your owne skill for all my will for I may minde what is not meete and you may wish what is more conuenient Your enough is nothing too much for that which you said was both pleasurable to heare and profitable to learne And it may be my minde is little amisse For I would learne what I know not and get what I haue not For my part therefore I can be contented to proceede can you so too R. Yea verily for I am now at your direction Q. We will now then to the third thing you say he was to regarde which in prosperous time of life was desirous to prepare against perilous day of death R. As you please for that But doe you remember what it was Q. Very well I thanke you For this it was He must striue by all good meanes he may to enter into the first degree of eternall life R. You say true but what would you touching this point Q. I would first know how many degrees of life eternall there are for your naming of the first argues that there are diuers I would secondly learne what it is to enter into the first degree of eternall life For you say he must striue and striuing argues it is not common nor easie to enter into it Thirdly I would know by what meanes a man may come to enter thereinto For enter a man cannot into any thing without meanes R. And these things in some sorte will I manifest vnto you Touching the first therfore there are three degrees of life eternall The first is in this life when men being iustified and sanctified haue peace with God The second is in the ende of life when the body freed from all diseases paynes and miseries is layd to rest in the earth and the soule is receiued into heauen The third is after the daie of Iudgement when bodie and soule being reunited shall be both aduanced to eternall glorie Now to enter into the first of these 3. degrees of life eternall is to haue such peace with God through Christ as he that hath it can say with Paul I liue not but Christ liues in me The meanes to enter heereinto are three Repentance of sin Fayth in Christ and Newenes of life For none can enter heereinto but he that repents him of his sinnes beleeues in Christ and riseth to newenes of life He that repents not perisheth He that beleeueth not is condemned He that walketh not in newnes of life is yet in his sinnes Hence it is that Peter said vnto the Iewes A mende your liues and turne that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord. Act. 3.19 Hence is it that Paul said vnto the Iayler 16 31. Beleeue in the Lord Iesus Christ and thou shalt be saued and thine household Dan. 4.24 Hence is it that Daniel said to Nebuchadnezar Breake off thy sinnes by righteousnes and thine iniquities by mercie toward the poore Loe let there be an healing of thine errour Hence it is that as Peter said of Ioyning vertue with faith and with vertue knowledge 2. Pet. 1.5 and with knowledge temperance and with temperance patience and with patience godlines and with godlines brotherly kindenes and with brotherly kindenes loue if ye doe these things ye shall neuer fall So may I say of mixing repentance with faith and with faith obedience and with obedience more if ye doe these things ye shall neuer fall for as Iohn the Euangelist sayth Apoc. 20.6 Blessed and holy is hee that hath part in the first resurrection for on such the second death hath no power By which is signified that hee which will escape the second death must be made partaker of the first resurrection of which none is in deed partaker but he that is regenerated iustified and sanctified regenerated by the spirit of God iustified by the death of Christ and sanctified with the gifte of the holy ghost for none but such can say with Paule I liue not now but Christ liueth in me Q. I but others than such haue parte in the first resurrection R. In shew they may but in truth they haue not Q. How then may a man come to be able to say with Paule I liue not now but Christ liueth in me R. By three especiall graces in which the first degree of euerlasting life consisteth Q. What three are these R. The first is a sauing knowledge by which a man doth truely resolue himselfe that God the father of Christ is his father Christ his sonne his redemer and God the holy ghost his sanctifier for as Christ sayth This is life eternall to know thee the onely God Ioh. 17.3 and whome thou hast sent Iesus Christ The second is peace of conscience Pro. 15.5 Philip. 2. which as Salomon saith Is a continuall feast And as Paul saith Passeth all vnderstanding For as the same Paul saith The kingdome of God is righteousnes Rom. 14.17 peace of conscience and ioy in the holy Ghost And no meruaile for the horrour of a giultie conscience is the beginning of death and destruction Syr. 25. 14. The greatest heauines is the heauines of the heart saith Syrach and the greatest trouble is the trouble of conscience say I. As Syrach also saith Giue mee any plague saue onely the plague of the heart So say I giue me any trouble saue onely the trouble of conscience For as the plague of the heart passeth all other plagues so the trouble of conscience passeth all other troubles Pro. 18.14 The spirite of a man saith Salomon will sustaine his infirmitie but a wounded spirit who can beare it As one in Plautus saith Seruus in Mustellaria There is nothing more miserable than a mans owne guiltie minde In a prouerbe it is Seneca lib. de moribus Ibidem A guiltie conscience is as good as a thousand witnesses As Seneca saith The conscience goes beyond all the euill the tongue can speake An euill conscience is often safe without daunger neuer sure without care Hmbros lib. 2. de offic Bernar. in serm Bern. 3. considerat ad Euge. But saith Ambrose The peace of conscience makes a blessed life And saith Bernard He prepares a good dwelling for God whose reason neither hath been deceiued nor wil peruerted nor memorie defiled The opinion of good men with the testimonie of conscience is euer sufficient against the mouth of them that speake euil Horat. Hor. Iudgeth it an happie thing for a man to know no euil by himselfe nor to waxe pale through some default Hugo lib. 2. de Ani-cap 9. Hugo therefore speaking in the praise of a good conscience saith A good conscience is the title of religion the temple of Salomon the field of benediction the garden of delight the declinatorie of gold the ioy of angles the arke of couenant the treasure of the king the house of God the habitation of the holy ghost the booke
Israelites a dying looked vpon the brasen Serpent which was erected by the appointment of God that so they might bee healed from the stinging of fiery Serpents so others a dying must with the eye of a true and liuelie faith looke vpon Christ exalted and crucified on the Crosse that so they may bee saued from their sinnes and the wrath of God due vnto them for the same For the brasen Serpent was a figure of Christ Ioh. 3.14 and Christ as Paul saith is to the godlie both in life and death aduantage Philip. 1.21 In either whosoeuer beleeueth in him shall not perish but haue eternall life Ioh. 3.15 For God so loued the world that he hath giuen his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life for God sent not his Sonne into the world that he should condemne the world but that the world through him might be saued Q. Is it not inough that in times past the sicke man hath beleeued though in the agonie of death he doth not beleeue R. No marrie First by the Euangelist the Lord saith Be thou faithfull vnto the death Apoc. 2.10 I will giue thee the Crowne of life Secondly by his Sonne hee saith Mat. 10.22 He that endureth to the end hee shal be saued by neither he saith be faithfull a while and it is well but be faithfull to the death and endure to the end arguing by both that it is not inough to beginne well and then giue ouer but that hauing begun they must neuer bee wearie but continue to the end In vaine is good done Greg 1. moral if it be left before the life be ended because he runs in vaine which giues ouer before he comes at the mark There is no ioy of a ship that perisheth in the hauen neither yet of a man that beleeueth not in death Blessed are they saith the Spirit which dye in the Lord Apoc. 14.13 they therefore which would be blessed after their death must labour to die in the Lord at their death now they die in the Lord which are ingraffed in Christ by faith and rest and stay onely on him and reioice to be with him they therefore which wil die in the Lord must till their death continue in faith for the Lord faithes time is this liues time so that faith doth want of her time if she hath not all of this lifes time when this life is once past the time of faith is ouerpast faith exceedes not this life neither should she faile during this life As in the agonie of death the diuel is most busie to bring vnto death so thē should faith most striue to helpe vnto life for thus well it is written The iust man shall liue by his faith Abac. 2.4 1. the iust in this life shall liue after this life by his faith in God and his Christ had and held during the terme of this life for except he beleeues in this life during the time of this life he shall not liue with God after this life by this you may easily tell whether it bee inough yea or no to haue beleeued in God and his Christ before death though he doth not beleeue at all in death Q. I may so but yet I cannot tell how any shall shew that then he doth beleeue R. Neither neede you to seeke that it is inough for you to know how hee that doth beleeue shall shew that he doth beleeue Q. To come to that knowing asketh great cunning for euerie one that saith hee doth beleeue doth not shew indeede that hee doth beleeue R. But euery one that doth indeed beleeue may shew that he doth beleeue Q. I denie not that if he be in health but I aske how he that is sicke and in the agonie of death shall then shew that he doth beleeue R. And that I answere hee may diuerse waies doe first by praying vnto God secondlie by speaking well either of him or of his religion Q. Why but may a man pray when he is a dying R. I thinke not but oft times he may so I am sure Iaakob the Patriarke did so Christ our Sauiour did so also Steuen the Protomartir did Gen. 47.31 when death had seised vpon the body of Iaakob he raised vp himselfe and turning his face towards the beds head he leaned on the toppe of his staffe by reason of his feeblenes and then he praied vnto God and this his praier is counted a fruit of his faith Heb. 11.22 When Christ was in his agonie in the garden he praied Heb. 11.22 Mat. 26.39.27.48 Luk. 23.34.46 Mat. 26.37 and vpon the crosse againe he praied thrice vpon the one and thrice within the other In the garden once he said ô my Father if it bee possible let this cup passe from me neuerthelesse not as I wil but as thou wilt Another time he said O my Father if this cup cannot passe away from me but that I must drinke it thy will be done Againe he praied the third time saying the same words Vpon the crosse the first time he said Mat. 27.46 Eli Eli Lamasabachtani that is my God my God why hast thou forsaken me the second time he said Luk. 23.34 Father forgiue them for they know not what they doe the third time he said Father into thine hands I commend my Spirit When Steuen was a stoning hee called vpon the Lord and that twice once for himselfe and once for his enemies for himselfe he said Act. 7.69 Lord Iesus receiue my spirit for his enimies hee said Lord lay not this sinne to their charge And this his calling vpon the Lord there is attributed to his being full of the holy Ghost by all this I gather that the sicke man beleeuing when he is dying may also pray when he is dying It is well knowne what the good thiefe vpon the crosse did euen when death was seising vpon him and life leauing him and by that as by the former it may bee collected what by a sicke man dying may be practised for his crucifying death might be as hard a death as some sicke mans death if not harder the thiefe then praied Lord remember mee when thou comest into thy kingdome and so also the sicke man may nay ought asmuch as euer he ought for saith God call vpon mee in the time of tribulation and anguish and that 's a time of both and saith Iames Iam. 5.13 Is any man sicke let him pray And then I thinke a man is sicke if euer he be sicke no sicknes or affliction to the agonie of death Q. Alas Alas when sence failes tongue falters and death nippes how would you haue a man to pray R. With heart if not with tongue in affection if not in action for praier stands not in the enuntiation of words but in the affection of hearts when Moses spake neuer a word vnto God God said vnto Moses
