TO euery thing there is a set time, Eccle. 3.1. a time to bee borne, and a time to die, saith Salomon. And betweene the time of birth and of death, there passed in the first ages sixe, eight, or perhaps ten hundreth yeares. But since the time that mans sinne drew the deluge ouer the whole world, Man borne of a woman, hath but a short time, saith Iob. Iob 14.1. Iacob said, that his dayes were an hundreth and thirty yeares, Gen. 47.9. and that hee had not [Page 2]attained to the dayes of his Fathers. But our dayes (saith Moses) com­ming after him,Psal. 90.10. are but threescore yeares and tenne, and at the highest, fourescore. Yet not one among fourescore times fourescore at­taine vnto that age.2 Sam. 12.18. Dauids be­loued childe neuer saw the eight day; yea, the life of some is ended, before they bee borne. But how well so euer we are de­liuered out of our mothers wombe, yet hauing taken ship­ping in this world, we still sayle towards our end. And whether wee be fewe or many dayes by the way, death is our last port, vnto it we are all bound, and at it must euery one arriue. Now what man doth euer commit himselfe to Sea, and doth not first furnish himselfe with ne­cessary prouision, against all vn­expected [Page 3]tempests? How much the more then ought we to fur­nish our selues against the stormes of death, which euery one of vs must certainly looke for? hee that intends but a iour­ney by land, enquires for the most commodious way, And doe wee thinke to performe our iourney, from Heauen to earth without any trouble or forecast at all? This is a lamentable carelesnesse.

For whosoeuer doth then first goe about to prepare himselfe to dye well, when he feeles sick­nesse vpon him, or seeth death before his eyes, is like to a Soul­dier that beginneth then to forge his weapons, when hee beholds his enemies on the wall. Wee ought to spend the whole course of our life on the meditation of [Page 4]death; for hee certainly hath liued well, who hath learned well to dye. Prouident Ioseph gathered in the seauen yeares of plenty, that which fed him, and those that were with him, in the seauen yeares of famine.Gen. 41.43. In like manner ought wee in our youth and health to make prouision of that Spirituall foode that may cherish vs towards our end, when wee may chance to bee weake both in body and in minde.

Hee that is Lord of life and death, open the eyes of our vn­derstandings, and endue vs with his Holy Spirit, that hee may lighten and conduct our soules in and thorow the darknesse of death. Hee I say, that hath by dying ouercome death, graunt that we may know it throughly, [Page 5]to withstand it valiantly; and hereafter (as Souldiers vnder his banner) happily vanquish it.

To treate hereof orderly;The originall of Death. we are first to know that God crea­ted not death: Hee created the first man immortall in soule and body:Zanch de Var. qual. 4.1. so that hee might haue liued eternally, had hee but ob­serued the will of his Creator: Yet neuerthelesse, hee also crea­ted him mortall, so that hee might dye, whensoeuer hee should transgresse the law of his Creator. This appeares vnto vs by the words, wherein GOD threatneth him on this manner, In the day that thou eatest thereof, Gen. 2.17. thou shalt surely die, speaking of the forbidden tree of know­ledge. Wherefore, Iesus the sonne of Sirach sayes, that God himselfe made man from the begin­ning, [Page 6]and left him in the hand of his owne counsell. Eccl. 1 [...].14.17. He set before him life and death (sayes he) and which hee liketh shall bee giuen him Now, when Adam (through the Serpents subtilty) slighted this di­uine warning, hee straightwayes became lyable to death, both in respect of his body which was dust,Gen. 3.19. and shall returne to dust againe, as also of his soule; for through this sinne was hee adiudged to con­demnation. Rom. 5.16. And not hee onely, but also all his posterity, who all died in Adam, 1 Cor. 15.22. as the Apostle teacheth. So then this death (as we may say) was begot of the deuill, brought into the world by sinne, borne in Paradise, the Mid-wife Eue, the Nurse Adam. It hath an abominable mother, that mainely doth resist God: It is lamentable of it selfe, in respect [Page 7]that it is the fruit of our trans­gression. It is ignominious, be­cause it is vnto vs as a brand of Gods wrath. Yet is it not so abominable, as the mother of it, sinne it selfe, because it doth ex­ecute Gods iust iudgement on vs, slaying vs three manner of wayes, whence it also may bee termed three-fold.

