified in the fire as Saint Peter speaketh 1 Pet. 1.7 It is also brought in euidence and to the light with patience constancy and other Christian vertues which God hath put in vs without the which wee should not be knowne of any and so in regard of our neighbours should remaine without all vse or profit And certainely wee should neuer haue knowne what the patience of Iob had beene of Abraham Dauid and many other excellent seruants of God if God had not made them passe through the fire of proofes and temptations and at this day we should not haue had so many faire examples as we haue to comfort and incourage vs to their imitation It is the same of Christian faith and patience as of a Souldier and his valour who neuer seeth well but in the middle of the combat or of the clearenesse of Stars which are not beheld but in the night or the odour of incense which is not smelt till it be cast into the fire So God maketh knowne to our brethren the courage which he hath giuen vs when hee maketh it come to our hands with some rude and violent sickenesse hee manifesteth vnto them the clearenesse of our faith when hee couereth vs with some night of affliction he maketh them smell the odour of our patience when he casteth vs into any fire of aduersity and by this meanes our brethren are not onely instructed edified and comforted by this our good example but likwise led to praise and glorifie God who strengtheneth and sustaineth vs in the feeblenesse of our flesh which demonstrateth and accomplisheth his great vertue in our great infirmitie Now behold the principall and most notable spirituall fruits which God of his bounty propoundeth vnto vs what we may gather of our corporall sickenesses And therefore Sir now that God doth visite you with this maladie and putteth you into this bed of infirmitie it behoueth you to know and to acknowledge that this is his fatherly hand that handleth you after this manner as one of his children and by which he calleth you to reioyce in those excellent fruits and profits which haue beene declared for his glory and for your good and saluation You must likewise acknowledge that he would raise you out of your sinnes and faults and would haue you effectually feele a displeasure within your selfe that you may seeke for true pardon in Christs mercies renouncing withall your heart your former euill life with a sound resolution hereafter to serue him and to walke in his feare with more zeale and affection then you haue done heretofore wholly relying vpon his grace Is not this that you promise Patient It is Also consider it is his will by this meanes to make you feele the miseries of this life that you may contemne and tread down these worldly vanities vnder foote to the ende that with all your heart you may aspire to the heauenly and eternall life and thereby to answere the dignity of that condition to which you are called to be children of God and not children of men to haue your conuersation as Citizens of heauen and not of earth and to follow after and search as Saint Paul saith for Phil. 3.20 Col. 2.12 The things which are aboue and not those things which are below Is not this also by Gods grace your resolution to doe all the dayes of your life Patient It is Acknowledge in the end that the good will of God is by this sicknesse to examine proue you to the end that your faith and your patience may become more perfect and that they may be seene and manifested to your Brethren and neighbours round about you that thereby they may be comforted and edefied and giue glory to God to see you so patiently and constantly to carry the violences and sorrowes of this affliction and that you esteeme your selfe to rest with a peaceable and quiet minde to receiue whatsoeuer else it shall please God to send vnto you Is not this the resolution which you take Patient It is I beseech God to giue you grace happily to accomplish your holy promises to his glory and your owne saluation also you must with all your heart often beseech him and implore his grace otherwise you shall neuer be capable of your selfe But if you earnestly and ardently desire him with a true and a liuely faith in the
c. And forasmuch O Lord as without faith we cannot be agreeable or acceptable vnto thee we beseech thee so to increase it in this thy seruant and in vs all that he may come to the last breath of life and we with him to perseuere therein and to be alwayes disposed to render a pure confession with heart and mouth as wee now present our selues vnto thee saying I beleeue in God c. This is his faith O Lord and ours giue vs grace to liue and dye herein through Iesus Christ our Lord who in vnity of the Holy Spirit liueth and raigneth with thee eternally Amen When there is apparencie that the sickenesse is mortall follow this forme Sir It behoueth you to bee of good courage in the middle of your affliction which it pleaseth God still to continue vpon your body and be assured that he hath neither sent or continued it but for the good and saluation of your soule to teach you by this meanes to vnderstand your selfe as being a poore sinner more and more to detest your sinnes contemne the world to lift you vp to God and to inuocate and call vpon him with much more feruour with assurance to be heard following his holy promises and to obtaine of him Christian Constancy which is most necessary for you in this tryall The assurance of the mercy of God in Iesus Christ the true ground of all Consolation That which ought most to comfort you and with courage and patience to strengthen you is the assurance which you ought alwayes to take that God for the loue of his welbeloued Sonne our Lord Iesus hath imbraced you into his loue and free fauour hath pardoned your offences hath adopted you and receiued you amongst the number of his children to make you inherite the Kingdome of Heauen by vertue of the purchase which Iesus Christ hath made for you by the merit of his death such an assurance will make you alwayes certaine that nothing can happen vnto you whether it be in life or death which can be any other then the fauour and blessing of your Heauenly Father and so consequently are aides and meanes ordayned by his wise prouidence to conduct you to the blessed life This assurance commeth from Faith It is true that this assurance wee cannot take of our selues it is our good God that giueth it when by the vertue of his holy Spirit and holy Word he createth in our hearts a true and a liuely faith with the which we receiue and wee appropriate the promises of his grace which he hath ordayned vs in the preaching of the gospel Which promises in effect are That God hath so loued the world that he hath giuen his onely Sonne that whosoeuer beleeueth in him should not perish but haue life euerlasting Ioh. 3.16 If God then hath giuen you the grace to beleeue in his only Son to embrace him for your Redeemer and Sauiour as we gather hitherto by the profession you haue made and still continueth in the Church you may take from thence a holy assurance that God according to the infallible truth of his Word hath receiued you into his loue that you shall not perish but haue euerlasting life Now being so what can you feare Rom. 8.30.31 If God be with vs who can be against vs Hee who hath not spared his owne Sonne but deliuered him vp for vs all how shall hee not with him also freely giue vs all things Hee hath giuen you the most that is his Sonne hee will not euerthelesse deny you any thing else that can be necessary for to keepe you from all sort of euill corporall and spirituall as well in life as in death Faith applyeth to all the faithfull the promises of the Gospell This application whereof I haue spoken which you must make to your selfe from the promises of the Gospel to gather such a holy assurance it is necessarily required by Faith For to beleeue in Iesus Christ it is not enough to beleeue in grosse that there is a Iesus Christ and who