A salve for a sick man. or, A treatiseA salve for a sicke man. or, A treatise
A salve for a sick man. or, A treatise containing the nature, differences, and kinds of death as also the right manner of dying well. And it may serve for spiritual instruction to 1. Mariners when they go to sea. 2. Soldiers when they go to battle. 3. Women when they travel of child.A salve for a sicke man. or, A treatise containing the nature, differences, and kindes of death as also the right manner of dying well. And it may serue for spirituall instruction to 1. Mariners when they goe to sea. 2. Souldiers when they goe to battell. 3. Women when they trauell of child.
William Perkins 1558–1602London: printed by John Legat, 1611London: printed by Iohn Legat, 1611
[6], 194 p. · 28k words · STC 19745 · ESTC S105925
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Here it may be alleged, that in the pangs of death men want their senses and convenient utterance, and therefore that they are unable to pray. Ans. The very sighs, sobs, and groans of a repentant and believing heart, are prayers before God, even as effectual, as if they were uttered by the best voice in the world. Prayer stands in the affection of the heart, the voice is but an outward messenger thereof. God looks not upon the speech, but upon the heart. David saith, God hears the desire of the poor: 1again, That he will fulfil the desires ⟨p. 159⟩of them that hear him: yea, their very tears are loud and sounding prayers in his ears.
Here it may be alleadged, that in the pangs of death men want their senses and conuenient vtterance, and therefore that they are vnable to pray. Ans. The very sighes, sobs, and grones of a repentant and beleeuing heart, are praiers before God, euen as effectuall, as if they were vttered by the best voice in the world. Praier stands in the affection of the heart, the voice is but an outward messenger therof. God lookes not vpon the speech, but vpon the heart. Dauid saith, God heares the desire of the poore: 1againe, That he will fulfill the desires ⟨p. 159⟩of them that heare him: yea, their very teares are loud and sounding praiers in his eares.
Again, faith may otherwise be expressed by the Last words, which for the most part of them that have truly served God, are very excellent and comfortable and full of grace: some choice examples whereof I will rehearse for instructions sake and for imitation.
The last words of Jacob were those, whereby as a Prophet he foretold blessing and curses upon his children: and the principal among the rest were these,
the strength of Israel said, Bear rule over men, &c. The words of Zechariah the son of Jehoida, when he was stoned were, The Lord look upon it and require it.
The last words of our Saviour Christ when he was dying upon the cross, are most admirable, and stored with abundance of spiritual grace. 1. To his father he saith, Father, forgive them,
Thou art a true God without lying, therefore in all things I praise thee, and bless thee, and glorify thee by the eternal God & high Priest Jesus Christ thine only beloved Son, by whom and with whom, to thee, and the holy spirit, be all glory now and for ever. Of Ignatius, I care not what kind of death I die:
I have not so led my life among you as if I were ashamed to live: neither do I fear death, because we have a good Lord.
Againe, faith may otherwise be expressed by the Last wordes, which for the most part of them that haue truly serued God, are very excellent and comfortable and full of grace: some choise examples whereof I will rehearse for instructions sake and for imitation.1 The last words of Iacob were those, whereby as a Prophet he foretolde blessing and curses vpon his children: and the principall among the rest were these,2 The scepter shall not depart from Iuda, and the lawgiuer from betweene his feete, till Shilo come: and, O Lord, 3I haue waited for thy saluation. The last wordes of Moses are his most excellent song set downe, Deut. ⟨p. 160⟩chap. 32. and the last words of Dauid were these, The spirit of the Lord spake by me, and his word was in my tongue: the God of Israel spake to me, 4the strength of Israel said, Beare rule ouer men, &c. The words of Zacharias the son of Iehoida, when he was stoned were, The Lord looke vpon it and require it. 5The last words of our Sauiour Christ when he was dying vpon the crosse, are most admirable, and stored with aboundance of spiritual grace. 1. To his father he saith, Father, forgiue them, 6they know not what they doe. 2. to the thiefe, Verily I say vnto thee, 7this night shalt thou be with mee in paradise. 83. to his mother, Mother, behold thy son: and to Iohn, behold my mother. 4. and in his agonie,9 My God, thy God, why hast thou forsaken mee? 5. and earnestly desiring our saluation, ⟨p. 161⟩I thirst. 106. and when he had made perfect satisfaction, It is finished. 117. and when bodie and soule were parting, Father, into thy hands I commend my spirit, 12The last words of Steuen were, 1. Behold, I see the heauens open, 13and the sonne of man standing at the right hand of God 2. Lord Iesus receiue my spirit. 143. Lord lay not this sinne to their charge. Of Polycarpe,15 Thou art a true God without lying, therefore in all things I praise thee, and blesse thee, and glorifie thee by the eternall God & high Priest Iesus Christ thine onely beloued Sonne, by whome and with whome, to thee, and the holy spirit, be all glorie now and for euer. Of Ignatius, I care not what kinde of death I die: 16I am the bread of the Lord and must be grounde with the teeth of lyons, that I may be cleane bread for Christ, who is ⟨p. 162⟩the bread of life for mee. Of Ambrose, 17I haue not so led my life among you as if I were ashamed to liue: neither doe I feare death, because we haue a good Lord.
