CHAP. 1.

THere are three sorts of Death: The first is, a dy­ing in sinne: that is,1. Dying in Sinne. when we doe giue our selues o­uer to the delights and pleasures of this life; and [Page 2] doe neuer think of death, till it comes: and when it is come, wee doe then re­coyle and draw back, as beeing vnwilling to dye: thereby making our de­parture vnhappy; because none dyes well, that dies vnwillingly: neither can any hope for Heauen, that approches thereunto, on­ly by compulsion.

2. Dying to sinne.The second is, a dying to Sin, that is, when our sins die before our selues; namely, when wee doe re­tire our selues from sinne; and from the desires and allurements of the world, and doe die to all carnall [Page 3] delights; as that Apostle did, which said, The world is crucified to mee, and I vnto the world: thus to die to sinne, is to be deliuered from sinne, and to liue with Christ.

The third is,3. A natu­rall dying; which is, the disso­lution of the Soule from the body. the loosing of the Soule frō the body: which is implyed by Saint Paul, saying, I desire to bee dissolued: namely, by the dis-iunction of the body from the Soule. This dis­solution is a deliuerie out of the prison of this life, with the stinke and filth wherof we are infected & defiled: but by death the bands are loosed, and the [Page 4] prison set open, where out wee flye freely vnto Hea­uen, where we are recei­ued pure and cleane wa­shen, by the bloud of the immaculate Lambe: and beeing cloathed vvith his white garment of inno­cency, wee are filled with delights, and with the fruition of the light inac­cessible.

CHAP. 2. To learne to die well, ought to be the chiefe study and labour of our life.

LIfe is a debt to Death: and Death a debt to Nature; or rather natures seruant: for if death vvere not, what complaints and murmurings would there be against Nature, if here, against our willes, wee should still liue, and not haue our liues freed by death? If death were quite taken from vs, no doubt, wee should more desire it, then now we feare it, and [Page 6] thirst more after it, then after life it selfe. Of all les­sons, and of all learnings, none is more weighty, none more diuine, then to learne to die well, which is, to die willingly, and to die in the faith, feare, and fauour of God.In lear­ning to dye well, consisteth our eter­nall wel­fare. To learne to die well, is the chiefest thing, and dutie of life; and a lesson worthy our best and chiefest labours; for therein consisteth our eternall welfare. Therfore there is nothing, that ought so often, and so much to bee thought vp­on, as Death: insomuch, as if it were possible, the [Page 7] the whole moments of our life should bee no­thing else, but a learning or taking out of some new lesson of death.

What is it with the Hi­storian, to know what o­thers haue done, and to neglect the true know­ledge of our selues? with the Lawyer, to learne the common Lawes of the Realme, and to forget the common Law of Nature, which is, that all must die? What is it, for the grea­test Politicians, by their reaching wits, to com­passe great and high mat­ters, and in the end, to die [Page 8] like simple men?True wise­dome is to be wise vn­to a mans own soule. True wisedome is to bee wise vnto a mans owne soule: and they onely are wise, and they only liue, which finde time and leasure, wherein to learne to die well: for no part of our life is worthy the name of a life, but what is spent in the study of wisedome: and the greatest part of true wisdome, is to learne to die well.

The perfection of our knowledge, is to know God and our selues: our selues we best know, when we doe well consider our mortall being: for man is [Page 9] neuer so diuine, as when he considereth well of his mortall nature, and con­ceiues hee was borne to die.

As men wee die natu­rally; as Christians we die religiously: By mortifying the old man, we endeuour to die to the world: By a vertuous disposing of our selues for the day of our departure, wee learne to die in the world: By our dying to the world, Christ is said, to come and liue in vs: By our dy­ing in the world, wee are said, to goe and liue with Christ. Seeing therefore [Page 10] to die, is so necessary, and to die well, is so Christi­anly: let euery one apply himselfe diligently to this learning, as the greatest part of true wisedome, which aymeth wholy at this end.

In this life to sequester ones selfe, Vac [...]re Deo, to be at leasure for God, and to prepare for a peaceable passage out of this life, in such sort, that at that houre wee may haue no­thing else to doe, but to die, and quietly and con­tentedly to depart this life, is a most excellent and happy thing: Nihil [Page 11] suauius in hac vita, quàm vt quietus fiat exitus ex eadem.

Martha combred her selfe about many things, but Mary chose the good part: let vs there­fore leane to Martha, to be sollicita circa multa, and to beleeue with Mary, vnū est necessarium: which is, to learne to die well.

CHAP. 3. Why men doe seldome enter into a serious remem­brance of their end.

THE cause why men doe so seldome re­member [Page 12] their end, is, be­cause they are perswaded by the old enemy of man­kinde, that they shall not die, saying (Nequaquam moriemini:) & therefore in his subtilty and cunning hee perswades them, that the remembrāce of death is but a melancholy con­ceit: lest it should make, in their hearts, too deepe an impression of the feare of God; therefore to driue away all, he saith, Eritis vt dij: whereas the Prophet Esay tels vs, Moriere. Con­stitutum est omnibus semel mori; it is enacted, that All must die. And this, the [Page 13] daily instances of death doe continually confirme vnto vs: the considerati­on whereof may iustly moue vs, to shake off this strange forgetfulnesse of our end, vnlesse wee will verifie that complaint of Cyprian: Nolumus agnos­cere, quod ignorare non pos­sumus: We will not know that, which we cannot but know. How often doe we heare the solemne knell, whē ourselues cā say, wel, some body is dying? Doe we not passe by the graues of many, who, for age and strength, might rather haue seen vs lead the way? [Page 14] and yet for all this, we liue as if we had nothing to do with Death: but howso­euer, sure we are, we shall one day finde, that Death will haue to doe with vs, when he shall strip vs into a shrowding sheete, binde vs hand and foote, and make our last bed, to bee the hard Graue.

The daily instances of Death do euidently shew, what shall shortly after betide our selues: and they that are not moued with these sad spectacles, are in a dangerous Le­thargie of the soule. Of which sort of men, that [Page 15] moane of Moses may iust­ly be renued: O that this people were wise, and would remember the latter things: That they would call to minde, The dayes will come (and GOD knowes how soone) when the keepers of the house shall tremble, (which are the hands:) when the strong men shall bow themselues (to wit, the legges) when they shall waxe darke, that looke out of the windowe (that is, the eyes:) when the eares and daughters of Musick shall be abased: when the Grashop­pers or bended shoulders shall be a burthen: when the [Page 16] wheele shall be broken at the Cesterne (that is the heart, whence the head draweth the powers of life:) in a word, when dust shall turne to dust againe; the ioynts stifned, the sences benum­med, the countenance pale, the blood cold, the eyes clozed, the browes hardned, the whole body all in a faint sweat, wea­ried, nature being now spent.

O earth, earth, earth, saith the Prophet, Ieremie 22.29. The first earth sheweth whence we were: the second, what we are: the third, what we shal be. [Page 17] Whereupon the Wise man could not but won­der, why any should be puffed vp with pride, con­sidering he was but earth, saying, Quid superbis, terra? O earth, why art thou proud, since all thy pompe, and thy selfe, is no better then the ground thou treadest vpon? Our first Parents were at first clothed with the skinnes of dead beasts, that they might remember the rea­son thereof, which was sinne; and what should likewise become of our selues. Let the rich and most glorious amongst men [Page 18] (saith the Prophet) re­member themselues to bee but men: that they shall carry nothing away with them: that all their pompe shall leaue them: and they follow the generation of their Fathers: yet for all this, they thinke they shall continue for euer, and that their houses shall indure from generation to genera­tion, calling their lands af­ter their owne names: this is their foolishnesse.

One of the greatest euils in the life of man, is a carelesse neglect of Gods worship: and one of the greatest causes of this neg­lect, [Page 19] is the forgetfulnesse of his end: therefore (saith Gregory) do so many cast off all care of Christian piety, because they neuer remember their end: for, for the most part, wee are euen out of the world, be­fore we euer consider our fraile condition in the same; and begin then to direct our course aright, when the time is come, rather to make an end: Whereas these are no dayes to liue securely in but rather high time for euery one to amend one that God may haue mercy vpon all. To let all alone [Page 20] vntill it bee too late, was their folly, who long since were drownd in the floud: to cast onely for wealth and ease, was his worldly wisedome, that made a sodaine farewell frō both, and was forced that very night to make his end, when he thought to begin to take his ease. Satan hath not a more dange­rous deuice, whereby to draw men from God, then by stealing from their hearts a remembrance of their end: and there can­not bee a more effectuall meane, whereby to shake off the allurements of this [Page 21] life (as Paul did the Viper into the fire) then by a re­ligious meditation of our end.

There is nothing more like to the graue, then our beds: to the winding sheet, then the sheetes of our beds: to the Worms, then the Fleas: to the sound of the Archangels Trumpet, then the crow­ing of the Cocke, or mor­ning wakener. To medi­tate of our end at our ly­ing downe; and at rising vp, to call to minde our ioyfull Resurrection: to make this remembrance, the key to open the day, [Page 22] and to shut in the night, is an excellent and necessa­rie practice. Let vs there­fore, euery houre of the day, remember that so much of our life is spent: euery euening remember death: euery night goe to bed, as wee would to our graues; lappe vs in our sheetes, as in our winding sheetes; and rest attend­ing for that wakener, that shal summon vs to Iudge­ment.

Thus is Death often to be thought vpon; not on­ly for that it comes vn­certainly; but because it helpeth much to the con­tempt [Page 23] of this world: for hee easily contemnes the things of this life, who re­solues himselfe continual­ly for death: and as Saint Ierome saith, Qui quotidiè recordatur se esse moritu­rum, contemnit praesentia, & ad futura festinat: hee that doth remember, that die he must, little regards things present, & hasteth towards things to come. All which, the old enemy of mankinde perceiuing, how necessary it is, for man to remember his end, seekes by his pleasant allurements of intising va­nities, to drawe him from [Page 24] this frequent meditation of Death: whereas in deed, there is nothing, wherein ordinary medita­tion is so necessary, as in the dayly meditating vp­on Death.

CHAP. 4. The necessitie of our dayly meditating vpon Death.

NAture it self teaches, & experience shewes it daily, that we must leaue the vanities and delights of this world, and they vs, with how great a lust and pleasure so euer we be car­ried [Page 25] after them: for death is the common and ineui­table Law of Nature: it is the condition of all man­kinde, and the way of all flesh. In this way, Adam first entred and continued 930. yeeres, and yet dyed: so did Methusalem, and continued 969. yeres, and yet dyed: so did the rest of the Fathers of the first age, euery one ma­ny hundred yeeres, and yet dyed: and so did the Fathers in all ages vnto this houre: neither haue they, nor can we, passe any other way vnto eternall happines: for Christ him­selfe, [Page 26] went not vp into glo­ry, but by passing first through death: for there is no other passage to im­mortality, then onely by Death. Therefore to learn to die, and to learne to die betimes, is an excellent, & a necessarie thing; and a thing, that wee can but once put in practice: and it is the end that crownes the worke, & a good death that honors a mans whole life: therefore with the greater reason, wee ought the more carefully to me­ditate thereon continual­ly. both in regard of the incertainty of our depar­ture [Page 27] hence, which, hap­ly may be, at the very in­stant of our thought: as also, for that hee which foresees his owne Death, dies more willingly,Many tor­ments at­tend an vnexpect­ed death. then he whom death surpriseth of a sudden (for many tor­ments attend an vnexpe­cted death:) therfore that our departure may be the more cheereful, when that ineuitable houre comes, it is necessarie, that wee should meditate of it long before it doe come: for the more we do meditate of Death, the lesse wee feare it, and the lesse wee feare it, the greater is our faith.

