WE see it verefied by experience, that all earthly and transito­rie things haue their ende, to the which they tend. Our very yeares are limitted, God hath measured out our moneths, the dayes of our liues are dated, how long we haue to liue. So that our first lesson (euen at the beginning) that we haue to learne, is this, to thinke of our ending. Wee see that the longest day passeth, and the night succeedeth: howe summer fol­loweth winter, and winter summer. The sunne it hath both his rising, and his setting, his shining and his shading. The spring time hath his course in couering, [Page] and clothing the ground with fruites. Summer it rypens them, Har­uest gathers them, and winter spends them. Thus one thing followeth an­other: and both one and another passe swiftlie to their end. The generation of one thing is the distruction of another, and the death of one thing is the life of another: first is our generation, then our conception, after comes our birth in wonderfull weakenesse, our cradle is our castle, when we haue once crept out of that, we come to a little strength: yet long is the time eare we come to ripenesse. And here (behold) we neuer continue in one state: for as our strēgth increased at the first, so by little, and little it diminisheth at the last. As youth succeedeth childhood, and age youth: so childhood, youth, and age, haue all their end. We prooue by experience, that the freshest and sweetest flower soone fadeth, and hath his fall: our gar­ments waxe olde, be they neuer so gay: [Page] our buildings become ruinous be they neuer so stately: And as our life is vp­holden by the death of Gods creatures: so death shall be the end aswell of vs, as of them. But to come neere to my pur­pose, you see the former yeare, which was new, is both olde, and ended: the new yeare which is now entered, re­quireth a new gift, a debt I may call it, which your deserts may challenge for a dutie. That which I write, I wish, God onely must giue it: yet (through him) I offer it, God graunt you may well ac­cept it. A posey therefore I present, most fittest for your state, which is both fresh, and faire, sweete, and sauerie: which neither the frost of Winter can so bite, or the heate of Summer so parche, or any storme or weather what­soeuer so assayle, but that it springeth, smelleth, tasteth, and lasteth for euer. Memento mori: Remember to dye. Recordare nouissima, Remember your latter end: this is your Poesey, and [Page] you shall neuer doe amisse, this is the smell, this is the sent of your Nosegay, which if you apply dayly to your sences, it will perfume your soule and body, that all without you, and within you, shall be as a sweete odour, and flagrant incense, to the Lorde of Hostes.

Nowe to make profite of this po­sey, remember (I beseech you) that sithence we liue, mooue, and haue our being in God, that therefore our liues are not our owne, but lent vs for a time. Remember that we are borne to dye, and dye to liue: If this once were bea­ten into our braines, we would not so much deceiue our selues. For the for­getfulnesse of death, and hope of life, makes vs so secure, and carelesse, as that we desire no other heauen, then earth. Many make a couenant with Death, and clap hands with the graue, hoping thereby to escape, and so bathe them­selues in their fleshly pleasures, and [Page] wallowe like Swine in their filthinesse, following things apparant to the eyes, neuer regarding the time to come, till death preuent them of a sudden, and sommon them to appeare before their Iudge: so it comes to passe, that as they liued wickedly, so they dye most miserablie. Their hope is as the winde, and their confidence like the Cobweb. Death is a terrour, and a tormentour, both to soule and body: and this is the reason, they haue not learned to dye. Death is strange vnto them, he seemes an vglesome monster, they dare not once beholde him. True it is, that Death in it owne nature is most terri­ble to beholde, that the sight thereof a­mazeth all our sences: yet he that is ar­med with faith, is well assured, that it is sent for his profit, to be his packhorse to carry him from earth, to heauen: from paine, to pleasure: from misery, vexation, griefe and woe, to endlesse mirthe, melodie and ioyes vnspeakable [Page] with God for euer. To the ende there­fore that the remembrance of Death driue vs not to dispaire, but may ra­ther comfort vs in our conflicts, it will not be amisse (if according to my skill) I shew you some Anatomie, in which you may see (as in a glasse) the originall of Death, and from whence it came, what it is by nature, with the power, strength, and sting thereof: and what through Christ to the faithfull. Lastly, a preseruatiue, or at least a preparatiue against the same, so that it may rather helpe vs then hurt vs.

First, touching the originall and be­ginning of Death, it seemeth doubtfull from whence it came, & what Auctor it had: for although the issues thereof be in the hand of God, and that it is his handmaide to execute his will (as he also fetters the very diuels themselues, who can do nothing without him) yet all the creatures that God made were very good, and as he is the very good­nesse [Page] it selfe: so can nothing but good proceede from God. And therefore since Death, and the diuell, be enimies to God and goodnesse, be destroyers and corrupters of nature, which he had made, they are none of his creatures, he is neither their Auctor, nor they of his offpring. From whence then came Death? it proceeded from the diuell. God (saieth the wise man) created Adam without corruption, and made him after his owne Image: yet through enuie of the Diuell, came Death into the worlde, and they that holde of his side, prooue it. So that the father of Death is the Diuell: and as he is ill by nature, so is Death in it selfe issuing and proceeding from such a Fountaine. The Diuell is the Auctor of sinne, and consequently of Death: for by Sinne, Death entred, and Death is the wages thereof. He that commit­teth sinne, is of the diuell: for the diuel sinneth from the beginning, he is a murtherer from the beginning, he is [Page] both a lyar and the father thereof: not by creation, but by corruption. God made him an Angell, he made himselfe a diuell. So falling from God, he fell from goodnesse, and became the father of sinne and wickednesse. Non stetit in veritate: he stood not in the trueth. Now being thus transformed, from an Angell to a diuell, and that of himselfe, not of God, who made him good, he lost the prerogatiue of his creation, and so was altered both in name & nature. Now being falne, obserue his fetches, (being that enuious man) he repined at the state of man, made like to God: He came couertlie to Heuah in the si­militude of the Serpent, and after long allurements, caught her in his snare, that she consented. So being snared, she bends her force to catche her hus­band also: and indeed preuailed. Marke the diuels proceedings, and see what hookes he had hidden, vnder his fine and pleasant baites. First he bewitches [Page] her sences with a faire shew, and good­lie taste of the fruite forbidden. Se­condly he assaileth them with infideli­tie and doubtfulnesse of Gods worde pronounced: namely, that they should dye the death, and puts in peraduen­tures. Thirdly, he opposeth himselfe to the vndoubted trueth of God, set­ting downe the contrarie, You shall not dye. Lastly he pricks them forwarde to pride and selfe loue, You shall be as Gods, you shall be as cunning as the highest in good and euill. So the poore creatures, not leaning to God, nor asking coun­sell at his worde, but trusting to them­selues, and beleeuing his vaine and strong delusions, they yeelde and came to his lure: and in yeelding, were sedu­ced, and so snared, and holden with the cordes of their owne sinne, and fetters of their owne finding out. Then through this disobedience, comes the iustice of God to reuenge it selfe on man, and the penaltie which it exacted, [Page] was death appointed, and due by God to their disobedience.