Wherefore cryest thou vnto me Exod. 14.15 When death therefore assailes me all sences external failes so as the sicke bee vtterly vnable to pray with tongue yet if through the instigation of others he be willing thereto that his will to praier is as good as if he did pray for as Dauid saith Psal 10.17 145.19 God heares the desires of the poore and he will fulfill the desires of them that feare him he also will heare their cry and will saue them And this he speakes as if the sighes sobs and grones of a repentant and beleeuing heart were praiers before God as well as the supplicatory words of a loud and mournfull crying tongue but to stay further speech of this though I might make much more you see many speake and vnderstand well to their last gaspe and they I think may vse their tongues in praier aswel as their hearts Q. There are but a few that doe so and seldome when it is that any doe so R. Yes vndoubtedly they are many that doe so and such times fall out often and neither is greatly to bee marueiled at for why As good words either of God and godlines or to God and his goodnes are sighes of a true and timely faith so often doth God enable many to the last point of their liues both to speake and to vse many good words to his glory their owne comfort and others great good If you will looke either into the Scriptures or into other histories you shall find there many good men to haue spoken to the last and to haue vsed merueilous good words at the last In the nine and fourtieth of Genesis the last words of Iaâ—kob were prophecies of blessings and curses vpon his children the duration of gouernement in Israel and ardent praier for his owne good Amongst all and other things by him there said these are neither least nor last Gen. 49.10 The Scepter shall not depart from Iudah and the Law-giuer from betweene his feete till Shilo come And againe O Lord I haue waited for thy saluation In the two and three and thirteth of Deuteronomie Deu 32.35 the last words of Moses were his most excelleÌ„t song conteining the benefites of God toward his people and their ingratitude towards him and Moses his blessing wherewith he blessed the children of Israel before his death the words are better for you there to reade then forme heere to repeat referring you thither therefore there to reade them heere for this time I willingly omit them In the second of Samuel and the three and twentieth Chapter the last words of Dauid were The spirit of the Lord spake by mee 2. Sam. 23.1 and his word was in my tongue the God of Israel spake vnto mee the strength of Israel said Beare rule ouer me c. In the foure and twentieth of the second booke of Chronicles the last wordes of Zacharias the sonne of Iehoiada 2. Chro. 24.22 when he was stoned were these The Lord looke vpon it and require it the last words of our Sauiour Christ when he was dying vpon the crosse as they were many admirable so they were full of spirituall grace and comfortable Mat. 27.46 First speaking to his Father he said 1. Eli Eli Luk. 23.34 Luk. 23.43 lamasabachtani My God my God why hast thou forsaken me 2. Father forgiue them they know not what they doe 2. to the theefe he said Ioh. 19.26.27 c. Verilie I say vnto thee to day shalt thou be with mee in Paradise 3. to his mother he said Woman behold thy Sonne and to Iohn Behold thy mother 4. Earnestly desiring our saluation he said I thirst 5. Hauing made perfect satisfaction vnto God for mans offence he said Luk. 23.48 It is finished Lastly when body and soule were parting hee said againe vnto God Father into thine haÌ„ds I commend my spirit Act. 7.56.59.60 the last words of Steuen were these 1. Behold I see the heauens open and the Sonne of man standing at the right hand of God 2. Lord Iesu receiue my spirit 3. Lord lay not this sinne to their charge In other writers you may see the last words of others and those very good all spoken at the last cast of life Euseb lib. 4 cap. 15. At the last and as the last thus spake Polycarpus Bishop of Smyrna Thou art a true God without lying therefore in all things I praise thee and blesse thee and glorifie thee by the eternall God and high Priest Iesus Christ thine only sonne by whom and with whome to thee and the holy spirit be all glory now and for euer And thus Ignatius Bishop of Antioch Id. lib. 3. c. 30. I care not what kinde of death I die I am the bread of the Lord must be grounde with the teeth of Lions that I may be cleane bread for Christ who is the bread of life for me And thus Ambrose Bishop of Millaine Paulinus in vita eius I haue not so lead my life among you as if I were ashamed to liue Neither doe I feare death because we haue a good Lord. Possidonius in vita Augustini And thus Augustine Bishop of Hippo. 1. He is no great man that thinkes it no great matter that trees and stones fall and mortall men die 2. Iust art thou ô Lord and righteous is thy iudgement Foxe preface to Luthers Comment vpon the Psalmes of degrees And thus Luther comparable to the chiefest as Master Foxe once said My heauenly father God and father of our Lord Iesus Christ and God of all comfort I giue thee thanks that thou hast reuealed vnto me thy sonne Iesus Christ whome I haue beleeued whome I haue professed whome I haue loued whome I haue praised whome the Bishop of Rome and the whole company of the wicked persecuteth and reuileth I pray thee my Lord Iesus Christ receiue my poore soule my heauenly Father though I be taken from this life and this bodie of mine is to be laide downe yet I know certainely that I shall remaine with thee for euer neither shall any be able to pull me out of thy hands And thus Bishop Hooper O Lord Iesus sonne of Dauid haue mercie on me and receiue my soule And thus Annas Burgius Forsake mee not O Lord least I forsake thee And thus Melancthon if it be the will of God I am willing to die and I beseech him that he will graunt me a ioyfull departure and to the like effect many others But to speake of them al were too much the examples of those good men that at the last end of their liues haue expressed their notable faith in God and his Christ are infinite and therefore too many as well for me to recite as for you to remember As these which I haue mentioned may suffice to shew what many haue done so may they well serue to signifie what all should do for good words by the good are
this world may easilie be gathered by this his praier which he made to God his father at his way going Father into thine handes I commend my spirit Luk. 23.46 for why should he commend his spirit into his handes except he knew it were then to goe into his hands and thereupon also it may soone and readily be collected where the soules of the righteous after their departure are and shall be for where the head is there the members must be If the head therefore bee with God and so hath been euer since his departure out of this world the members shall also bee after their departure and so shall continue for euer Q. Yea in time peraduenture but not presentlie R. Yes presently without any peraduenture for as Christ said to the thiefe vpon the crosse This day shalt thou be with me in Paradise so Paul said to the Philippians Luk. 23.43 Phillip 1.21 22. Christ is to me both in life and death aduantage desiring to be dissolued and to be with Christ Q. It is true that Christ said as you say to the theefe and that Paul so said vnto the Philippians but what you would will not thereupon presently follow for Christ said to the theefe this day shalt thou be with me in paradise to wit in hope but not in deed for henceforth thou shalt hope to come thither and Paul said to the Philippians I desire to be dissolued and to be with Christ according to his petition but not according to Christes execution for it followeth not because Paul desired to bee with Christ that therefore presentlie after his dissolution he was with Christ R. All followes that I would haue to follow for all that yet you say for these toyish distinctions haue nothing in them because they haue not in scripture any thing for them Where is it there said the theefe according to hope should bee in paradise also where is it there said that Christ did not execute Paules petition when once he came to his finall dissolution hope hath respect to the time that is peradueÌ„ture long yet to come Christ speakes to the theefe as it were in the time present to day thou shalt be with me in paradise as heri yesterday is an aduerbe of the time past and cras to morow an aduerbe of time to come so hodie to day as I guesse is an aduerbe of the time present as I take it therefore your distinguishing inter spem rem is but triâ—â—ing circa spem rem and so nihil omnino ad rem that is nothing at all to the matter for this day thâ—â— shalt bee with mee in Paradise is as much as this assoone as life is gone out of thy bodie whatsoeuer becommeth of thy bodie thy soule shall goe with mee into the kingdome of heauen that so where I thy master am thou my seruant maiest be And whatsoeuer you say touching Pauls desiring to bee dissolued and to bee with Christ yet I am sure Paul himself saith the contrary for Paul saith that when the time of his departing came there was no distance of time betweene his dissolution and his acceptation In his second epistle to Timothie his sonne in the faith when hee was neere his end this was his saying I haue fought the good fight 2. Tim. 4.7.8 and haue finished my course I haue kept the faith from henceforth is laid vp for me the crowne of righteousnes which the Lord the righteous iudge shall giue me at that day not to me onlie but vnto all them also that loue his appearing Q. If this be as you say and seeme to proue what shall become of purgatorie R. Euen what will or else what should for what should become of that which is not Q. Is not say not so for so saying you may haue more tongues on your toppe then you are aware of R. As Pilate said touching the superscription set vpon Christs head Ioh. 19.22 What I haue written that I haue written so say I touching purgatorie what I haue spoken that I haue spoken Otherwise then I haue said will not be said how many tongues soeuer I may haue on my toppe for saying so yet still and euer I must say so for out of this life there is no purgatorie and in this life the true and onelie purgatory by which and in which our sinnes must be cleansed is the sweete pretious and euer vertuous bloud of Christ 1. Ioh. 1.7 For the bloud of Iesus Christ as Iohn saith cleanseth vs from all sinne Q. What then doe you thinke that presentlie after the seperation of soule from bodie by death that the soules of all men goe either to heauen or to hell R. I doe more then thinke it for I constantlie beleeue it Q. What ground haue you for it R. As much as neede to be for any matter of faith Q. What Scriptures R. Yea and Fathers also Q. Faine would I see that R. Soone may you see it if wel you listen to it The petition of old Tobit doth prooue so much Tob. 3.6 for this it was Commaund O Lord that I may be dissolued out of this distresse and goe into the euerlasting place and what may this euerlasting place be but the kingdome of heauen It can no waies be vnderstood of purgatorie for purgatorie is not an euerlasting place as Fisher sometime Bishop of Rochester saith in his booke against Luther Among the old Doctours and Fathers of the Church there was either no talke at all or verie little of purgatorie Tobit 1.3 besides Tobit was a right good man as his historie doth declare and therefore not to goe into purgatorie for by the new deuised doctrine of the purgatorie proctours no such persons are to come there They themselues exempte martirs out of purgatorie Aret. prob part 1. loc de purgat Luc. 16.22 the historie of Lazarus and Diues doth proue so much for this it is It was so that the begger died and was caried by the Angels into Abrahams bosome The rich man also died and was buried and being in hell in torments he lift vp his eies and saw Abraham a farre off and Lazarus in his bosome and what may the inference hereupon be but that which I say this heere upon I am sure is the saying of Iustine Iustin q. 60 to Orthod this is a plain and a manifest doctrine of Lazarus and Diues by which is taught that after the departing of the soule from the bodie men cannot by any meanes or prouisions or by any pollicies bring profit or commoditie to them the sayings of Christ Iohn the third and Iohn the fift doe proue so much for these they are Ioh. 3.18 Hee that beleeueth in him â—hat is Gods owne beloued sonne whom he sent into the world not to condemne the world but to saue it shal not be condemned but he that beleeueth not is condemned alreadie because hee beleeueth not in the name of the
onelie begotten sonne of God And againe he that beleeueth in the Sonne hath euerlasting life and hee that obeyeth not the Sonne shall not see life but the wrath of God abideth on him and againe Verilie verilie I say vnto you he that heareth my words and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life And what is hereupon to be gathered but that the soules of the righteous at their departure from their bodies goe vnto God in heauen and not vnto fire or water in purgatorie for they goe vnto that which they had ante seperationem before their seperation and not vnto â—hat which they neuer had in expectation and what had they before their seperation but life Ioh. 5.24 He that beleeueth in him that sent me hath euerlasting life neither may haue nor shall haue but hath and where is that life but with God Colos 3.3 With thee is the well of life saith the Psalmist and your life is hid with Christ in God saith the Apostle Whither then must they go when they go but vnto God who was and is their life and with whom their life is Whether also I see not in this heir life when and while they heere liued they neuer so much as once dreamed of going into purgatorie after death but of going into heaueâ— some of them both write and speake We knâ—w saith Paul 2. Co. 5.1 that if our earthlie house of this â—abernacle be destroied we haue a building giuen of God that is an house not made with hands but â—ternall in the heauens For therefore we sigh desâ—â—ing to be clothed with our house which is from heauen Neuerthelesse we are bolde and loue raâ—her to remoue out of the bodie and to dwell wiâ—h the Lord. And againe Philip. 