beleeueth in him hath eternall life neither is it enough to beleeue that the promises of the Gospell are altogether true the Diuell beleeueth so much yet notwithstanding hee hath no true beleeuing faith But to beleeue in Iesus Christ is when the faithfull beleeueth that there is saluation in Iesus Christ for him which the Diuell cannot beleeue And the true iustifying faith whereby the iust liueth chiefely consisteth in that that we apply and appropriate vnto our selues euery one in his own particular the promises of saluation that euery one in his owne behalfe may say that which St. Paul saith in the person of euery one of the faithfull Gal. 2.20 I liue in the faith of the Sonne of God who hath loued me and giuen himselfe for me and in the 2 Tim. 1.2 I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him against that day and Rom. 8.37.38 I am assured that neither death nor life nor Angels nor Principalities nor Powers nor things to come nor height nor depth nor any other creature can separate vs from the loue of God which he hath shewed vs in Iesus Christ our Lord. This faith doth not bring vs a simple opinion or coniecture of our saluation but a certaine knowledge following that which Saint Iohn saith 5.14 Wee know that we are translated from death to life And Iohn 10. We know that we are of God and I haue saith he 1 Ioh. 5.13 written these things to you which beleeue in the Name of the Sonne of God to the end that you should know that you haue eternall life This faith freely lets vs goe to the treasure of Gods grace Heb. 4.10 With assurance as hee saith in the 10.22 euen with a true heart and a full assurance of faith as Saint Paul saith Ephes 3.12 that by Iesus Christ we haue boldnesse and accesse in our beleefe by the faith which wee haue in him This faith is called Hebrewes 11.1 the substance of things hoped for that is to say that maketh things beleeued and hoped subsist in our soules neither more nor lesse then if we were already in the very Actuall possession and inioying This Faith maketh vs finde peace and rest in our soules and consciences chasing away the feares and terrours which sinne would set before vs with the apprehension of Gods iudgements following that which Saint Paul saith Rom. 5. Verse 1. That being iustified by faith we haue peace with God through Iesus Christ our Lord by the which also wee haue beene led by Faith to this grace wherein we hold our selues fast and glorifye our selues in the hope of the glory of God The gift of perseuerance assured to the Faithfull Moreouer these passages propound vnto vs this holy assurance of Faith not onely for the present but also to come and containeth a promise which God giueth vs to perseuere in this Faith euen to the
end Otherwise where should be this assurance which the Apostle speaketh of of not being able to be separated from the loue of God in Iesus Christ Where should be this subsistance of things hoped for How should wee haue in our soules a solid peace with God How should wee finde our selues firme in this grace How can we glorifie our selues in the hope of the glory of God Such is then the incomprehensible bounty of this heauenly Father that he beginneth not in vs the worke of our saluation for to leaue it imperfect according as Saint Paul saith to the Philippians and in their persons speaketh also to all truely faithfull Phil. 1.6 I am assured that hee that hath begunne this good worke in you will perfect it euen to the comming of Iesus Christ As also he saith in another place Rom. 11.29 That the gifts and calling of God are without Repentance that is to say hee gaine sayeth not nor euer goeth from his word Against the obiection that this assurance of Faith should be a presumption It may not be that this certainty of Faith be blamed in vs and to be thought rashnesse and presumption for on the contrary it should be thought an extreame rashnesse and presumption if wee should not beleeue such excellent promises of our God And it is Humility and Obedience to receiue and rest vpon it with reuerence For it is said that he which hath receiued the Testimony of God hath sealed that God is veritable Iohn 3.33 that is to say subscribed and giuen approbation to the truth of God which he demonstrateth in the accomplishment of his promises and it is said on the contrary in the 1 of Iohn 5.10.11 That hee that beleeueth not God hee hath made him a lyar For hee hath not beleeued in the testimony which God hath witnessed of his owne Sonne and this is the testimony that God hath giuen vs eternall life and this life is in his Sonne Two things might make vs rash and bolde in this assurance which we take of our saluation the one is if wee should build vpon the merit of our workes Rom. 3.20 For no flesh shall be iustified before God by the workes of the law and all those that seeke to be iustified thereby are vnder malediction so saith Saint Paul 3.10.2 It is not by our owne righteousnesse which is nothing whereupon wee build such an assurance but vpon the righteousnesse of him whom God hath made to be sinne for vs 2 Cor. 5.21 that is to say a sacrifice for sinne to the end that wee might be made the righteousnesse of God in him and by the obedience of whom we are made iust in exchange of our disobedience in Adam which made vs all sinners Rom. 5.19 The other point which might make vs bolde in this behalfe that if wee should presume to purchase such a knowledge of our saluation by the subtilty of our spirits as it is said that the Naturall man conceiueth not the things of God 1 Cor. 2.14 But certainly we make account to haue receiued as the same Apostle 1 Cor. 2.12 Not the spirit of this world but the spirit which is of God to the end that wee should know the things which haue beene giuen vs from God Also hee saith in the same place 1 Cor. 2.9.10 That these things which are altogether incomprehensible God hath reuealed them by his holy spirit Finally hee addeth 1 Cor. 1.16 That by this meanes wee holde the intention of Christ But by this spirit of God are all those conducted which are the Children of God which the same Apostle saith Rom. 8.14 And hee is called The spirit of adoption and by him we cry Abba Father Gal. 4.6 that is to say wee cry and call vpon God as our Father And also it is This same spirit saith Saint Paul Rom. 8.11.16 which giueth testimony with our spirit that we are the Children of God In like sort the Apostle to the Ephesians saith 1.13.14 That when we belieue in the Gospell we are sealed with the holy spirit of promise which is the earnest of our inheritance vntill the redemption of the purchased possession vnto the praise of his glory by which wee learne that the testimony of the Holy Ghost receiued into our hearts with Faith is like vnto a seale which the holy Spirit imprinteth in our hearts to assure vs of the promises of God and to assure vs that we are his Children and as men vse in the Market giuing of earnest that is to say a part of the price agreed for as well to beginne the payment as to make the bargaine irreuocable and assured that it may be kept firme Euen so the Holy Ghost which through Faith begetteth peace and ioy in our hearts is giuen vs for earnest of the Kingdome of Heauen Rom. 14.17 to the end to assure vs by this beginning of spirituall goods which God hath promised to his children that hee holdeth vs for his owne purchased possession to the praise of his glory and that without euer reuoking his promises hee will at last gather vs to the full fruition of the Inheritance in Heauen It is needfull if it be possible to draw from the mouth of the sicke person confession of his sinnes of his Repentance and his Faith if hee haue not the vse of his Tongue but of his vnderstanding it is necessary for him to answere by some signe Now Sir it behoueth you to take good courage and willingly to apply this holy doctrine for the comfort of your soule this doctrine hath been declared vnto