See therefore nowe the petigree of Death, and of what parentage it pro­ceeded. Came it from God? (I say) no; but was deriued from the diuell, by the meanes of sinne, which he brought in­to the worlde, whose stipend and wa­ges, is death and damnation: the oucr­throwe of mankinde, an enemy to na­ture, the breache of Gods lawe, the power of the diuell, the strength of Gods wrath, and most heauie displea­sure; And albeit that Death (as I haue said) be deriued from the diuell, yet it is also attributed to man himselfe, to leaue him inexcusable, as it most plain­lie appeareth in Paules comparison be­tweene Christ and Adam. As by the offence of one man (saith he) Death raig­ned ouer all, and sinne came on all to con­demnation: so by Christ, which is one, the benefit of grace abounded towards all men to iustificatiō of life: and as sinne by Adam, [Page] reigned vnto Death: so grace reigned by righteousnesse vnto eternall life through Christ. In which opposition we may likewise see Death attributed vnto all, through Adam, and not vnworthily: so that man and diuell, are partners in sinne, and so in Death. Here two things runne together: the tempter and the obeyer. Satan tempted, and perswaded of enuie, intermingling the matter, with lying and slandering of the truth to breake Gods commandement: yet notwithstanding all this, Satan had no­thing preuailed, had man resisted, and not consented: therefore we may con­clude, that in respect of Sathans enuie, and roote of his euill temptation and lying, tending all to mans vndooing, and vtter destruction, that so he may be called (as he is indeed) the Auctor of Death: yet in respect of the assent & consent of man in transgressing Gods lawe, Death may well lye on his neck, and he may most boldly be accounted [Page] his owne bane, though indeede there were no other Autor, being created to the likenesse of God himselfe, and flou­rishing with free will, which (as then) he possessed. The diuell then is not the absolute and proper cause of sinne and death, because the nature of the abso­lute, and proper cause is such, that it go­ing before, the effect cannot choose but follow: but it falleth not out so in man, prouoked of the deuill: who although he continually assaile, and most vehe­mently assault Gods children to sinne: yet sinne doth not alwayes follow his assaults. His worke is not effectuall, for many of Gods saints and seruants very mightily resist him, being armed with faith: which weapon he flyeth. Againe, let vs imagine (saith a godly father) the diuell himself neuer to haue falne from God and man (as yet) to haue stoode in his creation: yet man by nature might haue declined, and should haue had indeed the cause of sinne in himselfe: [Page] the reason is this; God gaue him free will, and so left him to himself: free it could not be, but that he had full choise of good and euill: yet not so vn­armed and naked was he left, but that God gaue him power and strength suf­ficient to continue in his vpright state: albeit he leaning too much one waye, and sliding from Gods lawe, and not vsing, but rather abusing the meanes that God had giuen him, he fell of him­selfe from his creation, and so was in­tangled in the snare of the diuell, death, and euerlasting condempnation: so that in this supposition the suggestion of the diuell is not simplie the cause of sinne and death (the diuell as yet not degenerating from God.) Neither also hath the diuell power of mans will to bowe it (as he listeth) to his purpose. Furthermore, we must not thinke that God is to be blamed, for not shutting all gates, and stopping all gaps tending to sinne: for that (as I sayd before) he [Page] gaue to man, armour sufficient to defend himselfe, and to keep him from falling. Neither yet was it vnagreeable to Gods iustice, to make a distinction betweene himselfe and his creature, for that he himselfe is only good, without change or alteration, all his creatures good, yet subiect to change: yea in the very Angels of heauen themselues (in respect of God) there is found imper­fection, the Cherubins hide their faces with their wings, for the brightnesse of his glory.