[Page 28]Heere wee haue no cer­taine heritage, but are on­ly tenants at will, in a poore clay cottage, the foundation and strength of which building, is but a few bones tyed together, with strings or sinewes: & the chiefe pillar, where­upon the whole frame stayes, is only the drawing of a little breath, which being once stopt, causeth the whole building to fall in manus Domini: therefore we ought euer to be ready to flit, whensoeuer death commandeth, since flit we must: and the last day of life, is vnknowne vnto vs, [Page 29] to the end wee may euery day bee prepared for Death: Let vs then ex­pect this definitiue houre without feare: so shall the day which we feare to be our last, be our natiui­tie vnto an eternall life. That then which necessa­rily must befall vs, it is ne­cessarie, that wee should continually thinke of; so shall wee accomplish our life, before our death. This mooued Ioseph of Arima­thea, to prepare a sepul­chre for himselfe in a gar­den, at the which, hee might dayly meditate vp­on Death. This mooued [Page 30] the Noble men of Aethio­pia, to keep their custome, that whensoeuer they went forth to the field to recreate themselues, they caused to bee carried be­fore them, a golden bason full of earth, together with the signe of the Crosse, to remember them, that they were but earth, and to earth they should returne: and that only in the death of Christ crucified, they had cōfort against death, and assured hope of life. This moued Philip of Ma­cedon to command his Page, euery morning, to cry thrice in his eare, Re­member, [Page 31] Philip, thou art but a mortall man. This moued also the ancient Aegyp­tians at all their banquets, to haue placed in the sight of the banquetters, the image & picture of death, to make them in the mid­dest of their pleasures, to remember the end; and so to moderate thēselues from falling into such vi­ces, as easily arise of in­temperancy. And finally, this moued the godly Fa­ther Ierome, vvhether hee did eate or drink, or what­soeuer else he did, strongly to imagine the sounding of the Trumpet, summo­ning [Page 32] him to Iudgement: therfore this warning that the Wise-man giues to the youth, that think their lusty age will neuer bee spent, and therefore giue themselues to all licenti­ous sensualitie, ought to be well remembred of all: For all these things (saith the Preacher) GOD will bring thee to Iudgement: therefore, Remember thy Creator in the dayes of thy youth, before the dayes come, wherein thou shalt say, I haue no pleasure in them. One generation cōmeth, & another goeth, but the earth standeth still; euen [Page 33] as a Stage, whereon euery one hath his part to play for a time, and then to put off his Maske; and leauing the vanities of this life, to retire himselfe to his dust. It stands with life, as with a Stage-play, it is no mat­ter how long it lasts, but how wel it is acted: where­soeuer thou endest, it is all one: end where thou wilt, so thou concludest with a good period.

CHAP. 5. Necessary obseruations in our meditation of Death.

1. IN our meditation of Death, we should re­member, that the wages of sinne, is death; to the end it should strike to our hart, with a terrour of sinne, to make vs the more earnest­ly to repent our sins, and to redeeme the time, that God spares vs with a rich amendment of our life: & to thirst after the remedy, which is, the mercy of God offred vnto vs, in the merits and Death of our [Page 35] Lord and Sauiour Iesus Christ, that we may make a happy change, from mi­sery temporall, to euerlast­ing felicity.

2 Secondly, that this vile, brickle, weake estate of our life is to be weigh­ed: to make vs eschew pride, ambition, lecherie, drunkennesse, gluttony, delicate feeding, pampe­ring, decking of this filthy clay, and such other vices of the flesh.

3 Thirdly, in that wee brought nothing with vs into this world, so must we carry away nothing with vs at our death; whereby [Page 36] we are to learne, to eschew auarice, coueting of o­thers lands and goods, V­sury, Oppression, and all other vnlawfull meanes, commonly vsed, for attai­ning to riches and ho­nour in this world: and as the Apostle counsels, ha­uing meat and raiment be content, & so to vse things temporall, as by them wee may come to things eter­nall. For wee came not into this world, to build houses, or to purchase lands, to ioyne house to house, but rather by this our short continuance, we are put in minde, to haue [Page 37] temporalia in vsu, aeterna in desiderio: and to vse this world, as if we vsed it not,1. Cor. 7.31. and so be gone.

4 Lastly, insomuch as death indifferently and without respect, knocks as well at the gates of prince­ly Palaces, as at the dores of poore Cottages: and takes pleasure to vvound, as vvell the flourish­ing youth, as the de­cayed Age: shooting his darts continually, by Land, by Sea, by day, by night, at home, and a­broad (and neuer mis­sing:) let all estates at all times, and in all places, be [Page 38] alwayes ready armed, against the assaults of Death.

CHAP. 6. Against the feare of Death.

DEath is the ineuitable Law of nature: there­fore to feare that which cannot bee auoyded, is meere folly. But our feare of death proceedes from doubt: and doubt from vnbeliefe; and our vnbe­liefe chiefly from igno­rance; because wee know not the good that is else­where; [Page 39] and doe not be­leeue that our part is in it: so that, true knowledge, and true faith, driues away all feare of death. Assu­rance of heauenly things, makes vs willing to part with earthly. Hee cannot contemne this life, that knowes not the other: and he is not worthy to liue in the other, that is vnwil­ling to die in this: to de­spise this life, is to thinke of heauen: and not to feare Death, is to thinke of that glorious life that followes it. If we can en­dure pain for health, much more ought wee (at our [Page 40] last) to abide a few pangs (that cannot last) for an euerlasting glory.

How fondly doe wee feare a vanquisht enemie, ouer whom Christ hath already triumphed: by whose death, death is swallowed vp in victory, and we thereby deliuered from the tyranny thereof? It is enough to vs, that Christ died for vs, who had not died neither, but that wee might die the more willingly, and with greater safety.

Death is necessarily an­nexed to nature; and life is giuen vs, with a condi­tion [Page 41] to die; and our Crea­tor, in his mercy conti­nues the vse of our life, to this end onely, that we may learne rightly to die. There is but one com­mon rode to all flesh: and there are no by-paths of any fayrer or neerer way; no not for Princes. Haue we bin at so many graues, and so oft seene our selues die in our friends; and doe wee shrinke when our course commeth? Imagine thou wert ex­empt from the common Law of mankinde; yet assure thy selfe, death is not now so fearefull, as thy [Page 42] life would then be weari­some.

Thinke not so much what Death is, as from whom he comes, and for what. Wee receiue euen homely Messengers from great persons, not with­out respect to their Ma­sters: and what matters it who he be, so he bring vs good newes? and what better newes can there be then this, That God sends for thee, to take possessi­on of a Kingdome. Let them then feare Death, that knowes not Death, to bee the messenger of Gods iustice and mercy.

[Page 43]To die is a thing natu­rall, necessary, and reaso­nable. Naturall,Naturall. for it is the generall Law of the whole world, that all must die: and our very essence is equally parted into life and death: for the first day of our birth, sets vs as well in the way to death as to life.

Death is the condition of our creation: and life is giuen vs with an excep­tion of death: to die ther­fore, is as naturall as to be borne: and as foolish is hee that feareth to die, as to be old. To be vnwilling to die, is to be vnwilling [Page 44] to be a man: for all men are mortall.

Death being then a thing so naturall, why should it be feared? The feare of griefe and paine is naturall, but not of death. Children and mad men feare not death: why should not reason then be as able to furnish vs with security, as they are forti­fied by their simplicity & idiotisme? Beasts feare not death: therefore it is not nature that teacheth vs to feare death, but ra­ther to attend and receiue it, as sent by her whose seruant it is. Fooles feare [Page 45] death, and wise men at­tend it. It is folly to grieue at that, which cannot be amended: therfore when Dauid vnderstood of the death of his child, he cea­sed to sorrow any longer for him, saying: While he liued, there was hope: but being dead, there was no remedy, and so his care ended.

Death is a debt of na­ture, which must be payd whensoeuer it is deman­ded. It is no taking day with God, when his will is to call for it. Therefore it is in vaine to flie from that, which wee cannot [Page 46] shunne: and those things which of necessity must be performed of vs, ought to be done cheerefully, & not by compulsion: as Chrysostome saith, Let vs make that voluntarie, which is necessarie, and yeeld it to God as a gift, which we stand bound to pay, as a due debt.

Death is a happines to the faithfull, because it is a deliuerance both of soule and body, from all misery and sinne. By death the world was redeemed: to such therefore as doe be­leeue in Christ their Re­deemer, death is to them [Page 47] an aduantage, and a thing rather to be desired then feared: for they onely are affrighted and daunted with the feare of death, that are destitute of faith and hope. If thou belee­uest in God, why art thou not forward to goe to Christ, who died for thee? There cannot be a more happy thing, then deuout­ly to render thy life into his hands, who to spare thee, spared not himselfe, but gaue his life for thee. Christ (saith Saint Paul) is gaine to me, both in life and death: holding it for a wonderfull gaine, to be [Page 48] no more subiect to sinne. It is a more grieuous thing to liue in sinne, then to die: for as long as a wicked man liues, his ini­quity increaseth: if he die, his sinne ceaseth: the euill therefore of death, is only in sinne.

Necessa­rie.Death brings an equall, and an ineuitable neces­sitie ouer all: therfore did nature make that com­mon to all, which com­monly was feared of all: to the end, that such an equality might asswage the rigour and seuerity of death, and that none might iustly complaine of [Page 49] death, from which, none was euer exempted.1 Two cau­ses that lets men from dy­ing wil­lingly. Lacke of faith. But one chiefe cause that lets vs from dying willingly, is lacke of faith: for had we faith, we would night and day desire this messenger of the Lords Iustice and Mercy, to deliuer vs out of this miserable life, that wee might enter into the fruition of eternall felici­ty: for hauing confidence in GOD, wee shall finde death to be as a guide, to bring vs to our euerlasting home.2 Loue of the world. Another cause of the feare of death, is the loue of the world: for they feare death most, that [Page 50] most loues the world, and giues themselues most to the pleasures and delights of this life, which they feare to be depriued of by death. To feare death, is for a man to be enemie to himselfe, and to his owne life: for he can neuer liue at ease and contentedly, that feareth to die: there­fore to contemne death, is a thing one should learne betimes: for without this meditation, none cā haue any repose in minde, see­ing it is most certaine, that die we must, not knowing when; and it may be, at the very instant of our [Page 51] thought; how then can any enioy a peaceable soule, who feares death,Improui­dence ads terror vn­to death. which threatens him eue­ry minute of this life? There is not a more dan­gerous enemie against a mans selfe, then himselfe, by his follies, his fanta­sies, his vanities, his sur­fetting and excesse; his lust, his anger, his feares, and the rest of his affecti­ons; whereof within his breast he fosters a Forrest full. That man is onely a free man, which feares not death; and contrarily, life is but a slauerie, if it were not made free by [Page 52] death: for death is the onely stay of our libertie, and the common and rea­die remedy against all e­uils, and the onely meane to all good. It is then a misery, (and miserable are all that doe it) to trouble their liues with the feare of death: and their death, with the desire of life.

For a man to torment himselfe with the feare of death is great weakenesse and cowardlinesse: for there is no passion in the minde of man so weake, but can master the feare of Death: and therefore death is no such enemie, [Page 53] when a man hath so many followers about him, that can conquer him: reuenge triumphs ouer death: loue esteemes it not: honour aspireth to it: deliuery frō ignominie chuseth it: griefe flyeth to it: feare preoccupyeth it: what an extreme madnes is it then, for a man to torment him­selfe for nothing, and that willingly? Scienter frustrà niti, extremae dementiae est. Death beeing then so ne­cessarie and ineuitable; it is to no purpose to feare it; for such things as are certain as Death, we must attend; and in things past [Page 54] remedy, we must be reso­lute: therefore making of necessity a vertue, we must welcome it, and receiue it kindely (for where there is not vertue and willing­nesse to death, life is but a seruitude:) and to bee truely free from the feare of death, is to thinke con­tinually on death: so shall wee thereby bee the more couragious against the necessitie of our depar­ture.

Reasona­ble and iust.To dye is a thing reaso­nable and iust: for it is but reason, that we giue place to others, since others haue giuen place to vs: and [Page 55] since we haue enioyed the places, offices, and herita­ges of them that were be­fore vs: it is but equall, that those that doe come after vs, should likewise possesse thē accordingly.