Of Augustine, 1. He is no great man that thinks it a great matter that trees and stones fall and mortal men die. 12. Just art thou, O Lord, & righteous is thy judgement. Of Bernard, 1. An admonition to his brethren that they would ground the anchor of their faith and hope in the safe and sure port of Gods mercy. 2. Because (saith he) as I suppose I cannot leave unto you any choice examples of religion, I commend three to be imitated of you, which I remember that I have observed in the race which I have run as much as possibly I could. 1. I gave less heed to mine own sense & reason then to the sense and reason of other men. 2. When I was hurt, I ⟨p. 163⟩sought not revenge on him that did the hurt. 3. I had care to give offence to no man, and if it fell out otherwise, I took it away as I could. Of Zwinglius, when in the field he was wounded under the chin with a spear; O what hap is this? 2go to, they may kill my body, but my soul they cannot. Of Oecolampadius. 1. An exhortation to the ministers of the Church to maintain the purity of doctrine, to show forth an example of honest and godly conversation, to be constant & patient under the cross. 2. Of himself. Whereas I am charged to be a corrupter of the truth. I weigh it not: now I am going to the tribunal of Christ and that with good conscience by the grace of God, and there it shall be manifest that I have not seduced the Church. Of this my saying & contestation, I leave you as witnesses, and I confirm it ⟨p. 164⟩with this my last breath. 3. To his children, Love God the father: & turning himself to his kinsfolks: I have bound you (saith he) with this contestation: you (which they hear and have desired) shall do your endeavour, that these my children may be godly, and peaceable, and true, 4. to his friend coming unto him, What shall I say unto you? News, I shall be shortly with Christ my Lord. 5. being asked whether the light did not trouble him, touching his breast, there is light enough, saith he. 6. he rehearsed the whole one & fifty psalm with deep sighs from the bottom of his breast. 7. a little after, Save me Lord Jesus.
Of Augustine, 1. He is no great man that thinkes it a great matter that trees and stones fall and mortall men die. 12. Iust art thou, O Lord, & righteous is thy iudgement. Of Bernard, 1. An admonition to his brethren that they would grounde the anchor of their faith and hope in the safe and sure port of Gods mercie. 2. Because (saith he) as I suppose I cannot leaue vnto you any choise examples of religion, I commend three to be imitated of you, which I remember that I haue obserued in the race which I haue run as much as possibly I could. 1. I gaue lesse heed to mine own sense & reason then to the sense and reason of other men. 2. When I was hurt, I ⟨p. 163⟩sought not reuenge on him that did the hurt. 3. I had care to giue offence to no man, and if it fell out otherwise, I tooke it away as I could. Of Zwinglius, when in the field he was wounded vnder the chin with a speare; O what hap is this? 2go to, they may kill my bodie, but my soule they cannot. Of Oecolampadius. 1. An exhortation to the ministers of the Church to maintaine the puritie of doctrine, to shewe forth an example of honest and godly conuersation, to be constant & patiēt vnder the crosse. 2. Of himselfe. Whereas I am charged to be a corrupter of the truth. I weigh it not: now I am going to the tribunall of Christ and that with good conscience by the grace of God, and there it shall bee manifest that I haue not seduced the Church. Of this my saying & contestatiō, I leaue you as witnesses, and I confirme it ⟨p. 164⟩with this my last breath. 3. To his children, Loue God the father: & turning himself to his kinsfolks: I haue boūd you (saith he) with this contestation: you (which they heare and haue desired) shall doe your indeauour, that these my children may be godly, and peaceable, and true, 4. to his friend comming vnto him, What shall I say vnto you? Newes, I shall be shortly with Christ my Lord. 5. beeing asked whether the light did not trouble him, touching his breast, there is light enough, saith he. 6. he rehearsed the whole one & fiftie psalme with deepe sighes frō the bottome of his breast. 7. a litle after, Saue me Lord Iesus.