Death three­fold. First, it killeth the body in separating the same from the spirit, which is the life of it, for the body without the spirit is dead, saith Iames. This kinde of death is common vnto all men. It as­sailes vs, out of our owne na­ture, or may be inflicted on vs by others. And from this, shall all men be freed, at the generall resurrection.

Secondly, it slayeth the soule by with-drawing the same from [Page 8]God her Creator,Psal. 36.9. who is the foun­taine of life, and from God her Redeemer,Pro. 3.22. who is the life of our soule, and the word of life. This manner of death, is also common vnto all those that walke as yet in Vanity and Blindnesse of heart. Ioh. 1.11. It befalleth vs by meanes of our sinnes and trespasses.Ephes. 4.17. Ephes. 2.1. And from this in this present life, as many are freed,Col. 2.13. as Christ hath quickned together with him, and hath forgiuen them all their trespasses, as the Apostle speaketh. And this it is, that Saint Iohn termes the first resurrection.

Thirdly, it kills soule and bo­dy both together by excluding them both from the blisse of eternall life. And of this kinde of death, Christ saith, If a man keepe my saying, Ioh. 8.31. hee shall neuer see death. Whereby the contrary [Page 9]is proued, to wit, that vnto them that do reiect the word of God, this death shall befall, and will come vpon them by the iust sen­tence, which at the last day God shall pronounce against them. Nor shall any of those, whom it befalleth, euer be released, nei­ther in this, nor in the world to come. These three sorts of dy­ing, are all comprehended by Christ in a speech of his, where he saith, Feare not them which kill the body, Iohn 10.28. but are not able to kill the soule, but feare him rather who is able to destroy both soule and body in hell.

Death two­fold. This hell, Saint Iohn in his Re­uelation, at the last sees throwne into a lake of fire,Reu. 20.15. and calls it the second death. And so he makes death but two-fold: one cor­porall in this world, the other [Page 10]spirituall in the other world, whose diuision we also willing­ly embrace.

The death of the body. That death then whereof we meane to treate, is the first or corporall death, to wit, that which doth separate the soule from the body, and is euery where vsually knowne by the name of death. For whatsoeuer we speake or reade of dying, as well in the diuine bookes of the Bible, as in humane Writers, it is for the most part to be vnder­stood of this kinde of death. This death is also chiefly feared of men, and causeth them to bee troubled, maketh them faint­hearted, and vnconstant, and vp­on occasion of any euill rumour fearefull. Yea, that wise Na­turalist Aristotle, was of opini­on,Eth. 3. that of all things there is [Page 11]nothing more terrible then death.

The aduan­tage of them that doe not feare death. If then this death be the most terrible thing in the world, how happy is he that is released from the feare of it? Yea verily, wher­with can the world make him to tremble, that contemnes the ve­ry vttermost of her power? If hee liue in a Citie infected with the plague, if hee dwell in a Country flaming with warre, if he trauell in danger of theeues, or if a tempest at sea ouertake him, his spirits are not daunted, nor his senses benum'd. Hee hath the more rest, and yet ne­uer the more danger. Yea, ra­ther the lesse, because a man that is affrighted by his very frights, may bring some sicknesse vpon himselfe, and so consequently death. But such a resolute man [Page 12]is certaine, that come the worst, nothing can be exacted of him, beyond his life, which hee ow­eth; and is willing to surrender, where, and when it shall please God. If hee be called of God to a Souldier condition, he figh­teth boldly for the defence of his Country. Yea certainely, hee that oft-times through a cowardly feare would loose the field, by this his couragious re­solution putteth his enemie to flight. Thus is euen our life sometimes lengthened by this willingnesse to dye. Besides, if such a one liue by enuious per­sons, or vnder tyrannizing Prin­ces, he shall not neede to flatter, nor to faine against his consci­ence. He is not astonisht, though they threaten to slay his body: for hee knowes that it must dye [Page 13]whether they threaten him or no. Yea, if they put him to death, he knowes that they euen then bereaue themselues of power to torment him any far­ther. And is not this a great li­berty, and worthy to be sought after? whereas on the contrary, how miserable is that man, that is continually encumbred with feare, and that not for some thing, that hee may hope or chance to escape, but for that which vndoubtedly may, yea must sometime befall him. Tru­ly such a one walkes throughout the course of his life in a conti­nuall flight, farre worse then death it selfe.

