HOMILY ON THE FEAR OF DEATH

Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
Copyright 1994 Ian Lancashire (ed.) University of Toronto

 Edited to 2003 American English by Curtis I. Caldwell on 23 March 2003.
Revised 15 July 2004.

AN EXHORTATION AGAINST THE FEAR OF DEATH.

It is not to be marveled that worldly men do fear to die. For death deprives them of all worldly honors, riches, and possessions, in the possession whereof the worldly man counts himself happy so long as he may enjoy them as his own pleasure, and otherwise, if he be dispossessed of the same without hope of recovery, then he can none otherwise think of himself, but that he is unhappy because he has lost his worldly joy and pleasure. Alas, thinks this carnal man, shall I now depart forever from all my honors, all my treasure, from my country, friends, riches, possessions, and worldly pleasures, which are my joy and heart's delight? Alas that ever that day shall come, when all these I must bid farewell at once, and never to enjoy any of them after. Wherefore, it is not without great cause spoken of the wise man, "O death, how bitter and sour is the remembrance of you, to a man that lives in peace and prosperity in his substance, to a man living at ease, leading his life after his own mind without trouble, and is with that well pampered and fed" (Ecclesiasticus 41:1)? There are other men, whom this world does not so greatly laugh upon, but rather vex and oppress with poverty, sickness, or some other adversity, yet they do fear death, partly because the flesh abhors naturally his own sorrowful dissolution, which death threatens them, and partly by reason of sicknesses and painful diseases, which are most strong pangs and agonies in the flesh, and commonly to come to sick men before death, or at the least accompany death, whenever it comes.

Although these two causes seem great and weighty to a worldly man, whereupon he is moved to fear death, yet there is another cause much greater than any of these afore-mentioned, for which indeed he has just cause to fear death, and that is the state and condition at the last end death brings all them that have their hearts fixed upon this world, without repentance and amendment. This state and condition is called the second death, which unto all such shall ensue after this bodily death. And this is that death which indeed ought to be dread and feared, for it is an everlasting loss without remedy of the grace and favor of God, and of everlasting joy, pleasure, and happiness. And it is not only the loss forever of all these eternal pleasures, but also it is the condemnation both of body and soul (without either appellation, or hope of redemption) unto everlasting pains in hell. Unto this state death sent the unmerciful and the ungodly rich man (that Luke speaks of in his Gospel, Luke 16:19-23), who living in all wealth and pleasure in this world, and cherishing himself daily with dainty fare and gorgeous apparel, despised poor Lazarus that lay pitiful at his gate, miserably plagued and full of sores, and also grievously pined with hunger. Both these two were arrested by death, which sent Lazarus, the poor miserable man, by angels instantly unto Abraham's bosom, a place of rest, pleasure, and consolation. But the unmerciful rich man descended down into hell, and being in torments, he cried for comfort, complaining of the intolerable pain that he suffered in that flame of fire, but it was too late. So unto this place bodily death sends all those that in this world have their joy and happiness, all those that in this world are unfaithful to God, and uncharitable to their neighbors, so dying without repentance and hope of God's mercy. Wherefore it is no marvel that the worldly man fears death, for he has much more cause so to do, than he himself does consider.

First. We see three causes why worldly men fear death. One, because they shall lose thereby their worldly honors, riches, possessions, and all their hearts desires.

Second. Another, because of the painful diseases, and bitter pangs, which commonly men suffer, either before, or at the time of death.

Third. But the chief cause above all other is the dread of the miserable state of eternal damnation, both of body and soul, which they fear shall follow after their departing from the worldly pleasures of this present life.

