The Life of Faith in Death Exemplified
The source for this document is https://quod.lib.umich.edu/e/eebo/A14753.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
THE LIFE OF FAITH IN DEATH. Exemplified in the living Speeches of Dying Christians.
By SAMUEL WARD Preacher of Ipswich.
LONDON, Printed by Augustine Matthews for John Marriot and John Grismand, and are to be sold at their Shops in Saint Dunstons Church yard, and in Paul's Alley at the Sign of the Gunne. 1622.
TO HIS DEARE AND LOVING MOTHER.
I Honor Augustine much for honoring his Mother so much after her death, whose name and example had otherwise lain in obscurity. But I like better, and wish rather to follow the piety of Nazianzen, who gave himself to the performance of all Christian Offices to his loving Mother. God hath so blessed the former part of your life above the lot of most women, with two such able guides, as have so stored you with Spiritual and Temporal furniture, that you need not the aid of any your Children. Nevertheless, Grace and Nature will be ascending and expressing themselves, though in weak services. REVBEN when he found but a few Flowres, must bring them to his Mother LEAH. ESAU when he takes Uenison, gratifies his aged Father withal. SAMPSON finds home by the way and presents of it to his parents. Here is a Posy gathered out of old and new Gardens; this sauory meat hath God brought to hand, here is sweet out of the strong. Let your soul eat and bless. The use and fruit of them I wish to every believer, especially in age and sickness: but the handsell and honor of them (if any be) to yourself, whom the Law of God and Nature binds me to honor above others. Long may you live to bless your Children with your daily Prayers, especially your sons in that work which needs much watering. Yet every good Christian in years cannot but desire to be forewarned against death approaching, and that is the aim of these endeavours. God prosper and bless them as the former: and send me my part in the benefit of these (as he hath done of them) in the time of use.
Your Son in all duty, desirous of the birth-right of your love and blessing. SA: WARD.
THE LIFE OF FAITH IN DEATH.
T Hat which hath been already spoken of the Life of Faith, is to the natural man above all Faith. And yet if that be all it can do, then is all little better then nothing. Say it could fill the mind of man with all content, satiate his life with all delight, and sweeten the bitterness of all afflictions, yet if for all this, there lurk in his breast a secret and slavish fear of Death, the least piece of this leaven but in a corner of the peck, is enough to sour the whole lump of his joys: the least dram of this Coloquintida will mar the relish of all his sweetes: and make him cry out, There is death in the pot. And, Oh Death, how bitter is thy mention and memory?
Ask Nature, and call to Philosophy, and see if they can afford any aid▪ must they not confess themselves here quite posed and plunged? hath not death set & foiled their whole army: for poverty, shame; and sickness, and other such petty Crosses, some poor cures, and lame shifts have they found out: but when death comes all their courage hath failed, and all their rules have left them in dark and desperate uncertainties. It is possible for Pharaoh with much a do to stand out the storms of Hail, the swarm of Flies and Lice: but when once the cry of Death is in the houses, then is there no way but yielding: his Enchaunters and Mountebancks could abide the cry of Frogs and other such vermin; but this Basilisk affrights them. Only Faith takes it by the tail, handles it, and turns it into an harmless wand, yea into a rod budding with glory and immortality.
Quartane agues are not so much the shame of Physic, as Death is of all natural skill and valor. Death is Faiths evil. Faith only professeth this Cure, undertaketh and performeth it with the least touch of Christ's hand: and that as familiarly as the richest Balm doth the least cut of the finger. Faith turneth fears into hopes, sighings and groanings, into wishings and longings, shaking and trembling into leaping and clapping of hands.
Alas, all troubles are but as Pigmyes to this Giant, who defies all the host of Infidels: holds them in bondage all the days of their lives: and makes their whole life no better then a living Death and dying life. Only Faith encounters this Giant, singles him out for her chief prize, and grapples with him not as a match, but as with a vanquished underling: insulting over him as much as he doth over the sons of unbelief: sets her foot upon the neck of this King of fears, and so easily becomes Conqueror and Emperor of all petty fears, which are therefore only fearful, because they rend to Death; the last, the worst, the end and sum of all feared evils. Here, and here only is the incomparable crown of Faith: here only doth she evidently and eminently honor her followers, and difference them from all others with a noble livery of true magnanimity and alacrity.
It is true, if we had windows into the breasts of men, a difference one might see in the inward bearing of adversity: but for the face and outside, both may seem alike hardy, both may seem alike resolute: But when it comes to the point of Death, then the speech, the behavior, the countenance, palpably distinguish the dull patience perforce of the worldling from the cheerful welcome of the Christian. Let Death put on her mildest vizards, come in the habit of the greatest sickness, to the stoutest Champion on his own Down bed, yet shall his heart tremble and his countenance wax pale. Let her dress her self like the cruellest Fury: Come with all her racks, fires, strappadoes, wild beasts, all her exquisite tortures: Faith will set a woman, or a child to make sport with her, to dare and to tire her, and her tormentors.
Alas what do they tell us of their Socrates, their Cato, their Seneca, and a few such thin examples which a breath will rehearse, a few lines contain their poor ragged handful, to our Legions, whose names or number one may as soon reckon as the sand of the Sea shore: theirs a few choice men of heroycall spirits trained up either in arts or arms: Our of the weakest sexes and sorts, only strong in the Faith: theirs either out of windy vain-glory childishly reckoning of a short death and a long fame, or out of blockish ignorance venturing upon Death as Children and mad men upon dangers without fear or wit: Ours out of mature deliberation and firm belief in Christ: who hath drunk out of Deaths bitter Cup an eternal health to all mankind, taken the gall and poison out of it, and made it a wholesome potion of immortality. Faith here proclaims her challenge and bids nature or art out of all their Soldiers or Scholars produce any one, who having free option to live or die, and that upon equal terms have embraced Death: Whereas infinite of hers have been offered life with promotions, and yet would not be delivered expecting a better resurrection.
If any shall challenge these for Thrasonicall flourishes, or Carpet vaunts, I appeal and call to witness not the Cloud now, but the whole skye of witnesses, such I mean as have died either in the Lord, or for the Lord, who in the very point and Article of Death have lived, and expressed lively testimonies of this their life, partly in their incredible sufferings, partly in their admirable sayings. For their Acts and Monuments if they had all been penned, all the world would not have contained their Histories: the very sums would swell to large Volumes. The valor of the Patients, the sauagenesse of the Persecutours, striving together, till both exceeding nature and belief, bred wonder and astonishment in beholders and Readers. Christians have shown as glorious power in the faith of Martyrdom as in the faith of Miracles. As for their last Speaches, and Apothegmes, pity it is no better mark hath been taken, and memory preserved of them. The choice and the prime I have culled out of ancient Stories, and latter Martyrologies, English, Dutch, and French. The profit and pleasure hath paid me for the labor of collecting, and the like gain (I hope) shall quit the cost of thy reading. Sweetly & briefly they comprise and couch in them the foundation, the marrow of large & manifold precepts, prescribed by the learned Divines for preparation against Death. The Art of dying well is easier learned by examples then by directions. These chalk the way more plainly, these encourage more heartily, these persuade more powerfully, these chide unbelief with more authority: if some work not, others may: some will affect some, some another. Read them over to a sick or to a dying Christian, if they quicken not, if they comfort not, it is because there is no life of Faith in them: if there be the least spark, these will kindle it, cherish and maintain it in the door, in the valley, in the thought, in the act of Death.
The Living Speeches of Dying Christians.
PART. 1.
OLd Simeon's Swannes Song, Lord let thy servant depart in peace, &c.
The good Thief, the first Confessor. Lord remember me when thou comest into thy Kingdom.
Stephen the first Martyr, Lord Jesus receive my Spirit, forgive them &c.
Peter the Apostle: None but Christ, Nothing but Christ.
Andrew the Apostle: Welcome Oh Christ longed and looked for. I am the Scholar of him that did hang on thee, long have I coveted to embrace thee, in whom I am that I am.
Polycarpus to the Proconsull, urging him to deny Christ, I have served him 86 years, and he hath not once hurt me, and shall I now deny him?
When he should have been tied to the stake, he required to stand untied, saying: Let me alone (I pray you) for he that gave me strength to come to this fire, will also give me patience to abide in the same without your tying.
Ignatius, I am the Wheat or Graine to be ground with the teeth of Beasts, that I may be pure Bread for my Masters tooth; Let Fire, Rackes, Pulleyes, yea and all the Torments of Hell come on me, so I may win Christ.
Lucius to Vrbicius, a corrupt Judge threaning death; I thank you with all my heart, that free me and release me from wicked Governors, and send me to my good God and loving Father, &c.
Pothnius Bishop of Lions to the President asking him in the midst of torments what that Christ was, answered, If thou wert worthy, thou shouldest know.
Cyprian, God Almighty be blessed for this Jail delivery.
Ambrose to his Friends about him, I have not so lived, that I am ashamed to live longer, nor yet fear I Death, because I have a good Lord.
And the same to Calligon, Valentinians Eunuch threatening death, Well do you that which becomes an Eunuch, I will suffer that which becomes a Bishop.
Augustine, Boughes fall off Trees, and Stones out of Buildings, and why should it seem strange that mortal men die?
Theodosius, I thank God more for that I have been a member of Christ, then an Emperor of the world.
Hilarion, Soul, get thee out, thou hast seventy years served Christ, and art thou now loath to die, or afraid of Death?
Vincentius, Rage, and do the worst that the spirit of malignity can set thee on work to do. Thou shalt see God's Spirit strengthen the Tormented more then the Devil can do the Tormentor.
Iubentius and Maximinus, We are ready to lay off the last Garment the Flesh.
Attalus answered to every question, I am a Christian: being fired in an Iron Chaine, Behold, oh you Romans, this is to eat man's flesh, which you falsely object to us Christians.
Basel to Valens his Viceroy, offering him respite, No, I shall be the same tomorrow; I have nothing to lose but a few Books, and my body is now so crazy, that one blow will ende my torment.
Gordius, To the Tyrant offering him promotion; Have you anything equal, or more worthy then the Kingdom of Heaven?