Of Luther, My heavenly Father, God and father of our Lord Jesus Christ, & God of all comfort, I give thee thanks that thou hast revealed unto me thy son Jesus Christ, whom ⟨p. 165⟩I have believed, whom I have professed, whom I have loved, whom I have praised, whom the Bishop of Rome and the whole company of the wicked persecuteth and revileth. I pray thee my Lord Jesus Christ receive my poor soul: my heavenly father, though I be taken from this life, and this body of mine is to be laid down, yet I know certainly, that I shall remain with thee for ever, neither shall any be able to pull me out of thy hand. Of Hooper, O Lord Jesus son of David have mercy on me and receive my soul. Of Annas Burgius, Forsake me not O Lord, least I forsake thee. Of Melanchthon, If it be the will of God I am willing to die, and I beseech him that he will grant me a joyful departure. Of Calvin. 1. I held my tongue because thou lord hast done it. 2. I mourned as a dove. 3. Lord thou grindest me to powder ⟨p. 166⟩but it sufficeth me because it is thy hand, Of Peter Martyr, that his body was weak, but his mind was well: that he acknowledged no life or salvation but only in Christ, who was given of the father to be a redeemer of mankind: and when he had confirmed this by testimony of Scripture, he added, This is my faith in which I will die: and God will destroy them that teach otherwise. This done, he shook hands with all and said, Farewell my brethren and dear friends. It were easy to quote more examples, but these few may be in stead of many: & the sum of all that godly men speak in death is this: Some enlightened with a prophetical spirit foretell things to come, as the Patriarchs Jacob and Joseph did;1 and there have bin some which by name have testified who should very shortly ⟨p. 167⟩came after them, and who should remain alive, and what should be their condition: some have showed a wonderful memory of things past, as of their former life, and of the benefits of God; & no doubt it was given them to stir up holy affections and thanksgiving to God: some again rightly judging of the change of their present estate for a better, do rejoice exceedingly, that they must be translated from earth to paradise: as Babylas Martyr of Antioch, when his head was to be chopped off,2 Return (saith he) O My soul unto thy rest: because the lord hath blessed thee:
Of Luther, My heauenly Father, God and father of our Lord Iesus Christ, & God of all comfort, I giue thee thanks that thou hast reuealed vnto me thy son Iesus Christ, whom ⟨p. 165⟩I haue beleeued, whom I haue professed, whome I haue loued, whome I haue praised, whome the Bishop of Rome and the whole companie of the wicked persecuteth and reuileth. I pray thee my Lord Iesus Christ receiue my poore soule: my heauenly father, though I be taken from this life, and this bodie of mine is to be laid downe, yet I know certē ly, that I shall remaine with thee for euer, neither shall any be able to pull me out of thy hand. Of Hooper, O Lord Iesus son of Dauid haue mercie on me and receiue my soule. Of Annas Burgius, Forsake me not O Lord, least I forsake thee. Of Melancthon, If it be the will of God I am willing to die, and I beseech him that he will graunt me a ioyfull departure. Of Calvine. 1. I held my tongue because thou lord hast done it. 2. I mourned as a doue. 3. Lord thou grindest me to powder ⟨p. 166⟩but it suffi•ceth me because it is thy hand, Of Peter Martyr, that his body was weake, but his minde was well: that hee acknowledged no life or saluation but only in Christ, who was giuen of the father to bee a redeemer of mankinde: and when hee had confirmed this by testimonie of Scripture, he added, This is my faith in which I will die: and God will destroy them that teach otherwise. This done, he shooke hāds with all and said, Farewell my brethren and deare friends. It were easie to quote more examples, but these fewe may bee in stead of many: & the summe of al that godlymē speake in death is this: Some enlightned with a prophetical spirit foretell things to come, as the Patriarkes Iacob and Ioseph did;1 and there haue bin some which by name haue testified who should very shortly ⟨p. 167⟩came after them, and who should remaine aliue, and what should be their condition: some haue shewed a wonderfull memorie of things past, as of their former life, and of the benefits of God; & no doubt it was giuen them to stirre vp holy affections and thanksgiuing to God: some againe rightly iudging of the change of their present estate for a better, doe reioyce exceedingly, that they must be translated from earth to paradise: as Babylas Martyr of Antioch, when his head was to be chopped off,2 Returne (saith he) O My soule vnto thy rest: because the lord hath blessed thee:
because thou hast delivered my soul from death, mine eyes from tears, and my feet from falling, I shall walk before Jehovah in the land of the living. And some others spake of the vanity ⟨p. 168⟩of this life, of the imagination of the sorrows of death, of the beginnings of eternal life, of the comfort of the holy Ghost which they feel, of their departure unto Christ.
because thou hast deliuered my soule from death, mine eies from teares, and my feete frō falling, I shall walke before Iehoua in the land of the liuing. And some others spake of the vanity ⟨p. 168⟩of this life, of the imaginatiō of the sorrowes of death, of the beginnings of eternall life, of the comfort of the holy Ghost which they feele, of their departure vnto Christ.
Quest. What must we think if in the time of death such excellent speeches be wanting: and in stead thereof idle talk be used? Answ. We must consider the kind of sickness whereof men die, whether it be more easy or violent: for violent sickness is usually accompanied with frenzies, and with unseemly motions and gestures, which we are to take in good part even in this regard, because we our selves may be in the like case.
Quest. What must we thinke if in the time of death such excellent speeches bewanting: and in stead thereof idle talke be vsed? Answ. We must consider the kinde of sicknesse whereof mē die, whether it be more easie or violent: for violent sicknesse is vsually accompanied with frensies, and with vnseemely motions and gestures, which we are to take in good part euen in this regard, because we our selues may be in the like case.