you by the preaching of the Gospell in the Church of God whereof you haue beene a member it hath also beene confirmed vnto you by the vse of the Sacrament with whom you haue communicated Haue you not receiued it with Faith Patient I haue Also doe you not beleeue that God is not onely your Creator but sinne hauing lost you hee is your Sauiour in Iesus Christ Patient Yes Doe you not acknowledge that you are a poore and miserable sinner that if he should reckon with you according to your sinnes of necessitie he should make you perish in death and eternall damnation Patient Yes Are you not very heartily sorry and grieued so to haue offended and doe you repent your selfe euen with your whole heart Patient Yes Doe you not renounce all opinion and trust in our owne Righteousnesse for to repose your selfe intirely and your hope in the mercy of God by which he iustifieth and saueth vs in his blessed Sonne Iesus Christ Patient Yes Doe you not beleeue that he hath receiued you into his mercie that he is pleased and appeased with you and hath in grace reconciled you vnto him in the fauour and through the obedience and merit of the same Iesus Christ his Sonne who you firmely beleeue died for your sinnes and is risen for your iustification Patient Yes Now I beseech God to confirm increase you more more in this faith following the which
calleth the second death you haue an entire and full freedome by the meanes of this faith which God hath giuen you In veritie saith the Sonne of God Iohn 5.24 I say vnto you that he that heareth my Word and beleeueth in him that sent mee shall haue euerlasting life and shall not come to condemnation but is passed from death to life And as for the corporall death of which we are assured it is neuer a testimony to the faithfull of the anger of God against them as it is alwayes to the wicked but a singular fauour of Gods bounty bringing an infinite number of blessings with it First of all it deliuereth vs from all sorts of dangers putting an end to so many miseries and griefes which vexeth vs without cease both in our soules and Bodies during the course of this miserable life or rather of this continuall death wherewithall wee languish here below Also it taketh vs away from amidst the throng of this wicked world with the corruption whereof we cannot but be infected and so we come to be freed from this vnhappy necessitie of sinfull liuing and from the daily and hourely offending of our Heauenly Father who is so bountifull and gracious a God vnto vs. Secondly this bodily death is an entrance to the true life by the death of Iesus Christ whose sacred selfe hath passed through this death to make our passage safe and happy vnto vs this is now an assured bridge to passe and make our trauaile from the world to God and from the mischieues of this life to the incomprehensible Beatitude of eternall life to that fulnesse of ioy which is as Dauid saith Psalme 16.11 In the contemplation of the face of the Eternall This is the good which your Soule shall enioy at the departing from your body And as for your body which shall be put into the earth it shall not be there to perish alwayes but onely for a while to rest attending the happy resurrection which is the cause why death is called in the Scripture A Sleepe and and they are saide to be sleeping in regard of their bodies which at the last day shal be awaked and rise from dust to possesse together with their soules the glorious mortality being made conformable to the glorious Body of our Lord Iesus Christ Phil. 3.21 He is the head and they are the members and therefore it behoueth that the members be conformable to their Head What finde you then in death that may affright you seeing it deliuereth you from all euill and will raise you to the height of all goodnesse Rather you shall not meete with any thing but will giue you comfort and assurance to confirme your attendance with resolution and tranquillitie of spirit euen to aspire with all your hearr when the Houre will â—ome to say with Saint Paul My desire is to be dissolued and to be with Christ Against the feare of the Diuell For the feare that you may haue of the Diuell you see now there is no great cause to doubt seeing that death cannot annoy you but by death by which it domineareth But the Apostle testifieth that Iesus Christ hath not onely destroyed death but him also that hath the empire of death which is the Diuell Heb. 2.14 Our Lord himselfe saith that the Prince of this world hath nothing in him neither hath any thing in those that are his Members amongst which number you are by the grace of God Also this hath beene for vs and our profit that the Sonne of God hath vanquished and ouercome vpon the Crosse where He hath as Saint Paul saith to the Collossians 2.15 ouercome the principalities and powers of Hell which hee hath publikely brought in euidence therein triumphing ouer them I doubt not but the enemy of our saluation maketh warre against you for to astonish and trouble your Faith for as Saint Peter saith 1.5 Verse 8.9 Our aduersarie the Diuell walketh like a roaring Lyon seeking whom hee may deuoure Saint Peter addeth being firme in faith it behooueth vs to resist him Resist the Diuell as Saint Iames saith 4.7 and he will flie from you But for to resist and vanquish him it behoueth you to be defended with the armour of God whereof Saint Paul speaketh to the Ephesians Chap. 6. Verse 16. Taking aboue all as hee saith the Buckler of Faith by which you shall be able to quench all the fiery darts of the wicked Against the Apprehension of the Iudgement of God Now remaineth the feare which you may take of the Iudgement of God before whom you must appeare But whereupon ground you your apprehension seeing that your sinnes shall be no more imputed vnto you seeing you shall be no more condemned to death seeing that it will nothing auaile Sathan to accuse you being thereby absolued and iustified by the grace of God It is the doctrine which the Apostle Saint Paul giueth vs Rom. 8. Verse 32.33 Who shall lay any thing to the charge of Gods elect It is God that iustifieth Who is he that condemneth It is Christ that dyed yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs. Euen so ought we to come before God but not as before a seuere and rigorous Iudge but as before a Father that is well-pleased with you through the intercession of Iesus Christ of Iesus Christ I say who is both your Intercessor and Aduocate to God the Father Hee will not be refused of the Father in his request for you by Iesus Christ whereof you are a Member For there is no condemnation to those that are in Iesus Christ saith Saint Paul Rom. 8.1 By Iesus Christ in the end in whom you beleeue But he that beleeueth in me saith he shall haue eternall life and shall not come to condemnation but is passed from death to life Is not this then Sir your Faith and firme beliefe which by the benefit of our Lord Iesus Christ you haue forgiuenesse of your sinnes Iohn 5.24 That you are saued from eternall death and freed from the rigour of Gods iudgements and by consequence Sathan cannot annoy you by his accusations and temptations and that this corporall death can be no other vnto you but profitable and euery way happy Also a protestation of charity must be drawne from the sicke party to his Neighbour As for the rest Sir you know Faith worketh by Charity and necessarily bringeth it forth seeing it hath pleased God to vnite you vnto him by Faith also of necessitie you must be vnited to all your Brethren and Neighbours by a true christian Charity And therefore tell vs if you freely renounce not all hatred rancour and enmity with euery one without exception and desire the good and saluation of all in generall and euery one in particular euen as of your owne Patient Yes Doe you not pardon with all your heart all those that might haue offended you in any sort as you likewise require