Babilas dying in Prison, willed his Chaines should be buried with him; Now (saith he) will God wipe away all tears, and now I shall walk with God in the land of the Living.
Barlaam, holding his hand in the flame over the Altar, sung that of the Psalmist: Thou teachest my hands to war, and my fingers to fight.
Iulitta: We Women received not only flesh from men, but are bone of bone, and therefore ought to be as strong and constant as men in Christ's cause.
Amachus, Turn the other side also, Least raw flesh offend. The like Lawrence.
Symeones, Thus to die a Christian, is to live, yea the chief good and best end of a man.
Marcus of Arethuse, hung up in a basket, annointed with honey, and so exposed to the stinging of Wasps, and Bees, to his persecutors that stood and beheld him; How am I advanced, despising you that are below on earth.
Pusices to Ananias an old man trembling at Martyrdom: Shut thine eyes but a while, and thou shalt see God's light.
Bernard, Fense the heel void of Merite, with Prayer, that the Serpent may not find where to fasten his teeth.
The second part.
EDWARD the 6. King of England, Bring me into thy Kingdom, free this Kingdom from Antichrist, and keep thine Elect in it.
Cranmer Archbishop: Thrusting his hand into the fire: Thou unworthy hand (saith he) shalt first burn, I will be revenged of thee for subscribing for fear of Death to that damned scrowle.
Latimer Bishop: To one that tempted him to recant, and would not tell him his name: Well (saith he) Christ hath named thee in that saying, Get thee behind me Satan; And being urged to abjure, I will (saith he) good people, I once said in a Sermon in King Edwards time confidently, that Antichrist was forever expelled England, but God hath shown me it was but carnal confidence.
To Bishop Ridley, going before him to the Stake: Have after as fast as I can follow: we shall light such a candle by God's grace in England this day, as I trust shall never he put out again.
To whom Bishop Ridley: Be of good heart Brother, for God will either asswage the fury of the flame, or else strengthen us to abide it.
Bishop Hooper; to one that tendered a Pardon upon recantation; If you love my Soul away with it, if you love my Soul away with it: one of the Commissioners prayed him to consider that life is sweet, and death is bitter; True (saith he) but the death to come is more bitter, and the life to come more sweet; Oh Lord Christ I am hell, thou art Heaven, draw me to thee of thy mercy.
John Rogers, to one that told him he would change his note at the fire; If I should trust in myself, I should so do, but I have determined to die, and God is able to enable me.
Being awakened, and bidden to make haste to Execution, Then (saith he) shall I not need to tie my points.
John Philpot, I will pay my vows in thee O Smithfield.
Thomas Bilney: I know by sense and Philosophy, that fire is hot and burning painful, but by faith I know it shall only waste the stubble of my body, and purge my spirit of it corruption.
Glover to Augustine Brenner: He is come, He is come, meaning the Comforter God's Spirit.
John Bradford: embracing the Reeds and Fagots said; Strayte is the way, and narrow is the gate, and few that find it. And speaking to his fellow Martyr: Be of good comfort Brother, for we shall have a merry Supper with the Lord this night; if there be any way to heaven on Horsebacke, or in fiery Chariots, this is it.
Lawrence Saunders: I was in prison till I got into prison, and now (says he kissing the Stake) welcome the Cross of Christ, welcome everlasting life: my Savior began to me in a bitter Cup, and shall I not pledge him?
John Lambert: None but Christ, none but Christ.
Baynam, Behold you Papists that look for miracles, I feel no more pain in the fire, then if I were in a bed of Down, it is as sweet to me as a bed of Roses.
Hugh Lauerocke comforting John A Pryce his fellow-Martyr, said unto him: Be of good comfort my Brother, for my Lord of London is our good Physician, he will cure thee of all thy blindness, and me of my lameness this day.
William Hunter to his Mother, For a momentary pain I shall have a crown of life, & may not you be glad of that? To whom she answered, I count myself happy that bare such a Champion for Christ: and thee as well bestowed as any child that ever I bare.
Adam Damlip to his fellowprisoners, wondering at his cheerful Supping and behavior after the message of his execution: Why (quoth he) think you I have been so long in the Marshallsea, and have not learned to die? And when they told him his quarters should be hanged up; then (said he) shall I need take no thought for burial.
Priests wife to one offering her money, I am now going to a Country where money bears no Mastery: when sentence was read; Now have I gotten that which many a day I have sought for.
Kirby to Master Wingfield pitying him: Be at my burning, and you shall see, and say, there is a Soldier of Christ: I know fire, water, and sword are in his hands, that will not suffer them to separate me from him.
Doctor Taylor; I shall this day deceive the worms in Hadley Church yard, and fetching a leap or two when he came within two miles of Hadley, Now (saith he) lack I but two Stiles, and I am even at my Fathers house.
Walter Mill urged to recant at the Stake; I am no chaff, but corn, I will abide Wind and Flayle, by God's grace.
Bishop Farrar, to a Knights Son bemoaning his death: If you see me stir in the fire, trust not my doctrine; And so he stood holding up his stumps, till one Grauell struck him down with a staff.
Rawlings to the Bishops: Rawlings you left me, Rawlings you find me, and so by God's grace I will die.
John Ardley, If every hair of my head were a man, it should suffer death in the Faith I now stand in. The like Agges Stanley, and William Sparrow.
Thomas Hawkes, being desired to give a sign, whether the fire was tolerable to be borne, promised it to his friends: and after all expectation was past, he lift up his hands half burned, and being on a light fire, with great rejoicing, striketh them three times together.
Lawrence Ghest to his wife meeting him with seven children on her hand: Be not a block to me in the way, now I am in a good course, and near the mark.
The Lady Jane Grey requested by the Lieutenant of the Tower to write her Symbole in his book before her beheading, wrote this, Let the glassie condition of this life never deceive thee, There is a time to be borne, a time to die; But the day of death is better then the day of Birth.
Alice Driuer, when the chain was about her neck: Here is a goodly Necker chief, God be blessed for it.
John Noyes kissing the stake: Blessed be the time that ever I was borne for this day. To his fellow Martyrs; We shall not lose our lives in this Fire, but change them for a better, and for coals have pearls, &c.
Julius Palmer: To them that have the mind linked to the body, as a thieves foot to a pair of stocks, it is hard to die indeed; but if one be able to separate soul and body, then by the help of God's spirit it is no more mastery for such a one, then for me to drink this Cup.
Elizabeth Folkes, embracing the Stake; Farewell all the world, Farewell Faith, Farewell Hope, and welcome Love.
Roger Bernard, being threatened whipping, stocking, burning; answered, I am no better then my master Christ, and the Prophets, which your Fathers served after such sort, and I for his names sake am content to suffer the like at your hands: so immediately he was condemned, and carried to the fire.
Thomas Sampal, offered a pardon in the midst of the fire: Oh now I am thus far on my journey, hinder me not to finish my race.
Latimer Bishop, when they were about to set fire to him, and Bishop Ridley, with an amiable countenance, said these words: God is faithful which doth not suffer us to be tempted above our strength.
Bishop Ridley to Mistress Irish the Keepers wife, and other friends at Supper, I pray you be at my Wedding tomorrow, (at which words they weeping) I perceive you are not so much my friends as I took you to be.
Tankerfield, when he had put one Legg into the fire. The Flesh shrinks and says, Thou fool, wilt thou burn and needest not? The spirit says, Hell fire is sharper, and wilt thou adventure that? The flesh says, Wilt thou leave thy Friends? The Spirit answers, Christ and his Saints society is better. The flesh says, Wilt thou shorten thy life? The Spirit says, It's nothing to an eternal life.
Ioyce Lewis, When I behold the ouglesome face of Death, I am afraid, but when I consider Christ's amiable Countenance, I take heart again.
The third part.
JOHN HVS to a Countryman that threw a Faggot at his head: Oh holy Simplicitie, God send thee better light. You roste the Goose now, but a Swan shall come after me, and he shall escape your Fire; Hus a Goose in the Bohemian language, and Luther a Swan.
Jerome of Prague, Make the fire in my sight, for if I had feared it, I had never come hither: while it was making, he sung two Psalms.
Anonymous on his death-bed, Now Flegme do thy duty, and stop thou my vital Artery. Now Death do me that friendly office to rid me of pain, and hasten me to happiness: To a Friend of his that willed him to have his thoughts on heaven: I am there already.
Claudius Monerius being caviled at by the Friers for eating a breakfast before his execution. This I do that the flesh may answer the readiness of the Spirit.
Michaela Caignoela, a noble Matron, seeing her Judges look out of the windows, said to her fellow-Martyrs: These stay to suffer the torment of their Consciences, and are reserved to judgment, but we are going to glory and happiness. And to certain poor women weeping, and crying, Oh Madam, we shall never now have more Alms, Yes hold you (saith she) yet once more; and plucked off her Slippers, and such other of her apparel, as she could with modesty spare from the fire.
James Delos, to Monks that called him proud Heretike; Alas, here I get nothing but shame, I expect indeed preferment hereafter.
Madam la Glee, to one Chavique, that upbraided her for denying the Faith; Your cursed faith is not worthy the name of Faith; she put on her Bracelets, For I go (said she) to my Spouse.
Marlorat to friends that called him deceiver; If I have seduced any, God hath seduced me, who cannot lie.
Castilia Rupea, Though you throw my body down of this steep hill, yet will my soul mount upwards again; your blasphemies more offend my mind, then your torments do my body.
Christopher Marshall of Antwerpe, I was from eternal a sheep destined to the slaughter, and now I go to the Shambles, Gold must be tried in the fire.
Vidus Bressius, If God's Spirit saith true, I shall straight rest from my labors, my soul is even taking her wings to sly to her resting place.
The Duke of Wittemberg and Luneburgh, Many have been mine errors and defects in Government, Lord pardon and cover all in Christ.
Picus Mirandula, If Christ's Death and our own were ever in eye, how could we sin? Death is welcome, not as an end of trouble, but of sin.
Martin Luther, Thee Oh Christ have I taught, thee have I trusted, thee have I loved, into thy hands I commend my spirit.