Thus much of the first duty which is to die in faith: the second is to die in obedience: otherwise our death cannot be ⟨p. 169⟩acceptable to God, because we seem to come unto God of fear and constraint, as slaves to a master, and not of love as children to a father. Now to die in obedience is, when a man is willing & ready and desirous to go out of this world whensoever God shall call him, and that without murmuring or repining, at what time, where, and when it shall please God.1 Whether we live or die, saith Paul we do it not to our selves but unto God; and therefore mans duty is to be obedient to God in death as in life. Christ is our example in this case, who in his agony prayed Father, let this cup pass from me, yet with a submission, not my will, but thy will be done: teaching us in the very pangs of death to resign our selves to the good pleasure of God. ⟨p. 170⟩When the prophet told king Hezekiah of death, presently without all manner of grudging or repining he addressed himself to prayer. We are commanded to present our selves unto God as freewill offerings, without any limitation of time, and therefore as well in death as in life. I conclude then that we are to make as much conscience in performing obedience to god in suffering death, as we do of any conscience in the course of our lives.
Thus much of the first duty which is to die in faith: the second is to die in obedience: otherwise our death cannot be ⟨p. 169⟩acceptable to God, because wee seeme to come vnto God of feare and constraint, as slaues to a master, and not of loue as children to a father. Now to die in obedience is, when a man is willing & readie and desirous to goe out of this world whensoeuer God shall call him, and that without murmuring or repining, at what time, where, and when it shall please God.1 Whether we liue or die, saith Paul we doe it not to our selues but vnto God; and therefore mans dutie is to be obedient to God in death as in life. Christ is our example in this case, who in his agonie praied Father, let this cup passe frō me, yet with a submission, not my will, but thy will be done: teaching vs in the very pangs of death to resigne our selues to the good pleasure of God. ⟨p. 170⟩When the prophet tolde king Ezechias of death, presently without all manner of grudging or repining hee addressed himselfe to praier. We are commanded to present our selues vnto God as freewill offerings, without any limitation of time, and therefore as well in death as in life. I conclude then that we are to make as much conscience in performing obedience to god in suffering death, as wee doe of any conscience in the course of our liues.
The third duty is to render up our souls into the hands of God, as the most faithful keeper of all. This is the last duty of a Christian, and it is prescribed unto us in the example of Christ upon the cross, who in the very pangs of death when the dissolution of body & soul drew ⟨p. 171⟩on said,1 Father into thy hands I commend my spirit, and so gave up the ghost. The like was done by Steven, who when he was stoned to death, said, Lord Jesus receive my spirit. 2And David in his life time being in danger of death used the very same words that Christ uttered.
The third dutie is to render vp our soules into the handes of God, as the most faithfull keeper of all. This is the last duty of a Christian, and it is prescribed vnto vs in the example of Christ vpon the crosse, who in the very pangs of death when the dissolution of bodie & soule drewe ⟨p. 171⟩on said,1 Father into thy hands I commend my spirit, and so gaue vp the ghost. The like was done by Steuen, who when he was stoned to death, said, Lord Iesus receiue my spirit. 2And Dauid in his life time beeing in daunger of death vsed the very same words that Christ vttered.
Thus we see what be the duties which we are to perform in the very pangs of death, that we may come to eternal life. Some men will happily say, If this be all, to die in faith and obedience and to surrender our souls into Gods hands, we will not greatly care for any preparation beforehand, nor trouble our selves much about the right manner of dying well: for we doubt not, but that when death shall come, we shall be able to perform ⟨p. 172⟩all the former duties with ease. Answer. Let no man deceive himself by any false persuasion, thinking with himself that the practise of the foresaid duties is a matter of ease: for ordinarily they are not, neither can be performed in death, unless there be much preparation in the life before. He that will die in faith must first of all live by faith: and there is but one example in all the whole Bible of a man dying in faith that lived without faith; namely, the thief upon the cross. The servants of God that are endued with great measure of grace do very hardly believe in the time of affliction. Indeed when Job was afflicted he said, Though the Lord kill me, yet will I trust in him: yet afterward, his faith being overcast as with a cloud, he saith, that God was ⟨p. 173⟩become his enemy, & that he had set him as a mark to shoot at: & sundry times his faith was oppressed with doubting and distrust. How then shall they that never lived by faith nor inured themselves to believe; be able in the pang of death to rest upon the mercy of God. Again, he that would die in obedience, must first of all lead his life in obedience: he that hath lived in disobedience can not willingly and in obedience appear before the judge when he is cited by death the sergeant of the Lord: he dies indeed, but that is upon necessity, because he must yield to the order and course of nature as other creatures do. Thirdly, he that would surrender his soul into the hands of God must be resolved of two things: the one ⟨p. 174⟩is that god can; the other is, that God will receive his soul into heaven and there preserve it till the last judgement. And none can be resolved of this except he have the spirit of God to certify his conscience that he is redeemed, justified, sanctified by Christ, and shall be glorified. He that is not thus persuaded, dare not render up and present his soul unto God. When David said, Lord into thy hands I commend my spirit:
Thus we see what be the duties which we are to perform in the very pangs of death, that we may come to eternall life. Some men will happily say, If this be all, to die in faith and obedience and to surrender our soules into Gods hands, we will not greatly care for any preparatiō beforehand, nor trouble our selues much about the right manner of dying well: for we doubt not, but that when death shall come, we shall be able to performe ⟨p. 172⟩all the former duties with ease. Answer. Let no man deceiue himselfe by any false perswasiō, thinking with himselfe that the practise of the foresaid duties is a matter of ease: for ordinarily they are not, neither can bee performed in death, vnles there be much preparation in the life before. Hee that will die in faith must first of all liue by faith: and there is but one example in all the whole Bible of a man dying in faith that liued without faith; namely, the thiefe vpon the crosse. The seruants of God that are indued with great measure of grace do very hardly beleeue in the time of affliction. Indeed when Iob was afflicted hee said, Though the Lord kill me, yet will I trust in him: yet afterward, his faith beeing ouercast as with a cloude, he saith, that God was ⟨p. 173⟩become his enemy, & that he had set him as a marke to shoote at: & sundrie times his faith was oppressed with doubting and distrust. How then shall they that neuer liued by faith nor inured themselues to beleeue; bee able in the pang of death to rest vpon the mercie of God. Againe, he that would die in obedience, must first of all leade his life in obedience: hee that hath liued in disobedience can not willingly and in obedience appeare before the iudge when hee is cited by death the sergeant of the Lord: he dies indeed, but that is vpon necessitie, because he must yeeld to the order and course of nature as other creatures doe. Thirdly, hee that would surrender his soule into the hands of God must bee resolued of two things: the one ⟨p. 174⟩is that god can; the other is, that God will receiue his soule into heauen and there preserue it till the last iudgement. And none can be resolued of this except he haue the spirit of God to certifie his conscience that he is redeemed, iustified, sanctified by Christ, and shall bee glorified. Hee that is not thus perswaded, dare not render vp and present his soule vnto God. When Dauid said, Lord into thy handes I commend my spirit:
what was the reason of this boldness in him? surely nothing else but the persuasion of faith, as the next words import: for thou hast redeemed me. O Lord God of truth. And thus it is manifest,1 that no man ordinarily can perform these duties dying, that hath not performed them living.
what was the reason of this boldnesse in him? surely nothing else but the perswasion of faith, as the next wordes import: for thou hast redeemed me. O Lord God of truth. And thus it is manifest,1 that no man ordinarily can performe these duties dying, that hath not performed them liuing.
This being so, I do again renew my former exhortation, beseeching you that ye would practise the duties of preparation in the course of your lives, leading them daily in faith and obedience, and from time to time commending your selves into the hand of God, and casting all your works upon his providence. They, which have done this have made most happy and blessed ends. Enoch by faith walked with God, as one that was always in his presence, leading an upright and godly life,1 and the Lord took him away that he should not see death. And this which befell Enoch, shall after a sort befall them also that live in faith and obedience: because death shall be no death, but a sleep unto them, and no enemy but a friend to body and ⟨p. 176⟩soul. On the contrary let us consider the wretched & miserable ends of them that have spent their days in their sins without keeping faith & a good conscience. The people of the old world were drowned in the flood; the filthy Sodomites and Gomorrheans were destroyed with fire from heaven; Dathan and Abiram with the company of Core were swallowed up of the earth, Core himself (as it seems by the text) being burnt with fire:2 wicked Saul and Ahithophel and Judas destroy themselves. Herod is eaten up of worms and gave up the ghost: Julian the Apostate smitten with a dart in the field, died casting up his blood into the air & blaspheming the name of Christ. Arius the heretic died upon the stool scouring ⟨p. 177⟩forth his very entrails. And this very age affords store of like examples. Hoffemeister a great Papist,3 as he was going to the council of Ralisbone to dispute against the defenders of the Gospel, was suddenly in his journey prevented by the hand of God, and miserably died with horrible roaring and crying out. In the University of Louvain,4 Guarlacus a learned Papist falling sick, when he perceived no way with him but death, he fell into miserable agony and perturbation of spirit, crying out of his sins how miserably he had lived, and that he was not able to abide the judgement of God, & so casting out words of miserable desperation said, his sins were greater then they could be pardoned, and in that desperation ended his days.
