Coals from the Altar, Sermon 2
A SERMON, made before the receiuing of the COMMVNION.
LVKE 2. VER. 28.29.30.
28 Simeon tooke the Child in his armes, and bleſſed God, and ſaid,
29 Lord, now letteſt thou thy ſeruant depart in peace, according to thy Word.
30 For mine eyes hauehave ſeene thy ſaluation.
YOV know that in all Contracts of Marriage, there is ſpeach of death: but the alliance of Ieſus Chriſt with vsus is a ſpirituall marriage: The contract of this marriage, is that which we call the Goſpell; a Contract, whereof the Apoſtles hauehave beene the Writers, and Ieſus Chriſt himſelfe hath ſealed it with his bloud. Let it not ſeeme ſtrange vntounto you then, if we ſpeake of death to day, and of the preparation to die, becauſe we are to ſpeake vntounto you of a contract of marriage, and of our coniunction with the onelyonly Sonne of the Eternall God.
For theſe Sacraments which wee adminiſter vntounto you at this Holy Table, are kinds of aſſurances, which ſerue vsus as pledges of the aſſurance that Ieſus Chriſt is ours.
Now although the conſummation of this marriage, ſhall not fully be made but in the kingdome of Heauen; and that no man can enter in but at this gate, which is called death, which in times paſt was the gate of Hell, but Ieſus Chriſt hath altered and tranſported it from that place, and hath made it the port of Heauen; from whence it followeth that no man can thinke of Ieſus Chriſt and our coniunction with him, but he muſt alſo thinke of death.
There is nothing more neerely conioyned together, then the promiſes of life, and the preparation to death: it is impoſſible for vsus to thinke of Ieſus Chriſt, but preſently we muſt thinke that by his death, he hath taken away the bitterneſſe and malediction of death, like vntounto that wood that being caſt into the water of Mara, it maketh it ſweete and wholeſome. It is impoſſible to louelove Ieſus Chriſt as wee ought, but preſently this life muſt needs become vnpleaſant, which hindereth vsus from going to him, vntill death put an ende to our baniſhment, and bring vsus neere vntounto his preſence.
Know then my Brethren, that theſe benefits, by which God maketh you liue, teacheth you happily to dye; and with this foode of life alſo teacheth you the preparations and conſolations to die. You hauehave not meanly profited, if at your going away from the Sacrament, you ſay with Simeon, Lord, now let thou thy ſeruant depart in peace, according to thy Word: For mine eyes hauehave ſeene thy ſaluation: and if you carry from hence a full confidence, it will make you victorious againſt the terrours of death, for if you hauehave this ſaluation which Simeon ſpeaketh of, it will bring you vntounto a great peace of conſcience, which is a beginning of that peace whereinto Simeon deſireth to enter.
Of this (my Brethren) you eaſily conceiu what the Text meaneth, for although it ſeemeth not to ſpeake of the Holy Supper, yet it is not very farre from the meaning thereof: becauſe that this Sacrament renueth vntounto vsus the Contract of marriage, and that the promiſes which are heere propounded, are certaine remedies and preparations againſt death.
Whereof the Ancients were accuſtomed to ſend to the ſicke, from the Holy Table, and at the ſame time of the action and adminiſtration thereof.
This Simeon who dyed when Ieſus Chriſt was borne, who being full of yeeres, waited with impatience the comming of Chriſt Ieſus, to the end to raiſe himſelfe from the ſentitinell, and to ſet his ſoule at libertie; teacheth vsus with what firmeneſſe, we ought to attend death, and with what deſire to receiue him.
The life of man is not long laſting; ſome commeth weeping, ſome commeth in labour, ſome with paine, and the abiding is ſo ſhort, that man ordinarily dyeth then, when hee hath but newly learned what it is to liue.
Iacob ſaid that his dayes had been ſhort and euill, although hee liued vntill he was a hundred thirtie and three yeeres: how ſhort are ours then, who rarely come to the halfe of that age, and neuertheleſſe ſleepe and ſorrow muſt likewiſe be taken away; for in that time we liue not? and moſt people die in the flower of their age, with their Candle extinguiſhed before it be halfe burnt out.
The Holy Scripture calleth death, the way of all the earth: it is a naturall debt, which if a man ſhould deny, it were as much as pleading againſt his owne deed: to ſtriue to be exempt, is to deſire to be exempt from the generall Law, and to deſire, that God for the louelove of thee, ſhould change the Lawes of the world, and make for thee another humane nature.
When death commeth it is in vaine to ſay any thing; as Pope Gregory ſaith in his Dialogues, of one whoſe name was Stephen, that tolde Death being ſicke, he was miſtaken, and it was not he. The Pagans who hauehave made Altars and ſeruices to vices and ſickeneſſes, to feare an euill happe neuer adreſſed any to death, becauſe they were aſſured that ſhee was alwayes inexorable, and will entertaine no tearmes of compoſition.