by the eare so God hath willed that life should enter in by the same meanes and as man is fallen by beleeuing the word of the Serpent so man should be raised againe by beleeuing the Word of God It is no wonder then if Sathan oppose himselfe at the preaching of the Gospel and enforce himselfe to make it seeme odious because it is the means to diminish his Empire Hee hath stitched the skinne of the Foxe to the skinne of the Lyon adding subtilty to force coupling together with persecution the stings of Philosophy Euen as the Sunne that bringeth in the Spring with Flowers and new Verdure begetting thousands of flies and vermine which serue to no end but losse and dammage Also in like sort so soone as God hath powred out his blessings vpon a Countrey with the Sun-shine of the Gospel presently there ariseth a thousand lyes trickes and conspiracies to extinguish the growing truth and to stifle the Church of God in the Cradle Before the preaching of the Gospell published by the Apostles there was a wonderfull confusion of contrary Religions and yet there was neuer any contention or fighting for Religion amongst themselues When the Romanes conquered any Countrey they carryed triumphantly away with them their Captiuates Gods of strange Religions and made Temples for their imprisoned Gods and so brought in into their Citie all sorts of Religion They neuer differed with any but the Christian Religion onely against it haue they enlighted their fire and vnsheathed their swords for many and diuers lies may dwell together but there is no accord between a lie the truth two false Religions agree much better together then the false with the true Pilate and Herode although they were enemies yet agreed together against Iesus Christ Also one may see at this present in Rome the Iewes who maintaine that Christ Iesus was a dissembler are suffered to dwell there with Greeks and Turks likewise Our Religion onely is not suffered there because that it alone ruinateth the Empire of Sathan professing Iesus Christ onely for the purgation of all our sinnes and his death onely for sacrifice and his Word for the onely rule of our faith Now although Sathan worke all that is possible against vs yet shall he neuer come to the end of his purpose For euen as the Rayes of the Sunne cannot be mooued with the winde out of their proper lines because their nature is heauenly so the world and the Diuell neuer extinguish the light of the Word of God because it commeth from Heauen and is of a spirituall nature Hee which could speake of these things with more experience then any other was St. Paul who suffered so many trauailes runne so many dangers endured so many ignominies for the testimonie of the Gospell And being strengthened with vertue from aboue loseth no courage but disgesteth his bitternesse mispriseth their misprises and glorifying himselfe in their contempt of him saying I am not ashamed of the Gospel of Christ c. The vnderstanding of these words depend vpon the Exposition of three points First what the Gospell of Christ is Secondly what the causes are that make men ashamed of the Gospell Thirdly what haue beene the considerations which haue encouraged our Apostle not to bee ashamed of the Gospell whereof hee propoundeth vnto vs the principall that is to say That it is the power of Christ c. To begin with the first point This word Gospell signifieth a new man and a happy the Gospell of Christ is the good newes which not onely declareth Iesus Christ vnto vs but also is declared vnto vs by Iesus Christ It is a happy newes whereof Iesus Christ is not onely the subiect and the substance but also the bringer and the reuealer To make vs vnderstand what the substance of this good newes is you ought to put for foundation that the good of the Creature dependeth vpon the Creator and that the felicitie of man proceedeth not from his owne proper vertue but from the grace of God which was the cause why God did not create Adam in the earthly Paradise but onely introduced him in to the end hee might learne that he was not heire of Paradise by nature but it was God that by his grace led man in euen as it were by the hand In this earthly Paradise God had planted two Trees which serue for two aduertisements the one setting out human infirmity the other claring the grace of God the Tree of knowledge of good and euill was a figure of the Law which gaue man to vnderstand the knowledge of good and euill and the Tree of life was the figure of the Gospell which presented vnto vs the fruit of life that is to say Iesus Christ as hee himselfe expoundeth it in speaking of his graces Whosoeuer shall ouercome I will giue him to eate of the Tree of life c. Now wee see that if before the fall of man God would by these documents make man know and vnderstand he did not subsist at all by his owne proper vertue but onely by the grace of God How much more must he now subiect and confesse his weakenesse seeing he is fallen away from this grace by his sinnes For if a liuing man subsist not of himselfe much lesse can a dead man raise himselfe vp by his proper vertue whereupon God promised to Abraham the possession of the land of Canaan which was a figure of the Kingdome of Heauen yet he would not put him into the possession thereof although he were the naturall Father of all the people of God to the end man might learne that the possession of the inheritance of Heauen commeth not by Nature but by the grace of God And moreouer God would not that Moses the bearer of the Law should introduce the people into the land of Canaan purposely to declare vnto vs that it is not by the Law or by our workes that wee can come to the Kingdome of Heauen What then The charge to bring in the people of God into the promised inheritance was giuen to Iosuah who was also called Iesus and a Sauiour being onely a figure of Iesus Christ Moses led the people to the borders of the Land and deliuered them into the hands of Iosuah because the law leadeth vs to the Gospell and is a Schoolemaster to bring vs vnto Christ chasing vs on our way by threatnings and representing it vnto vs by shadowes and figures Man then being so cast downe and fallen into death could not get vp againe but by the onely assistance and grace of God Hee that did blow vpon the face of Adam Respiration of life is he onely from whom man can receiue inspiration of spirituall life For as Epiphanius reciteth of those that trauailed by the desarts of Siria where are nothing but miserable Marishes and Sands destitute of all commodities if it hapned that their fire went out by the way then they lighted it againe at the Sunne by some deuice euen so
which promiseth afflictions to those that follow them as if it had beene to chase away the Hearer found it strange that Iesus Christ had sent Disciples that were Idiots to confound Philosophers poore Fishers for to establish him throughout a Kingdome also that the Gospell is hidden in tearmes very simple and without eloquence in a world where humane knowledges were in their height and humane eloquence was come vp to the top of perfection these things which seemed to be of so hard digestion to humane sence neuerthelesse being more carefully considered they are agreeable to wisedome and the power of God For to speake of the humilitie of the Incarnation of Iesus Christ the Sonne of God we need not thinke it strange although he were so humbled because he was come to satisfie for our pride seeing that man had so farre precipitated himselfe in desiring to make himselfe like vnto God it was needefull that God should make himselfe like vnto man for to saue him it was needfull that he should become man to dye and God for to vanquish and that hee might be infinite in riches because he was to pay an infinite debt As for the rest be not ye scandalized for the humilitie of his Birth but behold the star that then appeared the Angels that sung and Herode who was afraide If you thinke it strange that he was hungry