The diuision of the Trea­tise. Well then, for the better ouer­comming of this feare, wee will assay for to vnmaske death, and disrobe it of all terrible appa­rition, [Page 14]that so wee may behold it naked, and in his owne na­ture. And first wee shall endea­uour by foure naturall reasons, and then by foure other obser­uations, to demonstrate that it hath nothing in it selfe that should be terrible vnto vs. And secondly, proceeding, we hope, likewise in a foure-fold discourse manifestly to shew, that to those that know how to arme themselues against it, death is altogether profitable, and con­sequently worthy to bee de­sired.

This death then,1 Reason. though it be one of the twinnes which to­gether by sin entred into the world, Death is not bad. Rom. 5.12. yet doth it in no manner of wayes resemble in iniquity the spirituall death its sister. For though this death doe vtterly [Page 15]slay the body, and the other doth not kill the soule, but casts it into a miserable life, yet is it better to dye by the first, then to liue in the second. Yea, by meanes of this obtaine wee this benefit and profit, that at the last it doth free vs from this toyle-some life, to which God (since the fall of man) hath heere on earth condemned all mankinde. In the which, were it not that this death preuenteth it, wee should continually remaine. For this cause then, as also for that God doth send it, as well to his children, whom he loueth, as to his enemies, whom he hateth, it cannot in its owne nature be euill. Howbeit, God doth di­uersly addresse it vnto vs. For the wicked hee consumes in his wrath, Eccl. 45.19. as vnworthy of this temporall [Page 16]life: But the godly hee takes away in his mercy and peace: as esteem­ing them worthy of a better life.2 Reg. 22.20. And thus is death vnto the Re­probates a passage vnto eternall misery, but to the Righteous, vnto eternall life.Ioh. 5.24. Euen as a Ma­ster thrusteth his disobedient seruant out of dores to deliuer him vnto the Iaylor, and lets forth his obedient, to set him at liberty for euer. Yet is it one, and the same doore that both passe thorow. Who then will terme this doore, or this death euill? If death in it selfe be not euill, then from it directly no euill can bee expected. Let this then be the first reason, where­fore we neede not feare death.

But some may heere object, that it is the occasion of this euill, that wee by meanes of it, [Page 17]loose this temporall life, which is sweet to euery one. But in sooth for vs to pay that we owe, may not bee termed any losse vnto vs. And who knoweth not the condition of this life? All things which by birth haue a beginning, haue an end by death. Whosoeuer therefore feareth the end, must not desire the be­ginning. Our life is like vnto a candle, if wee desire it to giue light in lightning, it must burne, and burning, draw, and come to an end. If the Sunne would not descend, it must not ascend. For the same course that causeth it to ascend, causeth it to descend, euen so doth this life conduct vs to death. And who then can say this life is good, and death euill? Certainly whatsoeuer is spoken against death, opposes [Page 18]life, which is the cause of death. Epictetus his saying is good, Death (saith hee) is not frightfull, but the feare of death, Ar. 2. [...]. and to dye is not ill, but to dye shamefully.