This neceſſity being ſo ſtrong, and examples ſo frequent in ſuch ſort, that although we daily bury our neighbours, and carry and accompany to the earth the one halfe of our ſelues, yet wee looke another way both in minde and heart, ſtill holding on the ſame courſe wee hauehave beene accuſtomed vntounto, as if wee ſhould neuer dye. For our deſignes, wee make large liued, and taske our ſelues to eſtabliſh our Name vponupon earth, ſpending & lauiſhing out the time, as if we had but ouermuch: ſtill taking out by handfuls, out of the ſacke, with an aſſured preſumption, neuer to be empty. We would hauehave long life, to looſe it: as if wee ſhould accuſe God, that it is too long, becauſe we employ it in things either vnprofitable or wicked. If any man in company ſpeake of death, it ſhall be eſteemed troubleſome, vnfaſhionable, and impertinent, as if there were neuer any vſe of ſuch thoughts. Yet being truely conſidered, there is no thought or meditation ſo neceſſary: It is better, ſaith Salomon, Eccleſ. 7. To enter into the houſe of ſorrow, then into the houſe of ioy; From hence is deriued the placing of Churchyards round about the Churches, to the end that men may paſſe by the Graues before they preſent themſelues before God: that is, to thinke and meditate well of death, before wee come to looke for life, and that firſt wee muſt acknowledge our ſelues mortals and ſinners, before we can come to implore the grace of God. There is a great accord betweene the feare of God, and the remembrance of death: for the thought of death maketh vsus feare God, and the feare of God comforteth vsus againſt death. This thought diſpoſeth vsus to liue well, becauſe the day of death is the day when wee muſt make our account to God. As Death ſhall finde vsus, ſo ſhall the laſt day iudge vsus; For it will be too late to ſpeake for our ſelues vponupon the gybbet; it will bee too late to iuſtifie our ſelues, when we are encompaſſed with Gods anger; it behoueth therefore to make our peace whileſt we hauehave time, and to fortifie our ſelues with faith againſt the terrours of Gods Iudgements; let vsus mannage the time, and liue as the faithfull die; that is, liue as we would hauehave wiſhed to hauehave liued, when we muſt die; this preparation maketh a man couragious: for what can he feare that feareth not death? whoſoeuer hopeth for death, ſhall not feare the ſorrows of life; The threatnings of a Tyrant threatning death, are promiſes vntounto him: He will ſhorten the ſorrowes of the faithfull, hee will open the doore of the priſon of his ſoule to ſet it at liberty. To thinke to looſe a Man that feareth God in killing him, is like him that in anger throweth a Fiſh away into a Riuer to drowne it: for it is there where it liueth, and in that death it findeth life.
This holy ſeruant of God Simeon, carefully prepared himſelfe, becauſe he hath not onelyonly attended death, but alſo runne before to meet it by the way. For hee knew well hee ſhould die, ſo ſoone as hee had ſeene Ieſus Chriſt: and no ſooner had hee heard tell that Ieſus Chriſt was borne, and carryed to the Temple, without delay or detracting the time with himſelfe, in ſaying, although he be borne, yet I hauehave time enough to ſee him without making any great haſte; and I ſhall reioyce to ſee him great: The deſire to prolong life neuer came into his minde: but without let or ſtaying at all, goes before Ieſus Chriſt: that is to ſay, before death, although that Ieſus Chriſt was the Prince of life: he attendeth not vntill he be entred into the Temple, but meeteth him at the doore, with ioy imbraceth him, and humbleth his olde age before the infancy of Ieſus Chriſt, and deſireth to dye, ſeeing that hee hath ſeene the beginning of the Kingdome of God, which was all hee could ſee vponupon earth: for to himſelfe he ſaide, is Ieſus Chriſt come ſo farre, from the very higheſt Heauens to viſite me, & wherfore ſhoul-not I goe before him? and how ſweet will death be now vntounto mee, hauing ſeene him who is come to take away all malediction?
You may ſay peraduenture, that this good man made too great haſte: firſt, for it was ſufficient for Chriſtian conſtancy to attend euils without haſtening them, and to forbeare vntill they fall of themſelues. Secondly, that it is a loſſe for the Church, that ſuch a holy man as Simeon, ſhould bee taken from the world, whoſe life was an edification to the Church. Thirdly, and that he abandoned his wife and his children, in hauing no more care of them and his family. Fourthly, and in concluſion, that Death is an euill which Ieſus Chriſt himſelfe, as man feared, hauing prayed that the Cup might paſſe from him; and St. Peter was dragged to Martyrdome, after a ſort, againſt his will.They ſhal lead thee whither thou wouldeſt not. Ioh. And Ieſus Chriſt wept for the death of Lazarus, although he had reſolued to raiſe him vp againe. Firſt, to this I anſwere: the faithfull ought not to run to death, but we ought to follow when God calleth: Now God called Simeon, and by the promiſe which was made, that he ſhould not dye vntill he had ſeene the Meſſias, hee knew that his houre was come. Secondly, many ſay that the death of a holy man is a loſſe to the Church. I anſwere, that God preſerueth thoſe that he will employ for the ſeruice thereof, as Ieſus Chriſt ſaid when the Souldiers held him, If you ſeeke for me, let theſe goe; for he would employ them: if he meane to take any away, he will find other meanes to perfect his worke. Moſes did bring the people out of Egypt, and led Iſrael forty yeares, euen to the very border, and conquered ſome part of the land beyond Iorden, yet dyed euen at the very entrance thereof: but God raiſed Ioſuah, to whom he gaue ſtrength to effect it. Dauid had proiected the building of of the Temple, and gathered together the materials, and made choiſe of the place, but God would not that he ſhould lay the foundation, but ordained Salomon for that worke. It is the worke of God, to the which hee prouideth workemen alwayes according to his prouidence. Thirdly, may another ſay, but he abandoned his wife, his children and family. This which ſeemeth to be a kind of cruelty, is farre better then all clemency, that ſmothereth all naturall affection to obey God, which was the cauſe that made Abraham reſolute to ſacrifice his ſonne, which made the Leuites draw their ſwords againſt their brethren and kindred, for to obey the commandements of God. Simeon at his death was reſolued to obey him, and to refuſe his family, to follow God: Beſides, hee knew his family in this affliction wanted no conſolation, for it might comfort and arme it ſelfe with theſe conſiderations.