of the other part behold how he fed fiue thousand people with a few loaues if it be a thing vnworthy for the King of Kings to pay Tribute to Cesar consider how he caused it to be paid with Fish Briefly saith the Apostle in the same Chapter and the fourth Verse Hee is dead but hee hath declared himselfe to be the Sonne of God c. And his diuine vertue appeared more euidently in his infirmitie euen as the splendor of a lightening appeareth better during the Night then at Noone-day We haue no cause to be offended that he would haue vs take vp his Crosse after him and prepare our selues for sufferings For what is there more iust then to be partaker of the afflictions of Christ seeing we desire to be partakers of his glory These are faire spots and an honourable opprobrie for to carry in his Body the wounds of our Lord Iesus Is it so great a matter to loose our goods for him that hath lost his life for our saluation to let fall our teares for him that hath lost his bloud to suffer corporall death for him that hath purchased eternall life for vs What matter is it to the faithfull whether hee loose his life by the mouth or by a wound if he dye of a Sword or a Feauer seeing he dyeth the death of the iust and that his soul enters into the promised repose with the Children of God Concerning the condition of the Apostles who were Fishers and Idiots it serueth to make Gods worke more admirable then did the vertue of the Lord appeare better when humane helpe failed To vanquish ignorance by knowledge is no admirable thing but to conuince the knowledge of wise men with the simplicitie of Idiots is a worke which none but God could doe who in an instant gaue to ignorant men the knowledge of all Tongues who changed the Barke of the Apostles into the Church their Fishes into Men their Nets into Sermons and of Saint Paul who was a Wolfe in an instant made him a Lambe and of a Lambe an excellent Shepheard to the end he should know that his vocation came not from Men but God Concerning scandale taken at the rudenesse and simplicity of the stile of the Gospell this simple stile is the stile of the Lawes which should loose their force if they were written with the flowers of Rhetoricke because that Kings will not shew their eloquence but their authoritie Also it is not reasonable to apparell a chaste Virgine in the fashion of a Strumpet nor to clothe heauenly wisedome in fantasticall and humane knowledge It may be you thinke that all this that is spoken is not spoken but against Persecutors and Tyrants or against Pagans and Infidels who striue to defame the Doctrine of the Gospell Let vs not abuse our selues for euen amongst our selues there are many to bee found that are ashamed of the Gospell of Christ How few are there amongst vs that reioyce in the Crosse of Iesus Christ who lay all their greatnesse at the feete of his Crosse and glorifie themselues in his approbic hold it for certaine that whosoeuer reioyceth more in his riches or in his noblenesse or in his honours then in the alliance of Iesus Christ not esteeming his true greatnesse to be one of the children of God through Iesus Christ such an one is ashamed of the Gospell of Christ Is it not too true that in Company and amongst our pleasures wee are ashamed of the Gospell of Christ for at any of these meetings who is he at any time that preferreth any speach of Religion tending to edification but if so happen hee haue any thought thereof feare presently conuerteth him least he should be thought to bring in an impertinent kinde of wisedome where men loue better to speake vnciuilly or filthily or any euill of his friend or Neighbour which truely declareth them to be ashamed of the Gospell of Christ But if these people should dwell in a Countrey where they should suffer persecution for the cause of the Gospell how quickely would they turne their backs on Christ For he that is ashamed of Iesus Christ amongst his friends how will he acknowledge him amongst his enemies Hee that in a garden or in company at Table dare not speake of Iesus Christ how dare he defend him being tortured or in the fire how can he sustaine aduersitie that is thus corrupt in prosperitie In like sort when a stormy winde bloweth vpon a Tree that is laden with fruits and rotten at the heart it presently falleth So when the winde of persecution getteth vp we see presently those which haue their hearts thus corrupted with hypocrisy or which hold not of Iesus Christ but by custome or for humane consideration how can they stand And thereupon when I read the History of Martyrs the vertue of whom euen at this day sustaineth our vices who in our Ancestors times haue beene so liberall of their bloud and so thirsty for Gods glory I finde that they dyed more willingly then wee now speake of the Gospell and that they powred out their bloud more willingly for the glory of God then we at this day spend our money for his seruice In such sort that if any one of those good seruants of God which haue planted the Church during persecution should now come againe he could not know his flocke but would be astonished how in so short a time they are so much degenerated He should finde riches encreased and zeale diminished more repose but much lesse vertue From whence it commeth that the Gospell is become odious and Popery insensibly
that being cast into the water of Mara it maketh it sweete and wholesome It is impossible to loue Iesus Christ as wee ought but presently this life must needs become vnpleasant which hindereth vs from going to him vntill death put an ende to our banishment and bring vs neere vnto his presence Know then my Brethren that these benefits by which God maketh you liue teacheth you happily to dye and with this foode of life also teacheth you the preparations and consolations to die You haue not meanly profited if at your going away from the Sacrament you say with Simeon Lord now let thou thy seruant depart in peace according to thy Word For mine eyes haue seene thy saluation and if you carry from hence a full confidence it will make you victorious against the terrours of death for if you haue this saluation which Simeon speaketh of it will bring you vnto a great peace of conscience which is a beginning of that peace whereinto Simeon desireth to enter Of this my Brethren you easily conceiu what the Text meaneth for although it seemeth not to speake of the Holy Supper yet it is not very farre from the meaning thereof because that this Sacrament renueth vnto vs the Contract of marriage and that the promises which are heere propounded are certaine remedies and preparations against death Whereof the Ancients were accustomed to send to the sicke from the Holy Table and at the same time of the action and administration thereof This Simeon who dyed when Iesus Christ was borne who being full of yeeres waited with impatience the comming of Christ Iesus to the end to raise himselfe from the sentitinell and to set his soule at libertie teacheth vs with what firmenesse we ought to attend death and with what desire to receiue him The life of man is not long lasting some commeth weeping some commeth in labour some with paine and the abiding is so short that man ordinarily dyeth then when hee hath but newly learned what it is to liue Iacob said that his dayes had been short and euill although hee liued vntill he was a hundred thirtie and three yeeres how short are ours then who rarely come to the halfe of that age and neuerthelesse sleepe and sorrow must likewise be taken away for in that time we liue not and most people die in the flower of their age with their Candle extinguished before it be halfe burnt out The Holy Scripture calleth death the way of all the earth it is a naturall debt which if a man should deny it were as much as pleading against his owne deed to striue to be exempt is to desire to be exempt from the generall Law and to desire that God for the loue of thee should