It is a thing generall and common to al, to die: Why should then any feare to goe, whither all the world goeth: where so many millions haue gone before, and so many milli­ons are to follow after? They whom wee suppose to be dead, do not perish, but precede; they are on­ly sent before, whom we must presently follow af­ter:[Page 56] in which meane time, notwithstanding, there is no long time betweene their meeting, and ours: for euery moment of this life, is the death of the o­ther: the time past is lost and gone, death is already possessed thereof: onely the time present, we haue share with death: so that euery day, we die by little and little: why then should any feare that once, which is acted euery day? The death which wee so much feare and flye, takes not from vs life, but only giues it a truce, and intermission for a little time: and as [Page 57] for our bodies, they haue no more damage by death, then hath the seed, for hauing a little earth harrowed ouer it. Let eue­ry one therefore indeuour to make euery day, as it were, his last day: for to spurne against death, is to striue against nature, a­gainst our faith, & against all dutie. Yet euery one hurries on his life, and tra­uels in the desire of future things, and wearinesse of present times; but hee which bestowes his whole time, to learne how to die well, neither desires, nor feares, what may happen [Page 58] the day after: for vvhat can hee iustly feare, that hopes to die? according to that answere of the La­cedemonians vnto Anti­pater, who threatned them cruelly, if they yeelded not to his demand: It is not (said they) in thy power, O Antipater, to threaten vs with any thing, that is worse then death, & death is welcome to vs.

CHAP. 7. How to carry our selues con­cerning Death.

TO feare and flye death as an euill, is a thing not approoued by men of vnderstanding, though by the greater partie it be practised: to desire death, argues we are out of cha­ritie with the world: to contemne life, is vnthank­fulnesse to nature; to at­tend death, is good: but to flie and feare death, is against nature, reason, iu­stice, and all dutie. If wee consider death, as in it [Page 60] selfe, then naturally wee feare it: but if we consider it, as a meane to bring vs to Christ, then ought wee to imbrace it. The feare of death, in contemplati­on of the cause of it, and the issue of it, is religious: but the feare of it for it selfe, is a testimonie of great weakenesse. Men feare death, as children feare to goe in the darke: and as that naturall feare in children, is increased with tales, so is the other. There is not a thing, that men feare more then death: and there is no­thing, that hath lesse occa­sion [Page 61] or matter of feare, then death: or that con­trarily, yeeldeth greater reasons to perswade vs with resolution to accept of it: for if it bee an euill, it is of all euils the least euill, and the euill that doth least harme: nay, it is so farre from beeing an euill, that it is the onely remedie against all euils: for in this life, euils and dangers attend vs conti­nually: whereas by death, our life is exempted from all euils, and filled vvith eternall ioyes. Moreouer, if it bee an enemy, it is of all enemies the least, or ra­ther [Page 62] of all friends the best: for he brings vs out of all danger of enemies, into the protection and safe­gard of our best and most assured friend for euer, Ie­sus Christ our onely Saui­our and Redeemer. Wee must then thinke, that it is a meere opinion, and a vulgar errour, that hath wonne the world to con­ceit so hardly of death. It is not death it selfe, that men are afraid of, but the opinion and apprehensi­on of death, that onely terrifies: now this terrible apprehension is grounded vpon a precedent opinion [Page 63] of our infirmitie, and con­trarie to truth; for veritie incourageth, opinion dan­teth vs. Opinion bands it selfe against reason, and seekes to deface her, with the maske of death: it may bee, the spectacle of death displeaseth, because they that die, looke gastly: but this is not death, but the maske of death: that which is hid vnder it, is beautifull; for, death hath nothing in it that is feare­full. Death then, in it selfe is not euill, therefore not to be feared.

CHAP. 8. This life is but a prison, a pilgrimage, a warfare, and as a voyage vpon a tempestuous Sea.

DEath is the soueraign good of Nature: and the onely pillar of our li­bertie: whereas this life is but a prison, a pilgrimage, a warfare, & as a voyage vpon a tempestuous Sea.

In this life wee are al­wayes in prison, and our Soule inclosed in the bo­dy, as in a prison, which de­sires releasement, as the thirsty doe coole & fresh waters.

[Page 65]Our life is but a Iacobs pilgrimage,Pilgri­mage. the dayes whereof are in number few, and in condition euil: as Iacob said, The dayes of my peregrination are few and euill: and as they are few and euill: so is the time of our change most vncertaine: of which cer­taintie, we are put in mind in the Lords Prayer, say­ing, Giue vs this day, &c. wee say, this day, as vn­certaine of to morrow. Saint Peters argument to draw the Iewes from car­nall desires, was, Obsecro vos tanquam aduenas & peregrinos; I beseech you [Page 66] brethren, as Pilgrims and strangers; as if he should haue said, Seeing you are in this world, but as way­faring men, stay not your selues vpon carnall de­sires (the baits of Satan, & the bane of your soules) but abstaine from them. The holy Ghost doth re­semble the state of man, to grasse, to a shaddow, to smoake, to a vapour, to a flower, things of no con­tinuance, thereby to inti­mate vnto vs, a conside­ration of our vnconstant and variable estate. Let vs therefore in this life, me­ditate of nothing more, [Page 67] then of our pilgrimage: for here wee shall not al­wayes be; and let vs by liuing well, prepare vs there a place from whence wee shall neuer depart: and since Christ hath pre­pared Heauen for vs; let vs prepare our selues for Heauen.

The life of man is a warfare:Warfare. therefore vvee ought to be euer looking for our change, for men in warre hourely expect their change, as Iob said, All the dayes of this my warfare doe I wait, till my change doe come: whose course if wee would fol­low, [Page 68] then should wee bee out of the danger of time, to wish to liue one houre longer: for then should wee bee so armed against the assaults of death, as that, nothing could hap­pen, that should light vp­on vs sodainly, or vnloo­ked for! therefore well did one counsel, saying, Think to liue but for an houre, and account euery day a new life: for he who euery day puts an end to his life, hath no need of time: and liue those few dayes that remain, to the Lord, whom thou oughtest to haue ser­ued all daies of thy life.

[Page 69]To the wayfaring man, it is no little comfort, to talke of his iourneys end: ioyfully doth the bond­man reckon of the yeere of Iubile: this wearisome pilgrimage, this burthen­some bondage of ours, may iustly moue vs, often to remember our end: for as Saint Augustine saith, Quid est diu viuere, nisi diu tor queri? what is it to liue long, but to bee long tor­mented?

Death is like to say­ling on the Sea:Death is like a voy­age vpon a tempe­stuous Sea for whe­ther wee sleepe, or wake, still wee are making to­wards the hauen: so whe­ther [Page 70] we direct our course towards death or no, sure we are, wee cannot possi­bly alter our course from death. This life cannot bee more fitly compa­red to any thing, then to a Ship in the midst of a tempestuous Sea: for, there it is in danger of tempests; heere of quick­sands: on this side of Py­rats: on the other, of Rockes: so in this life; here is the Diuell; there the world: on this side the flesh, on that side, sinne, which neuer forsakes vs, so long as life lasts. So that in this vast Sea, sub­iect [Page 71] to all storms and tem­pests, we that sayle there­in, are euer in feare & dan­ger, and are neuer glad, but when wee approch to the Hauen: euen so should we be, when we draw nye vnto death; which is, the Port, which brings vs to eternall securitie. If some bitternes were not ming­led with death, doubt­lesse men would runne vnto it, with great desire and indiscretion. To keepe therefore a mode­ration, that is, that men neither loue life, nor feare death too much, sweetnesse and sharpnesse, [Page 72] are therein tempered to­gether.

CHAP. 9. The vulgar remedy against Death.

THe remedy that the vulgar sort doe giue herein, is too simple, and that is, neuer to thinke or speake of death: but such a kinde of carelesnesse can not lodge in the head of a man of vnderstanding; for at the last it would cost him too deare:Many tor­ments at­tend an vnexpect­ed death. for death comming vnawares and vnexpected, what tor­ments, out-cryes, furies [Page 73] and despaires are there commonly seene? wise­dome aduiseth much bet­ter, that is, to attend and expect death with a con­stant foot, and to incoun­ter it: and the better to do this, it giues vs contrarie counsel to the vulgar sort, that is, to haue it alwayes in our thoughts (so shall we neuer feare it:) to ac­custome our selues vnto it, and to be familiar with it (for familiaritie cannot stand with feare:) to pre­sent it vnto vs at al houres, and to expect it: not only in places suspected and dangerous, but in the [Page 74] middest of feasts & sports; following herein the cu­stome of the Aegyptians, who in their solemn ban­quets, placed the image of death before their eyes: and of the Christians, who haue their Church­yards neere their Temples and other publike and fre­quented places, that men might alwayes bee put in minde of Death: and that others are dead, that thought to haue liued as long as our selues: and that, that which happened then to them, may happen now to vs. It is vncer­taine in what place death [Page 75] attends vs, & therefore let vs attend death in all pla­ces, and be alwayes ready to receiue it.

CHAP. 10. Grieuances and excuses of fearfull men to couer and colour their complaints of Death.

1. IT grieues them to die yong, and they com­plaine that death preuents them, and cuts them off, [Page 76] in the flower and strength of their yeeres: this is the complaint of the vulgar sort, who measure all by the ell: as though whom God loued best, hee did not soonest take frō hence. Enoch walked according to God, and was no more seene: for God tooke him vp; so that to please God, is to be taken quickly from the corruptions of the world: So did he by Iosias, his soule pleased the Lord; therefore he made haste, to take him out of the midst of iniquity.

As Parents containe their children within their [Page 77] duties, by a seuere & sharp discipline: so God vvill not suffer those hee loues, to haue the head; but proues them, tryes them, and prepares them for his seruice; laying the bridle on those he loues not: for those he doth but weaken and effeminate for euils to come. Great vertue and long life, doe seldome or neuer meete together: a a little man is as perfect a man, as a greater: and nei­ther men, nor their liues, are measured by the ell.

2 They are troubled, to thinke they must leaue their Parents, and their [Page 78] friends: as though, whi­ther they goe, they shall not finde more: and those, they leaue behinde them, should not shortly follow after them.

But what shall become of their small Children and Orphanes, left with­out guide, without sup­port? as if those their chil­dren, were more theirs then Gods: or as if they could loue them more, then hee that is their first, and truest Father: and how many such, so left, haue risen to higher place, and greater ability then other men? Why [Page 79] are they offended vvith death, since it quits them of all griefe? To returne from whence thou ca­mest, what burden, vvhat griefe is it?

4 But it takes vs, from that wee know, and haue been accustomed vnto, and brings vs vnto an estate vnknowne; it takes vs frō the light, to bring vs to darknes: and to conclude, it is our end, our ruine, our dissolution.

These are their weigh­tiest obiections: where unto we may answere in a word: That death beeing the ineuitable Law of Na­ture, [Page 80] it is a folly, to feare that, which a man can not auoid: and to feare death, is a meere folly, because things certaine, are ex­pected; doubtfull things onely feared: These peo­ple make not their count well: for in stead of taking any thing from vs, it giues vs all: in stead of bringing vs into darknes, it taketh it from vs, and puts vs into the light.

CHAP. 10. How we may desire Death.

TO desire death, as the retrait and onely ha­uen, from the torments of this life: as the soueraigne good of nature, and as the onely stay & pillar of our liberty; is besitting a good and a setled soule. It is im­becillity to yeeld vnto e­uill: but it is folly, to nou­rish it. It is a good time to die, when to liue, is rather a burthen, then a blessing. There is more ill in life, then good: and to increase our torment, is against na­ture. [Page 82] Wilfully to hinder our owne health, is, not onely against the course of nature, but also a temp­ting of the God of nature. To wish to die sooner, or to liue longer, then it shall seeme good vnto the Gi­uer of life, is a great in­gratitude. A liuely appre­hension and desire of the life to come, makes a man to thirst after death, as af­ter a great gaine: as after the seed of a better life: as the bridge vnto Paradise: as the way to all good; and as an earnest penny of the Resurrection. A firme beliefe and hope of [Page 83] these things, is incompa­tible, with the feare and horrour of death: it per­swades rather to be wea­ry of this life, and to de­sire death, Vitam habere in patientia, & mortē in desi­derio. Therefore haue Phi­losophers and others bin iustly reproched, that play the publike dissemblers, and doe not in verity be­leeue that, which they doe so much talke of, and so highly commend, touch­ing that happy immorta­litie, and those vnspeake­able pleasures in the se­cond life: since they doubt and feare death so much [Page 84] the necessary passage vnto immortality.

CHAP. 12. The miserable state and con­dition of this present life.