How vainely would we reſiſt the will of God, and kicke againſt the prickes? God is wiſe, and doth all for the beſt, and for cauſes onelyonly knowne to himſelfe. Life is not giuen vsus in propriety, but lent vsus; the Terme is not according to our deſires, but according to his ordinance: We make vp our account amiſſe, and thinke we enioy our life as if it were our owne; or elſe we doe not looke that God ſhould take it way ſo ſoone: by which meanes the moſt of the ſorrow proceedeth not from the nature of the euill it ſelfe, but from our ſelues, and our careleſneſſe, and want of attendance. The Holy Scripture ſaith thereupon very well, That hee hath rendred his ſpirit: & Dauid ſaith, I render my ſoule into thy hands, for thou haſt bought me. What would this word of render my ſoule ſignifie, but onelyonly to ſhew vntounto vsus that God demaundeth nothing but that which belongeth vntounto him? as Saint Luke 12. ſaith, To morrow ſhall thy ſoule be asked for, and principally thoſe whom Ieſus Chirſt hath bought with his blood and precious ſufferings. When hee calleth vsus away, hee doth like the buyer, that would hauehave that hee paide for: And wee ought to ſay with Dauid, I render my ſoule into thy hands, for thou haſt bought it, and haſt bought it, not to enrich thy ſelfe, but to better it.
It will be well done in our dolours and domeſticke ſorrowes to looke vponupon others, and to behold the ruine of their Countryes and Cities: So many battels, where fifty thouſand men hauehave beene ſlaine; where ſo many Cities hauehave beene deſtroyed; where Kings hauehave beene ſlaine in the middle of the Army, or amiddeſt their triumphs: and wee ſhall finde our owne miſeries indifferent tollerable in compariſon of theirs, hauing cauſe to accuſe our ſelues of delicacy, liuing but too effeminately, eſpecially, when we come to beholde the wounds of the Church, the forepaſt maſſacres, with the executions & burnings of ſo many faithfull people in the Kingdome of Sathan, vnderunder the which the Church breatheth ſo hardly: then I ſay, if we be diſpoſed as we ſhould be, we will be much more grieued with ſuch a generall miſery, then with our owne particular: for it is but of ſmall importance to hauehave domeſticke euils in our owne houſe, in compariſon of the miſeries that the world doth ſuffer. It is a ſmall matter when God taketh one of his ſeruants from the world, in compariſon of the ſtreetes when they runne with the blood of the faithfull, maſſacred by blaſphemous and bloody villaines. You who are conſtant in publike afflictions, where God is blaſphemed, wherefore ſhould you be careleſſe in particular, that dwell where Gods name is called vponupon? wherefore ſhould you be ſo ſenſible for your domeſticall grieuances, and ſo inſenſible of the wounds of the Church? If any ſorrow more for the loſſe of their owne, then for the affliction of the Church, I ſay, his teares is cruell againſt the Church, and it is a ſigne of his little zeale to the glory of God. When Sathan holdeth the Church by the throate, we ſhould be glad to comfort it; Yet in the affliction of our familie, wee grow ſo paſſionate, that we reiect all conſolation; although with drie eyes, we can be content to ſee for the publike good, millions of people thronging downe to Hell: and if God take away from amongſt vsus a ſoule hee loueth, or if he take away a wife, or a ſonne, or a husband, then we looſe all conſtancy, and our faſhion is to murmure againſt him?