change the Lawes of the world and make for thee another humane nature When death commeth it is in vaine to say any thing as Pope Gregory saith in his Dialogues of one whose name was Stephen that tolde Death being sicke he was mistaken and it was not he The Pagans who haue made Altars and seruices to vices and sickenesses to feare an euill happe neuer adressed any to death because they were assured that shee was alwayes inexorable and will entertaine no tearmes of composition This necessity being so strong and examples so frequent in such sort that although we daily bury our neighbours and carry and accompany to the earth the one halfe of our selues yet wee looke another way both in minde and heart still holding on the same course wee haue beene accustomed vnto as if wee should neuer dye For our designes wee make large liued and taske our selues to establish our Name vpon earth spending lauishing out the time as if we had but ouermuch still taking out by handfuls out of the sacke with an assured presumption neuer to be empty We would haue long life to loose it as if wee should accuse God that it is too long because we employ it in things either vnprofitable or wicked If any man in company speake of death it shall be esteemed troublesome vnfashionable and impertinent as if there were neuer any vse of such thoughts Yet being truely considered there is no thought or meditation so necessary It is better saith Salomon Eccles 7. To enter into the house of sorrow then into the house of ioy From hence is deriued the placing of Churchyards round about the Churches to the end that men may passe by the Graues before they present themselues before God that is to thinke and meditate well of death before wee come to looke for life and that first wee must acknowledge our selues mortals and sinners before we can come to implore the grace of God There is a great accord betweene the feare of God and the remembrance of death for the thought of death maketh vs feare God and the feare of God comforteth vs against death This thought disposeth vs to liue well because the day of death is the day when wee must make our account to God As Death shall finde vs so shall the last day iudge vs For it will be too late to speake for our selues vpon the gybbet it will bee too late to iustifie our selues when we are encompassed with Gods anger it behoueth therefore to make our peace whilest we haue time and to fortifie our selues with faith against the terrours of Gods Iudgements let vs mannage the time and liue as the faithfull die that is liue as we would haue wished to haue liued when we must die this preparation maketh a man couragious for what can he feare that feareth not death whosoeuer hopeth for death shall not feare the sorrows of life The threatnings of a Tyrant threatning death are promises vnto him He will shorten the sorrowes of the faithfull hee will open the doore of the prison of his soule to set it at liberty To thinke to loose a Man that feareth God in killing him is like him that in anger throweth a Fish away into a Riuer to drowne it for it is there where it liueth and in that death it findeth life This holy seruant of God Simeon carefully prepared himselfe because he hath not onely attended death but also runne before to meet it by the way For hee knew well hee should die so soone as hee had seene Iesus Christ and no sooner had hee heard tell that Iesus Christ was borne and carryed to the Temple without delay or detracting the time with himselfe in saying although he be borne yet I haue time enough to see him without making any great haste and I shall reioyce to see him great The desire to prolong life neuer came into his minde but without let or staying at all goes before Iesus Christ that is to say before death although that Iesus Christ was the Prince of life he attendeth not vntill he be entred into the Temple but meeteth him at the doore with ioy imbraceth him and humbleth his olde age before the infancy of Iesus Christ and desireth to dye
the Soule liueth to God and followeth the Lambe filled with the fulnesse of the presence of the Lord. And as one may obserue of those that sleepe very soundly yet if they be but called by their Names they will rise vp in astonishment so Iesus Christ at the last day shall call all the faithfull and they shall suddenly awake and come out of the Graue euen as he raised Lazarus when hee did rise after hee had called him by his name We may also say that after sleepe we finde refreshment our strength renewed so after death our strength shall be renewed with another kinde of vigour then euer we had before Briefly as the profound sleepe of Adam brought him forth a Wife so our death will bring vs neare vnto Iesus Christ our true Espouse who marrieth vs in Righteousnesse and Mercy for there is nothing but peace in Heauen in earth nothing but confusion Neare vnto the earth are Windes and Raine and heat after colde but high vp in the ayre nothing moueth So what peace must that be in Heauen where the King of peace himselfe raigneth and where the blessed spirits ioyne their Songs and affections to praise serue God with a holy Harmony Of the peace of the Blessed the faithfull feele here a kinde of taste which is the peace of Conscience giuing them repose euen vpon the torture which sustaineth Martyrs maketh them easily digest pouertie and misery by the inward contentment they feele in the loue of God to be reconciled vnto him through Iesus Christ For euen as a man that is in health will sleepe vpon a Bench but he that is sicke of the Stone cannot rest vpon a Bed euen so the tranquility of conscience maketh a man content amidst the incommodities of this life but the wicked in prosperitie finde no rest Doe you thinke it strange that Iacob slept quietly albeit he had but a stone for his Pillow seeing that God spoke to him sleeping and shewed him the gate of Heauen opened I thinke Ionas had more rest in the Whales belly then Iezabel in her bed or Nabuchadnezzar vpon his Throne whereof the Apostle in the 4. of the Phil. calleth the peace of Conscience the peace of God and saith that it passeth all vnderstanding Whereupon I gather that if the first Pastes and sparkes of eternall peace surpasse all vnderstanding how much more then the full repose and full peace with eternall contentment The faithfull seruants of God hauing but halfe dipped in the end of the finger into this Hony as Ionathan did had their eyes enlightened and with this sweetnesse ouercome the bitternesse of death and Saint Paul before he dyed tasted of this glory being rauished in spirit into the third heauens when hee came to speake of these things hee said that these are things which is not lawfull to expresse and putting his finger in his mouth glorifyeth himselfe in his infirmities and in his approbriousnesse for the name of Christ And Dauid in the 80. Psalme asketh in this life al the contentment that a man can haue in this world in asking That God would shine vpon him with the clearenesse of his face and yet this clearenes commeth from a-farre It is but like a little Raye of the Sunne shining through a little hole into a darke plaee what will this be then when the day shall shine all out so cleare and that God will shine clearely vpon vs so neare that he will shew his face vnto vs which no man did euer see and liue as God saith to Moses Many giue money for olde Coines and the formes of the buildings of auncient times but how much would a man giue to see the persons of those times and how much more would a man giue to see Abraham Isaack Iacob Dauid the Prophets and the Apostles To see the least of them you would trauaile a thousand leagues and how much more then would you giue to see all to see them all and all free from sinne and infirmitie such as they are in the Kingdome of God And how much more then aboue all the rest to see this Iesus Christ which is declared in the word and figured by the