BEhold the miserable estate of this brickle body, subiect to all iniu­ries of fortune, that is, of such miseries and mis­chiefes, as GOD by his prouidence sendes, and sowes thorow the world for sinne. Then consider whereabout this life is oc­cupied, how vainely, how dangerously, how paine­fully, how grieuously: and [Page 85] in what feare, care, griefe, sadnes, sorrow, and vexa­tion it liues in: together with the infinite discon­tents and discomforts of the minde. Now the on­ly rest and reliefe from all this, is in, and by death, whereby we shall change these pains into pleasures, these dangers into safety, this wicked and euill com­pany, with that most hap­py society of the blessed and glorious Trinitie. If wee run thorow the ages and occupations of this life, it wil be thought wor­thier the name of death, then life.

Thus is the perfect age of man consumed, in va­nity, vexation, mourning, and mischiefe, till heauie and burthensome age ouertake him, wherein he can haue pleasure of no­thing; wherein the poore conscience is bitten, and pined with remembrance and remorse of by-past sinnes, the carkasse it selfe fraught with surfets; in­somuch as there is no­thing now, but oasting in [Page 87] the bowels, aking in the bones, gowt, grauel, stone and infinite other mala­dies tormenting him, till hee haue brought his mi­serable life to end. Salo­mon sought out carefully whatsoeuer seemed profi­table or pleasant, or might any wayes bring comfort or contentment, to the minde of man in this life: so that none could be able to match him since, in re­spect of his meanes and wisedome; and yet hee found nothing but vanity and vexation of spirit. What vanity & vexation is in euery estate of life, [Page 88] by this one thing is most euident, that none is con­tent with his owne estate: but euery one esteemes his neighbours better, be­cause he knowes it not so well as his owne; and con­ferres the bitternes of his, with the pleasures of his neighbours: so that the onely ignorance of the things of this world, makes the estimation of them: and when they are prooued by experience what they are, they are found to be nothing lesse, then what they were sup­posed to be: so that, how much the more mē lusted [Page 89] after them, so much soo­ner doe they loath them, and must confesse in the end, all to be but vanity, labour and griefe.

To the shortnes of life, may be added the mise­ries of the same, for all is not life, we here liue. The yeeres of mans life are few, but the miseries ther­of are infinite: therefore by the Grecians, the first day of the life of man, is called a beginning of con­flicts. And S. Augustine saith, of mans first en­trance into the world, Nondum loquitur, et tamen Prophetat; an Infant not [Page 90] able to speake, doth yet by teares prophecie of the sorrowes incident to the life of man: so that the old saying may well be verified: Humana vita, non est vita, sed calamitas, The life of man is rather calamity then life. All the dayes of this life, must we eate our bread in labour and sorrow, vntill wee re­turne to the earth, out of which we were taken: so that the dayes of man, by reason of sinne, are no other but the dayes of sor­row: for euery day hath suam malitiam, and euery night suum terrorem. Thus [Page 91] is the estate and condition of life found troublesome, euen of him to whom Abraham said, Tu in vita, thou in thy life receiuedst thy ioy: for the voluptu­ous, in seeking his plea­sure, the ambitious his glory, the couetous his gaine, indure in this world a very seruitude and thral­dome of life: wherefore, for the transitory delights of this sinfull world, hap­pie are they that doe but see them, more happy that shunne them, & most happy that are quite taken from them; whereby they are deliuered from this [Page 92] irkesome necessity of sin­ning, and so shall grieue the holy Spirit no more.

They only are wise, and they only liue, which finde time and leasure, wherein to learne to die well: for without this knowledge, there is no more pleasure in life, then in the fruition of that thing, which a man feareth alwayes to lose. He hath spent his life wel, that hath learned to die well: and he hath lost his whole time, that knowes not well how to end it. He shootes not well, that lookes not on the marke: and hee cannot liue well, [Page 93] that hath not an eye to his death.

The happinesse of this life, consists not in the length of time, but in the well vsing of time: for the vnprofitable part of mans life, is death. Our life is not to be measured accor­ding to the time, but ac­cording to our actions: it imports not how long we liue, but how well. Non quàm diu, sed quàm benè: Life is long enough, if we can but tell how to vse it. In the longest life of all, the time which wee doe truly liue, is the least of all: considering how much of [Page 94] our life is spent in griefe, how much in cares, how much in sicknesse, how much in feares, how much in our young and vnpro­fitable yeeres; and briefly, how much in sleepe, wher­in in a manner we spend a moity of our liues. We re­ceiued not a little short life, but haue made it so our selues: euen as great wealth, when it comes into the hands of an vnthrift, is wasted in a moment: and meane ri­ches on the contrary, in­crease by the good im­ployment of one that is thrifty: euen so, this our [Page 95] age is wonderfully exten­ded by him, that can dis­pose well of it.

The swiftnesse of time is incomprehensible; and so it appeares principally, to those that looke back­ward to it: and conside­ring the swift and violent course of time, it is most strange, that the greatest part thereof should bee imployed so much, in su­perfluous things of plea­sure or delight. So swift is the flight of time, as that the time we liue, is, but as it were a minute, and lesse then a minute if it were possible: and yet not­withstanding, [Page 96] as little as it is, Nature hath distribu­ted & diuided it into ma­ny degrees: whereof part, she hath allotted vnto In­fancie, part to Adoles­cencie, part to middle age, and part to old age (the next neighbour age to death.) Infancie is scarcely perceiued, youth is quickly ouer-blowne; middle age stayes not, & old age is not long. Of all ages of our life, onely old age is not limited: but all the exercises of precedent times, and the delights and pleasures of youth, do end and vanish in old age: [Page 97] why then should any thirst after this life, which in effect is no better then a labourers worke, spent in toyle and trauell, consu­ming it selfe in vanities, ebbing away in words, ha­uing a mansion place in dust, and a life in slime and clay, without resolution or constancy? What plea­sure then can there be in this life, when the plea­sures thereof are nothing but vanities: and all the felicity thereof only splen­dida miseria, a shining mi­serie; nay, which is worse, affliction of spirit? for where the loue of this [Page 98] world enters, there is no longer rest or quiet of minde; but warre of de­sires, vexatiō of thoughts, feares, cares, and vnquiet­nesse of soule, which in deede, is a most miserable and pittifull affliction of spirit. All the commodi­ties of this world, are mixed with discommodi­ties (lest wee should loue them too much) and all the delights thereof are counterpoized with dis­contentments: the grie­uous counterpoize wher­of, makes the miseries of this world most intolera­ble: which made Iob to [Page 99] detest the very day of his birth, saying; Let the day wherein I was borne, perish: and made Salomon to cō mend the condition of the dead, before the li­uing: and to hold him better then them both, that neuer was borne, by reason he neuer walked in the vanities of this life, nor euer saw the wicked workes, that are commit­ted vnder the Sunne. O miserable and most de­ceitfull world, whose mi­series are voyd of all con­solation, and whose hap­pinesse is mingled with all kinde of misery! It de­ceiues [Page 100] them that trust it, afflicts them that serue it, damnes them that follow it: and soonest of all, for­gets them, that labour most of all for it. It is a very Iudas: for whom it kisseth, it betrayeth vnto Satan.

The delights of sinne goe downe pleasantly, as wine doth at first; but at last, they bite like a ser­pent: Oblectant sensum, sed interficiunt spiritum: they delight the sence, but slay the soule.

If we be not moued to leaue this life, in respect of the miseries (whereof it is [Page 101] full:) yet ought wee to be willing to forgoe it, in re­gard of the infinite happi­nes, which death brings vs vnto, in the world to come. Here we are but members of the Church militant, where is nothing but cō ­bating: there wee shall be parts of the Church tri­umphant, where is no­thing but reioycing. Here wee sowe in teares, but there we shall reape in ioy. All the riches and plea­sures of this life, are no­thing in comparison of e­ternall felicity: for no tongue created, either of Man or Angell, can ex­presse [Page 102] the ioyes of heauē; no imagination conceiue, nor vnderstanding com­prehend them: for Christ himselfe saith, Nemo scit, nisi qui accipiet; No man knowes them, but he that enioyes them; such is the infinite value, glory, and maiestie, of the felicity prepared for vs in heauen, (which is the accomplish­ment of all our hope.) Thus recounting the va­nity of this world, the mi­serable state of this life, and the inestimable bles­sednes of the life to come, let vs with the Apostles and Prophets cry:

The GOD of all power and mercie, increase in our hearts a desire of this learning, that wee may liue in his feare, and die in his fauour, whereby wee may liue for euer, Amen.

CHAP. 13. Against the loue of the world, which is the second cause that lets vs from dying willingly.

THe loue and respect man beares to the pleasures and vanities of this world, is not onely of it selfe a strong impedi­ment and let to our wil­lingnesse to death, and to the seruice of God; but a generall cause also, and as it were, a cōmon ground to all other impediments; whatsoeuer other excuses are pretended: for when [Page 105] the Noble men of Iewry refused to confesse Christ openly, Saint Iohn vttereth the true cause thereof to be, for that they loued the glory of man, more then the glory of GOD, Iohn chap. 12.

This may be confirmed by that most excellent Pa­rable of the Seed,The expo­sition of the Para­ble of the Seed. which concernes three sorts of persons:1. High-way. the first sort of which, our Sauiour com­pareth to a High-way, wherein all seede of life that is sowne, either withe­reth presently, or else is ea­ten vp by the birds of the Ayre; that is, by the Di­uels, [Page 106] in such carelesse men, as contemne whatsoeuer is said vnto them.

2 Rocky ground.The second sort, are compared to Rockie grounds, in which, for lacke of deepe roote, the seed that falleth, continu­eth not: whereby are sig­nified light & vnconstant persons; that now chop in, and now runne out: now are feruent, and by and by, key-cold againe; and so in time of temptati­on they are gone.

3 Good ground, but full of thornes.The third sort are com­pared to a Field, wherein the seede of life groweth vp, but yet there are so [Page 107] many thornes about the same (which be the cares, troubles, miseries, and de­ceiueable vanities of this life) as the good corne is choaked vp, and bringeth forth no fruit. Where the Gospell is preached, re­ceiued and professed, and doth not fructifie in our hearts, to bring forth a vertuous life, there the seed is choaked with the loue & care of this world: so that the fault is neither in the sower, nor in the seede, but onely in the ground.

This Parable containeth sixe points.

[Page 108] 1 How this world, and the com­modities thereof, are meere vanities.First, how, and in vvhat sence, this world, and the vanities therof, are meere vanities in themselues, and of no value: and therefore ought not to let vs from seruing of God, and from so great a matter, as is the Kingdome of Hea­uen.

2 Decepti­ons.Secondly, how they are not onely vanities and trifles; but also Deceptions, deceits, and fallacies, not performing those trifles, which they doe promise.

3 Pricking thornes.Thirdly, how they are spinae, that is, pricking thornes, albeit to world­ly men, they seeme to be [Page 109] most sweet and pleasant things.

Fourthly,4. Miseries and afflic­tions. how they are Aerumnae, miseries and af­flictions.

Fifthly, quomodo suffo­cant, 5. How they do strangle the posses­sor. how they strangle or choake their possessors.

Sixtly,6. How they are to be vsed with­out dan­ger. how wee may vse them notwithstanding without these dangers and euils, to our great comfort, gaine, and pre­ferment.

That all the pleasures,How all the plea­sures of the world are meere vanities. delights, and goodly shewes of this world are meere vanities, is proued by the testimony of King Salomon, who tasted and [Page 110] proued them all, of his own experience and prac­tice: yet after all this, hee pronounced at last, this sentence of it all, Vanitas vanitatum, & omnia vani­tas: by vanity of vanities, meaning the greatnesse of this vanity, aboue al other vanities, that may be de­uised.

Saint Iohn maketh an earnest exhortation to all wise men, neuer to intan­gle themselues with the loue of worldly affaires: for, Mundus transit & con­cupiscentia eius: the world is transitorie, and all that is to be desired therein, is [Page 111] vaine, vncertaine, and not permanent.

This transitory vanity,The gene­rall bran­ches of worldly vanities. hee reduceth to three ge­nerall heads or branches, saying, Whatsoeuer is in the world, is either, Concu­piscence of the flesh, or concu­piscence of the eyes, or pride of life.

Vnder concupiscence of the flesh,Concu­piscence of the flesh. hee compre­hendeth all sensuall plea­sures, vsed in cherishing & pampering of the flesh.