For these causes, all mortal men (which be given to the love of this world) are both in fear, and state of death, through sin (as the holy Apostle said, Hebrews 2:15) so long as they live here in this world. But (everlasting thanks be to Almighty God forever), there is never a one of all these causes, nor yet them altogether, that can make a true Christian man afraid to die (who is the very member of Christ, the temple of the Holy Ghost, 1 Corinthians 3:16, the Son of God, and the very inheritor of the everlasting kingdom of heaven), but plainly contrary, he conceives great and many causes undoubtedly grounded upon the infallible and everlasting truth of the word of God, which moves him not only to put away the fear of bodily death, but also for the manifold benefits and singular advantages which ensue unto every faithful person by reason of the same, to wish, desire, and long heartily for it. For death shall be to him no death at all, but a very deliverance from death, from all pains, cares, sorrows, miseries, and wretchedness of this world, and the very entry into rest, and a beginning of everlasting joy, a tasting of heavenly pleasures, so great that neither the tongue is able to express, neither eye to see, nor ear to hear them, nor any earthly man's heart to conceive them. So exceeding great benefits they are which God our heavenly Father, by his mere mercy, and for the love of his Son Jesus Christ, has laid up in store, and prepared for those who humbly submit themselves to God's, and evermore unfeigned love him from the bottom of their hearts. And we ought to believe that death, being slain by Christ, cannot keep any man that steadfastly trusts in Christ under his perpetual tyranny and subjection, but that he shall rise from death again unto glory at the last day, appointed by Almighty God, like as Christ our head did rise again, according to God's appointment on the third day. For St. Augustine said, "The head going before, the members trust to follow and come after." And St. Paul said, "If Christ is risen from the dead, we shall rise also from the same." And to comfort all Christian persons, Holy Scripture calls this bodily death a sleep, wherein man's senses are (as it were) taken from him for a season, and yet when he awakes, he is more fresh than he was when he went to bed. So although we have our souls separated from our bodies for a season, yet at the general resurrection we shall be more fresh, beautiful, and perfect than we are now. For now we are mortal; then we shall be immortal. Now infected with diverse infirmities, then we shall be clearly void of all mortal infirmities. Now we are subject to all carnal desires; then we shall be all Spiritual, desiring nothing but God's glory, and things eternal. Thus is this bodily death a door or entering unto life, and therefore not so much dreadful (if it is rightly considered) as it is comfortable. Not a mischief, but a remedy for all mischief; no enemy, but a friend; not a cruel tyrant, but a gentle guide leading us not to mortality, but to immortality; not to sorrow and pain, but to joy and pleasure, and that to endure forever, if it is thankfully taken and accepted as God's messenger, and patiently borne by us for Christ's love, that suffered most painful death for our love, to redeem us from death eternal. Accordingly, St. Paul said, "Our life is hid with Christ in God (Colossians 3:3-4). But when our life shall appear, then shall we also appear with him in glory." Why then shall we fear to die, considering the manifold and comfortable promises of the Gospel, and of Holy Scriptures? God the Father has given us everlasting life (said St. John) to you that believe in the name of the Son of God, that you may know that you have everlasting life (1 John 5:11-13) and that you do believe upon the Name of the Son of God. And our Savior Christ said, "He that believes in me has life everlasting, and I will raise him from death to life at the last day" (John 6:40). St. Paul also said, that "Christ is ordained and made our righteousness by God, or holiness and redemption, to the intent that he who will boast should boast in the Lord" ( 1 Corinthians 1:30-31). St. Paul did disdain and belittle all other things, esteeming them as dung which he had before in very great price, that he might be found in Christ to have everlasting life, true holiness, righteousness, and redemption (Philippians 3:8-9). Finally, St. Paul makes a plain argument in this manner: "If our heavenly Father would not spare his own natural Son, but did give him to death for us, how can it be, that with him he should not give us all things" (Romans 8:32)? Therefore if we have Christ, then have we with him, and by him, all good things whatever we can in our hearts wish or desire, as victory over death, sin, and hell. We have the favor of God, peace with him, holiness, wisdom, justice, power, life, and redemption. We have by him perpetual health, wealth, joy, and bliss everlasting.

It has been previously shown to you that there are three causes wherefore men commonly fear death. First, the sorrowful departing from worldly goods and pleasures. The second, the fear of the pangs and pains that come with death. Last and principal cause is the horrible fear of extreme misery, and perpetual damnation in time to come. And yet, none of these three causes trouble good men because they hold themselves steady by true faith, perfect Charity, and sure Hope of the endless joy and bliss everlasting.