Sacraments who hath suffered all euill for vs who descended vpon earth for to raise vs vp to heauen who took vpon him our flesh to cloathe vs with his holy spirit who made himselfe the sonne of Man to make vs the Children of God who suffered death to giue vs life who daily receiueth our prayers presenteth them to God sendeth his Angels from aboue and maketh his blessings daily fall downe vpon vs your eyes see it which is declared vnto you amongst the troubles and throngs of this world you see it in the peace which Simeon did waite for Truely we doe but lightly esteeme these things a humane spirit moueth but with one wing we haue a greater desire vnto it then capacity to vnderstand it For wee ought to be more occupied in keeping on the high way to come to this peace then in the contemplation of the excellencie thereof We shall know it one day now let vs striue onely to tend that way This thought putteth another into my minde and maketh me admire many persons who know and beleeue these things and yet are not once moued therewith who knowing the truth being in their decrepit age and in the bed of death yet notwithstanding feare to confesse God for the displeasure of men they would willingly say with Simeon Lord now let thy seruant depart in peace but the feare of men hindreth them from making their peace with God what hope they for or what feare they in this world who for an houre of life that they yet haue in this world would lose eternall life who to please men in dying would displease God after death There is certainely besides hardnesse and rebellion a blindnesse and an euident folly Some will say this peace is to be wished for I aspire to it euen with all my heart but the way to come thereto is very hard to finde out the passage to death is dolorous fearefull and Sathan lyeth in Ambush euen in the way and all the feare and feeblenesse and sorrow that is there is purposely placed to intrap a man in such extremitie it is a good thing to be dead but a grieuous thing to dye I confesse that death is very terrible in nature Men care to dye when they can deferre it no longer Many cut off Legges and Armes to saue the rest and are very glad so to liue with the one halfe of their body there are many troubled with the stone that resolue to be cut and although the combat be great yet they hope to escape but if they were assured to die they would resolue to be twenty yeares tormented Neuerthelesse he saith that death is not so terrible as they make it principally to the faithfull which are prepared for it It is not death that is so grieuous but the
also why Simeon after he desired to dye and called death a peace and a repose commeth to the cause of this assurance that is to say to Iesus Christ whom he calleth the saluation of God let saith he goe thy seruant in peace for mine eyes haue seene thy saluation that is to say the sauing health which thou offerest vnto vs and the onely meanes which thou hast ordained to saue vs. For it is he which is our Iesus because hee saueth the people from their sinnes It is he that God hath ordained for a propitiation by the blood of the Grosse and there is no other name vnder Heauen by which we can possibly be saued He is the Prince of life because we draw from him as from the fountaine of life euen as the foure first dayes of the Creation all was wholly light of it selfe but the fourth day God created the Sunne whereto he confined and placed all that that he had of light in the world that it might afterwards flow from the Sunne euen so all life is inclosed in Iesus Christ to the end that going to him wee may draw out of his fulnesse And euen as the Virgine vestals of the Pagans from whence proceedeth the Nunnes of these times had a continuall fire which if it happened by any mischance to goe out they might not giue it light againe but only from the Sun so our Naturall clearenesse and our life being extinguished by the sinne of Adam we cannot kindle againe but at the Sunne of Iustice which is our Lord Iesus Christ to whom belongeth that which is said in the 36. Psalme The Fountaine of life lyeth in thee and by thy clearenesse we see clearely It is saluation which is propounded in this Table which is Iesus Christ now offered vnto you Simeon embraced him in his armes but you imbrace him by faith Simeon saluted his birth in his infirmity but you adore and contemplate him in his glory Simeon came to dye besides his Cradle but you are made aliue by his kingdome Come neere vnto him with repentance receiue this meate with faith digest it with carefull meditation of the excellency of saluation make this saluation fruitfull and of sweet odour by your good works that dogs and swine come not neere to eate vp childrens bread prophane this holy Table I call them swine that wallow in the mire of their filthy pleasures who serue their belly more then God who liue of Gods gifts and looke not from whence they come like swine that eat Acornes and neuer looke vp to the Trees I call them swine likewise who do no good to any till they be dead who giue nothing whilest they are aliue and liue basely to dye Rich. I call those dogges which are iniurious in words who murmure against all men who byte the renowne of their neighbour who barke against God blasphemously and would wrong them that reproue and instruct them who after a little leauing of their vices returne to their vomitting againe With this company I ranke those that are negligent in participating of the holy Supper as an impertinent thing and loue not to declare the death of the Lord contemning the happy helpes which God hath ordained to strengthen faith Such people make their owne Inditements and in abstaining from the Lords Table acknowledge themselues vnworthy to be of his Houshold they will not receiue the body of the Lord and the Lord will not receiue their soules they contemne his Table and they shall not enter into his Kingdome As much or more are they to be blamed that know themselues stained with these things and yet not touched with repentance come without a holy purpose to doe better hereafter to take the Sacrament which is life and saluation to the faithfull but poyson and death to the vnbeleeuer and impenitent Doe you come to receiue the Sacrament of the Lord with prophane hearts Come you to take with hands full of Vsury and rapine the Body of the Lord Come you with riots and quarrels to receiue the assurance of your peace with God or with pride to declare the death of the Lord which is the miracle of Humiliation or to please men with curious apparell where onely your innocency ought to appeare before God But for you that are broken-hearted and displeased in your selues this Table is prepared Doe not say I am too great a sinner to come neere it for that is the cause wherefore thou oughtest to come neere for the more one is sicke so much more need is there of the Physition Iesus Christ is not come to saue the Iust but to call sinners to repentance onely be displeased with your selues to haue offended God and desire to amend and to doe better and aske helpe at Gods hands to assist you to this Combat He is sufficiently acceptable to God who is displeased with himselfe He is of the most perfect who acknowledging himselfe Imperfect seeketh his perfection in Iesus Christ whose righteousnesse is imputed vnto vs. The faithfull will haue fallings and weaknesses but he will alwayes returne againe Hee will reioyce in trembling Psalme 2. He will gather on in his way in stumbling He will say I beleeue but helpe my vnbeliefe This Sacament is a meanes to sustaine this feeblenesse a restoratiue for spirituall failings a succour to a combatted faith to the end that you representing this saluation and this grace you say I am lost and miserable and haue merited death but behold God calleth me and offereth me his grace and Redemption hee is no mocker and his vocation cannot be frustrated yet neuerthelesse I goe bathed