Hence Socrates, 2 Reason. Death Natu­rall. when tydings was brought vnto him, that the Gouernours of Athens had con­demned him to dye: And so hath Nature them, A poph, Eras. 4. said hee, without any farther alteration. He knew well that it was no lesse naturall to dye, then to liue. And this shall be the second reason wher­fore death is not to be feared. All flesh (we read in Ecclesiasticus) waxeth old as a garment, Eccl. 14.18. for the de­cree from the beginning is, thou shalt dye the death. As of the greene leaues, vpon a thicke tree, some fall, and some growe, so is the generation of flesh and blood. One commeth to an end, and another is borne. Euery [Page 19]worke rotteth, and consumeth away. Yea, to what end doth the corne spring vp into eares, but to bee reaped? And doth not euery lowe ebbe make way to a new flood? Doth not euery day by declining, giue time vnto the approaching night? The same course of enterchange, is like­wise among men, the precedent giues place vnto the future. The Elements and all things compo­sed of them, are subiect vnto mu­tation; yea, the heauens them­selues shall be dissolued and renewed. 2 Pet 3.12. How then can a mortall body for euer remaine? Being but a house of clay, that is soone broke downe. It comes vp like a flower, and is soone cut downe: Iob 14.2. Yea what is the life of this body?1 Chron 29.15. A sha­dow, a winde, Iob 7 7. a vapour that appea­reth for a little, Ioh. 4.14. and then vanisheth [Page 20]away, saith holy writ. As an ar­rowe once being shot, continu­ally flye [...]h to the place where it must be fixed: So man once be­ing borne, passeth without inter­mission vnto that end where hee must rest.

Yea we our selues (if we ob­serue it) are continually dying from the first day of our birth. Our childhood dyed in vs when we became youthes. Our youth­full age when wee grew to bee men. The day present destroyeth the day past, and euery present houre, yea moment, slayes that that is newly past: yet doth not the absence of the time past hurt vs, nor doe we bewaile it, though euen now we want time. Much lesse then (if death at this in­stant should hurry vs away.) Should the want of the present [Page 21]time then procure any losse to vs, when as the time of this world in no wise further can auaile vs. So that there is not any naturall reason why death should affright vs. No reason I say, which is hence also appa­rent, in that the antienter sort, doe oftentimes more abhorre death then the younger, where as reason rather requireth the contrary. This desire therefore of delay in olde men, springs onely out of an habituated lo [...]e of these two friends, soule and body; the coniunction of the which, the longer it lasteth, the closer is their amity knit toge­ther, to wit, so long till they be sufficiently enformed, that their separation can be no losse vnto them, and no longer. Yea na­ture it selfe, directs all things to [Page 22]their end. The fairest blosomes shee causeth freely to shed their pleasant leaues, that the follow­ing cods may finde place. These doth she also cause to shrinke to­gether, and split, that the seede may fall out of them, into the lap of the earth where it ought to be. Wee our selues also haue a continuall naturall longing to­wards our end, and wish (though wee doe not obserue it) that our dayes might hasten their course. What is it else when as children long to be great? those of middle growth to be married? the mar­ried to see their children come to age? yet is it certaine, that how much the more we obtaine of th [...]se our wishes, we approach the neerer to our end, and yet we wish for it. Yea farther, who knowes not that fire at the last [Page 23]shall bring this world to an end; yet is it so farre from terrifying vs, that in signe of publique and generall ioy, we are accustomed to kindle extraordinary great bonfires.

We haue also farre more de­sire, to see mens decease then their birth. No body r [...]nnes forth for pleasure, to see a wo­man in labour: you will say, the reason is, because there is no­thing therein but calamity and paine. And what is there else, where two fighting, hurt one the other, and yet who desires not to be a spectator? Or if any by the Magistrates command, must suffer a painefull dea [...]h, what running is there to see it? And who among vs would not take great delight (if he could but se­curely behold it out of a win­dowe [Page 24]to see some-where a bat­tell fought in the field? The Romane Emperors who in fore­times, knew well enough how to entice the people, and to get their fauour, did on feastiuall dayes present them with cer­taine hundred paires of Fencers, which freely sported, till that commonly, one of each couple couered his standing with his dead body. And on this sport (for so they called it) did the people sit gazing whole dayes, without showe of wearinesse. Yea, it seemes that the same was first brought in by the Israelites, when Abner and Ioah caused their Souldiers to sport together on this wis [...].2 Sam. 2.14.