O ecolampadius to one asking if the light offended him not, I have light enough here, laying his hand on his breast; And to the Ministers about him, Let the light of your lives shine as well as your Doctrine.
Francisco Varlute, Paul and Peter were more honorable members of Christ then I, but I am a member; they had more store of grace then I, but I have my measure, and therefore sure of my glory.
Peter Berger, I see the Heavens open to receive my Spirit; And beholding the multitude at the stake, Great is the Harvest, Lord send Laborers.
John Mallot a Souldior; Often have we hazarded our lives for the Emperor Charles the fifth, and shall we now shrink to die for the King of Kings? Let us follow our Captain.
John Fillula to his fellows: By these Ladders we ascend the heavens, now begin we to trample under seat, Sin, the World, the Flesh, and the Devil.
Thomas Calberg, to the Friars, willing him to repent at the last hour: I believe that I am one of those Workemen in Christ's Vineyard, and shall presently receive my penny.
Robert Ogners, Son to his Father and Mother at the stake with him: Behold millions of Angels about us, and the Heavens open to receive us. To a Friar that railed, Thy Cursings are Blessings: And to a Noble man that offered him Life and Promotion: Do you think me such a fool, that I would change eternal things for temporary: To the people, We suffer as Christians, not as Thieves or Murderers.
Constantine being carried with other Martyrs in a Dungcart to the place of Execution: Well (saith he) yet are we a precious odour, and sweet savor to God in Christ.
Fran: Sanromanus a Spaniard: Work your pleasures on my body, which you have in Chaynes your Captiue: but my soul is even already in heaven through Faith and Hope, and upon that Caesar himself hath no power.
John the Marshals wife of France to her Husband at the Stake with her: Be of good cheer, our Wedding was but a shadow, an earnest and Contract of that solemn and blessed Marriage, which the Lamb will now consummate.
Anne Audebert of Orleans: Blessed be God for this wedding girdle (meaning the Chaine) My first Marriage was on the Lord's day, and now my second to my Spouse and Lord CHRIST shall be on the same.
John Bruger, to a Friar offering him a wooden cross at the Stake: No (saith he) I have another true Cross imposed by Christ on me, which now I will take up: I worship not the work of man's hands, but the Son of God, I am content with him for my only Advocate.
Martin Hyperius, Oh what a difference there is betwixt this and eternal fire! who would shun this to leap into that?
Augustine of Hannouia to a Noble man, persuading him to have a care of his soul; So I will (saith he) for I presently will lay down my body to save my Conscience whole.
Faninus an Italian kissed the Apparitour that brought him word of his Execution; To one reminding him of his Children; I have left them to an Able and Faithful Guardian: To his friends weeping, That is well done, that you weep for joy with me: And to one objecting Christ's agony and sadness to his cheerfulness: Yea (saith he) Christ was sad, that I might be merry; He had my sins, and I have his merit and righteousness: And to the Friars offering him a wooden Crucifix, Christ needs not the help of this piece to imprint him in my mind and heart, where he hath his habitation.
George Carpenter, All Bavaria is not so dear to me as my wife and children, yet for Christ's sake I will forsake them cheerfully.
Adam Wallacke, a Scot, to a tempting Friar, If an Angel should say that which thou doest, I would not listen to him: is the Fire ready? I am ready; Let no man be offended, no Disciple is greater then his Master.
John Burgon to his Judges asking him, if he would appeal to the high Court: Is it not enough that your hands are polluted with our Blood, but you will make more guilty of it?
Frederick Anuill of Bearne, to the Friars that willed him to call on the Virgin Mary; three times repeated, Thine O Lord is the Kingdom, thine is the power and glory forever and ever; Let's fight, Let's fight. Auaunt Satan, Auaunt.
Godfrey Varal of Piedmont; Hangman do thine office, my death will be fruitful to myself and others.
Halewine of Antwerp, and Harman of Amsterdam, to the Markgraue of Antwerpe, offering mitigation of Torments upon abjuration, We are resolved these Momentary afflictions are not worthy that exceeding weight of glory that shall be revealed. Peter and Nicholas Thiesse • brethren, used the like speech.
Annas Burgius in the midst of his torments: Lord forsake me not, lest I forsake thee.
Peter Clarke with the root of hi Tongue plucked out, pronounced audibly (to show that none ever wanted a tongue to praise God) Blessed be the name of God, as of old Romanus the Martyr, mentioned in Prudentius.
Godfrey de Hammele, to one that called him Heretic, No heretic but an unprofitable servant, yet willing to die for his Lord, and reckoning this death no death but a life.
Bucer, No man by talk shall withdraw my mind from Christ crucified, from heaven, & my speedy departure, upon which my soul is fixed. When one advised him to arm himself against Satan's temptations; He hath nothing to do with me: God forbid but now my soul should be sure of sweet consolation.
Tremellius, a Christian Jew, Let Christ live, and Barabbas perish.
Ferdinand Emperor: If mine Ancestors and Predecessors had not died, how should I have been Emperor? I must that others may succeed me.
Frederick the third Elect. Palat. to his friends about him, wishing him recovery, I have lived enough to you, let me now live to myself, and with my Lord Christ.
Leonard Caesar: Oh Lord do thou suffer with me, Lord support me and save me.
Windelmuta, to one that told her she had not yet tasted how bitter Death was: No (said she) neither ever shall I, for so much hath Christ promised to all that keep his word, neither will I forsake him for sweet life, or bitter death.
Henry Voes, If I had ten heads, they should all off for Christ. God forbid I should rejoice in anything save in his Cross.
The Minister of Brisgo, This skin which scarce cleaves to my bones, I must shortly have laid off by necessity, how much more willingly now for my Savior Christ.
Adolphus Clarebachius: I believe there is not a merrier heart in the world at this instant, then mine is: Behold, you shall see me die by that Faith I have lived.
Alexander Cane: when a fools Cap was put on his head: Can I have a greater Honor done me, then to be served as my Lord CHRIST before Herod? Lord, seeing my Persecutors have no mercy, have thou mercy on me, and receive my soul.
Almondus a Via, My body dies, my Spirit lives. God's Kingdom abides ever. God hath now given me the accomplishment of all my desires.
Giles Tilman, urged to know what he believed of Purgatory. Purgatory and Hell I leave to you, but my Hope is directly to go into Paradise: Neither fear I this great pyle of Wood, whereof some might have been spared to warm the poor, but will pass through it purged for my Savior.
Peter Bruse: I thank God, my broken leg suffered me not to fly this Martyrdom.
Marion the wife of Adrian, seeing the Coffin hooped with Iron, wherein she was to be buried alive. Have you provided this Pasty-crust to bake my flesh in.
Lewis Paschalis: Its a small matter to die once for Christ, if it might be, I could wish I might die a thousand deaths for him.
John Buisson: I shall now have a double Jail delivery; one out of my sinful flesh, another from the loathsome Dungeon I have long lain in.
Hugh Stallour to John Pike his fellow Martyr; Yet a little while, and we shall see one another before the Throne, and face of God.
Levine de Blehere, To his friends that offered to rescue him by tumult: Hinder not the Magistrates work, nor my happiness: Father, thou soresawest this Sacrifice from eternal: now accept of it, I pray thee.
Christopher Fabrianus: First bitter, then sweet; first battle, the victory when I am dead; every drop of my blood shall preach Christ, and set forth his praise.
Francisce Soet: You deprive me of this life, and promote me to a better, which is, as if you should rob me of Counters, and furnish me with Gold.
Guy de Bres: The ringing of my Chaine have been sweet Music in mine ears: my Prison an excellent School, wherein God's spirit hath been my Teacher: all my former Discourses were as a blind man's of colors, in comparison of my present feeling. Oh what a precious Comforter is a good Conscience.
Dionysius Peloquine, To the Inquisitor telling him, his life was now in his own hands. Then said he, It were in an ill keeping. Christ's School hath taught me to save it by loosing it, and not by the gain of a few days, or years, to lose Eternity.
Lewis Marsake Knight, seeing his other brethren go with Halters about their necks, which they offered not him because of his dignity; Why I pray you (quoth he) deny me not the Badge and ornament of so excellent an order, is not my cause the same with theirs? which obtaining, he marched valiantly to the Stake with them.
Simon Laloeus to one Sylvester his Executioner; Never saw I man in all my life whose coming was more welcome to me then thine. So cheerful was his death, that Sylvester amazed at it, left his office, became a Conuert and a Christian himself, went to Geneva for further instruction in the Gospel.
Kilian a Dutch Schoolmaster, to such as asked him if he loved not his wife and children, Yes (said he) if all the world were gold, and were mine to dispose of, I would give it to live with them, though it were but in prison; yet my soul and Christ are dearer to me then all.
Giles Verdict: Out of my Ashes shall rise innumerable Christians, which Prophecy, God so verified by the effect, that it grew a byword after his death, That his ashes flewe abroad all the Country.
Anthony Verdict brother to the former, condemned to be eaten with Beasts, to prevent the like Proverb: said to his Father, Oh Father, how hath God enabled you, to have two Sons honored with Martyrdom.
John Barbevill, to Friars that called him ignorant Ass: Well, admit I were so, yet shall my Blood witness against such Balaam's as you be.
Francisce Coluer, to his two Sons massacred together with himself: Sheep we are for the slaughter; this is no new thing, let us follow millions of Martyrs through temporal death, to eternal life.
By all these which are but an handful of Christ's Campe Royal, it sufficiently appears they had their Faith fresh and lively in the face of this grand enemy, and by Virtue of their Faith, their Spirits, Wits, and Tongues, untroubled, vndismayed; insomuch that an ancient witness of the Christian Bishops, that they did more ambitiously desire the glory of Martyrdom, then others did Praelacies and Preferments. And a late mortal enemy of theirs, bade a vengeance on them, for he thought they took delight in burning. What then shall we gain by them? I remember Master Rough a Minister, coming from the burning of one Austo, in Smithfield, being asked by Master Farrar of Halifax, where he had been, made answer, There where I would not but have been, for one of my eyes, and would you know where? Forsooth I have been to learn the way: which soon after he made good, by following him in the same place, in the same kind of death. Now if one President made him so good a Scholar: What dullards and non-proficience are we? if such a cloud of examples work not in us a cheerful ability to expect and encounter the same adversary, so often foiled before our eyes. Yet least any should complain, that examples without Rules, are but a dumb and lame help: I will annex unto them a pair of Funeral Sermons, opening a couple of Seals revealed to John in his second vision: The first, affording us sundry Meditations of Death and Hell; The second, of Heaven, & the happiness of such as die in the Lord, and rest under the Altar.