Vnder the second,2 Concupis­cence of the eyes. all beauty and brauerie of riches.

Vnder the third,3 Pride of life. is sig­nified the vanitie of Am­bition, [Page 112] in worldly honour and estimation.

Three principall vanities.These are three gene­rall and most principall vanities of this life, where­in worldly men do weary out their braines: to wit, Ambition, Ambition, couetous­nesse, car­nall plea­sures. Couetousnes, and carnall pleasures: Where­unto all lesser vanities are addressed, as to their Su­periours.

To Ambi­tion be­long these sixe members.To Ambition and pride of life, belong these sixe members.

First, Vaine-glory, which is a certaine disordinate desire,1. Vaine-glory. to be well thought of, well spoken of, praised, and glorified of men.

[Page 113]What a vanity, what a misery is this, to depend on other mens mouthes: to cast thy trauels into the winde of mens mouthes, where euery flatterer may rob thee of them?

It is a miserable thing, for a man to bee a wind­mill, which grindeth not but as the blast endu­reth: so praise the vaine-glorious man, & ye make him runne; if he feele not the gale blow, he is out of heart. How many haue wee seene puffed vp with mens praises, and almost put besides themselues for ioy thereof? who after­wards [Page 114] being brought downe with a contrarie wind, haue beene driuen in a maner to desperation by contempt.

1 Worldly honour and pro­motion.The second vanity that belongeth to ambition, is desire of worldly honour, dignity, and promotion. This is a great matter in the sight of a worldly man: this is a iewell of rare price, and worthy to be bought with any la­bour, trauell, or perill whatsoeuer: the loue of this, letteth infinite men daily, from embracing the meanes of their sal­uation.

[Page 115] Nolite esse puert sensi­bus: Be you not children in vnderstanding. It is the fashion of children, to esteeme more of a pain­ted bable, then of a rich iewell. And such is the painted dignity of this world, gotten with much labour, maintained with great expenses, and lost with intolerable griefe & sorrow. For better con­ceiuing whereof, ponder with thy selfe any state of dignity, that thou would­est desire, and thinke how many haue had that be­fore thee: and what are now become of all those [Page 116] great Emperours, Kings, Princes, and Prelates, which reioyced so much at their aduancement? Who talketh, or thinketh of them now? Are they not forgotten, and cast into their graues long agoe? And doe not men walke boldly ouer their heads now, whose faces might not be looked on, without feare in their life? What then, haue their dignities done them good?

Saint Paul so much de­spised worldly honour in this life, as that hee made lesse account thereof, then [Page 117] of common dung.

Most vaine then, is the pursuite of this worldly honour, which neither contenteth the minde, nor easeth the pained body, nor continueth with the possessour, nor leaueth behind it, any benefit or contentation.

The third vanity that belongeth to Ambition or pride of life, 3 The vani­tie of worldly Nobility. is Nobility of flesh and blood: a great pearle in the eye of the world, but in deed, and in it selfe, and in the sight of God, a meere trifle & va­nity. Which Iob well vn­derstood, when hee said, [Page 118] I said vnto rottennes, Thou art my father; and vnto wormes, You are my mo­ther and sisters. Hee that will behold the Gentry of his ancestours, let him looke into their graues, and see whether Iob saith true or no.

True Nobility was ne­uer begun but by vertue, and therefore as it is a te­stimonie of vertue in the predecessours: so ought it to be a spurre to vertue in the successours: And hee which holdeth the name thereof by descent only, without vertue, is a meere monster in respect [Page 119] of his ancestours: for that he breaketh the limits and nature of Nobility: such haue their glory onely from their natiuity, from the belly, and from their conception.

It is a miserable vanity to begge credit of dead men, whereas we deserue none our selues: to seeke vp old titles of honour from our ancestours, wee being vtterly vncapable thereof, by our owne base manners and behauiours: to seeke vp this and that old title of honour, to fur­nish his stile withall, is ve­ry idle and base.

[Page 120] 4. The vani­tie of worldly wisedome.The fourth vanity to Ambition or pride of life, is worldly wisdome: where­of the Apostle saith, The wisedome of this world is folly with God. If it be folly, then great vanity, to de­light and boast so much in it, as men doe.

The fashion of worldly wise men, is, to condemne the wisedome of God, till against their wills they be forced to cry: Nos insen­sati vitam illorum estima­bamus insaniam: We fond men esteemed the liues of Saints, as madnesse. Vaine then and of no account, is the wisedome of this [Page 121] world, except it be sub­iect to the Wisedome of God.

The fifth vanity belong­ing to pride of life,5. The va­nitie of beauty. is cor­porall beauty, whereof the wise man saith, Vaine is beauty, and deceiueable is the grace of a faire counte­nance. Which Dauid vn­derstood well enough, when he said, Turne away my eyes, O Lord, that they behold not vanity. This is a singular great vanity, dangerous and deceitfull: but yet greatly esteemed of the children of men, whose property is to loue vanity: but he that remem­bers [Page 122] what foule drosse lies vnder a faire skinne, will bee little in loue there­with.

GOD hath imparted certaine sparkles of beau­ty vnto his creatures, ther­by to draw vs to the con­sideration and loue of his owne beauty, whereof the other is but a shadow: from whence in deede all creatures doe deriue their beauty.

What can be more va­nity then this? what more madnesse, then either to take a pride thereof, if wee haue it our selues, or to en­danger our soules for the [Page 123] same, if wee behold it in others?

The sixt vanity belong­ing to pride of life,6 Vanity of Apparell. is the glory of fine apparell: against which the Scrip­ture saith, In vestitu ne gloriaris vnquam. Neuer take pride and glory in apparell: for that is, as if a begger should glory and take pride of the old clouts, that doe couer his sores.

The second generall head of worldly vanities,Concupis­cence of the eyes. is, Concupiscence of the eyes, whereunto are referred all vanities of riches and wealth of this world.

[Page 124]Of this, Saint Paul wri­teth to Timothy: Giue com­mandement to the rich men of this world, not to be high-minded, nor to put confi­dence in the vncertainty of their riches; for, riches shall not profit a man in the day of reuenge, that is, at the day of death and Iudge­ment. Which doth eui­dently declare the great vanity of worldly riches, which cā do the possessor no good at al, whē he hath most need of their helpe.

Rich men haue slept their sleepe, and haue found no­thing in their hands: that is, rich men haue passed [Page 125] ouer this life, as men doe a sleepe, imagining them­selues to haue golden mountaines and treasures, wherewith to helpe them­selues, in all needes that shall occurre: and when they awake (at the day of their death) they finde themselues to haue no­thing in their hands that can doe them good.

In respect whereof, the Prophet Baruch asketh this questiō, Where are they now, which heaped together gold and siluer, and which made no end of their scra­ping together? & he answe­reth himselfe immediatly▪ [Page 126] Exterminati sunt et ad in­feros descenderunt, they are now rooted out, and are gone downe vnto hell. To like effect saith Saint Iames, Now ye rich men, doe you weepe and wayle, and howle in your miseries that come vpon you: your riches are rotten, and your gold and siluer is rustie: and the rust thereof shall be in testi­monie against you; it shall feede vpon your owne flesh, as if it were fire: you haue hoorded vp wrath to your owne selues in the last day.

If wealth then bee not onely so vaine, but also so perillous, what vanity is it [Page 127] for men, to set their minds so vpon it? which S. Paul esteemed no better, then as the dung of the earth. What a base thing is it for a man, to tye his loue thereunto: and to glew his heart and soule vnto a piece of earth?

Wee came naked into the world, and naked wee must goe forth againe: when the rich man dieth, he shall take nothing with him: but shall cloze vp his eyes and finde nothing: neither shall his glory descend to the place, whither he goeth. Dange­rous then is the vanity of worldly wealth, and great [Page 128] is the folly of those men, which labour so much to procure the same, with the eternall perils of their soules. Qui diligit aurum, non iustificabitur: Woe be to you rich men, for you haue receiued your consolation in this life. Saint Paul saith generally of all, and to all, They which will be rich, doe fall into temptations; and in­to the snares of Satan, and into many vnprofitable and hurtfull desires, which doe drowne them in euerlasting destruction and perdition. What can be more effec­tually spoken, to disswade from the loue of riches?

[Page 129]Many excuse thēselues by the pretence of Wife and Children,The pre­tence of Wife and Children refuted. and that they doe but prouide for their sufficiency. As if where Gods seruice and their own saluation com­meth in question, Christ would admit any such ex­cuse? Ought we to loue wife or children so much, as to endanger our soules for them? What cōfort can it bee to an afflicted father in Hell, to remem­ber that by his meanes, his wife and children liue wealthily in earth, and that for his eternall woe, they enioy some few yeres [Page 130] pleasure. This is a vanity and a meere deceit of our spirituall enemy: for within one moment after we are dead, wee shall no more care for Wife and Children, thē for a meere stranger. When death comes, then are we to de­part to that place where flesh and bloud holdeth no more priuiledge, nor riches haue any power to deliuer.

3 Concu­piscence of the flesh.The third Branch of worldly vanities, is, Concu­piscence of the flesh, which containeth all worldly pleasures, and carnall re­creations of this life.

[Page 131] Woe be vnto you, that now liue in fill and sacietie; for the time shall come, when you shall suffer hunger. Christ speaking to the A­postles, and by them to all other, saith, You shall weepe and mourne, but the world shall reioyce, making it a signe disiunctiue, be­tweene the good and the bad: that the one shall mourne in this life, and the other reioyce & make themselues merry. In re­spect whereof, we are wil­led to passe ouer this life in carefulnesse, watchful­nesse, feare & trembling. Sollicitum ambulare cum [Page 132] Deo. To walke carefully, and diligently with God. Beatus homo qui semper est pauidus: happy is the man, which is alwayes fearefull. Risus dolore miscebitur, & extrema gaudii luctus occu­pat [...]; laughter shall bee mingled with sorrow, and mourning shall ensue at the latter end of mirth.

Vniuersa vanitas, omnis homo viuens: the life of such worldly-minded mē, containeth all kinde of va­nity: that is to say, vanity in Ambition; vanity in ri­ches; vanity in pleasures; vanity in all things they most esteeme: therefore [Page 133] Vae vobis, qui trahitis ini­quitatem in funiculis vani­tatis: Woe vnto you that doe draw iniquitie in the ropes of vanitie. These ropes, are those vanities of vaine-glory, Promoti­on, Dignity, Nobilitie, Beauty, riches & delights, which alwayes draw with them some iniquity and sinne. Beatus vir qui non respexit in vanitates & in­sanias falsas. Blessed is the man, that hath not respec­ted vanities, and the false madnesse of this world.

The second part of the Parable sheweth,How worldly vanities are de­ceits. how this world, with the commo­dities [Page 134] thereof, are not onely vanities, but also de­ceits: for that indeed they doe not performe vnto their followers, those idle vanities and trifles, which they doe promise.

Can there be a greater deceit, then to promise renowne (as the world doth to her followers) and to forget them as soone as they are dead? Who now remembreth one of 10000. iolly fellowes, that haue beene in this world? who once thinks or speaks of them now? hath not their memory perished with their sound, as the [Page 135] Prophet foretold? Did not Iob promise truely, that, their remembrance should bee, as ashes troden vnder foote? and Dauid, that they should bee as dust, blowne abroad with the winde?

Infinite are the deceits and dissimulations of the world. It seemeth goodly, faire and gorgeous in outward shew: but when it commeth to handling, it is nothing but a feather: when it commeth to sight, it is nothing but a sha­dow: when it commeth to weight, it is nothing but smoake: when it com­meth [Page 136] to opening, it is no­thing but an Image of plaister-worke; full of old rags and patches within. O miserable and most de­ceitfull world, saith Saint Augustine! whose sorrows are certaine, and pleasures vncertaine: whose paines are permanent, and repose transitorie: whose toyles are intolerable, and re­wards most contempti­ble: whose promises are princely, and paiments beggerly: whose miseries are void of all consolati­on, and whose happinesse is mingled with all kinde of misery. It hates them, [Page 137] that loue it: deceiues them that trust it: af­flicts them, that serue it: reproacheth them, that honour it: damnes them, that followe it: and soo­nest of all forgets them, that labour most of all for it: vpon great cause then said the Prophet Da­uid, O you children of men, how long will yee bee so dull hearted! Why doe you loue vanity, and seeke after a lye? He calleth the world, not a lyer, but a lye it selfe, for the exceeding great fraud and deciet which it vseth.How plea­sures of the world are thorns

How pleasures of the world, are Thornes, for [Page 138] that, with the prickes of their carefull cogitations, they teare and make blou­dy the mindes of worldly men: for euen as a mans naked body, tossed and tumbled among Thornes, cannot but bee torne and made bloudy with the prickes thereof: so a worldly mans soule, bea­ten with the cares and co­gitations of this life, can­not but bee vexed vvith restlesse pricking of the same, and wounded also with many temptations of sinne which doe occurre. This doth Salomon signi­fie, when he doth not only [Page 139] call the riches and plea­sures of this world, Vanity of vanities, that is, the greatest of all other vani­ties: but also affliction of spirit.