This beeing so, I doe againe renew my former exhortation, beseeching you that ye would practise the duties of preparation in the course of your liues, leading them daily in faith and obedience, and from time to time commending your selues into the hand of God, and casting all your workes vpon his prouidence. They, which haue done this haue made most happie and blessed endes. Enoch by faith walked with God, as one that was alwaies in his presence, leading an vpright and godly life,1 and the Lord tooke him away that he should not see death. And this which befell Enoch, shall after a sort befall them also that liue in faith and obedience: because death shal be no death, but a sleepe vnto them, and no enemie but a friend to bodie and ⟨p. 176⟩soule. On the contrary let vs consider the wretched & miserable endes of them that haue spent their daies in their sinnes without keeping faith & a good conscience. The people of the old world were drowned in the flood; the filthy Sodomites and Gomorrheans were destroyed with fire from heauen; Dathan and Abiram with the company of Core were swallowed vp of the earth, Core himselfe (as it seemes by the text) being burnt with fire:2 wicked Saul and Achitophel and Iudas destroy themselues. Herod is eaten vp of wormes and gaue vp the ghost: Iulian the Apostata smitten with a dart in the field, died casting vp his blood into the ayre & blaspheming the name of Christ. Arius the hereticke died vpon the stoole scouring ⟨p. 177⟩forth his very entralls. And this very age affoards store of like examples. Hoffemeister a great Papist,3 as he was going to the councill of Ralisbone to dispute against the defēders of the Gospel, was suddenly in his iourney preuented by the hand of God, and miserably died with horrible roaring and crying out. In the Vniuersitie of Louaine,4 Guarlacus a learned Papist falling sicke, when he perceiued no way with him but death, he fell into miserable agonie and perturbation of spirit, crying out of his sinnes how miserably he had liued, and that hee was not able to abide the iudgement of God, & so casting out words of miserable desperation saide, his sins were greater then they could be pardoned, and in that desperation ended his daies.
Jacobus ⟨p. 178⟩Latromus of the same university of Louvain, after that he had been at Brussels, and there thinking to do a great act against Luther and his fellows, made an oration before the Emperor so foolishly and ridiculously that he was laughed to scorn almost of the whole court: then returning from thence to Louvain again, in his public lecture he fell into open madness, uttering such words of desperation and blasphemous impiety, that other Divines which were present, were fain to carry him away as he was raving, and to shut him into a close chamber. From that time to his very last breath, he had never any thing else in his mouth, but that he was damned and rejected of God, and that there was no hope of salvation ⟨p. 179⟩for him, because that wittingly and against his knowledge, he withstood the manifest truth of Gods word. Crescentius the Popes Legate and Vicegerent in the council of Trent; was sitting all the day long until dark night in writing of letters to the Pope: after his labour when night was come, thinking to refresh himself, he began to rise; and at his rising, behold there appeared to him a mighty black dog of an huge bigness, his eyes flaming with fire, & his ears hanging low down well near to the ground, which began to enter in and straight to come towards him, and so to couch under the board. The Cardinal not a little amazed at the sight thereof, somewhat recovering himself called immediately to his ⟨p. 180⟩servants which were in the outward chamber next by, to bring in a candle and to seek for the dog. But when the dog could not be found there nor in any other chamber about, the Cardinal thereupon stricken with a sudden conceit of mind, immediately fell into such a sickness, whereof his Physicians which he had about him could not with all their industry and cunning cure him: and thereupon he died. Steven Gardiner, when a certain Bishop came unto him and put him in mind of Peter denying his master, answered again that he had denied with Peter, but never repented with Peter, and so (to use M. Foxes words) stinkingly and unrepentantly died. More examples might be added, but these shall suffice.
Iacobus ⟨p. 178⟩Latromus of the same vniuersitie of Louaine, after that he had beene at Bruxels, and there thinking to doe a great acte against Luther and his fellowes, made an oration before the Emperour so foolishly and ridiculously that he was laughed to scorne almost of the whole court: then returning frō thence to Louaine againe, in his publike lecture he fell into open madnesse, vttering such wordes of desperatiō and blasphemous impietie, that other Diuines which were present, were faine to carie him away as he was rauing, and to shut him into a close chamber. From that time to his very last breath, he had neuer any thing else in his mouth, but that he was damned and reiected of God, and that there was no hope of saluation ⟨p. 179⟩for him, because that wittingly and against his knowledge, he withstood the manifest truth of Gods word. Crescentius the Popes Legat and Vicegerent in the councell of Trent; was sitting all the day long vntill darke night in writing of letters to the Pope: after his labour when night was come, thinking to refresh himselfe, he began to rise; and at his rising, behold there appeared to him a mightie blacke dogge of an huge bignesse, his eyes flaming with fire, & his eares hanging low downe well neare to the grounde, which beganne to enter in and straight to come towardes him, and so to couch vnder the boord. The Cardinall not a little amazed at the sight thereof, somewhat recouering himselfe called immediately to his ⟨p. 180⟩seruants which were in the outward chamber next by, to bring in a candle and to seeke for the dogge. But when the dogge could not be found there nor in any other chamber about, the Cardinall thereupon stricken with a sudden conceit of minde, immediately fel into such a sicknesse, whereof his Physitians which he had about him could not with all their industrie and cunning cure him: and thereupon he died. Steuen Gardiner, when a certaine Bishop came vnto him and put him in minde of Peter denying his master, answered againe that he had denied with Peter, but neuer repented with Peter, and so (to vse M. Foxes words) stinkingly and vnrepentantly died. More examples might be added, but these shall suffice.