1.21 22.23 Christ is to mee both in life and death aduantage and whether to liue in â—he flesh were profitable for me and what I do I know not for I am greatlie in doubt on both sides desiring to be loosed and to be with Christ which is best of all Newes quoth Oecolampadius to his friendes who came vnto him a little before his death I shall be shortlie with Christ my Lord. I pray thee my Lord Iesus Christ saith Luther receiue my poore soule my heauenly father though I be taken from this life and this bodie of mine is to be layd downe yet I know certainlie that I shall remaine with thee for euer neither shall any be able to pull me out of thy hand Returne ô my soule vnto thy rest quoth Babylas martir of Antioche When his head was to bee chopt off because the Lord hath blessed thee because thou hast deliuered my soule from death Ps 116.7.8 mine eies from teare and my feete from falling I shall walke before Iehouab in the land of the liuing Furthermore in a generality these are the sayings of the auncient Fathers touching this point August lib. 13. ca. 8. de ciuitat dei The souls of the godlie being seperated from their bodes are in rest and the soules of the vngodlie â—oe suffer punishment vntil the bodies of those do rise againe vnto life euerlasting and the bodies of those vnto eternal death which is also called the second death so saith Augustine I is most certaine that the soules of the rightâ—ous being loosed from the flesh Greg. lib. 4. Dialog c. 25 are receiued into heauenly seates and that the very trueth it selfe testifieth saying where the corps is there the Eagles will resorte So saith Gregorie Of these sayings I gather what all this while I went about to gather to wit that presently vpon the departure of any out of this life their soules goe straight waies either vnto God in heauen or else vnto satan in hell For as Augustine saith August in his serm of Time the 232. serm There are but two places and as for any third place there is none at all he that reigneth not with Christ shall perish with the diuell without any doubte Againe there bee two habitations or dwelling places August de verb. apost serm 18. the one in the fire euerlasting and the other in the kingdome that neuer shall haue ende the first place the Catholike faith by Gods authoritie beleeueth to be the kingdome of heauen August lib. â— hypog the second place the same Catholike faith beleeueth to be hell where all runnagates and whosoeuer is without the faith of Christ shall taste euerlasting punishment as for any third place we vtterly know none neither shall we finde in the holy scriptures that there is any such Now for mine own part sith there it will not be found it shall not any other where bee sought For as Theodoret saith Theodoret. lib. 1. cap. 7. The Euangelists and Apostles writings and the sayings of the olde Prophets doe cleerely instruct vs what iudgement we ought to haue of the meaning and will of God Q. What then What though also you will take no further paines to seeke a third place doth it therefore follow that therefore there is none Augustine I can tell you vpon whom you so much stand is very doubtfull in the case for sometimes hee denies as you say sometime he affirmes as others pretend and sometimes againe he doubtes as himselfe declares he denies in the places by you named hee affirmes De gen contra Manich. lib. 2. c. 20. de vera falsa poenit c. 18. lib. 21. de ciuit Dei c. 23. c. 26. Non redarguo saith he quia forsan verum est I reproue it not because it may peraduenture be true that some after this life suffer temporall punishment Hee doubtes in his Enchiridion cap. 69. Item de fide operibus cap. 16. in quaestione 1. Dulcitij Tale aliquid post hanc vitam fieri incredibile non est vtrum ita sit quaeri potest It is not incredible that after this life some such thing may bee and whâ—ther it bee so or no it may bee demaunded R. Whatsoeuer Augustine is I much passe not for I stand not so much vpon him but that I can follow him or reiect him Neither herein doe I him any iniurie at all For this is his owne saying August in proem lib. 3. de Trinit Be not bound vnto my writings as vnto the canonicall scriptures But when thou shalt finde in the scriptures that which thou diddest not beleeue beleeue it without any doubting or delay but when thou findest that in my writings which thou diddest not know certainelie before except thou shalt certainelie vnderstand it doe not stiffelie affirme it August epist 198. ad Fortunatum And againe We receiue not the disputations or writings of any men be they neuer so catholike or praiseworthie as we receiue the canonicall scriptures but that sauing the reuerence due vnto them we may well reproue or refuse some things in their writings
should I produce more examples when these are sufficient to explaine what I propound whome these will not content little or nothing for this point will content Q. I thinke so too You shall not neede therefore about this further to trouble your selfe I nothing doubt of the truth of what you say But one thing by the way when the sicke man is come to this point that hee is resolued that for his sinnes hee is visited what by him is to bee performed that so to death hee may the better bee prepared R. Many things moe than one Q. How many R. Foure and all concerning his sinnes Q. What be they R. These which heere follow First he must make a new examination of his life and conuersation according as the Israelites did when in their affliction they said Lam. 3.40 Let vs search and try our wayes and turne againe vnto the Lord. Secondly he must make a new confession vnto God of his new and particular sinnes Iam. 5.16 as God sendes new corrections and chasticements so did Dauid when he had the hand of God very heauie vpon him for his sinnes Psal 32.5 so as his very bones and moysture consumed within him and therupon obteyned he his pardon and was healed Thirdly he must make new prayer and more earnest than euer before with sighes and groanes of the spirit for pardon of the same sinnes and for reconciliation with God in Christ thus did king Dauid in his sickenes For he made certaine psalmes either when he was sicke or else after he had been sicke As namely the sixt the two and thirtie the thirtie eight the thirtie nine all which are psalmes of repentance psalmes wherein vpon distresse of body and mind he renued his faith and repentance bewayling his sinnes and intreating the Lord for pardon of them Thus also did Hezekiah in his sickenes Esa 38. For when he lay sicke as he thought and as the Prophet told him vpon his Deathbed he wept as for some other causes so also for his sinnes and withall he prayed vnto God to cast them behinde his backe Thus also in his sickenes should he doe that is sicke for as Iames asked the question is any man afflicted so if there be Iam. 5.13 he aunswereth shewing him his dutie let him pray and in prayer what shall he aske but the free pardon and full remission of all his sinnes therefore saith Dauid wherefore Psal 32.6 for the remission of his sinnes shall euery one that is godly make his prayer vnto thee in a time when thou mayest be found that is in the time of tribulation For the Lord is nigh vnto those that are of a broken heart and a troubled spirit Yea the Lord is with them that are in tribulation and makes all their bed in their sickenes In that forme of prayer which Christ hath deliuered vnto vs one of the maynest petitions is forgiue vs our trespasses as though the heart of our prayers should be the forgiuenes of our sinnes For that petition is placed euen in the hearte of that our prayer to signifie what petition should euerly vpon our hearts As therefore he that is sicke must pray in seeking to be reconciled vnto God so in praying he must aske the pardon and forgiuenes of his sinnes For in the remission of his sins consisteth the saluation of his soule Psal 32 1. Blessed is he saith Dauid whose wickednes is forgiuen and whose sinne is couered Blessed is the man vnto whome the Lord imputeth not iniquitie And thus much for the third thing the sicke man must performe touching his sinnes Now for the fourth in the fourth place he must by all meanes auoyde all those sinnes which incense his God to wrath Psal 34.14 Esa 1.16.17 and torment himselfe with griefe For when Christ had cured him that had been diseased eighte and thirty yeares this was his saying vnto him Behold thou art made whole sinne no more least a worse thing happen vnto thee Ioh. 5.14 The same saying must the sicke take as spoken to himselfe To the sicke it was spoken when he was healed by the sicke it must be practised ere euer he will be healed If man will not care to eschew sinne the cause of sickenes there is no reason that God should care to remoue sickenes the fruite of sinne As commonly the effect followes if the cause be giuen so most what the effect ceases not till the cause be gone This is a matter so well knowne as it needes not much proofe If you of your selfe will not yeelde me it I will labour further to confirme it Q. You shall not neede to prooue it I willingly yeelde it R. Neither will I then It is good sparing of time and labour Q. Yea in things needeles as is this Psal 34.12.14 For as Dauid saith He that desireth life and loueth long dayes for to see good must eschew euill and doe good seeke peace and follow after it But you shall spare neuer the more of either for that For if you haue done with the sicke mans duety that concerneth God I will desire you to passe to that his duty which concerneth himselfe and therein to spend some time and labour R. I shall be contented with that if you haue done touching the other Q. I haue done but that one thing comes now to my minde which I thinke meet to demaunde of you ere wholly for this I dismisse you R. What is that Q. Whether the sicke doing as you say shall come to be reconciled to God as you wished R. Yes feare you not For that point the scriptures are plentifull Q. Produce some part of their store R. What may be profitable to you shall not be displeasing to me For this matter therefore thus they goe Ezek. 18. Act. 16.31 1. Cor. 11.11 Iosh 1.19 Mat. 7.7 Ezek. 18.30 Eph. 5.14 Ezek. 33.5.18.27 Ioh. 6.35.3.15.16.37 Esa 28.19 Returne and liue Beleeue and be saued Iudge your selues and ye shall not be Iudged Giue glory to the Lord and make confession vnto him Aske and it shall be giuen Seeke and ye shall finde knocke and it shall be opened vnto you Departe from your wicked waies and iniquitie shal not be your destruction Awake thou that sleepest stand vp from the dead and Christ shall giue thee life He that receiueth warning shall saue his life When the wicked turneth away from his wickednes which he hath committed and doth that which is lawfull and right he shall saue his soule aliue He that beleeueth in Christ he shall neuer hunger nor thirst nor perish but haue eternall life Whosoeuer beleeueth in him shall not be ashamed Act. 10.43 1. Cor. 11.31 To him giue all the Prophets witnes that through his name all that beleeue in him shall receiue remission of sinnes If we would iudge our selues we should not be iudged Let euery man prooue his owne worke and then shall he haue reioycing in himselfe onely
be slayne of life And as Barnard saith The head that the Angelicall spirits tremble at was pricked with thornes the face fayrer than the sonnes of men was defiled with the spittle of the Iewes the eyes which are brighter than the sinne were dimmed in death the eares which heare the Angelicall songs did heare the speaking against of sinners the mouth which teacheth the Angels was filled with viniger and gall the feete whose footestoole is adored were fastned to the crosse with a naile the hands which made the heauens were stretcht vpon the crosse and thereto fastned with nayles the body was beaten with roddes the side was thrust through with a speare and what more there remained nothing but the tongue in him that he might therewith pray for sinners and commend his mother to the disciple whom he loued What now shall I looke to goe hence in peace no no the man must not looke to speed better than the master Mat. 10.24 Saith the master himselfe The desciple is not aboue his master nor the seruant aboue his Lord. It is enough for the disciple to be as his master and the seruant as his Lord. Now for himselfe thus said the master of himselfe hauing spoken much out of the scriptures to his disciples of his passion and resurrection Luk. 24.26 Ought not Christ to haue suffered these things and to enter into his glory For all others said a seruant of his 2. Tim. 3.12 All that will liue godly in Christ Iesus shall suffer persecution How much more some other light affliction such as is sorrow sickenes and paine all which and many moe are nothing comparable to persecution persecution is farre more grieuous than the paine which I feele or the sicknes which I abide Hauing therfore a desire to liue godly in Christ Iesus shall I not beare quietly and suffer patiently the paines of this my sicknes and disease The Apostle saith that Act. 14.22 Wee must through many tribulations enter into the kingdome of God This my sickenes is but one A weake souldiour is he that cannot beare one blow A weake christian were I if I would be daunted with one crosse though it be grieuous as no chasting for the present seemeth to be ioyous but grieuous yet is it neither tedious nor discommodious not tedious for it is but momentany Psal 30.5 As Dauid saith Heauines may endure for a night but ioy commeth in the morning Heb. 12.11 Not discommodious for it bringeth the quiet fruite of righteousnes vnto them which are thereby exercised Yea saith Paul Our light affliction which is but for a moment 2. Cor. 4.17 causeth vnto vs a farre more excellent and an eternall weight of glory And what should I either grudge or grieue at that which neither comes for my hurt when it comes neither yet will tary long after it is come A welcome guest is hee that comes but for a night and yet much enriches his host ere the morning Such a guest should sickenes be for so it deales with the host to whome it comes As Heli therefore said when hee heard hee should be punished 1. Sam. 3.18 It is the Lord let him doe what seemeth him good So say I now I am punished It is the Lord let him doe what seemeth him good I am not too good to be smitten of him Where my betters haue not escaped his hands there is no reason that I should wish I might I daily say if daily I pray as daily and duely I should thy will be done in earth as it is in heauen Now in heauen it is done willingly readily and faithfully If therefore I will any thing doe as I say I must willingly readily and faithfully beare this burthen which the Lord hath imposed vpon me To comfort and encourage me in the bearing thereof I now haue Christ my captaine being in glory to looke vpon me and behold me for as the Apostle saith Heb. 4.15 We haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sorte And therefore I neede not either feare or faint vnder my burthen For why he which redeemed me seeing mine affliction and misery wil no doubt both comfort me in measure sufficient and release me at time conuenient Exod. 2.25 In the second of Exodus it is said God looked vpon the children of Israel and God had respect vnto them And in the third of Exodus the Lord saith I haue surely seene the trouble of my people which are in Egypt and haue heard their cry because of their taskemasters for I know their sorrowes Therefore I am come downe to deliuer them out of the hand of the Egyptians and to bring them out of that land into a good land and a large into a land that floweth with milke and hony euen into the place of the Cananites and the Hittites and the Amorites and the Perizzites and the Hiuites and the Tebusites And therefore he saith vnto Moses Come now and I will send thee vnto Pharaoh that thou maist bring my people the children of Israel out of Egypt After the manner that he dealt with them will he also in mercy deale with me For he is euer one and the same Gal. 3.20 Malac. 3.6 Iob. 13.15 God he is and is not chaunged As ob therefore said in his affliction so say in this my visitation Loe though he slay me yet will I trust in him and I will reprooue my waies in his sight He shall be my saluation also for the hypocrite shall not come before him it is not this paine that shall part him and me it is not this sickenes that shall separate vs it is not this disease that shal daunt or dismay me Nay to say at once Rom. 8.38 Neither death nor life nor Angels nor principalities nor things present nor things to come nor height nor depth nor any other creature shall be able to separate me from the loue of God which is in Christ Iesus our Lord. Thus now you see by what meanes he that is sicke may munite his soule against the paines of his sickenes Q. I doe so I cannot deny it But what if his sickenes be mortall R. Though it be yet there these will be effectuall For they are of force not onely against the paines of some one sickenes but also against the paines of euery sickenes yea the mortall and deadly sickenes Q. I but to the paines of sickenes there may come an immoderate feare of death which will not very soone be vanquished because Death is the last enemie that shall be destroyed 1. Cor. 15.26 R. Though there so do as it is very like there will for death is the most tetrible of all things to wit in this life yet may the soule be armed as well against that as against the other Q. It may so and it is good to haue it so But how