All those therefore have great cause to be full of joy that are joined to Christ with true Faith, steadfast Hope, and perfect Charity, and not to fear death nor everlasting damnation. For death cannot deprive them of Jesus Christ, nor can any sin condemn them that are grafted surely in him, which is their only joy, treasure, and life. Let us repent our sins, amend our lives, trust in his mercy and satisfaction, and death can neither take him from us, nor us from him. "For then (as Saint Paul said) whether we live or die, we are the Lord's own" (Romans 14:8). And again he said, "Christ did die, and rose again, because he should be Lord both of the dead and living" (Romans 14:9). Then if we are the Lord's own when we are dead, it necessarily follows that such temporal death not only cannot harm us, but also that it shall be much to our profit and join us unto God more perfectly. And thereof the Christian heart may surely be certified by the infallible or undeceivable truth of Holy Scripture. "It is God (said St. Paul) which has prepared us unto immortality, and the same is he which has given us a pledge of the Spirit" (2 Corinthians 5:5). Therefore let us be always of good comfort, for we know that so long as we are in the body, we are (as it were) far from God in a strange country, subject to many perils, walking without perfect sight and knowledge of Almighty God, only seeing him by faith in Holy Scriptures. But we have a courage and desire rather to be at home with God and our Savior Christ, far from the body, where we may behold his Godhead as he is, face to face, to our everlasting comfort. These are St. Paul's words, in effect, whereby we may perceive that the life in this world is resembled and likened to a pilgrimage in a strange country, far from God, and that death, delivering us from our bodies, sends us straight home into our own country and makes us to dwell presently with God forever, in everlasting rest and quietness. So that to die is no loss, but profit and winning to all true Christian people. What did the thief that hung on the Cross with Christ lose by his bodily death?  How much did he gain by it? Did not our Savior say unto him, "This day you shall be with me in Paradise?" And Lazarus, that pitiful person that lay before the rich man's gate, pained with sores, and pined with hunger, did not death highly profit and promote him, which by the ministry of angels sent him unto Abraham's bosom, a place of rest, joy, and heavenly consolation (Luke 16:22)? Let us think none other (good Christian people) but Christ has prepared and made ready before, the same joy and happiness for us that he prepared for Lazarus and the thief. Wherefore, let us stick unto his salvation and gracious redemption, and believe his word, serve him from our hearts, love and obey him, and whatever we have previously done contrary to his most holy will, now let us repent in time and hereafter study to correct our life. Doubt not, but we shall find him as merciful to us as he was either to Lazarus or to the thief, whose examples are written in Holy Scripture for the comfort of those who are sinners and subject to sorrows, miseries, and calamities in this world, that they should not despair in God's mercy, but ever trust thereby to have forgiveness of their sins and life everlasting, as Lazarus and the thief had. Thus I trust every Christian man perceives by the infallible or undeceiveable word of God, that bodily death cannot harm nor hinder those who truly believe in Christ, but contrarily shall profit and promote the Christian souls, which being truly penitent for their offences, depart hence in perfect charity and in sure trust that God is merciful to them, forgiving their sins, for the merits of Jesus Christ his only natural Son.

The second cause why some fear death. The second cause why some fear death is sore sickness and grievous pains, which partly come before death, and partly accompany or come with death, whenever it comes. This fear is the fear of the frail flesh, and a natural passion belonging to the nature of a mortal man. But true faith in God's promises, and regard of the pains and pangs which Christ upon the cross suffered for us miserable sinners, with consideration of the joy and everlasting life to come in heaven, will mitigate and assuage less those pains, and moderate this fear, that it shall never be able to overthrow the hearty desire and gladness that the Christian soul has to be separated from this corrupt body, that it may come into the gracious presence of our Savior Jesus Christ. If we believe steadfastly the word of God, we shall perceive that such bodily sickness, pangs of death, or whatever severe pangs we suffer, either before or with death, be nothing else in Christian men but the rod of our heavenly and loving Father, with which he mercifully corrects us, either to test and declare the faith of his patient children, that they may be found laudable, glorious, and honorable in his sight, when Jesus Christ shall be openly shown to be the judge of all the world, or else to chastise and amend in them whatever offends his fatherly and gracious goodness, lest they should perish everlastingly. And this, his correcting rod, is common to all men that are truly his. Therefore let us cast away the burden of sin that lies too heavy in our necks, and return unto God by true penance and amendment of our lives. Let us with patience run this course that is appointed, suffering (for his sake that died for our salvation) all sorrows and pangs of death, and death itself joyfully, when God sends it to us, having our eyes fixed and set fast ever upon the head and captain of our faith, Jesus Christ, who (considering the joy that he should come unto) cared neither for the shame nor pain of death, but willingly conforming and framing his will to his father's will, most patiently suffered the most shameful and painful death of the cross, being innocent and harmless (Philippians 2:8). And now therefore he is exalted in heaven, and everlastingly sits on the right hand of the throne of God the Father. Let us call to our remembrance therefore the life and joys of heaven that are kept for all those that patiently suffer here with Christ, and consider that Christ suffered all his painful passion by sinners, and for sinners, and then we shall with patience more easily suffer such sorrows and pains when they come. Let us not despise the chastising of the Lord, nor hold a grudge against him, nor fall from him, when of him we are corrected. For the Lord loves those whom he does correct, and beats every one whom he takes as his child. What child is that (said St. Paul) whom the father loves, and does not chastise? If you are without God's correction (which all his well beloved and true children have) then you are but bastards, lowly regarded by God, and not his true children (Hebrews 12:6, 8).