Of all the miseries and vexations that God layeth vpon worldlings, this is not the least, to bee tor­mented with the cares of that thing, which they e­steeme their greatest feli­citie. Which notwithstan­ding like an vnmercifull tyrant, giues them no rest either by day or by night.

The fourth point of the Parable: how this word,Misery and cala­mitie. Aerumna, that is, misery & [Page 140] calamitie, may be verified of the world, and of the felicitie thereof.

Among many other miseries, the first, and one of the greatest,1. Breuitie. is the bre­uitie and vncertaintie of all worldly prosperitie. O how great a misery is this vnto a worldly man, that would haue his pleasures constant, and perpetuall! O death, how bitter is the remembrance of thee, vnto a man that hath peace in his riches!

2 Discon­tentment.Another misery ioyned to the prosperitie of this world, is the grieuous counterpoise of discon­tentments, [Page 141] that euery worldly pleasure hath with it.

The possession of riches,Riches. is accompanied with infi­nite feares and cares.

The aduancement of honours,Honour. is subiect to all miserable seruitude, that may be deuised.

The pleasure of the flesh,Pleasure. though it be lawfull and honest, is yet accom­panied with tribulation of the flesh: but if it be with sinne, a thousand times more it is inuironed with all kinde of miseries:3 Miseries of body. who can reckon vp the calami­ties of our body? so many [Page 142] diseases, so many infirmi­ties, so many mischances, so many dangers?

Of minde.Who can tell the passi­ons of our minde, that do afflict vs; now with sor­row, now with enuy, now with fury?

Of goods.Who can recount the aduersities & misfortunes that come by our goods?

Of neigh­bours.Who can number the hurts and discontentati­ons, that dayly ensue vp­on vs from our neigh­bours? one calleth vs into Law for our goods: an­other pursues vs for our life: a third by slander im­pugneth our good name: [Page 143] so that, there are not so many dayes, nor houres in our liues, as there are miseries and contrarieties in the same. And more then this;The pre­rogatiue of euill. the euill hath this prerogatiue aboue the good in our life, that one defect onely ouer­whelmeth and drowneth a great number of plea­sures together: As if a man had all the felicities heaped together, which this world could yeeld, and yet had but one tooth out of tune, all the other pleasures would not make him merry. GOD shall raine snares vpon sinfull [Page 144] men, Pluet super eos laqueos: that is, God shall permit wicked men to fall into snares, which are as plen­tifull in the world, as drops of raine from hea­uen.

Tempta­tions and dangers.Euery man almost is a deadly snare vnto a car­nall & loose-hearted man: euery sight that he seeth: euery word that hee hea­reth: euery thought that he conceiueth, &c. all are snares to draw him to de­struction, that is not watchfull.

Facility of sinning.The last, and greatest misery of all others in this life, is, the facilitie, where­by [Page 145] worldly men do runne into sinne, and make no scruple of the matter, as Iob saith, Bibit quasi aquam, iniquitatem, hee suppeth vp sinne, as it were water, that is, with great facility, custome and ease, aduen­tureth hee vpon any kinde of sinne that is offered him, as a man drinketh water when hee is a thirst.

The fifth point of the Parable:How the world choketh & strang­leth vs. how the loue of the world choketh and strangleth euery man whom it possesseth, from all celestiall and spirituall life: for that it filleth him with a plaine contrarie [Page 146] spirit, to the Spirit of God. Si quis Spiritum Christi non habet, hic non est eius: If any haue not the Spirit of Christ, that man belongs not vnto him. The effects of the Spirit, are Charitie, Ioy, Peace, Patience, &c. The effects of the spirit of the world, are fornication, vn­cleanenesse, wantonnesse, &c.

Whoso desireth to bee a friend of this world, is thereby made an enemy to God: therefore, nolite conformari huic seculo: no­lite diligere mundum, neque ea quae in mundo sunt: so [Page 147] that wee may neither loue it, nor conforme our selues vnto it, vnder the paine of the enmitie of God, and of eternall dam­nation. Seeing then this world is such a thing as it is; so vaine, so deceitfull, so troublesome, so dange­rous; who would bee de­ceiued, or allured with the vanity thereof, or bee stayed from the noble ser­uice of God, by the loue of so fond a trifle as is this world?How we may auoid the dan­gers of the world.

The sixt point of this Parable, how wee may a­uoid the dangers of the world, and vse them to our [Page 148] owne gaine & commodi­tie. The onely way, is, to vse the refuge of birds, in auoiding the dangerous snares of Fowlers, that is, to mount vp into the aire, and so to fly ouer them al: Frustrà iacitur rete, ante o­culos pennatorum, the net is laid in vaine, before the eyes of such as haue wings and can fly. And as the Fowler hath no hope to catch the bird, except hee can allure her to pitch and to come downe: so hath the Diuell no way to en­tangle vs, but to say, as he said to Christ, Mitte te de­orsum, throwe thy selfe [Page 149] downe vpon the baites which I haue laid: eat and deuoure them, enamour thy selfe with them, tye thine appetite vnto them, and the like: which grosse and open temptation, hee that will auoid, by con­temning the allurements of these baits, by flying o­uer them, by placing his loue & cogitations in the mountaines of heauenly ioyes & eternity: hee shall easily escape all dangers and perils. S. Paul past o­uer these dangers, when he said, that he was now crucifi­ed to the world, & the world vnto him; and that he estee­med [Page 150] all the wealth of this world, as meere dung: and albeit he liued in the flesh, yet liued he not according to the flesh. Which glo­rious example if we would follow, in contemning & despising the vanities of this world, and fixing our minds on the noble riches of Gods eternal Kingdom to come: the snares of the Diuell would preuaile no­thing at all against vs in this life. Now how to vse the riches and commodi­ties of this world to our aduantage, Christ hath plainely laid downe the meanes, saying, Facite vo­bis [Page 151] amicos de Mammona iniquitatis: Make vnto you friends of the riches of iniquitie. How easily then, may rich men bee happy, if they will? & what a plentifull haruest may they reape to themselues, if they were wise, hauing such store of seed by them, and so much ground of­fred them dayly to sow it in? O you rich men, therefore, deceiue not your selues; for what a man sow­eth, that shall hee reape, Rom.

CHAP. 14. 14 Against procrastina­tion.

1 Our con­uersion is made harder by delay.LEt vs turn to the Lord, and put not off from day to day: for many in­conueniences insue pro­crastination. If wee doe sleepe in security, and ac­custome our selues with sinning, our custome will wax to be our nature, and hard will it be to rise from sinne, in which wee haue been so long and so deep­ly buried: for continu­ance of sinne bringeth cu­stome, [Page 153] which hauing got­ten roote in vs, will hardly be rooted out of vs.

2 Secondy, the longer we persist in our sinfull life, the further off is Gods helpe from vs, and the more doth hee plucke his grace and assistance from vs: for by delay, wee ex­asperate Gods iustice, and heape vengeance on our owne heads.

3 Thirdly, by longer cu­stome of sinne, the habit is more deepely rooted in vs: and the power and kingdome of the deuill more established & con­firmed in vs: our minde [Page 154] more infected: our iudge­ment more weakened: our good desires extingui­shed: our passions con­firmed: our body corrup­ted: our strength dimini­shed, and all our whole Cōmon-wealth the more peruerted.

4 Fourthly, it is dange­rous, in respect of the sud­den taking away of man, who is often so suddenly smitten, that hee hath no time to thinke vpon God, much lesse to call vpon him with true repen­tance.

5 The fifth danger is, that in driuing off to the last [Page 155] houre, we shall finde hard time then to turne vnto God: for sicknes will sore disquiet vs: Satan will ex­tremely tempt vs: Friends with talking and crauing will molest vs: the terrour of our vgly conscience will astonish vs: so that it will bee very hard to be rightly mindfull of our end, and in our extremity to call to God for mercy.

Miserable is that soule, which placeth the ankor of his eternall wealth or woe, vpon so tickle a point, as is his conuersi­on at the very last houre. It is said to be tickle, in [Page 156] regard all Diuines speake very doubtfully of it: and albeit they doe not abso­lutely condemne it in all, but doe leaue it as vncer­taine vnto Gods secret iudgement: yet doe they encline vnto the negatiue part, and do alledge foure reasons.

1 The first, for that the extreme feare and paines of death, which are most terrible, doe not permit a man commonly, so to ga-gather his spirits and sen­ces at that time, as is re­quired, for the treating of so weighty a matter with Almighty God, as is our [Page 157] conuersion and saluation: for scarcely can any fixe his minde earnestly vpon heauenly cogitations at such time, as hee is but troubled with the passions of Chollick or Stone, or other sharp diseases: how much lesse in the angui­shes of death.

2 The second is, for that the conuersion which a man makes at the last day, is not for the most part voluntary, but vpon ne­cessity, and for feare.

3 The third reason, for that the custome of sinne cannot be remoued vpon the instant, being growne [Page 158] now (as it were) into na­ture it selfe: for which cause God saith to euill men by the Prophet Iere­mie: If an Aethiopian can change his blacke skin, or a Leopard his spots, then can you also doe well, hauing lear­ned all dayes of your life to doe euill?

4 The fourth cause is, for that the acts of Vertue themselues cannot be of so great value with God in that instant, as if they had beene done in time of health before: for what great matter is it, then to pardon thine enemie, when thou canst hurt him [Page 159] no more? To giue thy goods away, when thou canst enioy them no lon­ger? To abandon thy Concubine, when of force thou must forsake her? To leaue to sinne, when sinne leaueth thee? He is a care­lesse and a gracelesse man, who knowing all this, will venture notwithstanding the eternitie of his saluati­on and damnation, vpon the doubtfull euent of his finall repentance. But what ingratitude and in­iustice is this towards Al­mighty God, hauing re­ceiued so many benefits from him already, and ex­pecting [Page 160] so great a mat­ter hereafter, as is the Kingdome of Heauen: to appoint out the least, last, and worst part of thy life vnto his seruice: and that whereof thou art most vncertaine, whe­ther it shall euer bee or neuer; or whether God will accept it or no. What Law, iustice, or equitie is this, that after thou hast serued the World, Flesh and Diuell, all thy youth and best dayes; in the end to come & thrust thine old bones, defiled and worne out with sinne, into the dish of thy Crea­tor: [Page 161] his enemies to haue the best, and hee the lea­uings? The onely way therefore to escape this dangerous and vncertaine point, is,Esay 55. to conuert in time: to seeke vnto GOD while hee may bee found; to call vpon him, while hee is neere at hand.

CHAP. 15. Against mistrust in Gods mercy.

THis is that great and maine impediment, that stoppeth the conduits [...] [Page 162] Gods holy grace, from flowing into the Soule of a sinfull man: for there cannot bee a greater dis­honour to GOD, nor any thing more displea­sing to him, then to doubt of his mercy, whose heart is more tender towards vs, then the heart of a­ny mother can bee to the onely childe and in­fant of her wombe: for thus hee saith to Sion, which for her sinnes be­ganne to doubt, least hee had forsaken her: Can the mother forget her owne infant? or can shee not bee mercifull to the child of her [Page 163] owne wombe? If shee could, yet can I not forget or reiect thee: behold, I haue writ­ten thee in the flesh of mine owne hands.

As the Father pittieth his owne children, so doth the Lord take mercy vpon vs: hee knoweth whereof we be made, hee remembreth that we are but dust.

God will not despise the worke of his owne hands.