Thus doth God humble all his crea­tures to exalte himselfe, to teach them this, not to go from him, of whom they had, and haue their goodnesse, nor to leane onely to themselues (though by creation good) yet subiect to corrupti­on. Though mans nature (saith Augu­stine) was vpright and sound, and no­thing sinfull, yet it was capable of sinne & apte to receiue corruption. Though man in his nature were immortall (standing [Page] in his state) yet was he inclinable to mortalitie. As for example; we see our flesh apte to receiue a wound, yet euery one is not wounded. The body of man is subiect to sieknesse, yet many often dye, not subiect to sicknesse: so the state of Adams body was such, that although he might haue dyed, yet (ex­cept sinne had come betweene) he might and should haue beene preser­ued of God from death. Euen as the hose and shooes of the Hebrewes in the desert by Gods mightie power neuer waxed olde, by wearing or consump­tion. Therefore to hedge vp this gap, man was subiect to death by nature, yet not necessarily, as though he sawe no way to shunne it: for now I go no further then mans knowledge, setting Gods election and secret working a­side: for he had sufficient force giuen him of God in his creation, to auoide it. Gods lawe was written in his heart agreeable to his nature: he thought it [Page] no yoake or slauerie to obserue it, his shoulders, and other parts being strong enough to susteine it. Sinne there­fore we may see, hath diminished our strength, and altered our nature, that now we are slaues to those, who before were our subiects. Gods law now writ­ten, is the same that before were in­grauen in nature: yet now it is a huge weight, and heauie yoake, which nei­ther we, nor our fathers were able to beare, except we be first new borne in by the holy Ghost, giuen vs of God through Christ. So that to conclude this point, not only the diuell, but euen we our selues are the cause and auctor of sinne, and so of Death. Although indeed (as Augustine alledgeth) An ill thing hath no cause efficient, but rather de­ficient. And if any man (sayth he) wyll goe about ouer curiouslie to searche out the efficient cause of Death, it is all one, as if a man should labour with his eyes to see darkenesse, or to bend the [Page] sence of his eares to heare silencc, which since they bee of themselues meere depriuations, haue no essence in nature, though existent in some sub­iect, and knowne vnto vs. The sight seeth nothing but bright things, and the eare heareth nothing but a noyse of loude things: these thinges are knowne to our sences, not by vse, but by depriuation onely. The deficient cause, and Autour therefore of sinne and Death, is Diuell and Man: the di­uell by suggesting, the other by obey­ing: both their actions not vrged of God, but voluntarily of themselues. Learne therefore this by the way, who­soeuer committeth sinne is of the di­uell: whosoeuer sinneth is the seruant of Death. Neither let vs so rage against the Deuill, as that we altogether ex­empte our selues from gilte, but rather knowing the readinesse of the diuell, in assayling, and our owne willingnesse in obeying, we may both renounce the [Page] Diuell, and forsake our selues, & cleaue onely in this extremitie to the Lord. Out of this original of Death, we may fetche the definition: wherein let vs consider what it is in nature of it selfe, without Christ, what sting it hath, and of what power and strength it consist­eth? Death in it selfe, is not onely a killing of the body, but also a sleying of the soule: not onely a separation of soule from body, but a diuision and cutting off, both of soule & body from God. Death therefore is two folde, to wit, corporall and spirituall: yet both of them, the stipends and rewards of sinne, and both of them due to all with­out exception: For all sinned, and are destitute of the grace of God. This cor­porall death (as I said) is a seperation of the soule from the body, and is called the first death. Spirituall death, is a cut­ting off, of the soule from God, and ex­cluding and shutting out of the same, from the blessed and sweete countenance [Page] of God, which is life it selfe: and this is called the second death; com­mon (I say) to all by reason of sinne, yet not preuayling ouer Gods chil­dren, for whose sinnes Christ hath sa­tisfied. Death therefore at a worde, is nothing else but a departing from life, and the life of the body is the soule: therefore the seperation of the soule from the body, is death. And as the soule is life to the body, so the life of the soule is God: therfore the going or departing of the soule from God (to cleaue to sinne) is the death also of the soule. Without God there is no lyse: therefore Adam and Euah, departing from God, departed from life: and al­though their soules were not presently seperated from their bodyes, yet being gone from God, their life; they lay (as it were buried) in their bodies, as also their bodies themselues, euery moment subiect to corruption. So soone as man by sinne turned himselfe from God: [Page] euen so soone was he destitute of his grace and fauour, that he could not so much as once aspire to felicitie, so tha [...] presently the souldiers of death besie­ged his body, to wit; hunger, thirste▪ sicknesse, sorrow, and all kinde of calamities. So soone as euer they had sinned (saith Chrysostome) euen so soone did the Lorde pronounce sentence o [...] death against them. And euen as those that are condempned of the Iudge, al­though for a while (perhaps) they may be reserued aliue in prison, and be re­priued, yet in effect they are accomp­ted but for dead men. Euen so our firs [...] parents, though (through the excee­ding great mercy of God) after sen­tence pronounced, they did long en­ioy their liues: yet foorthwith in ef­fect they were as good as dead, for no day, or houre, or moment, did after wards ensue, that they had assurance of their life. Whereby we haue to learne, that the life of sinners is no life (indeed) [Page] but a death being estranged from [...]he life of God, & all remaine as dead, which lack beliefe in Christ: for onely Christ (who is eternall life through [...]aith) dooth quicken his children, so [...]hat truly to acknowledge Christ, and [...]hrough faith to possesse him, is indeed [...]o be freed from Death, and to haue [...]ternall life. Onely in name to professe [...]im is the part of dead men: for who­soeuer beleeueth not, remaineth in [...]eath: because the wrath of God tari­ [...]th vpon him. He which hath not the [...]onne of God, hath not life: hereof [...]aith Iohn to the Angell of the church [...]f Sardis. Thou hast a name that thou li­ [...]est, but thou art dead. Hereof Christ calleth the Pharisees painted sepulchres, whose soules were dead in their bodies for want of faith: hereof he said to the young man, Let the dead burie the dead. And Paule to the wanton widowe, that being aliue she was but dead: Awake thou that sleepest, and stand vp from the [Page] dead, and Christ shall giue thee light: you hath he quickened, which were dead in your trespasses and sinnes. By this that hath bin spoken, we may see, not one, but all are subiect to the spirituall death, being full of sinne and disobedience, and so re­maine, (those onely excepted) which are quickened by Christ, and are bu­ryed by Baptisme into his death, to die to sinne, and liue to righteousnesse, to the glory of him that dooth quicken them. And as faith in Christ, is the lyfe of the soule being dead through sinne: so no faith can quicken vs, which is not liuely in it selfe, namely which appre­hendeth not Christ, which worketh not by loue, which flourisheth not with fruites: for faith without good fruits, is dead. And therfore to the end we may be reuiued (being buried in our sinnes) we must first beleeue in Christ, which is our lyfe. If our beliefe be liuely, we must shew it forth by our fruits: other­wise we may haue a name to liue, and [Page] yet be dead. Nowe to vnderstand this pointe the better: learne what it is to be dead in sinne. They are sayd to be dead in their sinnes, whom Death still holdeth in the fetters and cordes of their sinne, who cannot so much as mooue themselues to any goodnesse, who haue no sence or feeling either of Gods mercie or their owne miseries. Those to whom all goodnesse is vnsa­uerie, whose bodies and soules are hol­den captiues of the diuell, whom they serue as slaues, which are like the deafe Adder, that stoppeth her eares, and will not heare the voyce of the charmer, charme he neuer so wisely: such as are wedded to their owne wicked willes, whom the God of this worlde hath so blinded, that they can neither heare nor beleeue the truth: whose conuersion is as hard, as to raise vp sonnes of stones vnto Abraham. Here we ought to learne to lothe sinne, which brings vs in such thraldome to Death and diuell, which [Page] cuts vs off from God, shuts vs out of heauen, robs vs of saluation, brings the wrath of God vpon vs: which is vn­measurable and infinite, and neuer able to be fully satisfied, but by only Christ, who is infinite and of like maiesty with God his father. Nowe to the end that the goodnesse of Christ, and his grace, (which hereafter I minde to speake of) may more appeare, in so miraculouslie deliuering vs from the power of death, and the deuils tyrranie; it will not be amisse to set out the force, strength, & sting thereof, that the power of Christ in vanquishing the same, may more be magnified. The originall you haue heard already, as also the discription, who be subiect to it, and their state in this their thraldome: Now therefore marke, that as the diuell, and man to­gether brought in death, by sinning, so it now being entred, is become the very kingdome of Satan, wherin he ex­erciseth his tyrranny. By this death he [Page] sheweth his triumphing ouer man, whome he so seduced in holding him so fast fettered in the linkes of his owne sinnes, and so hath him as his slaue, is counted as his Prince, and ruleth ouer him as a head. God did renounce vs, although he created vs, and cast vs of, whom he had made: euen to the forme of his Image. And as through sinne, he gaue vs ouer to the deuill: so he iustly appointed the meanes to hamper vs: neither was this his doing contrarie to his iustice; nay rather if he had not so done, he should haue seemed to deny himselfe, and to be repugnant to his worde pronounced. In the beginning he created man, in righteousnesse, and holinesse, according to his owne shape and likenesse. So long as he kept this forme, he enioyed his blessed presence, his protection and prouidence ruled ouer him. He wanted nothing that was necessary for him, all creatures were his seruants, they came at his call, & bowed [Page] at his beck, euen the beasts of the fielde, the fowles of the ayre, and the fishes of the sea, he put all things in subiection vnder his feete: so that it forceth the Prophet to cry out, and with a lowde voyce to exclaime. O Lord how excellent is thy name, in all the worlde? what is man that thou art so mindefull of him? or the sonne of man that thou so regardest him? thou madest him lower then the Angels to crowne him with glorie, and great worship, he wanted nothing that harte could wishe, he was placed in Paradise amongst all pas­sing pleasures. The ground of it selfe yeelded foorth her increase, without toyle or trauell. He was made Subiect to no creature, but was Lord of all (him onely excepted) who had so preferred him. This God, and this Lorde, for all these his graces and blessings vnspeak­able, required no great homage or ser­uice at his hand, he exacted no high rente, he did not ouer charge him: But only this (to shewe his soueraigne authoritie [Page] ouer him) he gaue him a com­maundement, no weightie thing to be obserued, but a matter easily to be per­formed: to wit (that he hauing aboun­dance of al things beside, he should ab­steyne (for his pleasure) from tasting of the tree of good and euill: and all this he did, to trye his obedience. Marke now on the other side, this vnkinde creature: this vngratefull wretch, and wicked man, forgetting God, and what he had done for him, casting all aside behinde his backe, most traiterouslye, villanously, and most lyke a monster, rebels against his Lord, contemneth his Creator, and sets his God at naught, & so listens to the deuill, beleeue his lyes, following lyke a beast his sensuall ap­petite: and euen in that one thing for­bidden, spighteth his God, regardeth not his worde, feareth not Death that was threatned, but eateth of the forbid­den tree, maugre the beard of God and his iudgements. See therefore the [Page] greatnesse of his sinne, and the due de­serts of this euerlasting death (which I spake of) could any punishment bee great enough, or any bitter plague bad enough for such a haynous fact, that whereas God had giuen him such li­bertie, and freedome of all things, he would not so much as obey him in one. Againe, God did not onely binde him to obey him, but threatned his dis­obedience. If thou eate thereof, thou shalt dye the death. Notwithstanding both Gods commaunding, and his threat­ning, he is most carelesse, and swiftly runnes headlong to sinne and wicked­nesse, and so entred into such a masse of miseries, whence neither he himselfe, or his posteritie, could euer vnwinde themselues. For so abusing his owne freewill, he lost it, and was made a slaue vnto himselfe: defacing Gods image, he became like vnto the diuell: and con­temning life, he found out death, euen death erernall. This was the wages of [Page] his sinne, this was the hyer of his la­bour, this great profit reaped he for his paines. Marke nowe the fruite of his disobedience: God thrust him out of Paradise, and being extruded, kept him out by Cherubins, so he sawe his owne shame, and could not couer his wicked­nesse: his Figge leaues would not serue his turne, but God accursed him, and his seede: he plagued the earth with barrennesse, & made all creatures feele the smart of this fall: and as he disobey­ed God; so caused he disobedience in the creatures towardes him. Hereof comes thefearcenesse of Lions, Beares, Tygers, Wolues, and all wilde beasts: hereof arised all rebellions, and warre, disorder, scarcitie, dearth, hunger, cold, nakednesse, plagues, murther, and all kinde of miseries that are in the world: all which, are fore-runners of this eter­nall death, and ringleaders to damnati­on. And to conuince vs of this our ac­cursed state the better, God renewed [Page] his law first written (as I said) in nature: but blotted out by our fall, euen in ta­bles of stone, to shew vs the hardnesse of our hearts, that so (as in a glasse) we might see our owne condemnation. For amidst the heapes of other sinne, pride so possessed our hearts, that al­though we were nothing but sinne: yet we thought our selues cleane, holy, and righteous. We were so blinded, that we knew not sinne, vntill the law layd it open, & shewed vs our nakednes. With­out the law (saith Paul) we had not knowen sinne. I knew not (saith he) sinne, but by the law: for I had not knowen lust, except the law had sayd, Thou shalt not lust. But sinne tooke an occasiō by the cōmandement, & wrought in me al maner of concupisence: for without the law, sin is dead. Not as though there were no sinne in the world before the publishing of the law (for euen the Gen­tiles them selues which had not the law written, shewed the effect of the law in their harts, their conscience also bearing [Page] witnesse, and their thoughts accusing one another, or excusing) and therfore being conuinced of sin in their soules without the lawe written, are a lawe vn­to themselues: and sinning without the lawe, shall perish without the law writ­ten, by the lawe of nature ingrafted in their hearts. This is prooued by many morrall vertues, that they naturally fol­lowed, and by many vices which they naturally hated. This knowledge of the lawe of nature (though vnperfect) yet sufficient to confound them. Albe­it sinne indeed was then hidden in re­spect, and their best knowledge of the lawe so ouershadowed, and well nigh blotted, that sinne could not appeare in his nature. But when the lawe was re­nued, sinne (that seemed to be dead) re­uiued, and shewed it selfe: all our spots did then appeare, which before were darkened, by ignorance of Gods lawe, which we gained by our fall. The lawe then conuinced vs of sinne, & reuealed [Page] our nakednesse, which our Fig leaues had hidden, it opened the inward man with all his concupiscence, it shewed vs our shame and confusion, our vgel­some shape, most monstrous to behold, how wee were transformed from the Image of God, to the similitude of the diuell: it put vs in remembrance of our deuine nature, which wee had lost: it shewed vs hell and the wrath of God. Nothing but condemnation appeared by it: it let vs vnderstand how farre we were falne from God, how all things both within vs and without vs, were corrupted: it painted out God in his nature, according to his most pure ho­linesse and iustice: how he requireth all our heart, all our soule, all our mynde, all our might, all our strength, all our force, in this his seruice. All our mem­bers, both head, handes, and heart (yea all partes that we possesse) are tyde to his obedience. The least sinne could not shadowe it selfe, but it shewed it in [Page] vs, not condempning only our outward actes, but geuing sentence against our wicked thoughtes: yea, all our idle mo­tions, without consent. And therefore since all flesh (created of God) is corrup­ted: so that the verie imaginations of mans hart, are onely euill continually, since that by the Law it is co [...]inced, that there is none that doth good, no not one, but all are concluded vnder sinne, and subiect to the same guilt of damnation. Since by the Law com­meth the knowledge of sinne, and that it stoppes euery mans mouth, and makes all the worlde subiect to Gods iudge­mentes, and summons them to appeare before his seate: since it was added, be­cause of transgressions, & that our sinnes might more appeare and abound: there­fore it is called (to the vnregenerat man) an importable yoke: the occasion of sinne, hence it is called the law of sinne, and of wrath, the administration of con­dempnation, & the oldnes of the letter, [Page] which can not giue life, but pronoun­ceth all our workes accursed.