Therefore, seeing that when we have in earth our carnal fathers to be our correctors, we fear them, and reverently take their correction, shall we not much more be in subjection to God our spiritual father, by whom we shall have everlasting life? And our carnal fathers sometimes correct us even as it pleases them without cause, but this Father justly corrects us, either for our sin, to the intent we should amend, or for our convenience and wealth, to make us thereby partakers of his holiness. Furthermore, all correction which God sends us in this present time seems to have no joy and comfort, but sorrow and pain, yet it brings with it a taste of God's mercy and goodness towards those that are so corrected, and a sure hope of God's everlasting consolation in heaven. If then these sorrows, diseases, and sicknesses, and also death itself are nothing else but our Heavenly Father's rod, whereby he certifies his love and gracious favor, whereby he tests and purifies us, whereby he gives unto us holiness, and certifies us that we are his children, and he is our merciful Father. Shall not we then with all humility, as obedient and loving children, joyfully kiss our Heavenly Father's rod, and ever say in our heart, with our Savior Jesus Christ, "Father, if this anguish and sorrow which I feel, and death which I see approach may not pass, but that thy will is that I must suffer them, thy will be done."

In this Sermon against the fear of death, two causes were declared, which commonly move worldly men to be in much fear to die, and yet the same do not trouble the faithful and good livers when death comes, but rather gives them occasion greatly to rejoice, considering that they shall be delivered from the sorrow and misery of this world, and be brought to the great joy and happiness of the life to come.

The third cause why death is to be feared. Now the third and special cause why death indeed is to be feared, is the miserable state of the worldly and ungodly people after their death. But this is no cause at all, why the godly and faithful people should fear death, but rather contrariwise, their godly conversation in this life, and belief in Christ, cleaving continually to his mercies, should make them to desire deeply after that life that remains for them undoubtedly after this bodily death. Of this immortal state, (after this transitory life) where we shall live evermore in the presence of God, in joy, and rest, after victory over all sickness, sorrows, sin, and death, there are many plain places of Holy Scripture which confirm the weak conscience against the fear of all such sorrow, sicknesses, sin, and bodily death, to assuage such trembling and ungodly fear, and to encourage us with comfort and hope of a blessed state after this life. St. Paul wishes unto the Ephesians that God the Father of glory would give unto them the spirit of wisdom and revelation, that the eyes of their hearts might give life to know him, and to perceive how great things he had called them to, and how rich inheritance he has prepared after this life, for those that belong to him (Ephesians 1:17-18). And St. Paul himself declares the desire of his heart, which was to be dissolved and loosed from his body, and to be with Christ, which, as he said, was much better for him, although to them it was more necessary that he should live, which he refused not, for their sakes (Philippians 1:23-24). Similarly, St. Martin said, "Good Lord, if I be necessary for your people to do good to them, I will refuse no labor; but else for my own self, I beseech you to take my soul."