Behold then how farre man euen beyond all decencie, taketh pleasure in seeing the death of [Page 25]others, when hee suffereth him­selfe to be led, by his naturall inclination. So that to dye, is not onely naturall, but it seemes there is also a secret desire to be­hold the Tragedy of it.

Thirdly,3 Reason. Death vniuer­sa [...]l. to whom can any thing seeme terrible, that pre­sents it selfe dayly before his eyes? What is more common among vs, then Christnings and Burialls? Haue euer any beene knowne of all that haue beene borne, not to haue dyed? Old, young, rich, poore, honest, dis­honest, all [...]read that path.Gen. 4.8. Abel (it may bee) was slaine in his youth,Gen. [...].27. and Methusalah liued wel­nigh a thousand yeares, yet hee died also.Exod. 14.8. The impious Egypti­ans were drowned in the red sea: Gods people perished in the wildernes. Poore Lazarus died,Luk. 16.22. [Page 26]the rich man died also, saith S^t. Luke. Yea, that mighty Ahasue­ros, Est. 1.1. who raigned ouer a hundred and seauen and twenty Prouin­ces, that great Alexander, the va­liant Iulius Caesar, who conque­red the whole world, haue all bin conquered by this death.

All things that are created, as fire, ayre, water, earth, and all things compounded and ingen­dred of them, are able to inflict death on vs. Anacreon the Poet, was choaked with a grape ker­nell, Pope Adrian the fourth with a flye. Yea, in our selues doth not the least disturbance of our blood, oft end our liues? Anger, heat, colde, a fright, doe the same. I spare to speake of a plague, which in the space of seauen or eight moneths, hath deuoured in one Citie of London, [Page 27]eight and thirty thousand. Or a siedge, which without and with­in the Towne of O oslend, hath swept away more then a hun­dred thousand men, in lesse then three yeares. This we see, and this we heare dayly, and such like accidents fill the greater part of leaues in all manner of Chronicles, and this will bee common as long as men shall in­habit the world. Haue we not thē great reason so to accustome our selues to these common chan­ces, that we may not be affrigh­ted by them? But what doe I number men, we see whole Ci­ties destroyed. That mighty Citie of Troy now giueth the Plow-man leaue to f [...]rrowe her. Holy Ierusalem can hardly shew one stone on the other. The Maiestie of Rome must now be [Page 28]guessed out of her Ruines.Gen. 19.23. Yea, a fire kindled in Canaan, and burnt foure Cities together, with all the Inhabitants.Ann [...] 14 [...]1. A flood drowned in Holland three­score and twelue Villages, with whole housholds inhabi [...]ing the same. And shall we then for our selues bee so grieued, where­as each of vs is but one silly man?

And yet aboue all,4 Reason. Death is Gods will. we haue no reason to disturbe our selues, in that which is Gods will and pleasure. Hee hath set a law to all his creatures, which they must obay.Psal. 148.6. Immediatly after the Creation, he spake to man, and said, Earth thou art, and to earth thou shalt returne. Gen. 3.9. There­fore well saith Salomon, All liuing know that they shall dye. Eccl. 9.5. When God onely saith, Returne yee chil­dren [Page 29]of men: (singeth Moses) they are carried away as with a flood, Psal. 90.3.5. as a sleepe, and as grasse that is wi­thered.