The use of them I chiefly dedicate and commend to old sick persons, such especially, as die of lingering diseases, affording them leisure to peruse such themes, though I forbid none, but to all I say, Come and see.
THE LIFE OF FAITH in DEATH.
REVEL. 6. 7. 8.
〈 in non-Latin alphabet 〉 . Come and see.
And behold a pale horse, and his name that sat on him was Death, and Hell followed after him, and power was given unto them, &c.
C Ome and see. Were it some stately, some pleasing, yea or but some vain sight such as Mordecai riding on the kings Horse in pomp with the Royal Furniture: or but a company of Players, riding through a Market, A Drum, a Trumpet, or the least call would serve the turn, to draw us out to the sight: But these being serious, yea to nature somewhat hideous and odious Voyces, like unto Thunders, are given to the beasts to call beholders. The Cryer in the Wilderness is willed to cry this Theme aloud in the deaf ears of men. A Boanerges with all the vehemency and contention of his voice and affections, will be too little, unless God boar the ears, open the eyes, and persuade the hearts of men to Come and see. Yet is it but our folly to be so shye of this sight, for though it be sad, yet is it of all the sights under the Sun the most necessary, the most profitable; Though we turn away our faces and close our eyes, yet see it we must, and see it we shall, never the less, never the sooner, never the later. Nay, the truth is, see it we never shall, but with closed eyes. Thou tender faint-hearted man or woman that art so loath to meet with a Corps or Beer, to see a skull, or anything that minds thee of Death, shalt thou by this means protract or escape thy Death? No, let me tell thee praeuision is the best prevention, and praemonition the best praemunition. That which is commonly received of the Basilisk, is here no conceited Story, but a serious truth. He that sees it before he be seen of it, may avoid the deadly poison of it. He that sees it before it comes, shall not see it when it comes. He that mannageth an horse at an armed stake, fits him to rush into the main Battle without fear. And wouldest thou with Joseph of Arimathaea, walk every day a turn or two with Death in thy Garden, and well foreacquaint thyself therewithal, thou shouldest have, if not Enochs, yet every true believers Priuiledge, not to see Death, not to taste of Death, viz. in that ugly form, distasteful manner, which other the sons of Adam do, who because they will not see the face of it, must feel the sting of it. To die well and cheerfully, is too busy a work to be well done ex tempore. The Foundation of Death must be laid in life. He that means, and desires to die well, must die daily. He that would ende his days well, must spend them well, the one will help the other. The thoughts of thy end as the trayne of the Foule and Rudder of a Shipp will guide thy life, and a good Life will lead thee to a peaceable end, that thou shalt neither shame or fear to die. In a word, Plato's Philosophy in this, is true Divinity: that the best mean, and whole sum of a wise man's life, is the Commentation of Death, not every fleet and flitting flash, but frequent and fixed contemplations. Death is the knownest and vnknownest thing in the world: that of which men have the most thoughts and fewest Meditations. Be therefore persuaded to Come and see: that is, come that thou mayest see. Come from other objects, infinite and vain spectacles, with which the eye is never glutted. Drawe near and close to this that thou mayest see it thoroughly. Wipe off the Clay, Spittle, and Scales of thine eyes, that thou mayest clearly behold the nature, quality, and consequents of Death. No mortal wight but hath some blushes of mortality, such as go and come, but if they would suffer them to lodge in their minds, they must needs stir some affection, and leave some impression in the memory, and produce some effects in their lives. Socrates had a gift that he could fasten his eyes many hours on one object without change or weariness: Halfe so stayed a thought of ones mortality, might bring a man to immortality. It is not beauty seen, but looked on that wounds. I meet with a Story of one that gave a young Prodigal a Ring with a Deaths head, with this condition, that he should one hour daily for seven days together look and think upon it: which bred a strange alteration in his life, like that of Thesposius in Plutarke, or that more remarkable, of Waldus the rich Merchant in Lions, who seeing one drop down dead in the streets before him, went home, repented, changed his life, studied the Scripture, and became a worthy Preacher, Father, and Founder of the Christians called Waldenses, or poor men of Lions. In Conference and Confessions many one hath acknowledged to myself the like: some that by dangerous sickness of their own, others that by fear of infection in times of the Plague, and general Visitation, others by the death of friends, as by shafts that have fallen near them, have been awakened, affrighted, and occasioned to think deeply on their ends, to provide against their ends, to attend the Word, which hath proved the mean of their conversion and salvation. And this I think should be enough to persuade young and old, one and other to Come and see.
But what now are we come out to see?
Behold, First the Seal opened.
Secondly, the Horse issuing out.
Thirdly, the Colour of the Horse.
Fourthly, the Rider and his Followers. Death and Hell.
This horse is under seal. Seals we use commonly to confirm and conceal, to make things sure and to keep things secret. And thus death as all God's judgments are said to be sealed. Job. 35. and that with a firmer seal then of the Medes and Persians: In which sense this Horse Zach. 4. issueth from between two brazen mountains, that is God's inevitable, unalterable Decree: he rusheth not out, rangeth not abroad at the will of man or Satan, at hap or by blind Destiny, but at the pleasure and by the appointment of the great Master of these God's horses, Jesus Christ, one of whose chief royalties is to keep the lock and key of Death and Hell, Revel. 1. else would he be ever trampling under feet the sons of men. Look how naturally, and continually the Sea would overwhelm the whole Earth, if the waves were not bounded by providence: So would this horse overcome the Inhabitants of it, were he not tied short, and restrained by his, and our Lord. You see him here limited to the fourth part of the Earth, else had not one been left alive: For all are sentenced, and have deserved to die, and it's favor that all die not. In a word, men die not by chance, course of Nature, influence of Stars, but then, and therefore because it is appointed. A million of Ethiopians perish in one day, in one battle, 2. Corinth. 14. not because all were borne under one aspect of Planets, but because such a slaughter was sealed of God. And though there be one way in, and twenty out of the world, yet all falls out as God determines and disposeth. That Christian which believes this, though he may desire David's Arithmetic to number his days aright, that is, to know the brevity of them: yet will he never study the black and senseless Art of calculating his birth and death. None but fools are curious and inquisitive to know that, which is under God's privy Signet. We are all as Soldiers sent to Sea with Commission under seal, not to be opened till we come to such and such a point. To guess and conclude, we shall die at such an age, in such a Climaterical year, what is it but to make a league with Death, not unlike to that frenzy Merchant that would make and strike up matches of hundreds and thousands with parties absent as if they were present. A fond itching humor, and such as would for the most part (what ever we think) do us hurt rather then good, if the day and hour were far off, it would breed security: if near hand horror. Sicknesses are sufficient summons and warnings. Mark such as sentenced by Judges and Physicians fore-know their death, yet without special grace fore-fit themselves never the more carefully. Some deaths indeed (as some Clockes give warning before they strike) which symptoms and signs infallible: and so extraordinarily God gives to some Moses and Hezekiah's a presage, and hearts to prepare: but general God hath seen this the best for us, that it should be for the general most certain, for the particular most uncertain, to him sealed, to us concealed: of which he would have us make these uses.
First, for our bodily health not to be too careful, nor too careless: with all our Physical diet and miserable anxiety, we cannot add one cubit to the length of our days, or measure of our health. We are all sealed up no otherwise then the measure of our wealth, of our crosses and blessings, for the having or avoiding of which: the means we must use without carking care, or cowardly fear, cheerfully relying on Christ, the Lord Keeper of the Seal, not wittingly and desperately preventing that sealed date by surfeits of toil or pleasure, by willful neglect of diet, contempt of Physic, by grief or by melancholy: nay, not by haste to glory with Cleombrotus the Heathen, or with hasty self-murthering Christians, such as Augustine's times were full off: but with Job patiently all the days of our life, during the term of our sealed lease, till the very day and date expire, and appointed time of dismission, and dissolution come.
And secondly for our souls provision, not to do as most that have set days of truce and peace, and in which they hang up their Armor a rusting, and their Beakons vnwatched: but as people that live in perpetual hazard of war, have all things in a daily readiness for service at half an hours warning, upon the least Alarum: Who would live one hour in infidelity or irrepentance, least in that he be taken napping as the foolish Virgins, and that rich fool that reckoned of many years, and had not one night to continue. Grant it were enough to repent and believe the last day of life, yet how can a man be sure to do that, unless he do it every day: considering that every day may for ought he knows, be the last. The seal may be opened in a day and hour one least thinks of it, as it is to most that die.
Lastly, when ever this Horse comes to fetch away us, or any of ours children or friends: A believer stamps not, and rages not, as mad Marshall Birom: murmurs not, repincs not as the wild Irish men without hope: expostulates not with Destenie, as Alexander for his Hephestion: but with Aaron, lays his hand on his heart and mouth for his sons sudden Death, knowing what God hath sealed, shall be and must be. If the Dreams of a blind fatal necessity could quiet Heathens, how much more should a Christian be cheerful at the disposal of a wise and loving keeper of the Seal. A minute sooner or later it shall not be, then he hath fore-seen and foresealed for thy especial good, who hath times, and seasons, and seals in his ordination. Worthy was the speech and resolution of an understanding Divine. If Christ hath the key and seal of Death, then a fig for Death. This though it be an ordinary notion, yet well digested, it is a singular stay to a believer.
The Seal being thus opened, Come and see the Creature that issues forth. Behold an Horse, a fierce a strong, a warlike, a speedy Creature so described by God himself, Job 39.