And here beholde the strength and sting of death. How did death enter? By sinne. How did sinne appeare? and what is the strength of the same? The Law of God, which giueth sentence of condempnation agaynst all flesh, and leaueth not one iustified in his sight: And yet notwithstanding all this, the Law of God is holy, iust, and good, ope­ning his very will, setting a blessing be­fore our eyes as well as a cursse. It was not contrary to our nature before it was corrupted, but agreeable for the Image of man, in which he was first created. It teacheth the very patterne of true obedience, what is agreeable to God and his nature, how much he hateth sinne, and delighteth in goodnes. It of­fereth both lyfe and death: lyfe to the obeyers, death to the breakers.

Therefore let vs all glorifie God, let euery mans mouth be stopped from accusing [Page] him or his Law. Let vs confesse against our selues our sinnes, and say vnto him: Shame and confusion be­longes vnto vs, Death and dampnation is our due: the heauie anger, wrath, and hell, are our desartes: And thou O bles­sed God, art iust, righteous, good, and gratious, in all thy doinges for euer. Let vs thus (I say) giue sentence against our selues, that God may be founde cleare (euen to the most wickedst men) when he is iudged. Well then, let vs beare in minde that God is not too ri­gorous in punishing vs with eternall death, by reason of our sinnes so con­uinced by his lawe: and that Gods in­finite iustice thus broken & disobeyed, coulde not otherwyse be answered of man, but by infinite susteyning of eter­nall death.