Feare not death (saith the sonne of Sirach) for remember that this is the sentence of the Lord ouer all flesh; Eccl. 41.5. of them that goe before thee, and of them that come after. And why art thou against the pleasure of the most high? Let it suffice vs to know, that it is Gods comman­dement, and that he is alwayes entirely good,1 Sam. 15.22. and that obedience to him is better then Sacrifice. This is the fourth reason, why wee ought not to shunne death. Especially because though wee neuer so much shunne it, yet can­not we escape it: but must some time or other (will we [...]ill wee) fall into its clawes. If there be then a necessity, what folly is it, [Page 30]to wrastle against God and his ordinance? It must needes bee easier quietly to walke towards our end, then to suffer our selues to bee dragged to it by force? And although we see the yeares of antient folkes sometimes pro­longed, and of the younger sort shortned, or by misfortune (as it may seeme) cut off; yet must we not therefore wrangle with our Creator about it, as if it were contrary to reason and nature. But say with Christ, when hee thanked his father, that hee re­uealed to children, that which he kept secret from the wise and prudent (which seemes both to oppose nature and humane rea­son) Euen so Father, because it seemed good in thy sight. Luk. 10.21. That then which is pleasing vnto him, who is onely wise, and good, [Page 31]and our father also must needes seeme good vnto vs.

He that hath brought vs into this world,Selfe murther is vnlawfull. not when it seemed good vnto us, but when it plea­sed him, hath also good reason to take vs from hence, when it shall be so pleasing vnto him. We are all his creatures, and be­long vnto him, and euery one from him possesseth his body, as a needfull and pretious pledge of his loue, committed on trust vnto him for a while. And al­though we must alwayes be rea­dy to restore the same, when the owner shall please to de­mand it, yet in the meane while ought we not either carelesly to loose, or vnthankfully to cast away this creature of God. Al­though the Stoical Philosophers doe terme a mans killing of him­selfe, [Page 32]the opening of a doore, through which euery one may freely out-runne the miseries of this life.Lib. 3. Yet did Aristotle better consider this matter, who shewes that the murthering of a mans selfe to eschew any calamity or sorrow, doth not argue any va­lour, but cowardise rather. If God by many trialls here, will haue vs trained to fortitude; let vs then not resemble peeuish children, who as soone as they are but chidden in their first Schoole, runne presently whi­ning out of dores. Wee must shew our selues men, and as va­liant Souldiers stand on our guard, in this world against all dangers. As also continue con­stant in cold, heat, hunger, thirst as long as it shall please our Ge­nerall to place vs there. None of [Page 33]vs (saith the Apostle) liueth to himselfe, Rom. 14.7. therefore whether wee liue or dye, we are the Lords. If all of vs then are the Lords, it is a point of great iniustice for any of vs, according to our owne will, to kill himselfe. Which sinne is therefore iustly deemed the more damnable, for that the man that murdereth himselfe, after the committing of the sin, hath not any time of repentance. It is our duty therefore wholy to referre the length of our life, and did meanes of our death, to the will of God, that so in both wee may alwayes with a good conscience say vnto him,Math. 6.10. Our Fa­ther, thy will be done.

Yet many doe not shunne death in respect of dying, but in respect of the condition where­vnto death bringeth them. Let [Page 34]vs likewise therefore consider this their future estate foure manner of wayes, and ponder each of them seuerally.

1. Obseruation concerning the body. First, some feare the future misery of their body, when it shal be separated from the soule. We must to this purpose vnder­stand, that the dead in holy Writ, are sometimes said to sleepe, and sometimes to rest. The one seemes to be in respect of the body, the other of the soule. Iob ioyneth them toge­ther, whē he wisheth that his mo­thers wombe had bin his tombe, For now should I (saith hee) haue luine still, Iob 3.13. and bene quiet, I should haue slept, then should I haue beene at rest And very fitly is the death of the body compared to sleepe, for euen as man, at euery finishing of the Sunnes com­passe [Page 35]is subiect to this short sleepe, euen so, when his life hath compassed his course, the long sleepe of death scases on him. And as our bodies per­ceiue no vnquietnesse in the day­ly sleepe, in like manner shall they feele none, in this long and last sleepe. Hence Cato said ve­ry well,Dist. Cat. that sleepe is the image of death. Apoph. Eras. Diogenes learned of Ho­mer, to call sleepe and death bro­thers. If then they bee like the one to the other, wee haue no reason to shunne the one more then the other. And whoso­euer vnwillingly doth forgoe this body may well bee resem­bled vnto little children, that are very loath to be vndrest, that they might bee had to bed by times; but being easily laide downe, soone fall into a sweet [Page 36]sleepe. If sleepe then be sweet to the body, while wee sleepe, and if a man sle [...]ping counts no time, nor tells any houres, but those wherein hee com­mit himselfe to sleepe, and those wherein her doth awake, what neede he to care how much [...]n he spend in sleeping, whe­ther they he shall sleepe seauen houres in his b [...]d, or seauen ages in his graue? And whilest hee thus counes no time, there remaines for him betweene death and sleepe no difference at all Wher­fore then should he abhorre the one more then the other.