to sleepe hee that dyes knowes not when he beginnes to dye Man knowes not his end He that sleepes rests from al the care and labour he had while he waked he that dyes resteth from all the care and trouble he had while he liued Apoc. 14.13 He that sleeps liues while he sleepes Mat. 22.32 he that dyes when he is dead For the soule is immortall And God is not the God of the dead but of the liuing Yet when Abraham and Isaac and Iacob were dead God said I am the God of Abraham and the God of Isaac Exod. 3 6. and the God of Iacob He that sleepes dreames either of things pleasant or things pestilent he that dyes and is dead Luk. 16.22.23 enioyes either things ioyfull as the ioyes of heauen or things painefull as the paines of hell he that sleepes Iob. 19.25 sleepes in hope to awake againe he that dies dies in hope to rise againe And therefore the Iewes call the churchyarde the house of the liuing because they which there sleepe shall thence in the last daies rise He that sleepes is stronger when he awakes than before he that dies is better when he rises againe than euer he was before He rises in incorruption he rises in power 1. Cor. 15.42 43. Mat. 19.26 1. Cor. 15.25 He that sleepes may easily be waked he that dies may easily be raised The trumpet shal blow and the dead shall be raised vp incorruptible To come to some point now what should a man feare either the laying downe of a burthen or the taking vp of a sleepe being weary hee desires both the one and the other Being wearied with the cares and crosses of this life what should he then feare death no man feares to be cast into a sleepe neither should a sicke man feare much to die As Seneca saith Senec. in prouer Epist It is a foolish thing to be delighted with sleepe and yet to abhor death when as a continuall sleepe is the imitation of death againe Through the feare of death we make vnto our selues an vnquiet life and so great is the madnes of men that some are driuen to die by the feare of death We are to be strengthened least we too well loue our life too much hate our death And we must be perswaded when reason thereto perswades to ende our life but not to feare death A valiant and couragious man ought not to flie but to goe out of his life For himselfe and of himselfe he saith otherwhere It repenteth me not to haue liued because I haue not so liued Senec. lib. de senectyte that I should thinke my selfe borne in vaine And so depart I out of this life as if I departed out of an Inne not as if I departed out of an house for nature hath giuen vs an Inne to stay in but not an house to dwell in Thus by his example he shewed what he himselfe did and by his reason what others after his example should doe if either his example be worth the following or his reason worthie the beleeuing for his reasons sake and after his example he that is sicke and therefore not farre from death should neither immoderatly feare death nor negligently expect death How fearefull soeuer death is if it be looked vpon in the glasse of the law yet is it not so being looked on in the glasse of the Gospell In the one it hath a sting and that a sharpe one in the other it wants a sting and therefore it is no wondrous fearefull one Saith Gregory What is this mortall life but away and consider my brethren what a thing is it in the way to be wearied and to nill that the way should be ended He that trauailes desires to be at his iourneies ende what should he that liues be afraide to die death is the ende of his â—ourney Euery thing reioyces in the ende What should the sicke man feare death death vnder the Gospell to him that beleeues â—s The passage to life not to destruction For be which beleeueth in Christ dieth not Ioh. 5.24 death hath no power ouer him but he passeth from death to life The death of those that beleeue hath another Epitheton than hath the death of those that beleeue not Pretious in the sight of the Lord saith Dauid is the death of his Saints Psal 116.15 Sap. 3.19 Bern. in quadam epâ—â—co but horrible saith Salomon is the end of the wicked generation Pretious is the death of the Saints pretious truely as the end of their labours as the finishing of their victorie as the gate of life and the entrance to perfect securitie And againe in the same place saith he The death of the righteous is good for the rest that followes it better for the newenes of that rest best of all for the securitie that is in that rest that both followes it and is new For as the same Bernard otherwhere saith Bern. ser 25. paru serm Three things there are which makes the death of the Saints pretious 1. Rest from labour 2. Ioy of the newenes of that rest 3. Securitie of the eternitie of the same rest But on the contrary part the death of the wicked is most vile It is euill truely in the loosing of the world for without griefe they cannot be seuered from that which they loue it is worse in the seuering of the flesh For their soules are puld from their bodies by wicked spirits it is worst of all in the double suffering of the wormes and the fire For the worme euer stingeth and the fire alwaies burneth neither euer cease to torment Much what to the like effect doth Chrysostome write of the death of the one and the other Although they die at home Chrysost hom 66. in Genes de morte peccator both wife and children being present familiars and acquaintance standing by if yet they want vertue their death is but euill So although he be in a strange countrey though he lies vpon the pauement and what say I though he be in a straunge countrey although he falles into the hands of theeues although he be deuoured of beasts yet if he be indued with vertue his death shall be pretious As Anselmus writeth Anselm It hurts not those which are good whether they be murthered or taken away by sodaine death For they neuer die sodeinly which euer thought they were to die Whether therefore they be slaine with the sword or torne in peeces of beastes or burned with fire or drowned by water or hanged on a tree or haue their legges broken or die by some other misfortune yet euer is the death of his Saints pretious in the sight of the Lord according as it is At what time soeuer the righteous dieth his righteousnes shall not be taken from him And so death hurteth not but profiteth much If therefore he that is sicke or any other doth beleeue he needes not ouermuch to
these times R. Much. The one was a good time the other was a bad time That was a good time wherein the one theefe reprooued the other but that was a bad time wherein they both reuiled and rayled on the sonne of God Q. It seemes all was at one time For it was all at their and Christs death R. One generall time if you will but not one particular Mat 27.45 For there was three howres distance betweene Christ his crucifying and his dying Lu. 23.44 At the sixt houre he was crucified at the ninth he died And in three houres space many things happened Q. But what happened in these three houres R. The rayling of both the theeues on Christ Iesus and the repenting of one of them In the beginning of the three hoth might raile as Mathew seemes to speake before the ending of the three the one did repent as Luke assuredly doth recorde Q. Be it so what inferre you thereupon R. That which before I defended and you denied Q. Why that R. Because he which you say died in the Lord did sometime also ere he died liue to the Lord. Q. How doth that appeare R. Aswell as any thing may appeare For the same scripture which speaketh of his dying in the Lord speaketh also of his liuing to the Lord. Q. Why what saith the scripture thereof R. More than that which you haue heard yet somewhat you haue heard Q. Haue I heard any thing that makes for this purpose R. I that I hope you haue Q. What was that R. That when one of the euil doers which were hanged rayled on Christ Iesus saying If thou be the Christ saue thy selfe and vs. Luk. 23.39 The other answered and rebuked him saying fearest thou not God seeing thou art in the same condemnation we are indeede righteously heere for we receiue things worthie of that we haue done but this man hath done nothing amisse Q. And what is there more which I haue not heard but may heare R. That which followeth what you haue heard And he the same that before reprooued his fellow said vnto Iesus Lord Luk. 23.42 remember me when thou comest into thy kingdome Q. And what doe these things prooue that the same theefe which once died in the Lord did some time ere he died liue to the Lord R. What more manifest for what is it to liue to the Lord but to liue according to the will of the Lord and he that thus liued ere he died as you haue heard how did he not liue according to the will of the Lord in three things doth the will of the Lord consist 1. In this that a man turnes from his wicked waies to him For as by his prophet Ezekiel he saith Ezek. 18.23 Is it my will that the wicked should die saith the Lord God or rather that hee may returne from his waies and liue As I liue saith the Lord God I will not or I desire not the death of the wicked but that the wicked turne from his way and liue 2. In this that a man exercises himselfe in liuing godlily For by his blessed Apostle he saith 1. Pet. 2.15 So is the will of God that by well doing ye may put to silence the ignorance of foolish men 3. In this that a man continues in well doing to his liues end For saith the beloued Sonne of God Ioh. 6.39 This is the fathers will that hath sent me that of all which he hath giuen me I should loose nothing Now perseuerance in doing good is that which makes that a man is not lost because it is said Mat. 10.22 He that endureth to the end he shall be saued Saith Hierome It is not the point of vertue to haue begunne but to haue continued and perfected what was begunne And saith Remigius Rewarde is giuen not to those that beginne but to those that perseuer For as Isidore saith Then doth our conuersation please God when we finish the good which we beginne by holding out to the ende In which of these three did not he we speake of according to the will of the Lord in the first the second or the third in neither Not in the first for there he turned from his wicked waies he had been a theefe now he was none he had been an euill doer now he was none he had been a reuiler of the sonne of God now he was none Not in the second for there after that once he was conuerted he exercised himselfe in doing of good He sorowed for his sinnes he confessed them he prayed for pardon of them he suffered quietly some punishment due to them he reprooued his fellow theefe for continuing in them he iustified Christ the Messias from the guiltines either of them or the like vnto them the text which recordes the historie of him prooues asmuch as I say One of the euill doers which were hanged railed on Christ Iesus saying Luk. 23.39 If thou be the Christ saue thy selfe and vs. But the other aunswered and rebuked him saying fearest thou not God seeing thou art in the same condemnation There is a shew of his owne conuersion his fellowes corruption We are indeede righteously heere There is his confessiō with a continuatiō of his fellowes corruption For we receiue things worthie of that we haue done There is his patient suffering of punishment with a reasō of his fellowes corruption But this man hath done nothing amisse There is his iustifying of Christ And he said vnto Iesus Lord There is his acknowledgment of Christs power Remember me when thou comest into thy kingdome There is his prayer for his sinnes remission and his soules saluation Neither yet in the third for there he perseuered as long as life lasted After once he put his hand to the plough he neuer look't backe In what hee sometime ere his death liued in that he once at the ende of his life died In faith and hope and loue he liued for the time after his conuersion that he liued and in faith hope and loue hee died when the time wa this life ended In asmuch then as in his life from his conuersion to his death he liued according to the will of the Lord it is thereby certaine that ere he once died in the Lord he sometime liued to the Lord. And so at length that is manifested which long I haue laboured to manifest Q. In deede the certaintie of the theefes liuing sometime to the Lord once dying to the Lord is thereby manifested but the necessitie of euery ones liuing so that faine would die so is neuer the more prooued R. In that you are deceiued For the action of one man that is good is the instruction of euery one that would be good Whatsoeuer good the theefe did he thought duety for him to doe and other than duety the like no man can thinke because he that taught him to doe what he did teacheth no man but what is dutie Q. Why who