Look therefore how easily Jehu stamped Jezebel into pieces: and Tamberlaine his Troupes of Horse the Turkish Foot-men, or as the sturdy Steede dashes out the little Whappets brains, so easily doth Death with the least kick and spurn of his Heele the haylest Complexion, the stoutest Constitution, triumphing like an Emperor over all sorts of people, treading in the necks of Kings and Princes, as Joshua over them in Cane insulting in the terms of Rabshakeh, Where is Hamath? the Kings of Arphad, Iuah, and Sepharuaim? Elam, Meshech, and Tubal, whose fear was upon the living, are they not descended into the grave? made their bedds in the slimy valley, and laid their Swordes under their heads? Where is Goliath with his brazen Bootes? Hath wisdom delivered, Strength rescued, or wealth ransomed any out of my fingers? For all their Confidence, have they not gone to the King of Fear? How can it be otherwise, seeing Death comes as an armed Horseman, upon naked Footmen: no encountering, no resistance, no running away, no evasion by flight. This winged Pegasus, posts and speeds after men, easily gives them Law, fetches them up again, gallops and swallows the ground he goes, sets out after every man as soon as he comes into the world, and plays with him, as the Cat with the Mouse, as the Grey hound with the Badger, sometimes he follows fair and a far off, lingers aloof and out of sight: anon he spurs after, and by and by is at the heels in some sickness, and then it may be gives us some breath again, but in the end ouertakes us, and is upon us with a Ierke, as the snare over the Fish, or the Foule. Absalom could not outride him: Pharaohs Chariot wheels fell off in this chase. Jonathan and Saul, swift as the Egles, strong as the Lyon, yet how were they slain with the mighty? What then is the course the Christian takes? He neither foolishly thinks to resist, or escape, nor yet cowardly swounds, or crauenly yields: but as a valiant Footman that espies an Horseman pursue him in a Champion, stays not till he come upon him, but addresseth himself for the encounter: so does a Christian in his best health and prosperity, put on his armor, get him the Helmet of Salvation, the Shield of Faith, and learneth the use of them betimes, before he be unapt to it in sickness or age As the Parthians teach their very Children to handle the Bow, the Scythians the Dart, the Germans the Spear: and so it comes to pass, that believers are not surprised, as worldlings often are, with milk but in their breasts, without Oil in their Lamps, & all in vain then fondly cry out to this Horseman to stay his stroke. As the rich Fool Gregory relates of, who entreated Death to stay till the next morning, Truce but til tomorrow, and I will be ready for thee. A Christian wisely considereth, that he hath no morrow, and therefore while it is called today, is ready for this Horse, who never sets any certain day of his coming.
Behold also the color of this Horse 〈 in non-Latin alphabet 〉 , the color of the withering leaf, pale and wan: Symbolizing and noting the effect he hath first upon the living, whom he appalles, as he did Baltashar, whom all his Concubines and Courtiers could not cheer, nor all his wine in the bowles of the Temple fetch color into his countenance. See we not often Prisoners at the Barre wan away, and die as white as a cloth at the Sentence of death pronounced on them. Many gulls and gallants we may hear sometimes flight off Death with a jest, when they think it out of hearing, and some wish it and call for it, as Gaal for Abimelech, but when it comes in good earnest, they are not able to look it in the face, with the blood in their cheeks. Some foolishly set a face on the matter, on their deathbeds, lest neighbors should censure when they are gone for Cowards: hypocritically paynting their faces as Jezebel did, affronting Jehu out of the window, God knows with a cold heart, & if her paint had been off, a pale face should one have seen vnderneth it. Whereas Christians having a good measure of faith to warm them at the heart, change not their countenance nor have their color any whit abated, but as is recorded of Mistress Ioyce Lewis at the stake, and sundry other Christians, even of the fearfullest by nature and sex, looked as fresh and cheerely at the hour of death, as at their marriage.
A second effect of this pale horse is after death, bereaving the bodies of all blood and color, making them liveliness & wan carcases, and so lays them a rotting and mouldering among the worms their sisters, till the fashion of them be utterly altered, the beauty consumed, and shape turned into rottenness. Oh how grievous is this to such Absalom's, Jezebels, and Rosamonds, have set much by their painted sheathes and pampered Carkases, whose belly is their God, and yet their end must be corruption. Dust they were, and to dust they must return. Favor is deceitful, and beauty is vanity, when the pale Horse comes, there is no remedy. Here only Faith hath an Antidote comforting her self with these sayings: This base and vile body of mine must be thus served, that it may be transfigured and made conformable to the glorious Standart Christ's body, more glorious then the Sun in his brightest hew. It must thus be sown in pale ignomy, that it may rise in glorious beauty. What if I lose a little Vermillion red mixture of Fleame and Sanguine, shall I not recover a radiant resplendant luster? Can the Alchemist with his Art, cause a dry withered flour to show it self again for a space, in it natural verdant shape and color: and cannot God that made me first of Clay, and that Clay of nothing, reduce and refine the same after it hath been in the Earth? as the Chynois do the materials of their curious dishes for many scores of years, that when it is thoroughly deficate, their posterity may temper and frame some vessel of excellent service withal. Certainly my Redeemer liveth, and with these eyes I shall see him, as he is most admirable to behold, and myself like unto him in my degree. Ten thousand times more comely, then is here possibly for to imagine, the most personable Creature that ever the Sun saw: when the body shall be enriched with those excellent Dowries of Impassibilitie, Claritie, Subtlety, Agilitie.
Oh, but heeres yet a more fearful Spectacle behind, then all that hath yet come in sight. Hell, even Hell it self in the worst sense, not the grave of the body, but of the soul. For John sees here principally the Judgment of the wicked, that were slain for the contempt of the Gospel, by the pale Horse, for not yielding to the White and his crowned Rider. And their woeful state is here opposed to the happy condition of the Martyrs under the Altar.
Well then, behold also, even Hell the Page and follower of Death, attending him where ever he goes among the wicked sort. Whence it is that they are so often coupled in this Book, Death and Hell. Look as the Foxes wait upon Lions, Carrion Crowes upon armies, Gaolers or Serieants for a prey: so diligently does the devil on death for a booty. No fowler does more cunningly stalk behind the Horse, or creep behind brakes and hedges, to get his aim at the shye Fowls. No Serieant hides his Mase, no Angler his hook more warily: knowing that else Hel should never swallow so many.
Alacke, alacke, we silly Fish see one another caught, and ierkit out of the Pond, but see not the fire and Frying panne into which they come. In this consists the Devils chiefest policy, and our grossest simplicity, and even this is the cause of our sottish and foolish living and dying.
Oh that my head were a Fountain of tears, to weep for, and bewail the stupidity, yea the desperate madness of infinite sorts of people that rush upon Death, and chop into Hell blindling. How brutish and beastly are the preaemises and conclusion of the Epicure and his brood, Let us eat and drink▪ for tomorrow we shall die? Who knows whether the soul of the beast descend, and man's ascend, whoever saw the one go downward and the other upward, and then what matter if the life of the one differ not from the other? What need a man care whether he be a Sadducees Swine, an Epicures Horse, or himself? The one many times hath less care, and more pleasure then the other, if Death be the last line, the full point, and final cessation of the Creature. These • ruits thank Philosophy that 〈◊〉 taught them not to fear any such Hobgoblins spirits, or old Wines tales, as Hell. But such Philosophy Socrates, Plato, and the wiser sort even of the Heathen have hissed out of Schools as belluine. Yea, the most savage and vnlittered people, the less soiled with Art, the more confidently do they out of Natures instinct, and divine impression, conclude of an eternal place of well and ill being after death for the souls of men. But these Monsters willfully shut their eyes, deface and obliterate these stamps, and principles of nature, and so dance hood-wink into perdition. Miserable it is to see how boldly and blindly they think and venture on Death: Theramenes, he writes Books in praise of Death, as the end of all calamities. Augustus, he dies in a jest, calling for a Plaudite. Tiberius • n dissimulation. Diogines hearing Antisthenes cry out in his pains, Who shall ease me? offers him a • nife to dispatch himself withal. Caninus called to execution, bids his Fellow remember he had the best of the Game. The Earl of Kildare seeing his Writ of Death brought in when he was at shouelboard, throws his cast, with this in his mouth: Whatsoever that is, this is for a huddle. Little list would these blind bayards have for such idle mirth, if their eyes were opened to see this follower of Death. How pitiful is the frenzy of those brave Spirits, as they deem and term themselves (as much as they scorn pity) our Duellists I mean, who as if they never had heard of Hell, are as Prodigal of their lives, as Cockes or Dogs are of theirs, pouring them out upon every drunken quarrel. I pity not the loss or miss of such, good for little but to se • in the front of a Battle, or t • stop breaches and Canons withal: but I pity the loss of their souls, who serve themselves, as the Jesuit in Lancashire, followed by one that found his Gloue, with a desire to restore it to him: but pursued inwardly with a guilty conscience, leaps over an Hedge, plunges into a Marlepit behind it, unseen and vnthought of, wherein he was drowned. I marvel not, that they fear not a Rapier, or Pistol, Who would not choose it before a lingering and painful sickness? Were it not for the afterclaps of Death? No Coward need fear the encounter of it alone in a single combat. But Death hath a Second, a Page ten times more dreadful then himself, with whom we have to begin, when we have done with Death, which is but the beginning of sorrows. Death is pale, but his follower is a black Fellow, a terrible monster never enough feared. In which respect, how lamentable also is the blindness of all self-murderers, who make Death the remedy of every grief, and cure of every violent passion: If they find themselves inwardly vexed, or perplexed in Conscience, they seek Death as a present ease; not considering how they leap out of the smoke into the flame, out of the flame into the fire, out of a curable momentary disturbance, into an endless inrecouerable woe, (without the extraordinary mercy of God) to which usually the Devil speeds them, that he might get them into his clutches, and so pass out of doubt, all means of prevention and evasion by Faith and Repentance.