Marke therefore (I pray you) the whole kingdome of the Deuil▪ He first fighteth and warreth with temptations, which are as dartes to wounde our [Page] soules to death▪ which if we resist not, (being so tempted, but yeelde to sinne) then comes the Law against vs with his force, and by vertue of the Law, death entreth and triumpheth. For the sting of death is sinne, and the strength of sinne is the Law: for it sheweth vs Hel, which is the pallace of Death, & leaues vs in perdition. So that you see (accor­ding to my promise) what Death is it selfe, what Prince it hath, and what strong Souldiers it hath to keepe his kingdome: to wit, the Deuill him selfe, sinne, lawe, wrath of God, and all to vpholde it: Wherefore it is no maruel yf the remembraunce of death be bitter to many, and that they abhor and hate it. I say it is no wonder if all their ioyntes do tremble and shake a sunder: for the horror thereof made the Sonne of God oft to pray against it, to sweate droppes of bood for the agonie of it, and to cry out to his Father as a man forelorne. Why hast thou forsaken mee? [Page] Neither yet was this so strange a mira­cle, to see the Sonne of God so amazed at death: for it set both Deuill, Lawe, Sinne, Hell, Graue, and wrath of God against him: all these were armed to ouerthrow him: all these were Death his Souldiers, and appoynted captaynes to conquer Christ. And any, or the least of these without him, will quite destroy vs.

But now (to your comfortes that be­leeue) let vs see who got the victorie, whether Christ or Death, or which of them was spoyled: that so we may learne to confirme our fayth in the middest of our conflictes? You haue heard already what death is in it owne nature, & now heare what it is through Christ. Our estate without him we know: we are euen holden in the sha­dow of death, being fettered in our finnes. The weight of our finnes is the Law of God layde vpon vs. Hel is our prison, & death is our Iaylor to hold vs. [Page] See how we are locked from God: yet most iustly (as I noted.) In this distresse and deepe dungion, Iesus Christ came to visite vs, euen God and Man a right redeemer for vs: he takes our cause vp­pon him, and he reasons and wrastles with the Deuill, that helde vs captiues. This mightie Sauiour tooke flesh and blood, to take our part, that he might destroy through death, him that had power of death, that is to say, the Deuil, and that he myght delyuer all them which for feare of death, were all their lyfe time subiect to bondage. He suf­fered for our sinnes, the Iust for the vn­iust, that he might bring vs to God, and was put to death concerning the flesh, but qui [...]kened in the spirite, that he might be our ransome.

Marke therefore diligently (I beseech you) this his combat and conflict. For, he had to deale with the Deuill, who helde vs captiues. The Deuill for his defence had the Law, euen the righte­ous [Page] law of God: which man had trans­gressed, and therefore now worthely subiect to his power. The obiections therefore that he made against man to Christ, are these. Whosoeuer breaketh the Law of God, shall die the death: but man hath broken the Law of God, therefore he shall die the death: and by the vertue of the Law (sayth the Deuill) I will holde him in death. Againe, the Law of God is according to his nature good, holy, and righteous. And therfore the death of man pronounced by the Lawe, is iust, and his damnation righteous. God the Law giuer, is infinite and eternall: therefore his death must be endles and euerlasting. God is iust, and can not denie himselfe. He sayd, that man (yf he should breake his lawe) should die the death: and therefore death shal hold him. God is perfect & pure: and there­fore the satisfaction must be according to his nature. His law bindes both soule and body, euen thought, worde, and [Page] deede: and therefore let man performe this, and he shall liue. These, and many more are the dartes of the Deuil, which he throweth agaynst our foules to wound vs to death: the least of which, assuredly will pearse vs thorow, were it not that the strength of Iesus Christ rebounded them backe, and bluntens them. He is our sheilde & our buckler, our helmet of saluation, our castle, and house of defence: he couereth vs with his winges, and we are safe vnder his feathers: his faithfulnesse and his trueth doth still preserue vs. For all these dan­gerous dartes, and a thousande more, are nothing to his power, their force is lesse, and their violence is weaker then straw or stubble to the furnace.

Now therefore, marke now these darts are dasshed. Gods iustice in deede was gon out, it could not be reuoked. Man must keepe his law, or man must die an eternall death. Hereupon it pleased Christ to become man for our [Page] sakes, and so as man, to satisfie the Law of God for our sinnes, that Gods trueth might not be altered. No Angell or Saint could be our sauiour in this case, but man who had offended God. Now man of him selfe being too weake to beare this heauie burthen, Christ was God and man, that so he might suffer as man, and saue as God. Our media­tour was God and man. Man and God were foes: and therefore, being God and man, he reconciled man to God. And as the first Adam by transgressing, brought death vpon all: so the seconde Adam through obeying, brought life to all beleeuers. Gods purest iustice could not exact the thing which he ful­filled not: it required the fulfilling of the Law. This he accomplished, being the ende of the Law and the Prophets. He was the very substaunce of all the Ceremonies, and the body of all their shadowes of the Law. He was circum­cised, he payd tribute, he was obedient [Page] in all thinges, and was vnder the Law: so that his comming was not to breake, but to fulfill the Law. It required per­fect holinesse in man: he therefore was a man without sinne, conceaued by the holy ghost. And therefore he is not afrayde to say to the faces of his foes, Which of you can rebuke mee of sinne? Yea, the Iudge him selfe that condemned him, washed his handes, as a witnesse of his cleannesse, I finde no fault in this iust man. True therefore is the saying of the Apostle, That he was made sinne for vs, that knew not sinne, that we should be made the righteousnesse of God through him. He is truely called the Pascall Lambe, most pure and vnspotted, that taketh away the sinnes of the worlde. To him al the Prophetes beare witnesse, that iustly through his name is preached the re­mission of sinnes, and that there is no other name vnder heauen by which we can be saued. Thus he fulfilled the law for man, being man him selfe: his obedience [Page] was most perfect, he left nothing [...]nfulfilled. And as he kept the Law, which man had broken, so likewise he [...]id pay the penaltie for his trasgression. The breach of the Law, was the cursse of God, and eternall death: He there­ [...]ore became accursed, and susteyned [...]eath, euen the death of the Crosse, ac­ [...]ursed of God: And so by death ouer­ [...]ame death, & by this cursing brought he blessing of God vpon vs. He can­ [...]elled the handwriting and obligation [...]hat the Deuill, and Law had layde a­gainst vs: he nayled them to his Crosse, [...]nd made it voyde. So that now the [...]aythful may triumph through Christ. Death being swallowed vp in victorie, [...]hey may boldly excleayme and say▪ O Death where is thy sting? O Graue where [...]s thy victorie? For the sting of death be­ [...]ng sinne, and the strength of sinne be­ [...]ng the Law: and both sinne and lawe being taken away through Christ, there [...]s no condemnation that now remayneth. [Page] And therefore thankes be vnto God, who hath giuen vs the victorie through Iesus Christ our Lord. Fo [...] he hath taken our sinnes vppon his backe, he hath satisfied the Lawe o [...] God, not for him selfe, but for vs▪ Hee dyed, that wee might liue: hee was accursed, that wee myght be bles­sed: hee was buried, that wee myght rise from our graues: hee descended into hell, that wee myght ascende into heauen: his righteousnes is our righ­teousnes, and our sinnes are his.