Again, that we may be further induced to the practise of these duties, let us call to mind the uncertainty of our days: though we now live, yet who can say that he shall be alive the next day or the next hour? No man hath a lease of his life. Now mark, as death leaves a man, so shall the last judgement find him: and therefore if death take him away unprepared, eternal damnation follows without recovery. If a thief be brought from prison either to the bar to be arraigned before the judge, or to the place of execution, he will bewail his misdemeanour past, and promise all reformation of life; so be it, he might be delivered, though he be the most arrant thief that ever was. In this case we are as felons or thieves: for we are every ⟨p. 182⟩day going to the bar of Gods judgement, there is no stay or standing in the way, even as the ship in the sea continues on▪ his course day & night whether the mariners be sleeping or waking: therefore let us all prepare our selves and amend our lives betime, that in death we may make a blessed end. Ministers of the Gospel do daily call for the performance of this duty: but where almost shall we find the practise & obedience of it in mens lives & conversations? Alas, alas, to lend our ears for the space of an hour to hear the will of God is common; but to give heart & hand to do the same, is rare. And the reason hereof is athand: we are all most grievous sinners, & every sinner in the terms of Scripture is a fool: and a principal ⟨p. 183⟩part of his folly is to care for the things of this world and to neglect the kingdom of heaven, to provide for the body & not for the soul, to cast and fore-cast how we may live in wealth and honour, and ease, and not to use the least fore-cast to die well. This folly our Saviour Christ noted in the rich man that was careful to enlarge his barns,1 but had no care at all for his end or for the salvation of his soul. Such a one was Ahithophel, who (as the Scripture terms him) was as the very oracle of God for counsel, being a man of great wisdom & forecast in the matters of the common wealth and in his own private worldly affairs: and yet for all this he had not so much as common sense and reason, to consider how he might die the ⟨p. 184⟩death of the righteous, & come to life everlasting. And this folly the holy ghost hath noted in him.
Againe, that we may be further induced to the practise of these duties, let vs call to minde the vncertentie of our daies: though we now liue, yet who can say that he shall be aliue the next day or the next houre? No man hath a lease of his life. Now marke, as death leaues a man, so shall the last iudgement finde him: and therefore if death take him away vnprepared, eternall damnation followes without recouerie. If a thiefe be brought from prison either to the barre to bee arraigned before the iudge, or to the place of execution, he will bewaile his misdemeanour past, and promise all reformation of life; so be it, he might be deliuered, though he be the most arrant thiefe that euer was. In this case we are as fellons or theeues: for we are euery ⟨p. 182⟩day going to the barre of Gods iudgement, there is no stay or standing in the way, euen as the ship in the sea continues on▪ his course day & night whether the marriners be sleeping or waking: therefore let vs all prepare our selues and amende our liues betime, that in death wee may make a blessed ende. Ministers of the Gospel doe daily call for the performance of this dutie: but where almost shal we finde the practise & obedience of it in mens liues & conuersations? Alas, alas, to lend our eares for the space of an houre to heare the will of God is common; but to giue heart & hand to doe the same, is rare. And the reason hereof is athād: we are al most grieuous sinners, & euery sinner in the tearmes of Scripture is a foole: and a principall ⟨p. 183⟩part of his folly is to care for the things of this world and to neglect the kingdome of heauen, to prouide for the body & not for the soule, to cast and fore-cast howe we may liue in wealth and honour, and ease, and not to vse the least fore-cast to die well. This folly our Sauiour Christ noted in the rich man that was carefull to inlarge his barnes,1 but had no care at all for his ende or for the saluation of his soule. Such a one was Achitophel, who (as the Scripture tearmes him) was as the very oracle of God for councell, being a mā of great wisedome & forecast in the matters of the cōmon wealth and in his owne priuate worldly affaires: and yet for all this he had not so much as common sense and reason, to consider howe he might die the ⟨p. 184⟩death of the righteous, & come to life euerlasting. And this folly the holy ghost hath noted in him.
For the text saith, when he saw that his counsel was despised,1 he saddled his ass, and arose, & went home into his city, and put his household in order, and went and hanged himself. And the five foolish virgins contented themselves with the blazing lamps of a bare profession, never seeking for the horn of lasting oil of true and lively faith, that might furnish and trim the lamp both in life and death. But let us in the fear of God, cast off this damnable folly, first of all seeking the kingdom of God and his righteousness, and leading our lives in faith and obedience that we may die accordingly.