Oh senseless Ahithophel, how did thy wisdom fail and befool thee, when thou settest thine house in order, and disposest of thy goods, forgettest thy soul, hangest thyself, which durst thou, or wouldest thou have done, had but one believing thought of an eternal fire come into thy head? How blockish is the manner of dying of many a Nabal, who stricken with the fear of Death and Hell, become as insensate as stocks and stones, have no mind nor power to think of one thing or other: Cannot abide to hear any mention of the danger of that which they fear, whose senses the Devil bewitches and benumms, lest they should see and avoid: such was Louis the eleventh, who straightlie charged his Servants, that when they saw him sick, they should never once dare to name that bitter word Death in his ears. So do Cowards and Crauens shut their eyes, and choose rather to feel blows, then to see and shun them. Little better is the common course that most people take. Scared some are with a confused, and preposterous fear of Death, and flashes of Hell in their Consciences, and yet take no course to get pardon and Faith in CHRIST: but either taking it to be some melancholy humor, send for merry companions to drive it away: or being given up to hardness of heart and impenitence, willfully shake off all thoughts of repentance, shut their eyes and ears against all good advise, and desperately put all at adventures, and chop into the jaws of that roaring Lyon. Some of them ridiculously fearing Death, they know not why, more for the pangs of it (which often are less then of the Tooth-ache) then for the Hell following: like fools that fear the thunder Cracke, and not the Bolt; the Report of the Peece, and not the Bullet; the Serieants arrest, and not the Gaolers Imprisonment: Labor to escape Death which they cannot, and Hell which they might. Others of them scarred with some terrible apparisions, affrighted, as Cardinal Crescentius a little before his death, with a black Dog in his Chamber. A Presage and Preludium of Hell approaching: they cry out they are damned, the Devil, the Devil, do they not see him, &c. And so Spira -like, desperately and disconsolately depart in hellish horror. Other of them a little wiser, and yet little the better for it, admit a cold thought or two, and it may be a little parley about the matter, but when they have fetched a sigh or put all upon a Lord have mercy on them: trust it shall go as well with them as with others, even as God will have it: and think they do much if they send to a Minister to pray with them or for them: never giving all diligence to make their salvation sure, and to escape so great a condemnation.
Oh if we could consider how fearfully such find themselves deluded, when their souls awake, worse then Jonah in the▪ Tempest, even in a gulf of fire and brimstone. How would it awaken and arouse us to fore-see Death and Hell in their shapes, and to fore-appoint our selves thoroughly, not against the first Death which we cannot, but against the second we may, if we get our part in the first resurrection.
This Text, me thinks speaks to every sick man bound on his bed with the Cords of Death, as Dalilath to Sampson: up and arise, for the Philistines are at hand: Death is at the door, and behind the door, the Fiends weight to fetch away thy soul. Bellarmine is of opinion, that one glimpse of Hell were enough to make a man not only turn Christian and sober, but Anchorite and Monk, to live after the strictest rule that can be. I am of belief, that God's spirit cooperating a thorough meditation of it, might be a mean to keep one from it. For a man to wish to have a sight of it, or that one might come thence & make report of the intolerable and unutterable pains of it is superfluous, superstitious: & if it should be granted, yet being not God's ordinance and allowance, it might go without his blessing, and do one no good. Thy best course is well to ponder what we that are God's Ministers report of it, out of Moses, the Prophets, Christ, and the Apostles descriptions. And if God mean thee any good, our warning may do thee some good. Popish writers are too bold in making Maps of Heaven and Hell, as if they had surueyed them and their regions, and inhabitants: but most I think are one the other hand to brief and summary in their meditations and writings. To paint it in it own native colors is impossible, or by any contemplation to comprehend the horror of it. Shaddowes and parables the Scripture useth, by which thou mayest and oughtest to help thy conjectures, and to work on thy affections withal, after this or the like manner.
Here God hath allowed thee on his earth a pleasant habitation, commodiously situate in a good Air, richly decked with furniture, compassed with delightful Gardens, Orchards and Fieldes, where thou hast liberty to walk and ride at thy pleasure: How would it trouble thee to think of being laid up all thy life in some straight and loathsome prison, by this consideration how ill thou wilt brook to be cast into a doleful disconsolate Dungeon, to lie in utter darkness, blackness of darkness in eternal chains, in little ease forever.
Here a great part of thy contentment, is to live among good Neighbors, with a loving wife, with cheerful companions: and loath thou art at any time to be long in the house of mourning, to be among melancholy malecontented, complaing feeble or brawling people in Hospitals, or Bridwels, or Bedlams. How will then thine ears endure to be tired with continual howling, scritching and gnashing of teeth, to live among Dogs, Enchanters, unclean Birds, reprobate Spirits, worse then so many Toads, Tigers, or Serpents.
Here if thy Father should in displeasure bid get thee out of sight, or thy Prince banish thee his court and presence, as David did Absalom, for some offense, thou wouldest take it heavily: how shall thine ears tingle to hear God say, depart out of my presence, Go thou cursed into the lake prepared for the Devil and his Angels.
Here thou shrinkest to think of the gout, colic, stone, or strangurian, shiuerest to hear of the strappado, the rack, or the Lawne, how then wilt thou bear universal tortures in all the parts of thy body, exquisite anguish and pains, such as of which the pangs of childbirth, burnings of material fire and brim stone, gnawings of chestwormes; drinks of Gall and Wormwood are but shadows; and to which they are all but sports and fleabitings, even to the torments thy body shall suffer for it sins against the Creator.
But hast thou ever here in this world tasted of a troubled spirit, of the grief and fears of a wounded Conscience possessed with bitter things: stricken and pierced with the venom of God's arrows, fears of the Almighty: by these thou mayst make the best guess how it will fare with thy soul when God shall pour all the vials of his wrath into a vessel of his fury, and vex the soul in his sore displeasure, scourge thee with the rods of scorpions, make thee drunk with the gall of Asps and Cockatrices, make thy mind heavy unto the death, holding it ever in those Agonies, which made his own Son sweat clods of water and blood. Oh how fearful a thing is it to fall into the hands of God, who is a consuming fire. Think of it whiles there is hope, you that forget God, Heaven, and Hell, least you come there where there is no redemption, no hope of ease or end, which is that that makes Hell, Hell indeed: For if all these pains might have an end, were it after million and millions of years, as many as there be sands in the Sea shore, yet mightest thou nourish some miserable comfort of a release in the long run: But this night hath no day, this Ague no intermission, his death no death to end it withal.
Here thou wouldest be loath to lie on the Racke from morning to night, to be wroung with the Collick for a few days or hours, to be haunted with a Quartan from Michael to Easter: Oh then add eternity to insupportable torments, and let thine ears tingle, and thine heart melt to think of it. Were it not for hope in small pressures, we say heart would burst: Oh then this word ever and ever, if thou couldest duly believe and consider it, how would it break that hard heart of thine, which knows not how to repent, nor cares to prevent the wrath to come.
What thinkest thou, are these things tales and fables, is Hell but a name and word, a scarbug for to keep fools in awe? Hath not God, thinkest thou, a day of reckoning, a prison and power to punish Rebels and Traitors, or are not his punishments like to his Justice, infinite and eternal? Know these things to be as true as God is truth, save that they are short of the truth it self. Why dost thou not then take thy soul apart, and ruminate of these things by thyself, judging thyself here, that thou mayst not be condemned in the world to come. Art thou afraid of a melancholy fit, and fearest thou not this gulf, and whirlpoole, and sorrow? Art thou not loath to be tormented before thy time, and fearest not to be tormented time without end. I wonder how the souls of wicked men and vnbelieuers go not out of their bodies, as the Devils out of demoniaks, rending, raging, tearing and foaming. I wonder how any can die in their wits, that die not in the faith of our Lord Christ. Verily if these things move thee not, thou art in a worse plight then Felix and Baltashar; yea, the very Devils themselves, who believe them; yea, quake and tremble to think of them. How fain would I snatch thy soul out of this fire? Vndoubtedlie know, that if this warning do thee no good, it is because thou art of old, justly ordained to perish in thy impenetency, and to be a fire-brand in these everlasting flames. Now on the contrary, if thou beest a vessel of mercy and honor, it will do thee no hurt, but drive thee to Christ, in whom there is no condemnation: who only is perfectly able to save and deliver thee out of this Lake. If thou be est already in him, it will cause thee to rejoice in thy Lord and Savior, who hath delivered thee from the fear of two such enemies that now thou mayst with the Ostrich in Job despise the horse and his rider, and triumph by Faith over Hell and Death: O Death where is thy sting! Oh Hell where is thy victory! Death is to men as he comes attended: To Dives he comes followed with Devils, to carry his soul to Hell: To Lazarus with troops of Angels to convey him to Abraham's bosom. So that we may in earnest say, that Death is the Atheists fear, and the Christians desire. Diogines could iestingly call it, The Rich man's enemy, and the Poor man's friend. This, this is that which makes death so easy, so familiar and dreadlesse to a believer; he sees Death indeed, but Death is not Death without Hell follow him: and Hell he sees not, but only as escaped and vanquished, and therefore is said not to see Death. Now (says the believer) comes death and the Prince of this world with him, but he hath no part in me: all the bitterness and tears of death lie in the fear of Hell, which, thanks be to Christ hath nothing to do with me, nor I with it, and therefore I taste not of death: now comes God's Sergeant pale death, whom I know I cannot avoid: but this I know, he comes not to arrest me to carry me to prison, but only to invite me to a feast, attend and convey me thither. Let such fear him as are in debt and danger, mine are all discharged and cancelled: he comes with his horse to take up me behind him, and to fetch me to my fathers joys, to a Paradise as full of pleasures, as he carries the wicked to a prison full of pains. Pharaohs Baker and Butler were sent for out of prison, the one to promotion, the other to execution: he that had the ill Dream, expected the Messenger with horror, the other longed for him with comfort. The latter is my case, therefore though I be reasonably well in this world, as a child at board, yet home is home, therefore will I wait till this pale horse comes, and bid him heartily welcome: and with him the Angels of my Father, who have a charge to lay my body in a bed of rest, and to bestow my soul under the Altar, as it follows in the next seal, which is so pleasing a vision, that we need no voice or preface, such as we had in the former, inviting us to Come and see: the very excellency of the object itself is of force enough to draw, and hold the eyes of our minds unto it.
The second Sermon.
VERSE 9.