with the teares of a holy sorrow powring at his feet this precious liquour of repentance and I doe assure my selfe hee will haue mercy vpon mee because he hath so promised I trust in his promises amidst my afflictions and for all my sinnes I feare not but to find a full Consolation And so I goe on my way saying with Simeon Lord now let thy seruant depart in peace for mine eyes haue seen thy saluation FINIS A HEAVENLY ALARVM OR THE HOLY SPIrituall Awakening By Mounsieur du MOOLIN Minister of PARIS at CHARRENTON LONDON Printed by Iohn Hauiland for THOMAS PAVIER 1622. THE HOLY SPIRITVALL Awakening IT is too much still to goe on and grow old in vanitie let not the foolish affections of our carnall desires transport vs any further we loue the things here below but too well let vs estrange our selues from them and addresse our selues to heauen without frustrating it of that that belongeth vnto it the example of Creatures without reason euen without sense leadeth vs vnto this reason we see the water come out of the water returning againe to the water the earth drawne from the earth seeketh for the earth and so consequently euery thing tendeth to his place but wee which are borne for heauen flie from it The eternall Beatitude and the knowledge thereof is our beatitude which we possesse alreadie by the assurance
seeing that hee hath seene the beginning of the Kingdome of God which was all hee could see vpon earth for to himselfe he saide is Iesus Christ come so farre from the very highest Heauens to visite me wherfore shoul-not I goe before him and how sweet will death be now vnto mee hauing seene him who is come to take away all malediction You may say peraduenture that this good man made too great haste first for it was sufficient for Christian constancy to attend euils without hastening them and to forbeare vntill they fall of themselues Secondly that it is a losse for the Church that such a holy man as Simeon should bee taken from the world whose life was an edification to the Church Thirdly and that he abandoned his wife and his children in hauing no more care of them and his family Fourthly and in conclusion that Death is an euill which Iesus Christ himselfe as man feared hauing prayed that the Cup might passe from him and St. Peter was dragged to Martyrdome after a sort against his will They shal lead thee whither thou wouldest not Ioh. And Iesus Christ wept for the death of Lazarus although he had resolued to raise him vp againe First to this I answere the faithfull ought not to run to death but we ought to follow when God calleth Now God called Simeon and by the promise which was made that he should not dye vntill he had seene the Messias hee knew that his houre was come Secondly many say that the death of a holy man is a losse to the Church I answere that God preserueth those that he will employ for the seruice thereof as Iesus Christ said when the Souldiers held him If you seeke for me let these goe for he would employ them if he meane to take any away he will find other meanes to perfect his worke Moses did bring the people out of Egypt and led Israel forty yeares euen to the very border and conquered some part of the land beyond Iorden yet dyed euen at the very entrance thereof but God raised Iosuah to whom he gaue strength to effect it Dauid had proiected the building of of the Temple and gathered together the materials and made choise of the place but God would not that he should lay the foundation but ordained Salomon for that worke It is the worke of God to the which hee prouideth workemen alwayes according to his prouidence Thirdly may another say but he abandoned his wife his children and family This which seemeth to be a kind of cruelty is farre better then all clemency that smothereth all naturall affection to obey God which was the cause that made Abraham resolute to sacrifice his sonne which made the Leuites draw their swords against their brethren and kindred for to obey the commandements of God Simeon at his death was resolued to obey him and to refuse his family to follow God Besides hee knew his family in this affliction wanted no consolation for it might comfort and arme it selfe with these considerations How vainely would we resist the will of God and kicke against the prickes God is wise and doth all for the best and for causes onely knowne to himselfe Life is not giuen vs in propriety but lent vs the Terme is not according to our desires but according to his ordinance We make vp our account amisse and thinke we enioy our life as if it were our owne or else we doe not looke that God should take it way so soone by which meanes the most of the sorrow proceedeth not from the nature of the euill it selfe but from our selues and our carelesnesse and want of attendance The Holy Scripture saith thereupon very well That hee hath rendred his spirit Dauid saith I render my soule into thy hands for thou hast bought me What would this word of render my soule signifie but onely to shew vnto vs that God demaundeth nothing but that which belongeth vnto him as Saint Luke 12. saith To morrow shall thy soule be asked for and principally those whom Iesus Chirst hath bought with his blood and precious sufferings When hee calleth vs away hee doth like the buyer that would haue that hee paide for And wee ought to say with Dauid I render my soule into thy hands for thou hast bought it and hast bought it not to enrich thy selfe but to better it It will be well done in our dolours and domesticke sorrowes to looke vpon others and to behold the ruine of their Countryes and Cities So many battels where fifty thousand men haue beene slaine where so many Cities haue beene destroyed where Kings haue beene slaine in the middle of the Army or amiddest their triumphs and wee shall finde our owne miseries indifferent tollerable in comparison of theirs hauing cause to accuse our selues of delicacy liuing but too effeminately especially when we come to beholde the wounds of the Church the forepast massacres with the executions burnings of so many faithfull people in the Kingdome of Sathan vnder the which the Church breatheth so hardly then I say if we be disposed as we should be we will be much more grieued with such a generall misery then with our owne particular for it is but of small importance to haue domesticke euils in our owne house in comparison of the miseries that the world doth suffer It is a small matter when God taketh one of his seruants from the world in comparison of the streetes when they runne with the blood of the faithfull massacred by blasphemous and bloody villaines You who are constant in publike afflictions where God is blasphemed wherefore should you be carelesse in particular that dwell where Gods name is called vpon wherefore should you be so sensible for your domesticall grieuances and so insensible of the wounds of the Church If any sorrow more for the losse of their owne then for the affliction of the Church I say his teares is cruell against the Church and it is a signe of his little zeale to the glory of God When Sathan holdeth the Church by the throate we should be glad to comfort it Yet in the affliction of our familie wee grow so passionate that we reiect all consolation although with drie eyes we can be content to see for the publike good millions of people thronging downe to Hell and if God take away from amongst vs a soule hee loueth or if he take away a wife or a sonne or a husband then we loose all constancy and our fashion is to murmure against him It is very necessary that these domesticke sorrowes be mastred by a greater power and that the zeale to the house of God may command vs and possesse vs as Dauid in the 66. Psalme saith The zeale of thy house hath eaten me Aboue all we faile in our Teares for when we haue seene a friend die that was deare vnto vs and seene him die the death of the righteous with a holy ioy and goe out of this world like