It is very neceſſary that theſe domeſticke ſorrowes be maſtred by a greater power, and that the zeale to the houſe of God may command vsus and poſſeſſe vsus, as Dauid in the 66. Pſalme, ſaith, The zeale of thy houſe hath eaten me. Aboue all we faile in our Teares; for when we hauehave ſeene a friend die that was deare vntounto vsus, and ſeene him die the death of the righteous, with a holy ioy, and goe out of this world, like one that goeth out of priſon, that is to ſay, with cheerefulneſſe, and aſſurance of ſaluation; yet neuertheleſſe wee make too much lamentation for him, which is wrong to Ieſus Chriſt, as if his children were with him in miſery; it is alſo a wrong to the deceaſed, for if wee ſhould but taſte a few drops, and behold but the ſparkles of the glory and contentment which they receiue with God, we would ſay, our teares are iniurious; and wherfore ſhould we enuy their repoſe? Doubtleſſe if our tears could bring him againe, we ought not, to doe it; for they would ſay, Wherefore haſt thou troubled our reſt, and brought our ſoules againe into this filthineſſe, and put vsus againe into the combat, after the victory? They had rather that we would prepare our ſelues to goe to them; and that we will thinke they are not loſt, but gone before vsus; and let our chiefe worke bee to prepare our ſelues to dye, inſtead of mourning for them: and turne our mourning, with a holy feare, into a holy care, and deepe contemplation. And indeed the reaſon why God ſo ſoone taketh from vsus thoſe we ſo much affect, is, that hee would hauehave a pledge of vsus in taking the one halfe of our ſelues vntounto him, to the end we may ſo diſpoſe of our ſelues, that he may alſo hauehave the reſt, and that all our deſires may runne that way; in ſo much that there be nothing in the houſe, nor in the chambers, nor moueables, nor bookes, whereof the dead was owner, but that it may aduertiſe vsus to be diſſolued, and in good time, whileſt it is day-light to diſpoſe of our Soules, euer thinking to goe the ſame way, and to follow that currant.
Theſe thoughts ought to change our ſorrowes and deſires, and turne our mindes from the memory of euils paſt, towards the bleſſings to come; and to change ſadneſſe into hope, and forepaſt euils into aduertiſements to come. Yet notwithſtanding I find it ſometimes very fit to be ſorrowfull, but with ſuch a kinde of reſpect, as it be alike for thoſe that are without, as for thoſe that are at home. When God taketh any that was an example of vertue, and that was of ſpeciall worth in the Church, we ought to ſay God is angry, hee maketh a breach in his houſe: this world was vnworthy of ſo great vertue; it preſageth our miſerie; as the death of Ioſias was preſently followed with the Captiuity of Babylon; or like the death of S. Auguſtine, after which preſently ſucceeded the ruine of the citie where he was Biſhop. For the life of this good man, ſtayed the iudgement of God, and was a kinde of Rampart to the Church. Alſo Elizeus althogh he were old & feeble, & hauing nothing but a ſtaffe to vphold his weakneſſe, yet neuertheleſſe it ſerued Iſrael for an entire Army; which is called by King Ioram, The Chariot of Iſrael diſarmed, and his men of War: As if he ſhould hauehave ſaide, that by his death Iſrael was diſarmed, and all the force it had quite taken away. For euen as we ſee Swallowes remoue their yong from an olde houſe that is like to fall; euen ſo the ſoules of the Saints flie from this earth here below, before the ruine thereof. This kinde of dolour is healed with feare, and the euill that one feareth, is cured by amendment of life: and the death of the faithfull ſhall then greatly profit, if with the ſorrow we learne to forme our ſelues by the example of the deceaſed. I thinke good Brethren that ſuch thoughts as theſe, poſſeſſed the kindred and friends of Simeon, by which they were not onelyonly comforted in his death, but alſo inſtructed and edified.
But as for Simeon, how doe you thinke he prepared himſelfe to dye, and with what reſolution did he goe before? His prayer to God ſufficiently ſheweth, when hee ſaide; Lord, now let thy ſeruant depart in peace, Note well what hee ſaith, Now, without asking any delay: He was prepared for it long before, hauing nothing elſe to doe in the world, but to die. Like a Ship at Anchor, which is already rigged and trimmed, attending onelyonly the wind, at laſt it came, and that winde was the Meſſias.
Hee is not the firſt ſeruant of God nor the laſt, that deſired to die; Elias before him, 1 Kings 19. ſaid to God, he was ſorry to ſee the Idolatrie of Iſrael; It is enough O Eternall, now take my ſoule, for I am no better then my Fathers: And after him, Saint Paul, Phil. 1. I deſire to be diſſolued and to be with Chriſt: And in another place; I deſire to dye, and to be with Chriſt. The end wherefore Simeon deſired to dye, was to enter into peace: He calleth death a peace or a repoſe, as Iſaiah ſaith, The iuſt is dead, hee ſhall enter in peace; they repoſe vponupon their beds, whoſoeuer ſhall hauehave walked before him; and ſo the ſpirit of God ſaith, in the 14. of the Apoc. Bleſſed are they that dye in the Lord, for they Now, ſaith the ſpirit, reſt from their labours. Alſo death is called a peaceable ſleepe: as in the 2. of Iohn, Lazarus our friend ſleepeth, but I goe to awake him: And Saint Stephen ſlept after he had ſaid, Lord Ieſus receiue my ſpirit. Daniel 12. ſaith, That many of thoſe that ſleepe in the earth, ſhall riſe to eternall life. It is the language of Heauen, the ſtile of the heauenly Court, and the ſaying of the word of God, to call ſleepe that which we call death; from whence it commeth, that the Church-yard, where the dead are buried, is called a Reſting place, or a ſleeping place. For, firſt of all, euen as we put off our cloathes before we goe to ſleepe; euen ſo our ſoules going to reſt, put off our bodies. Secondly, if we ſleepe quietly, we muſt put off all care, and lay it vnderunder the Pillow; euen ſo to dye quietly and peaceably, wee muſt put off all care and earthly thoughts, and hauing diſpoſed of our Houſe, as God ſaid to Ezechias, for the beſt Will you can make, leaue your Soule to God, who ſhall not be more rich, but you ſhall be more happy. Himſelfe dying, left his Purſe to Iudas, his Body to the earth, but left his Soule to his Father: for of that was his onelyonly care.