taught him to do what he did R. No other schoolemaster than the spirit of God Q. How know you that R. By the word of God Q. Why. It saith not that the spirit did teach him R. But it implieth it and that 's as good Hicron in Ep. ad Gal. ca. 1. for as Ierome saith The Gospel is not in the words of the scripture but in the sence Q. But whether doth the word imply what you say it implieth R. Where it saith the theefe said vnto Iesus Lord Luk. 23.42 remember me when thou comest into thy kingdome Q. Why say you so R. Because the Apostle Paul teacheth me to say so Q. Where R. In the first of his Epistles to the Corinthians the twelfth Chapter and the third verse Q. What saith he there R. That No man can say 1. Cor. 12.3 that Iesus is the Lord but by the holy Ghost Q. And doe you by this prooue that the spirit of God taught the theefe to doe what hee did R. What else For. 1. in the fore place you see he called Iesus Lord. Luk. 23.42 And he said vnto Iesus Lord c. 2. in the eight to the Romans besides many other places the holy Ghost is called the spirit of God Rom. 8.9 Rom. 8.9 Now ye are not in the flesh but in the spirit because the spirit of God i the holy Ghost dwelleth in you and Rom. 8.14 As many as are led by the Spirit of God Ephes 4 30 they are the Sonnes of God And Ephesians the fourth greeue not the holy spirit of God by whom ye are sealed vnto the day of redēption Q. Well then I yeeld and seeing it is necessarie for him that would once dye wel sometime to liue well I would that all which desire to dye well would regarde much to liue well R. You do well to wish it It is a thing to be wished though it wil neuer be performed for as Seneca saith Seneca Epist 78 As it fares with a play so it fares with life It skilles not how long it be ere it be don but how wel it is done while it is in doing Q Seneca Epist 22. But as the same Seneca saith No man considereth how well he liues but how long he liues R. This their misdemeanour is more to be pittyed thē praised for as Augustine saith No man will either haue or suffer a long supper euill August in serm and what should any wishe a long life and euill If it be a great thing that we liue it is a great good to liue well Id. de doct Chir. It is better to liue well then to vnderstand soone For he which liues well deserues to vnderstand more he which liues ill shall loose euen that which he vnderstands Seneca therefore saith Seneca in Epist A wise man doth euer thinke what kinde of life his life is and not how great or how long his life is Idem in Epist 78. For it is not good to liue but to liue wel It is no great thing to liue all thy seruants and cattell do liue Socrat. insuis ex hortation He liues not in whose minde there is nothing but that he may liue eate and drinke that thou maiest liue wel Thou maiest not liue that thou maiest onely eate and drinke Q. What counsell therefore do ye giue R. The same that ere while I did viz. that he which desireth once to die well hath euer a mind to liue well Q. But it is not inough to haue a minde to liue well vnlesse he also labour to liue well R. That 's so but vnlesse he mindes well to liue well Mat. 12.34 he will neuer labour well to liue wel For as out of the abundance of the heart mouth speaketh so of the abundance of the minde the man himselfe worketh the heart maketh the tongue to speake and the minde causeth the hand to worke Q. All this is true I cannot deny it R. VVhy did you then contend so much about it Q. Because I was desirous euerie way to be resolued R. Are you so now Q. Yea for this matter R. VVhat haue you other that you put in this Q. I hope you are not ignorant of that for as yet you haue spoken but of two of the fower meditations which you said long since were much auaileable against the immoderate feare of Death R. In deede I haue yet spoken of no moe Q. That you may speak aswel of the rest that follow as you haue of those that are gone before leauing that where abouts we haue so long contended we wil proceed to the first of those which are to succeed R. And what will you with that Q. No other then with the former R. There needes not all that for I knowe no doubt touching eyther the truth or the effect thereof Q. What to you is needeles for me is needfull for I yet know no more touching this point nowe comming into hande that that which you long since taught me to know R. If you know that you know all which for our intended purpose you are to knowe for the truth and the effect of it are the things which for our purpose are needfull to bee knowen Q. And those are the thinges I am yet in doubt of R. Without cause if you be For the truth thereof it is this he that dyeth beleeuing in Christ dyeth not out of Christ but in Christ For he which beleeueth in Christ is in Christ he that is in Christ by beleeuing in Christ hath both his bodie and soule really coupled to Christ according to the tenour of the couenant of Grace so that though after Death body and soule be seuered one from another yet neither of them are seuered and disioyned from Christ For the coniunction which is once begunne in this life remaines for euer in the life to come and he that is thus conioyned to Christ what needs he doubt any thing touching the effect of the same coniunction what neede hee immoderately or inordinately feare Death Death cannot hurt him Death is but a passage to life vnto him Ioh. 5.24 He which beleeueth in him that sent me saith Christ hath euerlasting life and shall not come into condemnation but hath passed from Death vnto life and saith Paul Rom. 8.1 there is no condemnation to them which are in Christ Iesus Q. I but you know when a man dyes that his soule goes from his bodie and that his body being left of his soule rottes in the earth R. What then yet is he neuer the more to feare Death for that for his coniunction with Christ still holdes though the soule goes from the body and the body rots in the earth yet are they both still in Christ both in the couenant both in the fauour of God and that asmuch as they were before death Q. But they are both seuered one from another so as neither soule with bodie nor body with Soule
hath any communion or fellowshippe R. What then that seperation for a time notwithstanding they shall againe at length be reunited and ioyned togither and then shall they haue full communion one with another world without end Q. I know they shall so in the resurrection at the last day R. Why then obiect you as you do that knowledge is to strengthen you and any that knowes it against the feare of death with that Dauid comforteth himselfe saying Psal 16.9 Mine heart is glad and my tongue reioyceth my flesh also doth rest in hope for thou wilt not leaue my Soule in graue neither wilt thou suffer thine holie one to see corruption With that Paul comforteth himselfe and others himselfe when he said Philip. 1.22 In death and life Christ is to me aduantage Others when hee prooued vnto them the resurrection of the dead with that also should you comfort your selfe and others What vse both Dauid and Paul made of it should others also make For why the thing of it selfe is one vnto all And all that beleeue shall haue much alike benefits thereby but I minde not now to speake of them neither neede I for they pertaine to another life and I now glaunce at them but as they yeeld comfort in this life Q. That comfort you speake of should mooue you more fullie to display them for those things which follow after death may in this life yeelde comfort against Death R. You heard me euen nowe professe so much and I like it well you will so soone thereupon confesse so much Q. I must confesse the truth for therefore I learne R. I am glad thereof for therefore I teach you it Q. If I should not make that vse of it both you should teach it in vaine and I learne it in vaine but that that may not betide I will marke both what you doe teach and what I may learne R. In so doing you shall do well Q. I perswade my selfe so and therefore I will doe as I say so neere as I may but now seeing you haue no mind to speake of some things after this life I would you would speake of something in this life R. So haue I alreadie Q. I deny not that in demaunding this but I now speake of a more speciall thing then those which are past R. It is verie like so but what is that that I may soone satisfie you Q. The last of your 4. meditations which you long since said were verie sufficient to comfort the Soule of man against the immoderate feare of Death R. If that be it we shall do well ynough but what would you that I should say touching it Q. First whether that the Lord hath promised his presence to his seruants as you said or not Secondly whether so much will thereupon follow as you inferred or no R. It seemes you doubt at euerie turne but it is no matter to shew you that I speake no more then I will iustifie I will shewe you both the one and the other Q. I thank you for that not because I doubt of what you say but because I would know your ground for that you say R. For the first therefore thus saith the Lord by his Prophet Dauid Psal 91.15 I will be with him in trouble Isai 43.3 and by his Prophet Esaie When thou passest through the waters I will be with thee and through the flouds that they do not ouerflow thee When thou walkest through the verie fire thou shalt not bee burnt neither shall the flame kindle vpon thee and thus by his Sonne and our Sauiour Christ Iesus Ioh. 14.18 Mat. 28.20 I will not leaue you comfortlesse I will be with you vnto the end of the world And by these is it not manifest that the Lord hath promised his presence to his Seruants in time of neede and necessitie Q. Yes it is so I neither can nor will deny it but the Lord himselfe is inuisible is he not R. Yes for as the Scripture saith No man hath seene God at any time to Moses he himselfe said Thou canst not see my face Exo. 33.20 1. Tim. 1.17 Col. 1.15 Iud. 13.22 for there shal no man see me and liue of him Manach said vnto his wife We shall surelie dye because we haue seene God When they saw as the text saith but an Angell of God Q. By what meanes therefore doth he manifest his presence that so wee may perceiue a performance of his promise R. By meanes many In number three First by moderating and lessening the paines and torments of sickenes and death as the verie words of his promise by Esaie his Prophet doe plainelie import For he saith Isai 43.3 When thou passest through the waters I will bee with thee that the flouds doe not ouerflow thee and when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle vpon thee So that if the flouds do not ouerflow a man when he is in the waters nor the flame kindle vpon him when he is in the fire hee may well thinke the Lord is there present restraining both the waters from swelling and the fire from burning For naturally either of them would do the kind if he did not restraine thē so in the paines of sicknes pangs of death if a man findes his sorrowes nothing so greeuous as the afflictions of his life he may well thinke the Lord present for the paines of the one and the pangs of the other are painefull ynough of themselues and ouermuch yrkesome to many Yet this that I now say many haue true indeed found of many such there is mention made in the Acts Monuments of the Church they which haue the booke may looke into it assuredly they shall finde what I heare say neither shall they loose their time whē they haue so done or repent them of their labour in so doing For my part I must now proceed from this meanes of the Lords manifesting his presence though he be inuisible and not to bee seene visibly to the next Secondly therefore the Lord doth manifest his presence in the paines of sickenes and pangs of death by giuing in inward and vnspeakable comfort of his spirit vnto them that are afflicted with the one and distressed with the other for to many then doth he giue a greater portion of his spirit thē at many other times bypast and foregone In one place of scripture the Apostle Paul speaking of himselfe and his afflictions saith thus As the suffering of Christ abounded in vs so our consolation aboundeth through Christ 2. Cor. 15. And in another place speaking of his owne and his fellowes behauiour in their tribulations hee saith thus Wee reioyce in tribulations knowing that tribulation bringeth forth patience c. Rom. 5.3 Now there must bee some thing that must worke this ioye and comfort For as the same Apostle saith Heb. 12.11 No chastising for the present time seemeth to