I am hee, I am he (saith the LORD) that for mine owne sake will doe away thine offences, and will no more thinke of thy sinnes, Esay 43.

As surely as I liue, I [Page 164] will not thy death, but ra­ther that thou shalt be con­uerted and liue, Ezech. 33.

Nunquid voluntatis meae est, mors impit? Haue I any pleasure in the death of a sinner? saith the Lord. GOD, by his Pro­phet Ieremy, complai­neth grieuously, Esay 1. that men will not accept of his mercy offered, say­ing, Turne from your wic­ked wayes, why will yee dye, O you house of Israel? GOD so loued the world, that hee gaue his onely be­gotten Sonne to the death to redeeme vs, Special ar­guments of Gods exceeding loue. that who­soeuer beleeueth in him, [Page 165] should not perish, but haue life euerlasting: The sum of the Gospell. hereun­to all the Prophets beare witnesse, that whosoeuer shall beleeue in him, by his name, hee shall haue re­mission of sinnes, and withall eternall life.

God gaue his Sonne to re­deeme vs, euen then when wee were his enemies: and if when wee were his ene­mies, wee were reconciled vnto GOD, by the death of his Sonne; much more being reconciled, shall we be saued by his life.

Christ came not into the world, to condemne the world, but to saue it: hee [Page 166] came not to call the righte­ous, but sinners to repen­tance.

CHAP. 16. The promises of God to sin­ners that repent, are ma­nifold, absolute, and vni­uersall.

VVHosoeuer shall de­part from his euill wayes, and turne vnto mee (saith the Lord) I will re­ceiue him. Behold here the the vniuersality of all peo­ple and persons, without excluding any.

At what time soeuer a [Page 167] sinner, doth repent him of his sinne, from the bottome of his heart, I will put away all his wickednesse out of my remembrance (saith the Lord:) see the vniuer­salitie of all times and seasons vvithout excep­tion.

Leaue off to doe peruersly, and then doe you come and finde fault with mee, if you can: For if your sinnes were as red as Scarlet, they shall be made as white as Snow. Consider here the vniuer­salitie of all kind of sinnes, bee they neuer so grie­uous, so horrible, or hai­nous.

[Page 168]As nothing doth more exasperate theyre of God, then the depriuing of his Maiesty of that most ex­cellent propertie, wherein he chiefly delighteth and gloryeth, which is, his in­finite and vnspeakeable mercy: so nothing doth more assure vs of Gods mercy & fauour towards vs, then that he is our Cre­ator and Father: which two words, the one of loue, the other of power, takes away all doubt of beeing denied any thing, that wee shall aske in his name, with Faith.

This blessed name of [Page 169] Father (in God) doth im­port vnto vs, by his owne testimonie, all sweetnesse, all loue, all comfort, all fa­therly prouidence, care and protection: all cer­taintie of fauour, all assu­rance of grace, all security of mercy, pardon and re­mission of our sins, when­soeuer vnfainedly we turn vnto him: for neuer sinner repented, that was not pardoned; neuer any that returned vnfainedly, that was not mercifully accepted.

Three things there are (saith S. Bernard) wherein my hope consisteth, and [Page 170] whereby it is made in­uincible.1 Charitas vocationis. First, in the ex­ceeding loue and charitie of him, that calleth vs to him by repentance.2 Veritas pro­missionis. Se­condly, the infallible truth and certainty of his pro­mise, which he maketh to vs of pardon and mer­cy.3. Potestas redditionis. Thirdly, the endlesse power and abilitie hee hath, to performe whatso­euer he promiseth. There­fore if thou beest ready to breathe out thy soule and Spirit, feare not to repent: for Gods mercy is not re­strained, by the shortnesse of time.

CHAP. 17. How one should demeane himselfe, when sicknesse beginneth.

THe first and principall thing religiously to bee remembred in the be­ginning of sicknesse, is, that the soule doe call her selfe to a serious account of sinnes passed, of the e­uill committed, and the good omitted, remem­bring that of the Prophet, Psal. 32.9. I will confesse a­gainst my selfe mine owne vnrighteousnesse.

In all extremities, our [Page 172] chiefest care ought to be, by Prayer to call vpon God for helpe, and religi­ously to commend our selues and soules vnto God.

A ioyfull lifting vp of the heart to the Throne of grace, makes vs willing to renounce the world; and to resigne our selues ouer vnto his diuine plea­sure, to whose will wee ought with patience, meekely to submit our selues, both for our con­tinuance in this life, and for our deliuerance out of this life.

CHAP. 18. The disposing of blessings temporall.

HIs sinnes by the sicke partie confessed: his soule religiously com­mended to GOD: his desire to liue or die, refer­red to the diuine proui­dence: an orderly dispo­sing of those temporall blessings, which God hath lent vs, is very conuenient for euery Christian (spe­cially in time of health:) and nothing ominous, as some haue timorously doubted. This disposing [Page 174] of blessings temporal, ma­keth vs not to dye the more quickly, but the more quietly.

Wee shew our thanke­fulnesse to God, and cha­ritie to men, when we be­come beneficiall vnto o­thers, remembring whose saying it was: It is a bles­sed thing to giue, Acts 20. Then is he with a free and willing minde to yeeld and render his soule into the hands of Almightie God his Creator, who of his infinite mercy re­deemed him by the death and Passion of his deare Sonne Iesus Christ our [Page 175] onely Sauiour and Re­deemer: in whose onely merits is his last repose at parting. And so, laying a­side all earthly respects, as hauing now no more to doe with the things vnder the Sunne, to commend his body to Christian bu­riall, and his soule to his mercifull Redeemer.

CHAP. 19. It is necessary for the sicke, after an orderly dispo­sing of his worldly goods, and leauing all worldly thoughts, to apply his mind to Prayer and god­ly Meditations.

Prayer.THe sweetest incense wee can offer, is our deuotion by Prayer.

The lifting vp of our hands, will be as an euening sacrifice: he healeth our sick­nesses, and forgiueth all our sinnes, Psal. 103.

God lookes that wee should send vp our pray­ers [Page 177] to him, that he might send downe his mercy to vs.

Prayer in time of trou­ble, is commanded with a promise: Call vpon mee saith the Lord, in the time of trouble, and I will heare thee, and thou shalt glorifie me, Psal. 50.15.

Psalmes in time of af­fliction, haue a speciall & peculiar grace to moue deuotion.

Proper and peculiar Psalmes for the sicke.

Put mee not to rebuke, O Lord, Psal. 38.

Haue mercy vpon me, O Lord, Psal. 51.

[Page 178] Hast thee to deliuer mee, O God, Psal. 70.

In thee, O Lord, haue I put my trust, Psal. 71.

I will cry vnto the Lord with my voice, Psal. 77.

Out of the deepe haue I called vnto thee, O Lord, Lord, heare my voice, Psal. 130.

1 In his meditations, let him meditate vpon the ioyes of Heauen,Medita­tions. touch­ing which, no tongue cre­ated either of Man or Angel can expresse them, no imagination conceiue, nor vnderstanding com­prehend them: for Christ himselfe saith, Nemo scit, [Page 179] nisi qui accipiet: No man knowes them, but he that enioyes them; such is the infinite value, glory, and Maiestie of the felicitie prepared for vs in heauen.

2 Secondly, to call to minde the vnspeakeable loue of GOD towards man in generall, as that, God so loued the world, that hee gaue his onely begotten Sonne to the death, to re­deeme vs, euen then, when wee were his enemies: and if when we were his enemies wee were reconciled vnto God, by the Death of his Son; much more being reconciled, shal we be saued by his life.

[Page 180] 3 Thirdly, to call to mind the vnspeakeable loue of God towards our selues in particular, both in our Creation, Redemption, Sanctification and Iustifi­cation.

4 Fourthly, to meditate vpō the Passion of Christ, namely, how hee suffered the death of the Crosse with extreme reproch and contumely: besides most grieuous torments both in soule and body, that he might to the vtmost in­dure the punishment due to our sinnes: Feare not, therefore (saith Christ) feare not thy sinnes, for I am [Page 181] the remission of sinnes: feare not darknes, I am the light: feare not death, I am the life: whosoeuer commeth to me, shall neuer see death.

5 Fifthly, to meditate vp­on his descending into Hell: how that in his soule hee suffered such ex­treme and fearefull tor­ments, and euerlasting pu­nishments, as that by a lo­call descending into hell, he could not possibly haue indured more.

6 Sixtly, to meditate vpon Christs Resurrection: how by his rising againe, hee ouercame Death, Hell, Sinne, and the Diuel him­selfe; [Page 182] and so by his Re­surrection, hee triumphed ouer Death, cloathed vs with his Righteousnesse, reconciled vs to his Fa­ther, and made vs heires of his euerlasting King­dome.

7 Lastly, to meditate vpon the Ascension of Christ; how that he is gone vp to Heauen with great glory, thereby to open a way for vs, against our selues come to possesse it after death, and body and soule toge­ther, after the Resur­rection.

It is nothing that wee doe suffer, in respect of [Page 183] that, which Christ suffe­red for vs: for whatso­euer we suffer, Christ suf­fered more for vs: there­fore there is nothing, that can bee too much or too deare, for vs to bestow vpon Christ.

CHAP. 20. To visit the sicke, is a high worke of mercy.

THat care is thought of greatest impor­tance, which is imployed in helping those, who are least able to helpe them­selues: and yet haue most [Page 184] need of ghostly direction: this duty specially con­cernes them, to whom God hath committed the charge of soules: there­fore it is greatly to bee wished, that like as the Serpent, that old enemy of mankinde, who the shorter his time is, the fiercer his wrath is, and himselfe the more busie: so those who should feed Christs Lambes, would now be the more carefull to keepe them from this deuouring Lyon: and to present them sound in Faith, and ioyfull in hope, vnto the great Shepheard [Page 185] of their soules: which is done, partly by exhorta­tion, partly by Prayer.

Tediousnesse of dis­course, may soone weary the weake party:In exhor­tatiō these things are to be ob­serued. few words well ordered, auaile most: impertinent speeches are very vnfit: a premedita­ted exhortation, after in­formation taken of the dis­position of the sicke, is ve­ry behoouefull.

CHAP. 21. A Prayer at the first visi­ting of the Sicke.

Prayer.MOst gracious God, we humbly beseech thee, to looke vpon this thy Seruant with the eyes of thy mercy: to grant him patience in his trou­bles, comfort in his af­flictions, and strength in thy mercies: Defend him, O Lord, from the danger of the enemy: keep him in thy protection & saue­gard: and send him de­liuerance at thy good will and pleasure, through Ie­sus [Page 187] Christ, our onely Saui­our and Redeemer. Amen.

CHAP. 22. A confession to bee vsed of the sicke by himselfe.

ALmighty and most mercifull Father, I acknowledge my great and grieuous offences committed against thy Diuine Maiestie. I haue not (as I ought) loued thee aboue all things: I haue not sincerely vvor­shipped thee: I haue not honoured thy Sacred name: I haue not sancti­fied [Page 188] thy Sabbath: I haue not done due reuerence to my Parents and Go­uernours: I haue borne deadly hatred: I haue li­ued vnchastely: I haue ta­ken my neighbors goods: I haue depraued his good name: I haue coueted contrarie to thy comman­dement: for all which, I humbly craue mercy of thee: for these and all o­ther my sinnes known and vnknowne, which I haue committed since the day of my birth, I doe with an humble & penitent heart, aske pardon and forgiue­nesse of them, euen for [Page 189] the merits of thy deare Sonne Iesus Christ our onely Sauiour and Redee­mer: in whose name I pray, as hee himselfe hath taught vs, saying: Our Fa­ther which, art in Heauen, &c.

O Lord Iesus, who art the Resurrection and the life, in whom, whosoeuer beleeueth, shal not perish, but haue life euerlasting: I neither desire the conti­nuance of this life, nor a more speedy deliuerance out of this world, then shall stand with thy good will and pleasure, to which I humbly referre my selfe: [Page 190] doe with mee (most mer­cifull Sauiour) according to the riches of thy good­nesse: through thee, haue I beene holpen, euer since I was borne: thou art hee that tookest me out of my mothers wombe, and hast preserued mee to this houre: it grieueth me, that I haue so often offended thee: and I am the more grieued, that I can grieue no more then I doe, con­sidering the grieuousnesse of my offences towards thee.