Alſo euen as thoſe that are ſober, and liue orderly, ſleepe with quietneſſe; but diſordered people, and Drunkards, reſt with terrour and griefe, euen ſo ſhall they dye peaceably and religiouſly who hauehave ſo liued; but thoſe that hauehave liued diſorderly, and like Swine, are in danger to dye wofully and lamentably.
And euen as the King Aſſuerus, when he could not ſleepe, called for his Chronicle, that after the reading thereof, he might take reſt; ſo ought the faithfull, during their liues, exerciſe themſelues in the reading of the holy Scripture, which is the Hiſtory and the lawes of the hand of their Father; and to ſleepe thereupon in a peaceable and ſweet death.
And as in ſleepe, the body is vnmoueable, but the ſoule moueth and exerciſeth: ſo whilſt the Body remaineth in death, the Soule liueth to God, and followeth the Lambe, filled with the fulneſſe of the preſence of the Lord.
And as one may obſerue of thoſe that ſleepe very ſoundly, yet if they be but called by their Names, they will riſe vp in aſtoniſhment: ſo Ieſus Chriſt at the laſt day ſhall call all the faithfull, and they ſhall ſuddenly awake, and come out of the Graue: euen as he raiſed Lazarus when hee did riſe, after hee had called him by his name.
We may alſo ſay, that after ſleepe we finde refreſhment, & our ſtrength renewed; ſo after death our ſtrength ſhall be renewed, with another kinde of vigour, then euer we had before.
Briefly, as the profound ſleepe of Adam, brought him forth a Wife: ſo our death will bring vsus neare vntounto Ieſus Chriſt our true Eſpouſe, who marrieth vsus in Righteouſneſſe and Mercy: for there is nothing but peace in Heauen, & in earth nothing but confuſion. Neare vntounto the earth are Windes and Raine, and heat after colde; but high vp in the ayre, nothing moueth: So what peace muſt that be in Heauen, where the King of peace himſelfe raigneth, and where the bleſſed ſpirits ioyne their Songs and affections to praiſe & ſerue God with a holy Harmony?
Of the peace of the Bleſſed, the faithfull feele here a kinde of taſte, which is the peace of Conſcience, giuing them repoſe euen vponupon the torture, which ſuſtaineth Martyrs, & maketh them eaſily digeſt pouertie and miſery, by the inward contentment they feele in the louelove of God, to be reconciled vntounto him through Ieſus Chriſt. For euen as a man that is in health, will ſleepe vponupon a Bench, but he that is ſicke of the Stone, cannot reſt vponupon a Bed; euen ſo the tranquility of conſcience maketh a man content, amidſt the incommodities of this life, but the wicked in proſperitie finde no reſt. Doe you thinke it ſtrange that Iacob ſlept quietly, albeit he had but a ſtone for his Pillow, ſeeing that God ſpoke to him ſleeping, and ſhewed him the gate of Heauen opened? I thinke Ionas had more reſt in the Whales belly, then Iezabel in her bed, or Nabuchadnezzar vponupon his Throne; whereof the Apoſtle in the 4. of the Phil. calleth the peace of Conſcience, the peace of God, and ſaith, that it paſſeth all vnderſtanding. Whereupon I gather, that if the firſt Paſtes and ſparkes of eternall peace ſurpaſſe all vnderſtanding, how much more then the full repoſe, and full peace with eternall contentment? The faithfull ſeruants of God hauing but halfe dipped in the end of the finger into this Hony, as Ionathan did, had their eyes enlightened, and with this ſweetneſſe ouercome the bitterneſſe of death: and Saint Paul, before he dyed, taſted of this glory, being rauiſhed in ſpirit into the third heauens; when hee came to ſpeake of theſe things, hee ſaid, that theſe are things which is not lawfull to expreſſe: and putting his finger in his mouth, glorifyeth himſelfe in his infirmities and in his approbriouſneſſe for the name of Chriſt. And Dauid in the 80. Pſalme, asketh in this life al the contentment that a man can hauehave in this world, in asking, That God would ſhine vponupon him with the cleareneſſe of his face: and yet this clearenes commeth from a-farre: It is but like a little Raye of the Sunne ſhining through a little hole, into a darke plaee; what will this be then when the day ſhall ſhine all out ſo cleare, and that God will ſhine clearely vponupon vsus ſo neare, that he will ſhew his face vntounto vsus, which no man did euer ſee and liue, as God ſaith to Moſes? Many giuegive money for olde Coines, and the formes of the buildings of auncient times, but how much would a man giuegive to ſee the perſons of thoſe times? and how much more would a man giuegive to ſee Abraham, Iſaack, Iacob, Dauid, the Prophets, and the Apoſtles? To ſee the leaſt of them, you would trauaile a thouſand leagues; and how much more then would you giuegive to ſee all, to ſee them all, and all free from ſinne and infirmitie, ſuch as they are in the Kingdome of God? And how much more then aboue all the reſt, to ſee this Ieſus Chriſt, which is declared in the word, and figured by the Sacraments; who hath ſuffered all euill for vsus; who deſcended vponupon earth for to raiſe vsus vp to heauen; who took vponupon him our fleſh, to cloathe vsus with his holy ſpirit: who made himſelfe the ſonne of Man, to make vsus the Children of God, who ſuffered death to giuegive vsus life; who daily receiueth our prayers, preſenteth them to God, ſendeth his Angels from aboue, and maketh his bleſſings daily fall downe vponupon vsus? your eyes ſee it: which is declared vntounto you amongſt the troubles and throngs of this world, you ſee it in the peace which Simeon did waite for.