the Lord or whether we dye we dye vnto the Lord whether we liue or dye therefore wee are the Lords so not those that haue power ouer themselues to do with themselues what soeuer is pleasing to themselues but those that should do with themselues what God hath appointed them to do now he hath appointed those to whom he hath giuen life to preserue it so long as you may For he hath giuen his gifts to be kept till he cals for them and to be referred to his glory so long as they are enioyed In asmuch therefore as the sicke man hath his life of God as any other man hath his he is to be as careful of preseruing his life as any other man is Secondly he is so to â—e because life being once giuen how light accoâ—nt soeuer some make thereof vsing vnlawfull mâ—â—nes and indirect to depriue them selues of it it is 〈◊〉 most precious iewell and that such an one as â—one can giue but God alone Our common saying of it is life is sweete and that our saying is a commendable saying by the iudgement of the Scripture For touching life first Salomon saith Eccl. 9.4 It is better to be a liuing dogge then a dead Lyon for according to the Philosopher It is better to be then not to be Pro. 13.8 Secondly the same Salomon saith A man wil giue his riches for the ransome of his life Yea thirdly Satan himselfe saith Iob. 2.4 Skin for skin and all that euer a man hath will he giue for his life If a man therefore will be accompted but a man he is to esteeme of his life A man will regarde what belongs to a man A Father in Terence said A man I am and nothing that pertaines to a man do I thinke strange vnto me what must he then doe that will be accounted a good man a iust man a holy man a righteous man must he contemne and despise his life the good gift and singular grace of God surely no. A righteous man saith Salomon Regardeth the life of his beast Pro. 12 10. and therfore I would think much more the life of himselfe he is but a meane maÌ„ that esteems not better of himselfe then his beast he is better in nature he shuld be much better by nurture A prudent man saith Salomon seeth â—e plague hideth himselfe which is as much as if he should haue said A prudenâ— maÌ„ seeth the meanes to cut off his life â—nd he seeketh the means to preserue i◠〈◊〉 wel thirdly doth he so because life is giue him to a good end to wit that he might haue time to vse al good means for the atteining of euerlasting life For God would haue no man to perish 2. Pet. 3.9 1. Tim. 2.4 but all men to come to repentaÌ„ce Yea God would that all meÌ„ should be saued and come to the knowledge of the truth and for this purpose doth he giue life Greg. in moral For this present life is the way by which we goe to our countrey First heauen for this cause speciall care must be bad of the preseruation of life for if the way be stopt vp by which a man shoulde goe to any place how shall he euer come to that place to which hee is bounding and to which he is bound to goe were it not for shippes men could neuer passe the Seas were it not for waies men could neuer goe to townes were it not for life men could neuer come to heauen Much therefore are they to be blamed which spend their life in pleasures and delights according to the inordinate affections of their own hearts and not according to the wholsome prescriptions of Gods law for life is not giuen so to be spent but life is giuen to the end that men might haue libertie to get out of the kingdome of darkenes into the kingdome of grace and from the slauish bondage of sinne into the glorious libertie of the Sonnes of God For this cause Paul saith Christ died for all 2 Cor. 5.15 that they which liue should not from henceforth liue vnto themselues but vnto him which died for them and rose againe Where liuing vnto him which died for them is nothing else but liuing to the end aforesaid for without liuing in Christianitie whose end is the attainement of saluation there is no liuing to Christ which is the chiefe part of sanctification and should liue as Peter saith 1. Pet. 4.2 Asmuch time as remaineth in the flesh not after the lustes of men but after the will of God whose will as the Apostle Paul saith is sanctification 1. Thes 43. This is the will of God euen your sanctification your sanctification not your prophanatioÌ„ But to proceed in the fourth place the sicke man aswel as any man must take care of that which is laide vpon him because of others to whom for whom he is to do good as much as hee can and as long as he can but soone shall he cease to do this if either negligentlie he regardes his life or violentlie hee depriues himselfe of life Eccl. 9.10 For there is neither worke nor inuention nor knowledge nor wisedome in the graue whether hee goeth Q. Partlie for Gods cause then and partlie for his owne and partlie for others either neere and deere vnto him or daily standing in neede of him you would haue him that is siâ—ke to regard the recouering of his health and the preseruing of his life R. It is iust so and you haue heard my reasons Q. But in sickenes what meanes should a man vse for the preseruation of life and the recouering of health R. Good and holesome Phisicke Q. Why that is a thing contemned of some as needles despised of many as fruitles and adiudged of most to be superfluous R. That makes not but it must be vsed esteemed by the well disposed sicke as an ordinance and blessing of God ordeined and appointed for the preseruation of life and recuperation of health for why the wiseman saith The Lord hath created medicines of the earth Syr. 38. 4. and he that is wise will not abhorre them With such doth he heale men and taketh away their paines Exod. the 15. Exo. 15.25 and 25. verse the water was made sweet with wood that men might know the vertue thereof by the applying of a lumpe of drie figges at the Prophets appointment to his byle Esa 38.21 2. Kin. 20.5 Hezekiah the King was healed so as the third day he went vp to the temple and house of the Lord according to the saying of Isaiah the prophet Q. But that his cure was miraculous For it is miraculous that a man should be made whole in two or three dayes space R. It is so in regarde of time but not in regarde of meanes For the cluster of figges was a naturall and ordinarie medicine or plaister seruing to soften and ripen tumours of swellings in the flesh Gal.
also I finde That olde Tobit no sooner remembred that hee had wished for death Tobit 4.2 but hee said wherefore doe I not call for my sonne Tobias that I may admonish him before I dye as though when a man were a dying it were his duetie to admonish his sonnes and those of his familie to doe those things which are pleasing vnto him which gaue them life and may at his pleasure take it againe from them And therefore when he had called him he sayd My sonne after that I am dead burie me and despise not thy mother but honour her all the dayes of thy life and doe that which shall please her and anger her not Remember my sonne how many dangers she susteyned when thou wast in her wombe and when she dyeth burie her by me in the same graue My sonne set our Lord God alwaies before thine eyes and let not thy will be set to sinne or to transgresse the commandement of God Doe vprightlie all thy life long and follow not the waies of vnrighteousnes for if thou deale truely thy doings shall prosperouslie succeed to thee and to all them that liue iustly and so forth as followeth in that place Now by all this which I haue found this is the conclusion which I make to wit that what good thing soeuer men know touching God and godlines they are not to keepe it to themselues but to teach it their children and families not onely in their life time but also at their death that so God may be glorified of them both while they liue and also when they dye And the third thing that induces me thereto ouer and aboue the precept of God and the practise of good men of which I haue now spoken is the speciall commendation God himselfe giues to Abraham the father of the faithfull for the doing of the same for when he was to discouer vnto him the destruction of Sodome and Gomorhe he made this the reason of his so doing Gen. 18.19 I know Abraham that he will commaund his sonnes and his householde after him that they keepe the way of the Lorde to doe righteousnes and iudgement And what a singular commendation this is hee that hath but halfe an eye may see It is a very good thing to be well spoken of by men Senec. de Reme fort The good opinion of men is safer than money An honest report is a second patrimonie Id. in Prou. Yea saith Salomon A good name is to be chosen aboue great riches and louing fauour is aboue siluer Prou. 22.1 Eccl. 7.3 and aboue golde A good name is better than a good oyntment But it is a better thing to bee well spoken of by God himselfe as hee better knoweth what is in man so hee better iudgeth what is done by man as he also is greater than man so is his commendation better than mans Mans is hardly got and easilie lost Gods once got is euer hardly lost as hee knowes what hee speakes ere he speakes so he speakes surely when he speakes As Balaam said to Balak God is not as man Num. 22.19 that he should lye neither as the sonne of man that he should repent hath he said and shall he not doe it And hath he spoken and shall hee not accomplish it As Peter saith The word of the Lord endureth for euer As Christ himselfe saith 1. Pet. 1.25 which was and is God Mat. 24 35. Heauen and earth shall passe away but my words shall not passe away As therefore he that is sicke is desirous to haue the praise of God before the praise of men because of all praise it is the best so is he to be carefull of that which God himselfe commaundes to all and commends in Abraham hee commaunds it that it may bee obeyed hee commends it that it may bee regarded hee commaunds it and commends it that in the time of sickenes and before the houre of death it may not be neglected Q. But what is the reason that he that is sicke should in his sickenes be carefull of that you speake of It may be in his health he hath often before done it R. That hinders not but that then also he must doe it It is a duetie that lyes vpon a man not onely in the time of health but in the time of sickenes also though therefore in his health he hath neuer so often admonisht all those of his familie to feare God and keepe his commaundements yet then in his sickenes he is not to cease to admonish them still ofte had Moses and Ioshua admonisht the Israelites to serue the Lord and walke in his waies ere euer the time of their departure drew nigh yet did they not therefore cease to doe it euen then when the time came that they were to depart No more should he that is sicke and at the poynt to dye you aske here what is the reason he should then doe it but you might better aske what are the reasons thereof for they are many more than one One is because it is the last and best worke he can then doe and the Apostle saith Desire you the best gifts And againe 1. Cor. 12.3 Gal. 6.9 2. Thes 3.13 Bee not wearie of and in well doing for in due season ye shall reape if yee faint not Another is because it is euery mans part to seeke the propagation of Gods glorie as well when he is dying as while he is liuing For therefore the Lord created him Esa 43.7 I created him for my glorie Esa 41.7 And againe verse 21. This people haue I formed for my selfe they shall shew forth my praise Rom. 14.8 The Apostle also saith Whether we liue or dye wee are the Lordes and therefore while we liue we should liue vnto the Lord and when we dye we should dye vnto the Lord. And because liuing we should liue vnto the Lord and dying dye to the Lord both liuing and dying we should admonish others to liue and dye vnto the Lord. Liuing because the Apostle one where saith Exhorte one another and edifie one another euen as yee doe 1. Thes 5.11 14. and verse there the 14. Admonish them that are vnrulie dying because the same Apostle other where saith 1. Cor. 10.31 Whether yee eate or drinke or whatsoeuer you doe doe all to the glorie of God and therefore this for this makes much to the glorie of God Steuens vehement exhortation to the Iewes before his death made some turne vnto God after his death Saith Augustine in one of his bookes de ciuitate Dei Augustinus de ciuitate Dri. If Steuen had not prayed the Church had not had Paul the Doctor of the Gentiles Through the many good wordes which Christ vsed as he went to be crucified some were either conuerted or confirmed the theefe was conuerted the Centurion was confirmed by both God was glorified the theefe said Luk. 23.42.43 c. Lorde remember mee
bodily lust in their olde crooked age couple themselues with yonkers which might right well haue bin their children and vnto whom they might also haue giuen sucke for such marriages are not blessed of God because the one marrieth for bodily lust the other for worldly couetousnes Chuse thee therefore such an husband as will loue thee and not thy goods onely as is equall to thee in condition state and age as also will tender thy children and see them brought vp in the feare of God that this may be pray alwaies vnto God that he wil blesse thee and prosper thee in all things Moreouer oh my sweete and louing wife looke well to the bringing vp of thine and my children bring them vp in instruction and information of the Lorde weed out of their mindes all kindes of vice and wickednes that their bodies may bee made the temples of the holy Ghost haue an eye vnto thy seruants giue them their couenants and suffer them not to be idle So gouerne thy house that there be found in it no vice but vertue no wickednes but godlines no sinne but honestie and christian behauiour Be thou also an example of godly life vnto thy children and seruants so mayest thou be sure to haue obedient children and faithfull seruants yea so also shalt thou be well reported of thy neighbours and beloued both of God and all good men And thus good wife adieu This is there the sicke mans exhortation to his wife and this or the like may the sicke man we speake of vse to his wife Q. This I assure you is a good one the ground of any it doth comprehend but what maner of one may hee vse to his children R. This which hereafter followeth or some other much like it in effect Oh my children God blesse you and send you many yea and those ioyfull and quiet dayes vpon earth Ye see in what case I am sore sicke and very weake abiding the good pleasure of God The end of this my life is come and I am glad of it and most heartily thanke the Lord my God for it let it not dismay you my most deare children that I shall now be taken away from you for albeit that I being your naturall father shall no more serue you nor prouide for you as hitherto I haue done yet doubte ye not but if ye goe forth as ye haue begun to feare God and to serue him he will not leaue you comfortles but in my stead he will be a father vnto you and prouide better for you than euer I was able to doe therefore if ye will haue God a mercifull and gentle Father vnto you behaue you your selues as dutifull and obedient children towards him feare him loue him honour him serue him pray vnto him call vpon his blessed name bee thankfull vnto him for his benefites and in all things seeke to please his godly maiestie Giue your mindes to the reading of the holy Scriptures and whatsoeuer you reade therein practise in your liues and conuersation be not onely hearers of the word but doers also for he that is not a forgetfull hearer but a doer of the worke shall be blessed in his deede Iam. 1.25 Moreouer auoide idlenes and too much childish pastimes let no time of your life passe away without fruite eschew all euill companie and haue nothing to doe with them that be vngodly though their words be sweet for a time their end is suddaine destruction Oh my children many thousands are cast away for that they haue not the feare of God before their eyes neither will be ruled by good counsell Therefore desire alway the fellowship of them that be good and vertuous haue all your trust and confidence in the Lord