Now conc [...]rning the corrup­tion of our body, it is an old say­ing, the corruption of one thing, Aristotle. is the generation of another. Our bo­dy is but changed againe into the same elements, whereof it [Page 37]was at first created by GOD, when by him a liuing breath was blowne into it. Which liuing soule keepes by force (as it were) these elements together. But when the same by m [...]anes of the departure of the soule, haue re­obteined their former freedome, then our body returnes to dust whence it was taken, Gen. 3.19. according to Gods word and ordinance. So that whatsoeuer in our compo­sition we likewise had borrowed from the water, ayre, and fire, returnes each to his owne ele­ment, where it is well at rest, and at home.

The Resurrec­tion of the bo­dy. But at the last day shall God cause the elements to surrender again the ma [...]ter of our bodies, and then as many as lye in the earth and sleepe; Dan. 12.6. shall awake (saith the Prophet) not onely those that b [...]o [Page 38]predestinated to eternall life, but euen those also which are ordained to eternall shame. And although wee cannot comprehend, how God shall finde, distinguish, and reforme our bodies, yet neede wee not to doubt of his word. Wee see dayly before our eyes, many things come to passe, in­credible, before they are expoun­ded vnto vs. Would it not seeme vnpossible to any of vs, to finde a man in a wood, or way, where no body euer had seene him walking. Yet put but on a Beagle, or Blood-hound, and he by the sent onely will follow, and finde his Master. Againe, shew the Copies of a hundred schoole boyes, vnto al the wisest Philosophers in the world, it will bee vnpossible for them to distinguish them. Shewe them [Page 39]but vnto their Schoole-Master, hee at the first sight will know euery ones proper hand. In like manner, let a golden bowle be cast amongst a hundred pound of melting brasse, and (as it will be) equally disperced and mingled with the same, will it not seeme vn o vs (that haue no insight in that Art) vnpossible to recouer the Cup againe out of the whole masse. Giue it but an Alchy­mist, he will soone extract your gold; giue that then to the Gold­smith, and you shall haue your Cup new cast, as it was before. If so be then that a skilfull man, yea a beast can bring things o passe in this world, which seeme vnpossible, to the greater and wiser sort of men, yea if wee our selues can transforme the dust of the earth, (sand and [Page 40]ashes) into a goodly transparent glassie body. Wee must needes expect more from God, with whom all things are possible. Math. 19.26. Hee that hath created the earth of nothing, and vs, of the earth, who meeteth out heauen (as Esay speaketh) with his spanne, Esay. 40.12. within which our bodies remaine, (whe­ther they be in the earth, in the water, or in the entrayles of beasts) will easily finde, know, and re-establish all that which he once made, and yet containes in the palme of his hand. Let vs then freely be confident, that the houre shall come, Iob 5.29. in the which all that are in the graues, shall come forth vnto the resurrection. And as death is termed a sleepe, so is the resurrection, by the fore­named Prophet,Dan. 12.2. fitly called an awaking. Yet this resurrection [Page 41]will farre surpasse our dayly a­waking out of sleepe: for now we awake with a body that falls a sleepe againe: but hereafter we shall rise with a body that neuer can dye any more; for then (sayes S^t. Paul) the dead shall bee raised incorruptible. 1 Cor. 15.51. So that wee may obserue, that our bodies doe profit by death: For first, wee obtaine a long lasting ease; and secondly an euerlasting life. Whence it followeth, that in re­gard of our bodies, wee haue no cause at all to shunne death.