Now the holy fathers of the old law, and all faithful and righteous men which departed before our Savior Christ's ascension into heaven, did by death depart from troubles unto rest, from the hands of their enemies into the hands of God, from sorrows and sicknesses to joyful refreshing in Abraham's bosom, a place of all comfort and consolation, as the Scriptures do plainly by manifest words testify. The Book of Wisdom said that "the righteous men's souls are in the hand of God, and no torment shall touch them" (Wisdom 3:1, 3). They seemed to the eyes of foolish men to die, and their death was counted miserable, and their departing out of this world wretched, but they are in rest. And another place said, "That the righteous shall live for ever, and their reward is with the Lord" (Wisdom 5:15), and their minds are with God, who is above all. Therefore, they shall receive a glorious Kingdom, and a beautiful crown at the Lord's hand. And in another place the same book said, "The righteous, though he is prevented by sudden death, nevertheless he shall be there where he shall be refreshed" (Wisdom 4:7). Of Abraham's bosom, Christ's words are so plain that a Christian man needs no more proof of it. Now then, if this were the state of the holy fathers and righteous men, before the coming of our Savior, and before he was glorified, how much more then ought all we to have a steadfast faith, and a sure hope of this blessed state and condition, after our death? Seeing that our Savior now has performed the whole work of our redemption, and is gloriously ascended into heaven to prepare our dwelling places with him, and said unto his Father, "Father, I desire that where I am, my servants shall be with me" (John 17:24). And we know, that whatever Christ desires, his Father will the same. Wherefore it cannot be, but if we are his faithful servants, our souls shall be with him, after our departure out of this present life. Saint Steven, when he was stoned to death, even in the midst of his torments, what was his mind most upon? When he was full of the Holy Ghost (said Holy Scripture), having his eyes lifted up into heaven, he saw the glory of God, and Jesus standing on the right hand of God. For that truth, which he had confessed boldly before the enemies of Christ, they drew him out of the city, and there they stoned him, who cried unto God, saying, "Lord Jesus Christ, take my spirit" (Acts 7:55, 59). And does not our Savior say plainly in Saint John's Gospel, "Truly, truly, I say unto you, he who hears my word, and believes on him that sent me, has everlasting life, and comes not into judgment, but shall pass from death to life" (John 5:24)? Shall we not then think that death is precious, by the which we pass unto life?

Therefore, it is a true saying of the prophet, "The death of the holy and righteous men, is precious in the Lord's sight" (Psalms 116:15). Holy Simeon, after that he had his heart's desire in seeing our Savior, who he ever longed for in his life, he embraced, and took him in his arms, and said, "Now Lord, let me depart in peace, for my eyes have beheld that Savior, which you have prepared for all nations" (Luke 2:29, 31).

It is truth therefore, that the death of the righteous is called peace, and the benefit of the Lord, as the Church said, in the name of the righteous departed out of this world, "My soul turn you to your rest, for the Lord has been good to you, and rewarded you" (Psalms 116:7). And we see by Holy Scripture, and other ancient histories of martyrs, that the holy, faithful, and righteous, ever since Christ's ascension, or going up, in their death did not doubt, but that they went to Christ in spirit, which is our life, health, wealth, and salvation. John, in his holy Revelation, saw a hundred forty four thousand virgins and innocents, of whom he said, "These follow the lamb Jesus Christ wherever he goes." And shortly after, in the same place, he said, "I heard a voice from heaven, saying unto me, 'Write, happy and blessed are the dead, which die in the Lord. From henceforth (surely said the spirit) they shall rest from their pains and labors, for their works follow them (Revelation 14: 4, 13) so that then they shall reap with joy and comfort, that which they sowed with labors and pains.' "