your God take nothing in hand before you haue craued his helpe by feruent prayer and after that thing done giue God most heartie thankes therefore acknowledging him the onely giuer of all good things The sabboth day and such other fruitfull dayes spend them holilie and godlily giue your selues to prayer to hearing of Sermons and to reading of the worde of God See that ye defile not the name of the Lord your God with vaine and vnlawfull oathes reuerence your elders honour your mother be obedient vnto her pray for her doe for her whatsoeuer lyeth in your power that God may blesse you and giue you long and ioyfull life vpon the earth Be no euill speakers of any man but be courteous and gentle vnto euery man Let no lightnes appeare in you neither in gesture nor countenance be true and faithfull cast away all pride and embrace humilitie auoide superfluous eating and drinking vse temperance in all your doings be not moued to anger against any man but be patient and ready to forgiue all men be mercifull to the poore helpe all men to the vttermost of your powers studie to doe good vnto all and hurt none loue all men euen your very enemies be not ouercome of euill but ouercome euill with goodnes these few lessons if ye obserue ye shall doe well As a most mercifull father God will blesse you continue his fauour toward you multiply his graces vpon you and wonderously prosper you vpon the face of the earth But these if ye neglect and despise the Lord will be angry with you set his face against you neither will he euer leaue till he haue vtterly ouerthrowne you Take heede therefore ô my good children to the commaundements of our God apply your hearts alwaies to obserue them that so it may alwaies goe well with you and the gratious fauour of God euer bee continued towards you Thus desiring the Lord to be with you to blesse and preserue you to his gracious protection I commend you Thus in generall friend mine you see what manner of admonition the sicke man we talke of may giue to the whole company of his children if God hath blessed him with many Q. I doe so and I thanke you for it But may I not in like sorte see what in particular he may say to his eldest sonne the first fruite peraduenture of his bodie assuredly the heire of all his lands R. Yes that you may So then let me For moe haue many than either one alone or none at all R. Thus then may he say vnto him of all the sonnes that God hath giuen me thou art my first borne for thee I thank him for in thee lieth the hope of my posteritie Looke therefore that thou seruest God all the dayes of thy life that thou mayest be the father of many children through the blessing of God If thou dost resemble me as in countenance and lineaments of body so likewise in manners and conditions of life it shall not repent me to haue begot such a sonne neither shall it forethinke thee to haue had such a father Take heede therefore that thou dost not degenerate and grow out of kinde Follow mee in all things as thou hast seene me follow Christ After
euer to bee spoken so long as a word by them can bee spoken Q What if through the extremitie of their paines and the idlenes of their braines such wordes cannot or will not be spoken shal we think them to be euer the more faithles and vngodly R. Truely no God forbid wee should many good men are silent long before their death many againe through the extremitie of their disease speake hardly and badly at their death though therefore their words neither be as they should be nor as wee would wish them to bee yet must we neither iudge of them by their words nor condemne them for their words not iudge least we our selues come to bee iudged for with what measure wee mete vnto others with the like wil others mete vnto vs as therefore wee would not be iudged of others for any infirmitie in our selues so must wee not iudge others for any infirmity espied in them iudgement is Gods and to him we must leaue it as Paul saith We must iudge nothing before the time 1. Cor. 4.5 vntill the Lord come who will lighten things hid in darknes and make the counsels of the harts manifest that euery man may haue the praise of God Not condemne least therefore we chance to bee condemned euill words at the time of death may proceed of other causes then want either of faith or religion the disease may cause much and in euery disease men are not euer alike affected the more violent the disease is whereof a man dies the more vnseemely are his gestures when he dies of violent sicknesses the companions are often fransies and other vnseemely motions As therefore it is follie to attribute that to one thing which is to bee attributed to another so it is to condemne a man for wordes which come not from him but from the disease that doth possesse him Q. When we see any then at the point of death vsing worse wordes than they should or we would what will you that we doe R. Other thinges than either iudge or condemne Q. That 's like in deed because you dislike them but what are those other thinges you speake of R. First perswade him as you may can to vse better for it is written Leuit. 19.17 Thou shalt plainlie rebuke thy neighbour and suffer him not to sinne Secondly pray for him as you ought that the spirit of God may put better words in his mouth For no man can say 1. Cor. 12.3 Luk. 11.13 Iesus is the Lord but by the Spirit and this spirit is obtained by praier Thirdly looke vpon your owne present loue towards him and for that practise the two former last named but absteine from the two other afore mentioned for as the Apostle saith Loue thinketh not euil 1. Cor. 13.5 but loue beleueeth all things hopeth all things endureth all things and therefore it thinketh not that he is altogether faithles that vseth a word fruitles but beleeueth that he is and hopeth that he may be the childe of God a few bad words notwithstanding Rom. 7.20 For sure it is not he that speaketh them but the sinne that dwelleth in him Fourthly and lastly looke vpon the sickmans life bypast and gone and if that hath beene as it ought to be neuer feare euil nor yet suspect amisse For as that auncient and learned father Augustine saith August de ciuitat dei lib. 1. That is not to bee thought an euill death afore which there hath gone a good life for there is nothing which makes an euill death but that which followeth death Now because thats vnknowen to vs Id. lib. 5. de baptismo ca. 27. because that many that seeme to bee without are within many that seeme to be within are without wee must learne to hope the best and leaue to iudge the worst Q. God graunt that so wee may for prone inough we are of our selues to iudge amisse R. That makes not but that we must restraine our selues Q. Neither doe I say otherwise for that cause I wisht as I did R. And nothing amisse for our nature as it is is to be corrected and not to be followed and that which euen now you vsed is a meane to haue that I speake of practised Q. Therefore I vsed it but to let this point goe and to meddle no further with censuring whether men die in faith or out of faith may it please you to say some thing of the next which is their dying in obedience R. I haue said somewhat thereof already Q. That 's little to that I would haue you say R. Why what would you haue mee to say Q. What it is to die in obedience R. That is soone said Q. The sooner the better R. To die in obedience is to bee willing readie and desirous to goe out of this world whensoeuer it shall please God to call and that without murmuring or repenting Q. No marueile though you say a man in his sicknes is to take care for it It is not easy how shall a sicke man compasse it R. By practising the former For to him that beleeueth all things are possible Mark 9.23 and therfore this easie not impossible Q. Possible peraduenture supernaturally but not portable voluntarily R. Yes no doubt for that faith which makes all thinges possible beyonde nature makes all things portable against wil. Q. That may be and I verily thinke is but that a man should be willing readie and desirous to goe out of this world without murmuring grudging or repining whensoeuer wheresoeuer and howsoeuer it shall please God to call him is very hard rare and difficulte R. Not a whit If a man hath faith Ioh. 5.4 but as a graine of mustard seede for this is the victory that ouercommeth the world as Iohn saith Euen your faith What therefore should a beleeuing man be vnwilling to vndergoe what necessarily he must vndergoe Q. No hee should not that I graunt but what may perswade him that hee shall not this I aske R. And that I answere the very last thing I spake of for voluntarilie that is to be suffered which necessarily must be suffered Q. What then R. Therefore death voluntarily is to bee suffered Q. Wherefore that R. Because death necessarily is to be suffered Heb. 9.26 for as the Apostle saith It is appointed of God that all men shall once die Q. But how shall any of them be perswaded willingly to die R. I haue already tolde you by this very necessitie of once dying Q. All men know they shall once die yet no man almost is euer the willinger to die R. The greater is their sinne and the more is their shame by how much the more certainly they know they shall die by so much the more willingly they should die this knowledge should worke that willingnes Q. I deny not but it should I see not that it doth R. Somewhere you may see it though euery where you cannot see it knowledge is
to be a liuing man for so Christ feared it when he sweat water and blood in the garden herevpon said My soule is heauie vnto death Mat. 26.38 Secondly as it is an hurt to the church or common wealth for often by death the church and commonwealth are depriued of those which either were then indeed or might haue been in time a great help stay and comfort to either Q. Otherwise than thus would you not haue him to feare it R. No. Q. And why R. For many causes First because it is vnto him an abolishing of sinne For he that is dead Rom. 6.7 is freed from sinne he then ceaseth to offend God any more as hee hath done Secondly because it is a bettring of his bodies condition for whereas before it was sensible and so perplexed with many miseries it is by death made insensible and therefore freed from all calamities whereas before in life it was both an actiue and passiue instrument for sinne it is then after death neither of both Thirdlie because it is the way for his soule to come to rest life and glorie For they that die in the Lord rest from their labours enioy life and remaine in glory Rest from their labors Apoc. 14.13 Enioy life Mat. 22.32 remaine in glorie Rom. 2.7.10 Dan. 12.3 And they that come to these things must die ere they come at them As one saith There is no other way to come to heauen by but death Q. And what conclude you thereupon R. That which I should viz. that hee which hath faith in Christ should not so feare death as therefore he should be vnwilling to leaue this life Cyprian in serm de mortalitate For as Cyprian saith It is his part to feare death which hath no will to goe to Christ It is his to haue no will to goe to Christ which beleeueth not he shall beginne to raigne with Christ God saith he hath promised to thee departing out of this world immortalitie and eternitie and doest thou doubt this is not to haue known God at al this is with the sinne of incredulitie to offend Christ the maister of all beleeuers this is being set in the Church not to haue faith in the house of faith Let him bee afraide to die who not being borne anew by water and the spirit is mancipated to the fire of hell let him be afraide to die which is not marked with the crosse and passion of Christ let him bee afraide to die which from this death must passe to the second death let him be afraide to die whom the eternall flame shall torment with euerlasting paine so soone as hee departes this world let him be afraide to die vpon whom this by his long stay heere is bestowed that during his abode heere his punishment is deferred but let him neuer bee afraide to die that knowes himselfe to be heere a Pilgrime and stranger that beleeues the resurrection of the bodie and the life euerlasting that loues the Lord with all his heart As the forenamed writer saith What stranger is he that hastens not to returne into his countrey Wee make account that Paradise is our countrey now we haue begun to haue the Patriarkes our Parents Why do we not make hast and runne that wee may both see our countrey and salute our parents A great number of our deare friendes doth there expect vs a mightie traine and troupe of parēts brethren and children now sure of their owne immortalitie and yet carefull for our safety doth wish vs to come vnto their sight and companie what ioy is it in common both to them and to vs What pleasure there without feare of dying and with certaintie of liuing How great and perpetuall felicitie Againe who would be afraide to dye that beleeues the resurrection of the dead For as one saith The most sure trust of christians is the promised resurrection of the dead from aboue And no meruaile when Christ himselfe saith This is the will of him that sent me Ioh. 6.40 that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day And againe I am the resurrection and the life he that beleeueth in me although he were dead yet shall he liue and whosoeuer liueth and beleeueth in me shall neuer dye Lastly who would be afraide to dye that loues God sincerely For it is the propertie of him that loues to adioyne himselfe to the thing he loues and to wish that he might enioy it and to grieue at that which doth hinder his enioying of it It is a token therefore that he loues not God as he should that is either afraide or vnwilling to dye for other way to come to God to heauen to immortalitie than by death there is none he that dyeth not commeth to neither And who if hee might would not come to all Except the wheat corne fall into the ground and dye it bideth alone so except a man fall into the earth and dye he bideth alone Eccl. 4.10 and woe saith Salomon to him that is alone but if the wheate corne die it bringeth forth much fruite so if a faithful man dye he attaineth to much fruite He commeth as I said to God to heauen to immortalitie And who would not if he might come to all these None surely that is wise that is godly that is faithfull and beleeuing for to come to God is to come to the fountaine of liuing waters which who so commeth to shall neuer more thirst to come to heauen is to come to the hauen of euerlasting happines which who so commeth to shall neuer more faint to come to immortalitie is to come to eternall life which who so commeth to shall neuer more dye none therefore that is wise that is godly that is faithful that is beleeuing should be afraide and vnwilling to dye for dye any when he wil that is so qualified death shall not hurt him death shall haue no power ouer him death shal be game not losse vnto him Q. I but whensoeuer he shal dye death will be painefull vnto him R. And what then Let him be neuer the more vnwilling to die for that for why the Apostle saith Act. 14.20 By many tribulations we must enter into the kingdome of God By many and therefore he must be willing to haue the paines of death some we must enter into the kingdome of God and therefore neuer be vnwilling to die for the paines of death for as the same Apostle saith Rom. 8.18 All the afflictions of this life are not worthie of the glorie which shal be shewed vnto vs and therefore the few afflictions in death are vnworthie thereof The paines that are suffered are but temporal but the ioyes which are to bee enioyed are eternall and who wil not be content to suffer a short paine for a long pleasure He is not worthie of any sweete which came away with