For the text saith, when he saw that his counsell was despised,1 he sadled his asse, and arose, & went home into his cittie, and put his houshold in order, and went and hanged himselfe. And the fiue foolish virgins contented themselues with the blasing lamps of a bare profession, neuer seeking for the horne of lasting oyle of true and liuely faith, that might furnish and trimme the lampe both in life and death. But let vs in the feare of God, cast off this damnable folly, first of all seeking the kingdome of God and his righteousnesse, and leading our liues in faith and obedience that we may die accordingly.
And thus much of the first point of doctrine, namely, that ⟨p. 185⟩there is a certain way whereby a man may die well: now I come to the second. Whereas therefore Solomon saith, that the day of death is better then the day of birth, we are further taught that such as truly believe themselves to be the children of God, are not to fear death overmuch. I say overmuch; because they must partly fear it, and partly not. Fear it they must for two causes: the first, because death is the destruction of humane nature in a mans own self & others: and in this respect Christ feared it without sin; and we must not fear it otherwise then we fear sickness, and poverty, and famine, with other sorrows of body and mind, which God will not have us to despise or lightly to regard, but to feel with some pain, because they ⟨p. 186⟩are corrections & punishments for sin. And he doth therefore lay upon us pains & torments, that they may be feared and eschewed: and that by eschewing them we might further learn to eschew the cause of them, which is sin: and by experience in feeling of pain; acknowledge that God is a judge and enemy of sin, and is exceeding angry with it. The second cause of the fear of death, is the loss of the Church or Commonwealth, when we or others are deprived of them which were indeed or might have been an help, stay, & comfort to either of them, and whose death hath procured some public or private loss.
And thus much of the first point of doctrine, namely, that ⟨p. 185⟩there is a certen way whereby a man may die well: now I come to the second. Whereas therefore Salomon saith, that the day of death is better then the day of birth, we are furder taught that such as truly beleeue themselues to be the children of God, are not to feare death ouermuch. I say ouermuch; because they must partly feare it, and partly not. Feare it they must for two causes: the first, because death is the destructiō of humane nature in a mans owne selfe & others: and in this respect Christ feared it without sinne; and we must not feare it otherwise then we feare sicknes, and pouertie, and famine, with other sorrows of body and minde, which God will not haue vs to despise or lightly to regard, but to feele with some paine, because they ⟨p. 186⟩are corrections & punishments for sinne. And he doth therfore lay vpon vs paines & torments, that they may be feared and eschewed: and that by eschewing them we might further learne to eschewe the cause of them, which is sin: and by experience in feeling of paine; acknowledge that God is a iudge and enemie of sinne, and is exceeding angrie with it. The second cause of the feare of death, is the losse of the Church or Commonwealth, when we or others are depriued of them which were indeede or might haue beene an helpe, stay, & comfort to either of them, and whose death hath procured some publike or priuate losse.
Again, we are not to fear death, but to be glad of it, and that for many causes. First of all, ⟨p. 187⟩in it we have occasion to show our subjection and obedience which we owe unto God, when he calls us out of this world, as Christ said, Father not my will, but thy will be done. Secondly, all sin is abolished by death, and we then cease to offend God any more as we have done. Thirdly, the dead body is brought into a better condition then ever it was in this life, for by death it is made insensible, and by that means it is freed from all the miseries and calamities of this life; & it ceaseth to be either an active or passive instrument of sin, whereas in the life time it is both. Fourthly, it gives the soul passage to rest, life, and celestial glory, in which we shall see God as he is, perfectly know him, and praise his name for ever, keeping without intermission ⟨p. 188⟩an eternal sabbath, therefore Paul saith, I desire to be dissolved and be with Christ, for that is best of all. Fifthly, God executes his judgements upon the wicked, and purgeth his Church by death. Now in all these respects, godly men have cause not to fear and sorrow, but to rejoice in their own death and the death of others.
Againe, we are not to feare death, but to be glad of it, and that for many causes. First of al, ⟨p. 187⟩in it we haue occasion to shewe our subiection and obedience which we owe vnto God, when he cals vs out of this world, as Christ said, Father not my will, but thy will be done. Secondly, all sinne is abolished by death, and we thē cease to offend God any more as we haue done. Thirdly, the dead body is brought into a better condition then euer it was in this life, for by death it is made insensible, and by that meanes it is freed from all the miseries and calamities of this life; & it ceaseth to be either an actiue or passiue instrument of sinne, whereas in the life time it is both. Fourthly, it giues the soule passage to rest, life, and celestiall glorie, in which wee shall see God as he is, perfectly know him, and praise his name for euer, keeping without intermission ⟨p. 188⟩an eternall sabboth, therefore Paul saith, I desire to bee dissolued and bee with Christ, for that is best of all. Fiftly, God exequutes his iudgements vpon the wicked, and purgeth his Church by death. Nowe in all these respects, godly men haue cause not to feare and sorrowe, but to reioyce in their owne death and the death of others.