They that sow in the spirit, of the spirit shall reap everlasting life. Let us therefore never be weary of doing good works, for when the time of reaping or reward comes, we shall reap everlasting joy without any weariness. Therefore, while we have time (as Saint Paul exhorts us), let us do good to all men (Galatians 6:8-10), and not lay up our treasures in earth, where rust and moths corrupt it, which rust (Matthew 6:19) (as Saint James said) shall bear witness against us at the great day, condemn us, and shall (like most burning fire) torment our flesh (James 5:3). Let us beware therefore (as we tender our own wealth) that we are not in the number of those miserable, covetous, and wretched men, which Saint James bids mourn and lament for their greedy gathering, and ungodly keeping of goods. Let us be wise in time, and learn to follow the wise example of the wicked steward. Let us so wisely order our goods and possessions, committed unto us here by God for a season, that we may truly hear and obey this commandment of our Savior Christ: "I say unto you (said he) make friends by the wicked mammon, that they may receive you into everlasting tabernacles, or dwellings" (Luke 16:9). Riches are called wicked because the world abuses them unto all wickedness, which are otherwise the good gifts of God, and the instruments whereby God's servants do truly serve him in using of the same. He commanded them not to make them rich friends, to get high dignities and worldly promotions, to give great gifts to rich men that have no need thereof, but to make them friends of poor and miserable men, unto whom, whatever they give, Christ takes it as given to himself. And to these friends Christ in the Gospel gives so great honor and preeminence, that he said, "They shall receive them that do good unto them into everlasting houses, not that men shall be our rewarders for our well doing, but that Christ will reward us, and take it to be done unto himself, whatsoever is done to such friends."

Thus making poor wretches our friends, we make our Savior Christ our friend, whose members they are, whose misery as he takes for his own misery, so their relief, succor, and help, he takes for his succor, relief, and help, and will as much thank us and reward us for our goodness shown to them, as if he himself had received similar benefit at our hands, as he witnesses in the Gospel, saying, "Whatever you have done to any of these simple persons, which do believe in me, that have you done to myself" (Matthew 25:40). Therefore let us diligently foresee that our faith and hope which we have conceived in Almighty God, and in our Savior Christ grow not faint, nor that the love which we bear in hand to bear to him, grow not cold, but let us study daily and diligently to show our selves to truly honor and love God, by keeping his commandments, by doing good deeds to our needy neighbors, relieving by all means that we can their poverty with our abundance and plenty, their ignorance with our wisdom and learning, and comfort their weakness with our strength and authority, calling all men back from evil doing by godly counsel and good example, persevering still in doing good, so long as we live, so shall we not need to fear death for any of those three causes afore mentioned, nor yet for any other cause that can be imagined. But contrarily, considering the manifold sicknesses, troubles, and sorrows of this present life, the dangers of this perilous pilgrimage, and the great encumbrance which our spirit has, by this sinful flesh and frail body subject to death, considering also the manifold sorrows and dangerous deceits of this world on every side, the intolerable pride, covetousness, and lechery, in time of prosperity, the impatient murmuring of them that are worldly, in time of adversity, which cease not to withdraw and pluck us from God, our Savior Christ, from our life, wealth, or everlasting joy and salvation, considering also the innumerable assaults of our ghostly enemy the Devil, with all his fiery darts of ambition, pride, lechery, vain glory, envy, malice, detraction, or backbiting, with other his innumerable deceits, engines, and snares, whereby he goes busily about to catch all men under his dominion, ever like a roaring lion, by all means searching whom he may devour (1 Peter 5:8). The faithful Christian man who considers all these miseries, perils, and discomforts (whereunto he is subject so long as he here lives upon earth) and on the other part considers that blessed and comfortable state of the heavenly life to come, and the sweet condition of those who depart in the Lord, how they are delivered from the continual encumbrances of their mortal and sinful body, from all the malice, crafts, and deceits of this world, from all the assaults of their ghostly enemy the Devil, to live in peace, rest, and endless quietness, to live in the fellowship of innumerable angels, and with the congregation of perfect just men, as patriarchs, prophets, martyrs, and confessors, and finally unto the presence of Almighty God, and our Savior Jesus Christ. He that considers all these things, and believes them assuredly, as they are to be believed, even from the bottom of his heart, being established in God in this true faith, having a quiet conscience in Christ, a firm hope, and assured trust in God's mercy, through the merits of Jesus Christ to obtain this quietness, rest, and everlasting joy, shall not only be without fear of bodily death, when it comes, but certainly (as St. Paul did) so shall he gladly (according to God's will, and when it pleases God to call him out of this life) greatly desire in his heart that he may be rid from all these occasions of evil, and live ever to God's pleasure (Philippians 1:23), in perfect obedience of his will, with our Savior Jesus Christ, to whose gracious presence the Lord of his infinite mercy and grace bring us, to reign with him in life everlasting. To whom with our heavenly Father, and the Holy Ghost, be glory in worlds without end. Amen.

*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.