Truely we doe but lightly eſteeme theſe things: a humane ſpirit moueth but with one wing; we hauehave a greater deſire vntounto it, then capacity to vnderſtand it. For wee ought to be more occupied in keeping on the high way to come to this peace, then in the contemplation of the excellencie thereof: We ſhall know it one day; now let vsus ſtriue, onelyonly, to tend that way.
This thought putteth another into my minde, and maketh me admire many perſons, who know and beleeue theſe things, and yet are not once moued therewith; who knowing the truth, being in their decrepit age, and in the bed of death, yet notwithſtanding feare to confeſſe God for the diſpleaſure of men: they would willingly ſay with Simeon, Lord now let thy ſeruant depart in peace: but the feare of men hindreth them from making their peace with God: what hope they for, or what feare they in this world? who for an houre of life, that they yet hauehave in this world; would loſe eternall life? who to pleaſe men in dying, would diſpleaſe God after death? There is certainely beſides hardneſſe and rebellion, a blindneſſe and an euident folly.
Some will ſay, this peace is to be wiſhed for, & I aſpire to it euen with all my heart, but the way to come thereto is very hard to finde out, the paſſage to death is dolorous & fearefull, and Sathan lyeth in Ambuſh euen in the way; and all the feare, and feebleneſſe, and ſorrow that is there, is purpoſely placed to intrap a man in ſuch extremitie: it is a good thing to be dead, but a grieuous thing to dye.
I confeſſe that death is very terrible in nature. Men care to dye, when they can deferre it no longer: Many cut off Legges and Armes to ſaue the reſt, and are very glad ſo to liue with the one halfe of their body; there are many troubled with the ſtone that reſolue to be cut; and although the combat be great, yet they hope to eſcape; but if they were aſſured to die, they would reſolue to be twenty yeares tormented: Neuertheleſſe he ſaith, that death is not ſo terrible as they make it, principally to the faithfull, which are prepared for it: It is not death that is ſo grieuous, but the things thereto belonging.
He that feareth God, hath wherewithall to ſuſtaine him in theſe trials: for it is then that God aſſiſteth all thoſe that call vponupon him, call vponupon mee in thy neceſsitie, and I will heare thee: and what greater Neceſſitie can there be then death? Hee that giueth his Angels charge to defend thoſe that liue in his feare, how can he abandon thoſe that dye, calling vponupon him? Hee that openeth his eye ouer the proſperity of the wicked, can hee hauehave his eare ſhut to the ſighes of the good that call vponupon him in their extremitie? and although Sathan eſpie him, the Angels watch ouer him, to whom our defence is committed; and beſides, Sathan is enchayned with a chayne, both great and ſtrong, which is called the prouidence of God, hauing his Head wounded to death; and the ſouldiers that he ſetteth to aſſaile vsus, which are ſorrow and the figure of death, their Armes and weapons are no better then ſtrawes and pinnes, againſt the faith of the faithfull.
Some ſay the Diuell appeared to a dying man, and ſhewed him a Parchment that was very long, wherein was written on eueryevery ſide the ſinnes of the poore ſicke man, which were many in number: and that there were alſo written the Idle words he had ſpoken, which made vp three quarters of the words that hee had ſpoken in his life; together with the falſe words, the vnchaſte words, and the words of iniurie; afterwards came in rancke, his vaine and vngodly words; and laſtly, his actions; digeſted according to the Commandements: whereupon Sathan ſaid, Seeſt thou? Behold thy vertues, ſee here what thine examination ſhall be: Whereunto the poore ſinner anſwered, It is true Sathan; but thou haſt not ſet downe all; for thou ſhouldeſt hauehave added and ſet downe here below, The bloud of Ieſus Chriſt cleanſeth vsus from all our ſinnes; and this alſo ſhould not hauehave bin forgotten, That whoſoeuer beleeueth in him, ſhall not periſh, but hauehave euerlaſting life: there are none ſo feeble as the Diuell, nor ſo cowardly when he is to aſſaile a true Chriſtian: onelyonly name Ieſus Chriſt, and hee flyeth a way: for he wayteth but for the day when hee ſhall be bound in chaynes, and caſt into the bottomleſſe pit, which made him ſay to Ieſus Chriſt, art thou come to torment me before my time? And he praied Ieſus Chriſt that he would not ſend him into the Abiſme. If we hauehave the eyes of Faith open, we ſhal not need to feare death, but outface her, & make our ſelues familiar with her; for ſhee annoyeth none but thoſe that ſhee ſurprizeth; and we likewiſe louelove her like one that openeth the Priſon doore to thoſe that are in durance: Euen as if the Children which come out of the Mothers wombe, ſhould hauehave ſome reaſon, they would not weepe, but reioyce to come out of ſuch a noyſome and obſcure place to ſee the Sunne: Euen ſo if our ſoules were inſtructed as they ought to be, and had true reaſon, they would not be ſorry to goe out of the priſon of the Body, to come into the light of God: for this iſſue is another Byrth, whereof we ought not to be amazed, if it be done with ſome ſorrow: it is a meanes to enter into the light. For in the auncient Church, the day of the celebration of the death of the Martyrs, was called the day of Natiuity. Let him feare death, who hopeth not for life: let him feare death, who would not goe to Ieſus Chriſt: let him feare death, that is a ſlaue to his Belly, and to gormundizing: but as for me, Chriſt is gaine to me to liue and die. Euen then when Ieſus Chriſt was reſolued to dye, Peter diſſwaded him, but Chriſt replyed, Get thee behinde mee Sathan; euen ſo wee checke the fleſh, which filleth vsus with feares; for it knoweth nothing of the things of God.