This exchange dyd he make for our sakes. And therefore through him, by fayth (being dead in our sinnes) we are reuiued, quickened, and streng­thened. All his merites are reputed vnto vs, as though they were our owne, and our sinnes are truely his: for which he suffered and satisfied, to the vttermost. Christe is our onely Sacrifice, the fountayne of grace and vertue, the portion of our inheritance, [Page] our righteousnesse, wysedome, [...]atisfaction, and redemption: our [...]oore to heauen, the way, the trueth, [...]nd the lyght, our attonement vnto God, our Sheppard, Maister, Lord and King.

To be short, he is all in all to vs, that [...]re nothyng. This our Christ hath brogated the Lawe, and hath redee­ [...]ed those that were vnder the Lawe, nd he him selfe is the ende of the Lawe: and that which the Law could [...]ot doe, he hath accomplyshed.

And therefore, O Deuill, let Gods [...]eople goe, for the Lawe cannot holde [...]hem. And therefore, O Death, yeelde [...]p thy power: thy sting and strength [...]s nothyng, the Lawe being fulfilled, [...]nd sinne remoued.

The seede of the woman hath bru­ [...]ed the Serpentes head. Christ hath [...]edde Captiuitie captiue, and giuen gyftes to men. He hath reconcyled and made as one, all thynges both [Page] in heauen and earth, he hath plucked downe the partition wal, in abrogating through his flesh the hatred that remay­ned. There is neither Iew, nor Gentile, bound nor free, Scithian nor Barbarian, for all are one in Christ. He hath made the Wolfe to dwell with the Lambe, and the Leopard to lie with the Kid: he hath made the Calfe, the fat Beastes, the Lions so tame, that a litle chylde may leade them, the Cow & the Beare with their young ones, not onely feede bu [...] lie togeather, the sucking Chylde doth play vpon the hole of the Aspe: yea▪ euen the weaned child most safely puts his hand into the caue of the Cocka­trice: Christ hath now dissolued the workes of the Deuill, and broken his snares a sunder, that all beleeuing sin­ners should be made righteous by him, wayting for eternall lyfe. He hath ope­ned the eyes of the blinde, and brough [...] the prisoners from their dungion, and them that sate in darknes, hath he placed [Page] in light. To conclude, By his death and passion, he destroyed sinne, and so was death in the same victory maymed. For sinne is the sting of death. And when death had lost his sting, & was conque­red in Christs resurrection from death; Satan also lost his strength and power, which rested onely on them which through sinne were in danger of death: For the wages of sinne is death. Finally, because hell only deuoureth them that through sinne and death are slaues to Satan: It foloweth that the other three, were by him so mightely vanquished, that hell also with all the danger thereof was subdued, and we deliuered from al their tirrany, according to the saying of Zacharie, He hath performed the oth which he sware, to deliuer vs from our enemies, that we might serue him without feare. Now then, all we which beleeue, are freed from the slauerie of sinne, king­dome of the deuill, gulfe of hell, and chaynes of death. So that hencefoorth [Page] death is no death to Gods chyldren through Christ, but great aduantage: and appoynted for a passage to a better lyfe. And therefore though wicked re­probates tremble at the name of death, (to whom they are in thraldome) yet Gods chyldren (being conquerours through Christ) may well triumph: for now through him, we haue an entrance made to heauen, and death is the very doore to life, a passage out of this world to the Father, from the prison of this body to goe to Christ. It is a returning to our heauenly countrey: from which we were exiled. And this is the cause why the godly sigh and sorrow, to be loosed, and to be with Christ, being subiect to sinne. And heere let vs note, that whereas death is a dissolution of the soule from the body: that therefore the body is nothing els but a prison, in which our soules are bound. And he that desireth to liue, is like a madde Prisoner, that is delighted in his giues, [Page] that may be free from his fetters, and cares not: that may go out of the Iayle and will not. Wherefore we must con­sider of Death, not as it seemes in it selfe, but as it is Christ, naturally we co­uet to be, and consequently we shunne Death, which depriues vs of our being. Death is horrible to the best, for a while, because it is repugnant to their nature: but on the other side, we see how we are held as in a prison, so long as this body of sinne compasseth vs about. Therefore wee ought to long for the euerlasting life which is promised vs after death (for when wee drawe to­wards death, then come we nigh vnto it, and Death is the very gate of life) as­suring our selues, that for asmuch as Ie­sus Christ hath passed the same way, we neede not be afraide that Death shall ouercome vs, for it is through him, a re­ba [...]ed and blunted sword, whose point is broken, whose edge is taken off, so that it cannot hurt vs: and although it [Page] drawe some bloud of vs: yet notwith­standing the same shall be but to purge vs, and rid vs of all our diseases.

Since therefore wee haue learned what Death is in it selfe, and what in Christ, and knowe the worste: since Death is aduantage to the faithfull, and the very high waye to heauen: let vs learne how to prepare our selues there to, which is the last thing which I pro­mised to performe.

First therefore in this our preparati­on, let vs arme our selues against these temptations, with which both diuell, world, and flesh, will mightily assaile vs. What man (saith the deuill) wilt thou dye? why then, beholde the company of thy sinnes, the wrath of God, the graue, and hell are ready to deuoure thee: the Law is thy Iudge which doth condemne thee. To these temptations of the deuill we must oppose Christes righteousnesse, satisfactions, and merits, in which God holdeth himselfe fullye [Page] appeased. The world it setteth abroche his baites. What, wilt thou dy (O man) why see thy goodly buildings, thy bags of golde, thy landes and liuings, thy rents and reuenues, thy pastime and thy pleasures, thy Iewels, and thy treasures, thy delights, and all that thy heart desi­reth. In deed, O worlde, this felicitie is good: but yet no otherwise then it stan­deth with the fauour of God, it is to be kept; but yet so farre foorth, as by the keeping of it we loose not God: and yet we see the vanitie of thy pleasures, the frailtie of thy glory, and the fickle­nesse of thy goods, are therefore no­thing in respect of the ioyes of heauen, and happy lyfe, which after death I am sure to haue. Wherefore I desire to be dissolued, and to be with Christ: in whom, are hidden all the treasures of God, who is the keeper of our life. For, this our life which now we lead, is no life in deed (but a death) for wee are dead, and our lyfe is hid with God in [Page] Christ, we walke by faith, and not by sight: yea, so long as we are at home in this our body, we wander and go astray from God our Lorde.