so soone as God brought her vnto him and called her by her name for assoone as she was come vnto him he said this now is bone of my bones and flesh of my flesh she shall be called woman because she was taken out of man And therefore the departed out of this life shall know one another after this life For why their knowledge in heauen shall not be infetiour to Adams knowledge in paradise But their estate shall be much more blessed and perfect For Adam in his best estate had possibilitie to fall but they in theirs shall haue neither power nor will Out of the .84 Psalme it doth thus appeare Psalm 84. they which are singing men in this world but for a season continuing togither know one another and therefore the departed hence in the faith of Christ shall also in the life to come Apoc. 4.8 9 10.11 Apoc. 5.11 12. Apoc. 1.15 Matth. 17.3 know one another for they shall euer praise the Lord. Out of the Gospell according to Saint Mathew .1 the .17 chapter it doth thus appeare when Christ was transfigured in mount Thabor his Disciples Peter Iames and Iohn did not only know Christ but also Moses and Elias which talked there with Christ whome notwithstanding they had neuer seene nor knowne in the flesh And therefore the departed hence being once come to beholde the glorious maiestie of God shall not onely know Christ their Sauiour and such as with whome heere in this world they were acquainted but also all the elect and chosen people of God which haue been since the world began for being gone hence they are gone as before hath bin said To the mount Zion Heb 12.22 23 24. and to the citie of the liuing God the celestiall Ierusalem and to an innumerable sight of Angels and to the congregation of the first borne which are written in heauen and to God the iudge of all and to the spirits of iust and perfect men and to Iesus the mediatour of the new Testament c. And being there their knowledge cannot be lesse than was the knowledge of Peter Iames and Iohn on mount Thabor but greater for now Christ is both ascended and glorified but then he was but for a time transfigured and the fashion of his countenance changed 2. Luk. 9.29 the 19. chapter it doth thus appeare They which are to iudge one another must knowe one another for they cannot iudge whome they knowe not but after this life the departed hence shall iudge one another for when Peter in the person of his fellow Disciples as himselfe Mat. 19.28 said vnto Iesus Beholde we haue forsaken all and haue followed thee what shall we haue Iesus said vnto them verilie I say vnto you that when the sonne of man shall sit in the throne of his maiestie yee which followed mee in the regeneration shall sit also vpon twelue thrones and iudge the twelue Tribes of Israel The departed hence therefore after their departure shall one knowe another not onely those their friends whom before they knew in the flesh but also those the saints and seruants of God whom in this life they neuer knew ne yet at any time euer were acquainted with 3. The 22 chapter it doth thus appeare they which shall bee like the glorious Angels of heauen shall knowe one another as the Angels doe Mat. 22.30 But the saints departed shall be like the glorious Angels of heauen therefore the Saints departed shall know one another For what reason should they belike to the Angels in other things and vnlike to them in this Out of the Gospell according to Saint Luke Luk. 16. it doth thus appeare if there bee mutuall knowledge after this life betweene the good and euill there is much more so betweene the good themselues for they are all Citizens in one citie fellow heires of one kingdome members of one body fellow seruants in one householde seruing one Lord and God and they we all know well know one another but there is mutuall knowledge after this life betweene the good and euill For after death Luke 16. The rich glutton being in hell Luk. 16.23 did know both Abraham and Lazarus being in ioy and Abraham againe though he were long before the rich man did know that miserable and vnmercifull rich man though hee were much after Abraham for as the rich man seeing Abraham a farre of and Lazarus in his bosome cryed saying Father Abraham haue mercie on me and send Lazarus that he may dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame so Abraham hearing the rich man crying answered and sayd Sonne remember that thou in thy life time receiuedst thy pleasure and likewise Lazarus paines now therefore hee is comforted and thou art tormented Therefore there is mutuall knowledge much more after this life betweene the good themselues for neerer together and much more conuersant one with another are the good themselues than are the good and euill the good are in heauen the euill are in hell Heauen and hell are much distant one from another the one is aboue the other is beneath Betweene both there is a great gulfe set so that they which would goe from heauen to hell cannot neither can they which are in hell goe from thence to heauen If therefore they which are in hell doe both see and knowe them that are in heauen and they which are in heauen knowe them also which are in hell much more doe they which are in heauen knowe those that are with them in heauen For it is easier to knowe them that are of the same house and familie with them with whome they are daylie conuersant than those which are of another and with whome they seldome or neuer meete Conuersing one with another is a ready way to the knowing one of another But to proceede out of Paules epistles to the Romanes it doth thus appeare the members of one and the same bodie know one another for the head knoweth the hand and the hand the head the eye knoweth the foote and the foote the eye the eare knoweth the tongue and the tongue knoweth others and the heart knoweth all But all the godly departed are members of one and the same bodie for saith the Apostle We being many Rom. 12.5 are one bodie in Christ and euery one one anothers members As the members therfore in the bodie know one another so also doe the godlie departed know one another if they know one another while heere they liue togither where they see God but with the eies of faith why should they not in heauen much more know one another where they shall see God face to face shall their knowledge bee lesse there then heere In the first of his Epistles to the Corinthians Paul the Apostle seemes to say the contrarie For there he saith Here we know in part 2. Cor. 13.9 10.12 and we prophecie in part
Satan departed from the presence of the Lord and smote Iob with sore boiles from the sole of his foot vnto his crowne Iob. 2.7 Is all my bodie pained yet is not my case like Dauids when being distressed in soule Psa 55.4 he cryed Mine heart trembleth within me and the terrours of death are fallen vpon me Am I distressed in soule yet is my case vnlike theirs which are in hell 2.49.14 Luk. 16.24 Death gnaweth vpon them and they cannot get so much as one droppe of water to coole their tongue What therefore though one of my members suffer yet is not that to trouble me for God could make all my members suffer as that one and with that one What though my heart paines me yet is not that to disturbe me For God could enlarge my heart and therewithal increase my paine What though my soule bee disquieted within me yet is not that to dismay me God could giue me ouer to desperation the height of all sinne What though I be afflicted both in body and foule yet is not that to astonish me For God could cast both body and soule into hellfire and what should then become of me but see how mercifully the Lord dealeth with me Where he could doe much he doth but little where he could torment me a thousand thousand waies he troubles me but one where he could afflict me in euery part and so leaue me sound in no part he spares me in all the rest due and punisheth me but in one Psal 42.5 c. O my soule then be not thou cast downe nor much disquieted within me Wayte on God for I will yet giue him thankes for the helpe of his presence If I did suffer more than I doe yet would not that be halfe so much as I haue deserued to suffer no more than that which I doe suffer is For what suffer I the aking of my head the pinching of my heart the stopping of my lungs the stuffing of my breast the weaknes of my stomacke the griping of my bowels the torments of my bellie or what else the shaking of my ioynts the quaking of my bones the dimnes of mine eies the dulnes of mine eares the streightnes of my pipes the losse of my taste the want of my legges c. Though I suffer some of these many of these most of these yea all these Rom. 6.23 yet all is nothing to that which I haue deserued to suffer death For death is the wages of sinne and that that death which is the curse of God the fire of hell the confusion both of body and soule which farre exceedeth the other more than either tongue is able to expresse or heart sufficient to conceiue For why it is infinit it is vnspeakable Oh what a happy change is this to change eternall death into a temporall sicknes great oddes betweene a temporall sicknes and eternall death There is no comparison betweene thē too too much to blame were I if I would not take patiently what the Lord doth lay vpon me wisely and louingly As Dauid saith by this I know that thou louest me because mine enemie doth not triumph ouer me so may I by this I know that thou ô God dost loue me because thus and thus thou now dost punish me Heb. 12.6 For the Lord chasteneth whome he loueth Which of all the Saintes of God whome he neuerthelesse loued well hath not in his life time been subiected to the like paines sicknes and diseases that I now am Gen. 48.1 verily none Iacob the patriarch was greatly beloued of God yea so well as God himselfe said of him Iacob haue I loued yet was he visited with sicknes as I am Iob the patient was an vpright man one that feared God and eschewed euill yet so well as Iames the apostle propoundes him as a patterne of patience to the whole church Iob. 1.1 yet was he smitten with sore boiles from the sole of the foot to the crowne of the head Elizeus was an holy Prophet of God 2. Kin. 13.14 one vpon whome the spirit of Eliah was doubled yet that notwithstanding he both fell sicke and also died Lazarus was a good man 20.1 so his name signfies for it is asmuch as the helpe of God and one whome Christ loued well behold how he loued him Ioh. 11.1 Yet all this neuerthelesse he sickened and died What should I then once looke to bee free by this my comfort is greater then my crosse my consolation better than my affliction Vpon this I may better say my portion is among the Saints of God then looke how I am hated and abhorred of God For after this sort were they tormented and afflicted and yet all their torments affliction notwithstanding highly were they esteemed and singularly well beloued of God And so may I for all my sickenes paine and griefe August Iohn That which the Lord permitts me to suffer is a whip of him that correcteth not a punishment of him that condemneth by it I am trayned vp to an eternall inheritance shall I then disdaine to be whipped Nothing is that which I suffer to that which I expect It is but sorrow which I suffer it is ioy which I expect the sorrow which I suffer is but temporall the ioy which I expect is eternall Of all temporall paines the Apostle saith Rom. 1.10 The afflictions of this present time are not worthie of the glory which shall be shewed But of eternall ioyes the same Apostle saith The things which eye hath not seene nor eare hath heard neither come into mans hearte are which God hath prepared for them that loue him 1. Cor. 2.9 Why therefore should I not possesse my soule in patience what will not a man do or abide for a kingdome yea for a kingdome earthly and transitorie for that a man will goe ride runne sue serue and spend What therefore should not I suffer for a kingdome that this heauenly eternall and euerlasting alas what not if well I weigh and consider what weigh and consider well I should Aswell may I now say as once one said Heere burne heere cut that for euer thou maiest spare One that was alwaies as deare to thee as I now am or may be suffered once as many and as great things as I now suffer and moe and greater too ere euer he entred into glory August in lib. de 8. virtu charita as Augustine saith The sonne of God is lead to the crosse he is vnpalmed which is the true palme of victory hee is crowned with thornes which came to breake the thornes of sinners he is bound which looseneth those that are bound he is hanged vpon a tree which lifteth vp those that were throwne down the fountaine of life had his thirst quenched with viniger discipline is beaten saluation is wounded life is killed death for a time slew life Bern. in quodam sermon that death for euer might