W Hen Death hath been viewed in the palest, and Hell in the blackest colors that may be, yet if we have Faith enough to see Souls in their White robes under the Altar▪ there is comfort enough against the horror of both; enough to enable the believer to despise and trample over them • ooth. In the opening of this fifth Seal, I hope to find more solid Antidotes, more lively Cordials, against the fear of Death, then in all the dead and dry precepts of Bellarmine's doting Art of dying. For this part of the vision was shown John of purpose to sweeten the harshness of the former: that his spirit grieved and amazed with the sight of the calamities and mortality under the persecuting Butchers, rather then Emperors, might yet be relieved and refreshed with a sight of the blessed estate of such as died either in, or for the Lord.
Wherein was proposed to his sight, and to our consideration these seuerals. First, the immortal subsistence of souls after their separation from the body. Secondly, their sure and secure condition under the Altar. Thirdly, their dignity and felicity clothed with white robes. Fourthly, their complete happiness at the last day, when the number of their brethren shall be accomplished.
Of all these, Christ meant John should take notice, and all believers by his testimony to their full consolation.
First, John being in the spirit could see spirits, men indeed clad in flesh, can hardly imagine how a soul can have existence out of the flesh. Eagles can see that which Owls cannot: so is that visible and credible to a spiritual man, which to a natural is invisible, incredible. And yet even natures dim eyes have been clear enough to see this truth. Nature I say, pure and mere nature, not only the Platonists and other learned ones, who resolutely concluded it, and aptly resembled it, to the distinct being of the waggoner after the breaking of the Coach: the swimming out of the Mariner in the wreak of the ship, the creeping of the snayle out of the shell, the worm out of the case: not unto the learned Grecians, and ciuilized Romans: But even the rudest Scythians and unlettered Savages; yea, though there be many Languages, and sundry Dialects in the world, yet is, and hath this ever been the common voice of them all, That souls die not with the body. And however the bodies resurrection hath to them been a Problem and Paradox, yet is the souls eternity an inbred instinct sucked from natures breast; or rather an indelible principle stamped in the souls of men by the finger of God. And indeed, to right reason, what difficulty or absurdity is there in it. What lets me to conceive a being of it in the Air, in the Heaven, or in any other place as well as in the compass of my body, is not one substance as capable of it as another? Can it live in the one, and not in another?
Hath it not, even whiles it is in the body, thoughts, motives, passions by it self, of it own different from the body, many cross and contrary to the disposition of the body, cheerful ones when that is in pain or melancholy: Cholericke ones when that is phlegmatic. Doth it wait upon the body for joy, sorrow, anger, and the like? doth it not more often begin unto it? Not to speak of Martyrs innumerable, who have been exceedingly pleasant in the midst of torments, as if they had been spirits without flesh. How many ancient stories and daily examples have we of chereful minds in distempered, pained, languishing dying bodies? Reason will then conclude, that the Soul may well be, and be sensible after death without the body, which even in the body can be well, when that is ill, cheerely when that is hurt, or sick, grieved and troubled when that is in perfect temper and health. And on the contrary, small reason have we to think it sleeps out of the body, which never slumbers in the body, or that it is seized by death out of the body, which never was overcome by sleep, which is but deaths Image, and younger brother in the body, but ever was working and discoursing in the deepest and deadest sleeps of the body.
Besides, is it likely God would enrich it with such noble and divine dowries to be salt only to the body, to exhale with it as Bruits do. The admirable invention of Arts, Letters, Engines, the strange fore-casts, prospects and presages of the understanding part, the infinite lodgings, the firm reteinings of the memory, do they not argue an immortality: Do men ingraue curiously in Snow, Yce, or transient stuff?
What means the great anxiety of men about their surviving name, if the mind perished with the body, if Death were the cessation of the man, and destruction of the whole substance. What should nature care for an ayery accident without a subject, whereof no part of him should be sensible.
What means the very fear of Death, if that were the end of all fears, and cares, and sorrows, if nothing remained sensible, and capable of any thing to be feared.
Lastly, the fresh vigor, the vnimpayred ability, that nimble agility of the mind in sickness; yea, many times the freer use of the faculties of it in the confines, yea, in the act and Article of Death, then in former health, do they not tell the body, the soul means not to fall with the carcass (which hath the name of falling) lies not a dying with it, but errects it self, means only to leave it as an Inhabitant doth a ruinous House, or as a Musition lays down a Lute whose strings are broken, a Carpenter a worn instrument unfit any longer for service and employment: and as a Guest makes haste out of his Inn, to his long home and place of abode.
Loath I am to mingle Philosophical Cordials with Divine, as water with wine, least my Consolations should be flash and dilute: yet, even these and such like arguments have taught all Philosophy (the brutish school of the Epicure excepted) to see and acknowledge that the soul is not a vapor, but a spirit, not an accident, but a substance, and elder and more excellent sister to the body immixt and seperable; a guest that dies not with it, but diverts out of it, intending to reuisite and reunite it again unto it▪ self. But Divinity certainly knows all this to be most certain that it is a particle of divine breath, inbreathed into the red loam at the first, not arising out of it, but infused from heaven into it, and therefore may as well exist without the clay after it, as it did before it: and when the dust returns to the dust, heaven goes to heaven, both to their originals, the soul first, because first and principal in every action, the body after as an accessory and second, and so the day of death to the body, is the birth day of eternity to the soul.
This undying, and ever-living condition of the soul, thoroughly rolled in the mind, firmly embraced, and undoubtedly apprehended by Faith, works admirable effects as in life, so in the approach of death. Seneca that saw it but through Clouds, crannies and creuises with yfs, and ands, yet professeth that when he thought but a little of it, and some pleasant dreams of it, he loathed himself and all his trifling gratnes. But most divinely, and resolvedly▪ Julius Palmer: He that hath his soul linked and tied to the body, as a thiefes feet to a Clogge with guyues and fetters, no marvel he knows not how to die, is loath to endure a Division: but he that useth, and can by Faith separate the spirit from the body, to him it is to drink this: and with that drinks off a Cup of Wine in his hand, and within a while after, as cheerfully drinks of Deaths cup in the sight of the same Witnesses. Even Socrates himself sweetened his Cup of poison, with this discourse of the souls immortality, to the amazement of the beholders. Such Souls indeed as place all their felicity to be in a full fed, and well complexioned body, and to partake of the senses corporeal delights, hath not accustomed it self to it own retired delights of obstracted meditations, knows not how to be merry without a play-fellow, no marvel though it be as loath to part with the body, as a crooked deformed body to part with rich robes and gorgeous apparel, which were it only ornaments. But such noble and regenerate spirits as know their own Dowries, have inured themselves to sublimate contemplations, and to have their conversation in Heaven, whiles they were in the body: such I say, though they do not Cynically revile the body as a Clog, a prison, a lump of mire, &c. but know it to be the Temple of the Holy Ghost, yet are they willing, yea and sigh to be vncloathed, to sow it a while in the earth, being a dark and thick lantern, hindering the clear sight of it, till they may reassume it clarified, a spiritual, an Angelified body made apt and obsequious to all divine services, to Celestial Offices without weariness, intermission, and such like vanity, which here it is subject unto: as willing as David to lay aside Saul's cumbersome Armor, and to betake him to such as he could better wield and command at pleasure.
This is the first and lowest help Faith hath to comfort the soul withal in the approach of Death; when the strong men buckle, the Keepers of the house fail, they wax dim that look out at the windows, when the whole outward man decays: that the inner man ages not, faints not, languisheth not, but rather lifts up the head, is more fresh then formerly, and excepts to be unburdened, and to be at liberty, freed from Corporeall tedious unpleasing works of sleeping, eating, drinking, and other meaner drudgery, that it may once come to higher and more spiritual employments better suiting with it native condition: even as the Lyon longeth to be out of the grate, and the Eagle out of the cage, that they may have their free scope and fuller liberty.
Under the Altar.
Now if this much revived John (as no doubt it did) to see the Souls continuance after Death, how much more to see their safety and rest under the Altar: that is under Christ's protection & custody, under the shadow of his wings. Who makes them grateful to his Father, covers them from his wrath, safeguards them from all molestation, procures them absolute quiet and security. The phrase alluding to the Altar in the Tabernacle, which gave the Offerings grace and acceptation: and partly to the safety of such as fled from the Auenger to the Altar. Christ is our Altar, and all the Souls of such as die in his Faith, are as Stephan bequeathed to him: he presents them to his Father, shelters them from accusation and condemnation, gathers them as the Hen her Chickens under his wings, being fully able to keep what is committed to him from all disquiet. He that could keep the three young men in the Furnace with whom he walked, yea their very garments from the violence of fire: The Israelites and their apparel in the wilderness: Jonah in the Whales belly: how much more easily now he sits at the hand of his Father in Majesty and Glory, can he defend saved and glorified souls from all External and Internal Annoyance, and settle them in absolute peace with him in his Paradise, according to his frequent promise to such as overcome, they shall sit with me upon thrones.
And long white Robes were given unto everyone.