CHAP. 23. A Prayer by the sick party a­gainst the feare of death.

O Lord, Father of mer­cy, and God of all consolation, heare me thy distressed creature: the feare of death is fallen vp­on mee; I feare, I faint, Lord, be thou my helper. I find that death is dread­full to nature, shield mee vnder the shadow of thy wings: strengthen my weakenesse, by thy power; my wauering, by thy pro­mises; which art wont to heare and help them that [Page 192] call vpon thee in the day of trouble: the day of trouble and heauinesse is come vpon mee: to thee I call, in thee I trust: though fraile flesh begin to shrinke; yet grant, most mercifull Lord, that faith in thy most blessed Passi­on may neuer decay in me: that hope may neuer faile me, but that the com­fortable expectation of a better life to come, may reuiue & raise vp my pen­siue soule: when strength faileth mee, and the light of mine eyes is gone: grant, Lord, that my heart may call vpon thee, and [Page 193] say, Lord Iesus, receiue my Spirit, which liuest and reignest with the Father and the Holy Ghost, one God world without end, Amen.

CHAP. 24. A Prayer for the sicke.

O Eternall God, and most gracious and mercifull Father, I hum­bly beseech thee, to looke vpon this thy seruant with the eyes of mercy: shew him thy mercy, and grant him thy saluation: g [...] him comfort and confi­dence [Page 194] in thee, and in thy Word: stablish his heart, that his trust may be euer in thee: impute not vnto him, his former sinnes and offences, but couer his ini­quities with the righteous­nesse of thy deare Sonne: defend and strengthen his soule against al the assaults and deadly subtilties of our restlesse enemie: de­liuer him from his tyran­nie, and keepe him in thy protection & sauegard: draw nigh vnto his soule, and saue it: shew him the light of thy countenance, and bee mercifull vnto him, and saue him, for thy [Page 195] mercies sake: and since, O heauenly Father, thou did­dest in thy loue towards vs (euen when wee were thine enemies) giue thy most dearely beloued Sonne to the Death to re­deeme vs: powre into his heart, I humbly beseech thee, a true & liuely faith, whereby he may take hold vpon our perfect righte­ousnes which is in Christ, and so bee made partaker of the merit of his Death and Resurrection: suffer not the apprehension of death to discourage him: but giue him grace and courage, cheerefully to [Page 196] attend his death; willingly to obey thy will; and pa­tiently to indure this thy visitation: that after this painefull life ended, hee may dwell with thee in life euerlasting, through the merits of thy Sonne Iesus Christ our onely Sauiour and Redeemer. Amen.

CHAP. 25. A forme of leauing the sicke to Gods protection.

PSalme 20.1. The Lord heare thee in the day of trouble: the name of the God of Iacob defend thee, send [Page 197] thee helpe from his Sanctua­rie, and strengthen thee out of Sion: grant thee thy hearts desire, and fulfill all thy minde. Saue (Lord) and heare vs, O King of Heauen, when wee call vpon thee. Iesus the Son of the liuing God, put his Passion betweene thy sinnes, and the Iudgement to come. Amen.

CHAP. 26. The manner of commending the sicke, into the hands of God, at the houre of Death.

GOd the Father, who hath created thee, preserue and keepe thee: God the Sonne, who hath redeemed thee, aide and strengthen thee: God the Holy Ghost, who hath sanctified thee, assist thee in all thy tryals, and lead thee the way into euer­lasting peace. Amen.

Christ that dyed for thee, keep thee frō all euill.

[Page 199]Christ that redeemed thee, strengthen thee in all temptations.

Christ Iesus, that rose from the dead, raise thy body and soule in the re­surrection of the iust.

Christ that sitteth at the right hand of God in hea­uen, bring thee into euer­lasting ioy. Amen.

CHAP. 27. A Prayer for the sick, at his departing out of this life.

MOst merciful Father, we commend vnto thee, this thy Seruant the [Page 200] work of thine own hands: wee commend vnto thee his soule, in the merits of Christ Iesus his Redee­mer: accept, O Lord, thine owne creature: for­giue, wee beseech thee, whatsoeuer hath bin com­mitted by humane fraile­ty: and command thine Angels to conduct him to the land of euerlasting peace: preserue, O Lord, the soule of thy seruant, as thou diddest Lot from the fire of Sodome preserue, O Lord, the soule of thy seruant; as thou diddest Daniel from the mouth of the Lyons. Into thy mercifull [Page 201] hands, O heauenly Father, we commend the soule of thy seruant now departing: acknowledge him, we beseech thee, for a Sheepe of thine owne fold, and for a Lambe of thine owne flocke: re­ceiue him into the armes of thy mercy, knowing that the thing cannot pe­rish, which is committed to thy charge. O most mercifull Iesu, receiue, we beseech thee, his Spirit in peace. Amen.

CHAP. 28. The blessing of the sicke, when hee is giuing vp the Ghost.

CHrist Iesus absolue thee from all thy sins.

Christ Iesus, remit all the euill, that thou hast a­ny wayes committed.

Christ Iesus that dyed for thee, blot out all thy offences.

Christ Iesus that now calleth thee, receiue thee into his heauenly King­dome.

The Lord blesse thee and keepe thee: the Lord [Page 201] make his face to shine vpon thee: the Lord lift vp his countenance ouer thee, and giue thee a ioy­full Resurrection. Amen.

Depart, O Christian Soule, in the name of God the Father, who created thee: of God the Sonne, who redeemed thee: of God the Holy Ghost, who sanctified thee, one liuing and immortall God, to whom bee all honour and glory, for euer and euer. Amen.

CHAP. 29. A Prayer to bee vsed by the assembly, after the sicke mans departure.

O Almighty and euer­lasting God, seeing it hath pleased thee to take this thy seruant out of the miseries of a sinfull world, vnto thy heauenly Kingdome: blessed bee thy name both now and euermore: and wee be­seech thee, O Lord, make vs that yet remaine, to bee mindfull of our mortali­tie, that wee may walke before thee in righteous­nesse [Page 205] and holinesse all the dayes of our life: and when the time of our de­parture shall come, wee may rest in thee, as our hope is, that this thy ser­uant now doth: and that we with him, and al others departed in the faith of thy holy Name, may re­ioyce together in thy eter­nall and euerlasting King­dome, through Iesus Christ our Lord. Amen.

CHAP. 30. Consolation against immode­rate griefe for the losse of friends.

TO sorrow for the death of friends, is a dutie, by which, wee giue testimonie of our naturall affection: which dutie, both Christianitie doth allow, and examples in holy Scripture doe ap­proue. Abraham mourned for Sara his wife: all Isra­el, for Samuel the Prophet: the people in the Wilder­nes, for Aaron their High Priest: the inhabitants of [Page 205] Bethulia, for Iudith that Honourable Widdow: Martha and Mary for La­zarus: the twelue Patri­arkes, for Iacob their aged Father: Dauid, for Ionathan his trustie and faithfull friend: Christ himselfe (saith Ieremy) went not to his Sepulchre without weeping eyes: so that to mourne for the dead, is a thing naturall; but not to mourne at all, is against Nature, against Christia­nitie, against all dutie. When the Apostle for­bade the Thessalonians to sorrow, hee did not abso­lutely forbid all sorrow, [Page 208] but sorrowing after the manner of the Gentiles; saying, Brethren, I would not haue you ignorant, con­cerning those that sleepe, to the end you may not lament, like those that haue no hope. To sorrow as men with­out hope, is farre from the rule of Faith. Which tea­cheth vs, that if we beleeue, that Iesus Christ dyed, and was raised againe: in like manner, they that sleepe in Iesus, God will bring them vnto him. Saint Augustine saith, Contristamur, sed non sicut caetert, in deed we are sorrowfull, but not as o­thers without hope. Non [Page 207] culpamus affectum (saith S. Bernard) sed excessum: wee blame not the affec­tion it selfe, but the excesse or want of moderation: and Christians, of all o­thers, who beleeue the Re­surrection vnto a better life, should raise vp them­selues from ouer-dolefull passions. Our Sauiour be­fore his passion, seeing his Disciples sorrowfull for his departure, saith vnto them, If you loued mee, you would reioyce, because I said, I goe vnto the Father, Ioh. 14.29. So it may be said to those that mourne, for the misse of their friends, [Page 208] let not your minds be too much troubled, or plun­ged in sorrow, because they are dead, for whom you thus lament: God hath taken them vnto him­selfe: they are gone vnto their mercifull Redeemer. Therefore as in all other things, so in this, a mode­ration should be had: yet in the best of Gods Chil­dren, mourning hath not beene a light passion one­ly: for great was the la­mentatiō, that Iacob made at the supposed death of his Sonne Ioseph, when he said, I will go vnto the graue to my Sonne sorrowing, [Page 209] Gen. 50.14. Great was the lamentation that Dauid made, when newes was brought him of Absaloms end, saying, O Absalom, Ab­salom, my sonne Absalom, I would to God I had dyed for thee, 2. Sam. 1.17. There­fore he that said, My sonne, powre forth thy teares ouer the dead, said also, Comfort thy selfe.

Doth God onely lend vs one another, and shall we grudge when hee cals for his owne? shall wee thinke much to follow the example of our Sauiour, who dyed, and dyed for vs? Who can be a Chri­stian, [Page 210] and would not bee like him? or who can bee like him, that would not dye after him? Can wee loue our friend, and not wish he might be happy? and can he be happy, and not dye? Nature knowes not what she would haue: we can neither abide our friends miserable in their stay, nor happy in their departure: wee loue our selues so well, that we can­not be cōtent, they should gaine by our losse. If their gaine exceede our losse, then our mourning for them, shewes that we did onely loue our selues in [Page 211] them: whereby our loue proues iniurious. That death is neuer to bee de­plored, that is seconded by immortalitie. Since God then hath taken them vnto himselfe, with whom they are now happy; let him haue thē with cheere­fulnesse: so shall wee hap­pily with them, enioy God also in glory.

CHAP. 31. The custome of Funerals.

THe custome of Fune­rals, as it is ancient, so is it commendable. Abra­ham the father of our faith, [Page 212] purchased a piece of ground to bury his dead in: and in that place hee himselfe, Sara, Isaac, Iacob and Ioseph were buried with great solemnitie and much mourning. Tobias is commended for bury­ing the dead; so is Mary Magdalen for preparing of ointment for the burying of our Sauiour: so is Io­seph and Nichodemus, for the care that they had a­bout Christs Funerall. My Sonne (saith the Wise­man) powre forth thy teares ouer the dead, and neglect not his buriall. Whence we may gather, that Fune­rall [Page 213] Rites, decent interring of the corps, exequies and seemely mourning, are with decencie to bee per­formed, as the last duties of loue in this world a­mongst friends.

The causes of solemni­zing of Funerals, are three:Three causes of Funerals.

1 First, it is the office of humanity, the duty of cha­ritie, decently to commit the dead corps to the earth, out of which it was taken: this charitable du­tie is commended in Toby and others, and religiously obserued of the very hea­then.

2 Secondly, it is a thing [Page 214] very seemely and conue­nient, with reuerence to lay the corps in graue, be­cause our bodies are the Temples of the Holy Ghost, which at the Day of Doome shall bee chan­ged into a condition of glorie: and by which, as by liuely instruments, both God hath been glorified, and his people haue recei­ued good: that then, which hath beene so notable an instrument, ought not to be vnreuerently intreated, though dead.

3 Thirdly, our Faith is hereby confirmed, touch­ing the Article of our Re­surrection: [Page 215] for we lay down the body in the earth, vnder hope, that this mortall must put on immortality, 1. Cor. 15.

But Funerals are not to be vsed, thereby to relieue or benefit the the dead: for they are rather com­forts to the liuing, then helpes to the dead. There commeth no part of bles­sednes to the dead by Fu­nerals; but blessed are they that die in the Lord. Laza­rus wanted his Funerall, but the want thereof, be­reaued him not of his happy estate: hee dyed in the Lord, and so was bles­sed. [Page 216] Let vs therefore liue, as we will dye; and dye, as they that hope to rise a­gaine, & liue with Christ hereafter: for after this life, there is no helpe re­maining to the dead: to the liuing, there is mercy offered: but to the dead, there remai­neth only iudge­ment.