And O thou worlde (which allurest me so to loue this life) What is thy wa­ges? If I should serue thee, I am sure to be a foe to Christ, who loues thee not, who prayeth not for thee, whose king­dome is not of thee: and therefore to loue thee, is to hate my God: which to doe, is worse then death. Thy rewarde I knowe is nothing but nakednesse: for naked I came vnto thee, and naked I shall goe from thee. And therefore I am willing to forsake thee, and desire to be losed, and to be with Christ; who will couer my nakednesse with the robes of his righteousnesse: lastlye comes the flesh with trembling and quaking.

And wilt thou die (O man?) why, see thy friends and thy family, thy wife and thy children, thy father, and thy mother [Page] weepe and wayle, crye and call vnto thee, and wilte thou depart thus? wilte thou needs go from them? But O thou flesh, fight not thus against my soule; it is good in deede to tarry still amongst our friends, yet so that wee abide not there in Gods displeasure, and hereafter to dwell in hell with the diuels, in fyre euerlasting. There is nothing vnder God, but it may be kept, so that God (being aboue all thinges which wee haue) be not lost. He that loues, father or mother, wife or children, &c. better then Christ, is not worthy of his pre­sence. And therefore though they la­ment the losse of my life, yet can they not redeeme it: for what man is he that liueth, and shall not see death. And shall hedeliuer his soule from hell; No, no, neither riches, nor strength, neither power, nor pollicie, can preuaile in this point: for whether we sleepe, or whe­ther we wake, we drawe towards death. God hath set vs our bounds, which we [Page] cannot passe: and as the greene leaues in a thicke tree, some fall, and some growe: so is the generation of fleshe and bloud, one commeth to his ende, and another is borne: wee came not altogether, neither must wee returne altogether.

Therefore (O flesh) be content. O my friends be quiet, for needes vvee must departe: yet to meete againe vvee are sure. And in going from you (my fleshly friends) I goe to the Saintes of heauen, to the mounte Sion, and to the cittie of the liuing God, the celestiall Ierusalem, to the companie of innu­merable Angels, to the assemblye and congregation of the first borne, and to God the Iudge of all, and to the spirites of iust and perfect men: I know that so long as I am in this flesh, I can­not please God: and therefore I desire to be losed, and to be with Christ. We haue heere no continuing cittie, wee looke for one of God. And I know, if [Page] this my earthly house of this taberna­cle, be once destroyed: I shall haue a building giuen me of God, a house not made with handes, but eternall with God in heauen. Marke, our bo­dyes be earthly houses: Dust thou art, and into dust thou shalt returne againe. They are as Innes, wherein wee so­iourne for a season: they are as taber­nacles set vp for a time, and quicklye to be remooued: (being without foun­dation) our bodies are like an olde rui­nous cottage, still in danger to fall. Dauid counted himselfe a stranger vp­on the earth, and a soiournour, as all his fathers were.

Hereof Abraham obeyed God, to go whither hee would: hee abode in the lande of Promise, as in a strange coun­tric, as one that dwelte in Tents. For hee looked for a cittie hauing a foun­dation, whose builder and maker is God. Iob called this our body a house of claye: therefore the godly grone in [Page] this tabernacle (being loded with cor­ruption) that this mortalitie may bee swallowed vp of lyfe: flesh, and bloud cannot enter into the kingdome of hea­uen. Gods children therefore are gree­ued (not because they beare about their bodies, (for it is a greefe to them to lay them downe) no, they sigh for this, to be clensed from their sinnes. Wretched man that I am (saith Paul) who shall de­liuer me from this bodye of sinne. And therefore we ought not to long for this present lyfe, which indeed is but an Image of Death: but rather loathe it, that wee may bee vnloden of our sinnes.

This preparation to dye, perteyneth vnto all: for neither riche, nor poore: olde, nor yonge: Prince, nor people: Death lets escape. It respecteth no per­son, no sexe, no age, no condition, no estate whatsoeuer, no power, no riches, no learning, no pollicie, can resist it. There is no remedie for this sicknesse, [Page] no phisicke to be found against it. It is the way of all the worlde: it is an Axe that heweth downe, not onely the low shrubs and Osiers, but also the great Elmes and Okes: yea, all the high and tall trees of Lebanon. The dayes of man are but as Grasse, and as a flower of the fielde: in the morning it is greene, and flourisheth: but in the euening it is cut downe, dryed vp, and withered. Wee bring our yeares to an end, as a tale that is tolde. Our life is like a stage, on which men play theyr partes, and passe away.

Man is like a thing of naught, his dayes are lyke a shadowe. God biddeth Esay to crye, that all flesh is grasse, and all the grace and goodlinesse thereof, is but as a flower of the field. O that the Lorde would open the eyes of all, to see themselues in this bright Glasse. What? are we all but grasse? and shall we wither as Haye? alas wee cannot so perswade our selues: for if we could, [Page] it would plucke downe our pride, and set our loftie lookes aside. It woulde then shorten soone our ruffes so long, and make our monstrous attire more modest. It would mittigate our mad­nesse, and make vs humble mynded: we would then throwe downe our selues with Abraham, and say to God, We are but dust, and ashes: this is a common case, that all flesh is dust. Now for auoy­ding extreame sorrowe, (vvhich at the houre of death will mightily assayle vs) Let vs against that time bee euen with the vvorlde, at agreement with our brethren, & especially with our owne conscience, which then most straightly will accuse vs. The consience is lyke a Chrystall Glasse, wherein (if vve vvill) vvee may lyuely viewe our selues. It vvill shewe euery thing that is amisse in soule and body.

Let vs therefore take our spundg in hand, to clense our spots: to wit, true faith in Christ, and good fruites that [Page] followe it, that so being at one vvith the vvorlde, in charitie with our bre­thren, and cleane in our conscience through Christ: vve may be ready to goe the waye of all the vvorlde. And that this our iourney may bee more easie, and this rough waye (as it see­meth to the flesh) more plaine: let vs arme our selues with these contempla­tions vvhich shall followe; let vs saye vnto our soule: Why art thou so sad, and why art thou so disquieted within mee. Put thy trust in God, which is the helpe of my countenance, and my God.

Why should a Christian man so feare the force of Death, whose sting is quite destroyed? Can Death de­priue him of Christe, which is all his comforte, ioye, and lyfe? No, but Death shall delyuer him from this mortall bodye full of sinne and wickednesse, which beateth downe the spirite. Faine would this fleshe make [Page] strange of that which the spirite doth imbrace.

O (saith a godly martyr) how lothe is this loytering sluggard to passe forth, and goe forwarde in Gods pathe to heauen. So that were it not through the force of faith, plucking it forward: and the bridle of Gods most sweete promises, and of hope pricking on be­hinde, great aduenture there were of fainting by the way. Who would bee sorry to forsake this lyfe, which cannot but bee most certaine of eternall lyse? Who loueth the shadowe better then the body? Who can loue this lyfe, but they that regarde not the life to come? Who can desire the drosse of this worlde, but such as be ignorant of the treasures of euerlasting ioy in heauen? I meane, who is afraide to die, but such as hope not to liue eternally.