Now you ſee death, which was common to vsus, is now become fauourable, ſhe is nothing fearefull but in ſhew, for life is hidden vnderunder the Image of death: as if one ſhould ſend vsus a faire preſent, by a deformed Blackamore; ſo God by the hand of hideous death, preſenteth vntounto vsus the heauenly life. It is that pale & terrible Horſe, which is ſpoken of in the 6. of the Apocalyps, which is called Death, wherupon we muſt get vp to goe to God: It is the paſſage of the Red ſea, which is very fearefull to walke amongſt the ſwelling waues that hang ouer the head: but by that, God opened the paſſage to the promiſed land. It is the Lyon of Sampſon, out of the carrion whereof, they got Honie, as Sampſons companions ſaid, That out of that which was bitter, came forth ſweetneſſe: Indeede there is nothing more bitter then death, when it is accompanied with the malediction of God: when it carrieth with it a terrour of conſcience, an oppreſſion of heart, a trembling of the ſoule, when it feeleth it ſelfe ſummoned to appeare before the iudgement ſeat of God; but theſe things being taken away, death is ſweet and bleſſed: for Ieſus Chriſt hath borne our malediction, and hath ſuffered all the deeds of the Iudgement of God, nothing now remaining, but onelyonly ſo much euill as is needfull to open the gate, for the ſoule to depart and be at liberty: and this little ſorrow that muſt be endured, is not long laſting, wonderfull little in regard of our ſinnes: light in compariſon of the torments of hell which we hauehave deſerued: light, in compariſon of the ſufferings of Chriſt Ieſus: light in compariſon of the infinite glory, and eternall waight of heauenly glory which ſtayeth for vsus: fleſh is feeble but the ſpirit of God fortifyeth: it mightily ſuffereth vnderunder ſorrow, but an Angell dryeth vp the droppes of bloud, and Ieſus Chriſt ſheweth the Crowne.
You may ſay vntounto mee, This is true: but wherefore is it that God will hauehave the death of the faithfull ſo full of dolour? It is becauſe hee will hauehave vsus feele ſinne ſtill to dwell in vsus, ſeeing wee perceiue the effects doe ſhew it: alſo hee will by theſe ſorrowes, make vsus feele what the grace is that he hath done vsus, in deliuering vsus from eternall death; ſeeing that our death is an eaſie, ſhort, and ſweet death, in compariſon of euerlaſting torments; he would hauehave vsus in dying, pray ardently: which ſorrow ſerueth to inlighten our prayers, quickned with the violency thereof, and enforced by Neceſſity: he knoweth, that one cannot come out of an euill, without euill; he will not hauehave vsus enter into this peace without combat and reſiſtance.
All this good commeth by Ieſus Chriſt, who by his death hath taken the malediction from ours: who hath changed our ſepulchres into Couches, our death into a peaceable ſleepe, and of the entry into Hell, hath made it the entry into Paradiſe. Shall we feare to enter into this priſon after him. Or to enter into death, where he leadeth the way, and holdeth vsus by the hand? I am, ſaith he, the reſurrection and the life, whoſoeuer beleeueth in mee, although he be dead, ſhall liue.
This is the cauſe alſo why Simeon, after he deſired to dye, and called death a peace, and a repoſe, commeth to the cauſe of this aſſurance that is to ſay, to Ieſus Chriſt, whom he calleth the ſaluation of God, let (ſaith he) goe thy ſeruant in peace, for mine eyes hauehave ſeene thy ſaluation, that is to ſay, the ſauing health which thou offereſt vntounto vsus, and the onelyonly meanes which thou haſt ordained to ſaue vsus.