If John had seen souls at rest, though in poor and mean condition, yet were a corner of an house with peace to be preferred to a wide Palace with disquiet: A poor diet with green Herbs with quiet, to a feast with stalled oxen, and crammed fowls, sauced with bitter contention. But behold, he sees not naked, beggarly, ragged souls, but adorned with white Robes; that is, endowed now, and glorified with perfect righteousness, purity, clarity, digtie, and festiuitie: of all which white apparel hath ever been an Emblem and Symbole in Divine and Human Herauldry, a clothing of Princes in their great solemnities of Coronation, triumphs and ouations, says Eusebius: so was Herod arrayed in clothe of silver, with which the Sun beams meeting, made such a glister, as amazed the people that styled him a God: so says Tertullian, were they wont to dignify Servants at their Manumissions with white Apparel, in token of their new liberty and preferment. At feasts great persons were wont to change their guests ordinary clothes with a white Synthesis, a color fit to express alacrity. Christians, the whole Easter week wore white apparel. All the graces the souls had here in this their infancy of Regeneration, were but stained and polluted clouts: their knowledge dark and obscured with ignorance, their memories clouded with oblivion, their wills and affections tempested with mutinies and perturbations, their habits of holiness and charity, sullid with defects and infirmities, their delights duske and particoloured & spotted with mixture of sorrow: all their apparel black & sad russet at the least; but there purer then the Crystal, whiter then the Snowe, or then Fullers earth is able to make them. The Lillies, and Solomon in all their Royalty not like unto the meanest of them. Call us no more Marah, may they say, but Naomi. For fullness of beauty is conferred upon them, God becoming fullness of claritie and light unto the understanding, without error or darkness, continuation of Eternity to the memory without forgetfulness, multitude of Peace to the Will and Affections without disturbance or disorder: the superior part of the Soul, pleasing it self in the blessed vision of God, and the inferior satiate with the fruition of rivers of pleasures, & variety of monthly fruits. All this joy increased by the aemenity and magnificence of the place being God's Palace, built and prepared for eternity, for the honor of his Majesty, and habitation of his Saints, all shining like precious Jasper: enchanted by the full quire of Angels and communion of holy men, excellent when they were on earth, now perfected in their virtues, and freed from frailties, never mourning, but ever singing and lauding their Creator with Alleluiahs without defatigation or satiety: all this made up and consummate by the addition not of a number of years, but of eternity vncountable, unalterable: incomprehensible. What are the chief miseries of this life, but the sordid apparel of the Soul, the black thoughts, the speckled phantasies, dark oblivion, royled, soyled affections, all the habit of it squalid, iagged, and tattered. Now then was Joseph loath to change his prison-rags, or Hester her old and mean Clothes with stately and royal array? Promise a Child a new Satin suit, and see whether he will not long for it, and call for it; see whether he will cry when you bid him lay off his Russets? Whence is it then that men die so dully, so unwillingly, so heavily? or whence can it be, but because they do not lively and certainly believe, and expect these white Robes for their souls. When the beauty of a man's mind is here obfuscate and defaced with melancholy Tentations, and opake Imaginations, with yellow choller, with pallid fear, with ruddy shame, with sable despair; oh what would he give for a candid calm, and serene state of his mind? and when again it pleaseth God to afford him sunshine holidays of joy and tranquility, wherein his mind is clad, and decked with golden, silver, and precious ornaments of peace, meekness, temperance, patience, Oh what an Heaven would he think he had here on earth, if all his days were but such days! whereas this a Christian may well assure himself of, that what ever grace doth here prepare and begin, there glory will absolve & perpetuate for matter of sanctity, purity, & alacrity of the mind, typified in these white robes: yea further for matter of dignity and triumph, which then shall be most complete, where they shall see Christ at that day come in the glory of the Father with millions of his Angels descending & bringing down his heavenly Jerusalem, meeting them half way in the clouds, and there avenging them of their enemies, sitting with them as assessors upon thrones, to judge the Angels, & the world of wicked ones, & such as have insulted over them on the earth, in which they shall then without any malignity of envy, anger, or appetite of revenge, take amirable and unspeakable content and comfort, yea reck on it as the accomplishment of their inchoate glory, for which they are here said to long for, & groan under the Altar, till the number of all their brethren being consummate, God shall openly acquit & applaud them, condemn and confound their opposites. These, these are the only, stately, and Kingly dignities: the meditations whereof are onlyable to beget and foster true heroical & Christian resolutions against the fear of Death and Hell, otherwise unanguished. To conclude then, to the man that would both in health and sickness nourish ever in his breast undaunted and more then conquering thoughts of these two enemies, instead of Bellarmine's many frivolous and tedious rules: I prescribe but these two practices of Faith. The first is to work in his mind a settled and undoubted certainty: and the second a lively and frequent representation of them.
Were heaven nothing else but an haven of rest, we know how welcome the one is to a Sea-sick weather-beaten traveler, and may by that guess how desirable the other should be to a soul that long hath been tossed in the waves of this world, sick of own sinful imaginations, & tired with external temptations. The happiest soul that ever hath sailed over this Euripus, in the best ship, in the healthfullest body that ever was, never had so calm a passage, but that it hath had cause enough often to wish it self on shore. What with self groaning phantasies, and iniected temptations, how little respite or rest is here to be found? Is there any Palace or Tower here so high or strong, that can keep diseases from the body: how much less cares, sorrows, fears, and Satan's assaults from the Soul? Were there but such an Island, as some have dreamed of here on earth, that might free our bodies or minds from disquiet, but for the space of the moment of this life, how would people covet to dwell in it? In the times of the late wars in Netherlands, how did the Boars forsake their Farms, and fly into walled Cities for security from dangers? What violence then should our heavenly Jerusalem suffer of our wishes and desires? were it but for the sweet and amiable name of peace whereof it is denominated, having indeed the God of Peace for the King and Keeper of it: Walls many Cubits high, into which no Zenacherib can shoot an arrow, nor the Dragon Beast, nor the false Prophet to seduce or to accuse: strong gates and bars excluding all enemies and annoyances, and so affording perfect tranquility to all the Inhabitants, out of which they insult ten times more saferly, then the Jebusites over the blind and lame, over the pale horse and his riders, Death and Hell. Consider and compare a little the simplicity of the worldling with the wisdom of the Christian, the happy stability of the one, with the woeful uncertainty of the other at the time of their departure. Even Foxes and Hares, and other such vermin fore-acquaint themselves with Muses, Thickes and Burroes, into which when they are chased and hunted, they may repair for safety: but these fools while they live in health and prosperity, never think of the evil day, and when away they see they must go, how vnshystable are they? Some of the meaner sort, they take care for their winding-sheet: or if richer, for a marble or painted sepulcher, which yet cannot preserve their bodies or names from putrifaction: the superstitious sort to be buried in a Friars Cowle, or under an Alter of stone: the desperater sort, wishing the Mountains might cover them from the wrath of the Lamb. An harbor or receptacle for their souls they never think of; whence it is that they are as loath to have them turned out of their bodies, as Hagar and Ishmael to be out of doors, and exposed to misery and dangers; or rather as Cain, to be cast as a Vagabond out of God's presence, fearing lest everyone that met him next, should cut his throat for a cursed Caitiffe. And indeed what else can they look for, but instantly to be devoured of the roaring Lyon, that waits at the door of Death, to fetch away their souls into the place where there is no night nor day. Only the wise beleuer, he hath provided a Sanctuary, or City of refuge against time of danger, hath learned wisdom of the Conies, who though a little nation, yet wise and forecasting, have their refuge in the Rocks. Christ is the believers Rock, and his strong Tower, his Altar, and therefore he fears not what Death can do unto him. Christ hath assured him on his word, that he shall have all, tears wiped away, and the Spirit secured him that he shall rest from his labors. In which regard he is so far from lingering and hankering after a continuance in this Baca of tears, this wilderness of fears, that he studies rather to enter into this rest, Cries out with David, Woe is me that I dwell in, Meshek and Kedar, when I think of peace, there is war at hand: With Jeremiah, Woe is me that I dwell with a contentious people. With Elias, I am weary of my life, an end good Lord. Or with blessed Simeon, Now Lord let thy servant depart in peace, into that land of peace; here I have seen that there is no peace to be had: all here is vanity & vexation of spirit. For a minute of peace, months of vanity, for a dram of honey, pounds of aloes and gall. Souls here find no resting place for the soles of their feet, till they come to the mount Ararat, whither their works follow them, where their sorrows leave them. And so conclude with Vidus Bressius, Oh that my soul had I the wings of the Dove to fly and make haste to that mountain of God, and hill of tranquility and eternity. Thus the one dies howling, the other singing, because the one knows he changeth for the better, the other for the worse: the one takes Death for a gulf of sorrow, the other for a port of liberty and ease: the one because he is stripped for a scourging; the other because he lays off his clothes to go to bed after his toile.
If Queen Elizabeth whiles she was a prisoner in her sisters days could have been fully assured, and had clearly foreseen her own long; glorious, and prosperous reign ensuing, would she have wished her self a Milk-maid for the present? No, it had been impossible. All our fears & doubts arise from infidelity and the uncertainty, or else from the deadness and dullness of our hopes. To put life into which, there can be no better, no other help, then first to ground and root our Faith in Christ through the word and spirit: And then of ten to be setting before our eyes a state & condition happy above all that Cities, Kingdoms, Crowns, Pearls, and Jewels, Marriages, Feasts, and all other Metaphors and Parables of Scripture do but shadow out unto us. Which supereminent and super abundant felicity, Paul that had been an eye witness, not able to describe, much less to amplify, sums it up, An exceeding exceeding eternal weight of Glory.
A superlative transcēdent phrase such as is not to be found in all the Rhetoric of the Heathens, because they never wrote of such a Theame, nor with such a Spirit. If any of us had but half the strength of Paul's Faith, or life of his hope, or cheerful fore-imaginations, which he had of this felicity, woe could not but have the same desires, and longings for our dissolution and fruition of them. If we thoroughly believed and remembered this to be the state of our selves and dead friends, would we▪ or could we so fear for our selves, or mourn for them in Blackes, whiles they are in whites, as Jacob for Joseph, thinking him devoured by some evil beast, when he was Lording it in Egypt. No verily, but think of it, and look for it we would with the same affections that Children do for their plays, Prentises their freedom, Spouses their marriage, Laborers their wages, Husbandmen their Harvest, Heyres their Inheritance, Princes their Kingdoms. Mongst many thousands, I choose to instance and end with Monicah and Augustine's examples▪ the mother using this speech to her son; All that I have desired to live to see, is that which I now see: thee my son a Christian. And now what do I any longer in this base and impure world? And he of his mother: What cause have I to mourn for a mother, of whose happiness I may be so well assured.
When I awake, I shall be satisfied.
Write, O Christ, these Meditations in our hearts, imprint these Patterns so fast in our memories, that we may all the days of our lives have frequent fore-thoughts of our appointed change, chiefly in that last and solemn day of our death, when the Prince of this world will be busy, and we shall be weak, let thy Comforter then bring them to mind, that by faith we may overcome, and having the Ark of thy Covenant in eye, cheerfully pass through the waters of Jordan, and so take possession of that land which flows with all variety of delights, without either end or sacietie: even so Come Lord Jesus, come quickly.