A greater token (next faith in Christ) there is not of our election, then not to stand in feare of Death, which lyke a [Page] Tayler putteth off our ragges, and a­rayeth vs with the royall robes of im­mortallitie, incorruption, and glorye. Shall the brute beastes, and sencelesse creatures (being subiect to vanitie) grone in their kinde for the redempti­on of the sonnes of God (at what time they shall be freed from their slauerie, and shall wee, which are indued with reason (yea and aboue reason inligh­tened) with Gods holy spirite (especi­ally, when it standeth vpon a ioyfull being, and euerlasting dwelling with God in heauen) shall wee not, I say, lift vp our mindes beyond this rotten­nesse of earth.

And therefore, that these thinges may pearce the deeper: let vs brieflye consider (for a conclusion of all) what this lyfe is that we so loue: what death is that we so feare: and vvhat is prepa­red for vs after death, vvhich vvee so little regarde. Which three conside­rations (for the most part) I haue rather [Page] partly collected out of others, then ad­ded of mine owne: for that they are so ready at hand, and fit for my purpose: yea and so exquisite in themselues, as that my paines should be but superflu­ous to trouble my selfe with studying any further for this conclusion.

First therefore, concerning this life, you know it is full of misery, vanitie, vexation and vvoe. It is a plaine exile from God: for if heauen be our coun­trie, vvhat is this earth, but a place of banishment?

If the departing out of this vvorld, bee an entring into lyfe: vvhat is this worlde, but a graue wherein wee are buried? vvhat is it else but to bee drowned in Death? If to bee deliue­red out of this body, is to be set at per­fect libertie: what is this body else, but a prison, a Iayle, and a dungeon? If to enioy the sweete presence of God, be the highest felicitie: why then, to bee kepte from it, is it not the extreamest [Page] miserie? And certainlye till wee bee escaped out of this lyfe, vve vvander abrode from the Lorde.

If vvee consider, that this vnsted­fast, faultie, corruptible, frayle, wythe­ring, and rotten Tabernacle of ourbo­die, is therefore dissoluted by Death, that it afterwardes maye bee restored againe, into a stedfast, perfect, vncor­ruptible, and heauenly glorye: shall not faith compell vs feruentlye to de­sire that vvhich nature feareth? If we consider that by Death vvee are called out of banishment, to inhabite our Countrey: yea, our heauenly coun­trey: shall vve obteyne no comforte thereby?

Alas, this our vvretched lyfe, is a vapoure, a smoake, a shadowe, a warre-fare, a Wildernesse, a vayle of vvretchednesse: wherewith wee are compassed about on euerye side, vvith moste fyerce and fearefull ene­mies.

[Page] And should vve desire to dwell heere? should vvee lust to lyue in this lothe­some and laborious lyfe? should vvee vvishe to tarry in this vvretchednesse? should vve haue pleasure to remaine in this perilous estate? Daniels Den is not so dreadfull, as is this dungeon vvee dwell in.

Secondly, concerning death (as you haue partly heard) vvhat is it now else, then a Waspe vvithout a sting, a sword without an edge, a dagger vvithout a pointe? What is it else now to all Gods children, then the dispatcher of all dis­pleasures: the ende of all our trauels, the doore of heauen, the gate of glad­nesse, the porte of Paradise, the hauen of health, the rayle of rest, the entrance of felicitie, the ende of all miseryes, and the beginning of all blessednesse. It is the very bed of Downe (faieth a godly Father) and therfore vvell com­pared to a sleepe for the dolefull bodies of Gods people to rest in: out of the [Page] which they shall arise and awake most fresh and lustie, to lyfe euerlasting. It is a passage to the father, a chariot to hea­uen, the Lordes messenger, a leader vn­to Christ, a going to our home, a deli­uerance from bondage and prison, a demission from warre, a securitie from all sorrowes, and a manumission from all miseries: So that the very Heathen in some places, did cause the day of their death to be celebrated with mirth, melodie, and minstrelsie. And shall we, which are Christians, be dismaide at it: should we be afrayde of it? Shoulde such a friende as it is be vnwelcomed? should the foulenesse of his face feare vs from his good conditions? should the hardnesse of his huske hinder vs from his sweete curnell? should the roughnesse of the tyde, tye vs to the banke and shore? there to bee drow­ned, rather then the desire of our home driue vs to goe aboard? shoulde the [Page] hardnesse of the saddle, set vs on our feete to perrishe by the waye, rather then to leape vp, and endure the same a little, and so bee where wee woulde bee.

Lastlye, touching the lyfe prepared for vs after death: if I should go about to expresse it, the more I should so doe, the further I should be from it. For the eye hath neuer seene, nor the eare heard, nor the heart of man can euer conceiue, the ioye, mirthe, melodye, pleasure, power, wealth, riches, ho­nour, beautie, fellowship, dainties, o­dours, glorye, wisdome, knowledge, treasures, securitie, peace, quietnesse, and eternall felicitie, which the faith­full shall haue, and enioye, worlde without ende: with God the Father, the Sonne, and the holye Ghost, with Angels and Arche-angels, Patriarches, and Prophets, with Apostels and Euan­gelists, the martyrs, and confessors, and [Page] with all the Saintes of God in the Pallace of the Lorde, in heauen the kingdome of God, the glorye of the Father.

O woe to the blyndnesse of our eyes, that wee see not this: woe to the hardnesse of our hearts, that feele not this: woe to the deafenesse of our eares, that heare not this in such wise as wee should doe: where through wee might bee so farre from fearing Death, that rather wee should wishe it, crying with Simeon: Nowe let thy seruante departe in peace. And with Dauid: When shall I come and appeare before thee? Woe is me, that my babitation is thus prolonged.

But alas, great is our vnbeliefe, full fainte and weake is our fayth: or else nighte and daye, teares and cryings shoulde bee our Breade and Drinke, whilest it is sayde vnto vs: Where is your God? We should rather wish [Page] to bee doore keepers in the house of the Lord, then to dwell in these vngod­lye tents: for one daye in his courte, is better then a thousand.

It is a token of little loue to God, to be so lothe to goe vnto him when hee calleth. Heerein wee ought to lament the weakenesse of our faith: and see­ing our neede, to prepare for remedye against the time of neede, and to begge of God his ayde, strength, and com­fotre, against the pinche: which vn­doubtedly, (If wee aske with faith) we shall obteyne, and fynde his promise true.

Thus to knitte vp all, (least I should seeme to tyre you) my promise (I trust) in some sorte is performed, touching this shorte discourse: wherein I haue rather tyed my selfe to the matter, then my methode. I alwayes preferre the substance before the shadowe: and thus I commende you to the Lorde, [Page] beseeching him for Christes sake, to keep vs, soules and bodies to his king­dome and glorye: and to leade vs, or­der vs, and dispose vs, as he will in all thinges, in all places, and for euer: that at the length we may come whither we would: that is, into his owne blessed presence and fruition of immortallitye, with Christ and his Saints, worlde without ende.

AMEN.