For it is he which is our Ieſus, becauſe hee ſaueth the people from their ſinnes: It is he that God hath ordained for a propitiation by the blood of the Groſſe, and there is no other name vnderunder Heauen, by which we can poſſibly be ſaued: He is the Prince of life, becauſe we draw from him, as from the fountaine of life, euen as the foure firſt dayes of the Creation, all was wholly light of it ſelfe, but the fourth day God created the Sunne, whereto he confined and placed all that that he had of light in the world, that it might afterwards flow from the Sunne: euen ſo all life is incloſed in Ieſus Chriſt, to the end that going to him, wee may draw out of his fulneſſe.
And euen as the Virgine veſtals of the Pagans (from whence proceedeth the Nunnes of theſe times) had a continuall fire, which if it happened by any miſchance to goe out, they might not giuegive it light againe but only from the Sun: ſo our Naturall cleareneſſe, and our life being extinguiſhed by the ſinne of Adam, we cannot kindle againe, but at the Sunne of Iuſtice, which is our Lord Ieſus Chriſt, to whom belongeth that which is ſaid in the 36. Pſalme, The Fountaine of life lyeth in thee, and by thy cleareneſſe we ſee clearely.
It is ſaluation which is propounded in this Table, which is Ieſus Chriſt, now offered vntounto you. Simeon embraced him in his armes; but you imbrace him by faith: Simeon ſaluted his birth in his infirmity; but you adore and contemplate him in his glory: Simeon came to dye beſides his Cradle, but you are made aliue by his kingdome: Come neere vntounto him with repentance, receiue this meate with faith, digeſt it with carefull meditation of the excellency of ſaluation, make this ſaluation fruitfull, and of ſweet odour, by your good works, that dogs and ſwine come not neere to eate vp childrens bread, & prophane this holy Table. I call them ſwine that wallow in the mire of their filthy pleaſures, who ſerue their belly more then God, who liue of Gods gifts, and looke not from whence they come: like ſwine that eat Acornes, and neuer looke vp to the Trees.
I call them ſwine likewiſe, who do no good to any, till they be dead, who giuegive nothing whileſt they are aliue, and liue baſely to dye Rich. I call thoſe dogges which are iniurious in words, who murmure againſt all men, who byte the renowne of their neighbour, who barke againſt God blaſphemouſly, and would wrong them that reproue and inſtruct them; who after a little leauing of their vices, returne to their vomitting againe. With this company, I ranke thoſe that are negligent in participating of the holy Supper, as an impertinent thing, and louelove not to declare the death of the Lord, contemning the happy helpes which God hath ordained to ſtrengthen faith.
Such people make their owne Inditements; and in abſtaining from the Lords Table, acknowledge themſelues vnworthy to be of his Houſhold: they will not receiue the body of the Lord, and the Lord will not receiue their ſoules: they contemne his Table, and they ſhall not enter into his Kingdome. As much or more are they to be blamed, that know themſelues ſtained with theſe things, and yet not touched with repentance, come without a holy purpoſe to doe better hereafter, to take the Sacrament, which is life and ſaluation to the faithfull, but poyſon and death to the vnbeleeuer and impenitent. Doe you come to receiue the Sacrament of the Lord with prophane hearts? Come you to take with hands full of Vſury and rapine the Body of the Lord? Come you with riots and quarrels to receiue the aſſurance of your peace with God? or with pride to declare the death of the Lord, which is the miracle of Humiliation? or to pleaſe men with curious apparell, where onelyonly your innocency ought to appeare before God?
But for you that are broken-hearted, and diſpleaſed in your ſelues, this Table is prepared: Doe not ſay, I am too great a ſinner to come neere it: for that is the cauſe wherefore thou oughteſt to come neere: for the more one is ſicke, ſo much more need is there of the Phyſition. Ieſus Chriſt is not come to ſaue the Iuſt, but to call ſinners to repentance: onelyonly be diſpleaſed with your ſelues to hauehave offended God, and deſire to amend and to doe better, and aske helpe at Gods hands to aſſiſt you to this Combat. He is ſufficiently acceptable to God, who is diſpleaſed with himſelfe. He is of the moſt perfect, who acknowledging himſelfe Imperfect, ſeeketh his perfection in Ieſus Chriſt; whoſe righteouſneſſe is imputed vntounto vsus. The faithfull will hauehave fallings and weakneſſes, but he will alwayes returne againe; Hee will reioyce in trembling, Pſalme 2. He will gather on in his way in ſtumbling; He will ſay, I beleeue, but helpe my vnbeliefe.
This Sacament is a meanes to ſuſtaine this feebleneſſe, a reſtoratiue for ſpirituall failings, a ſuccour to a combatted faith, to the end that you repreſenting this ſaluation and this grace, you ſay I am loſt and miſerable, and hauehave merited death, but behold God calleth me, and offereth me his grace, and Redemption; hee is no mocker, and his vocation cannot be fruſtrated, yet neuertheleſſe I goe bathed with the teares of a holy ſorrow, powring at his feet this precious liquour of repentance; and I doe aſſure my ſelfe, hee will hauehave mercy vponupon mee, becauſe he hath ſo promiſed: I truſt in his promiſes amidſt my afflictions, and for all my ſinnes, I feare not but to find a full Conſolation.
And ſo I goe on my way, ſaying with Simeon, Lord, now let thy ſeruant depart in peace, for mine eyes hauehave ſeen thy ſaluation.
FINIS.