2. Obseruation, concerning the soule. Secondly, some feare that some damage may befall their soule by death, which is altoge­ther against reason. The soule is not composed of such mat­ter, that is subiect vnto the power of death. She is as a liuing spi­rit, by God breathed into vs. [Page 42]And as the brea [...]h which men blowe out, though it be no essen­tiall part of their lungs or mem­bers; yet notwithstanding, it re­taineth a sauour of that breast that it came f [...]om: Euen so doth our soule retaine that, from the image of him, who infused it in the body, that it is thereby be­come an immortall spirit.

For of the immortality of it neuer was there doubt made by any liuing, vnlesse by fooles. By them (sayes the booke of Wise­dome) the soules seeme to dye, Wisd. 3 2 4. and their departure is taken for miserie, but their hope it full of immo [...]tality. Yea, the very soules of the vn beleeuers, are not subiect to mor­tality, as is manifested vnto vs, by the soule of the rich man in the Gospell.Luke 16.23. Eccl 12.7. This body (sayes Sa­lomon) shall returne to the earth as it [Page 43]was, and the spirit shall returne to God, who gaue it, to receiue his sentence either of reward or of punishment: For otherwise, if the reasonable soule perished with the body, then should the most godly men (who com­monly must refraine the plea­sures of this world, and suffer for Gods cause contempt at the hand of Reprobates) of all men become the most miserable.1 Cor. 15.19. Which could neither agree with Gods Mercy toward the good, nor with his Iustice to the bad. The soule therefore is to expect hereafter a day of account, wher­in oppressors shal be recōpenced with tribulation,2 Thes. 1.6. and to them that are troubled, shall be a refreshing and rest. For indeede the soule is the principall part of man,Deut. 10.12. and there­fore as well by Moses in the old [Page 44]Testament,1 Pet. 3.20. as by Peter in the new, it is taken for the whole man.

But being seperated from this body, will it be able to doe any thing? This wee may in some sort conceiue in this life.The soules selfe-consist­ing. For when a mans spirit is bus [...]ed in its owne worke, that is, in some kinde of meditation, wee may presently perceiue, that the lesse the bodily members, yea his fiue senses are occupied, the more earnester hee withdrawes him­selfe to his cogitations. Yea oft he will shut his very eyes, that the receiuing of their obiects may not disturbe him. We read that Archimedes his minde was so busied about humane Art,Val. Max. 8.7. that the very Citie of Siraci [...]sa, where he then abode, was taken, and he himselfe by the Enemie [Page 45]surprised, before hee perceiued the least rumour thereof. And S^t. Paul, when the heauenly visi­ons were reuealed vnto him, hee was so farre from needing his bodily members thereunto,2 Cor 12.2. that he himselfe knew not whether he was in the body, or out of the body. And long time before this, when God would teach Iacob, Gen. 18.10. Abime­lech, Salomon, Gen. 20.2. Ioseph, and others,1 Reg 3.5. some matters of great moment,Math. 2.13. did he not first let their bodies fall a sleepe? Hee knew well e­nough, that thine best helpe would but haue beene a hinde­rance to spirituall matters. Doth not this shew vnto vs, that the body is but to the soule as a clogge tied to the legge. Seneca hath well obserued, how tedious this flesh is to our soule.Sen. Now (saith he) doth the belly ake, then [Page 46]the stomacke, then the throat. Now to there too much blood, anon, too little; And the soule is in this body, not as at home in her owne house, but as a trauailer in an Inne. The soule then is created to a higher de­gree, to wit, to liue at ease on high in her owne proper dwel­ling place.

Wherefore Maximus Tyrius saith very well,Serm. 23. That which men call death, is the beginning of im­mortality, and the birth of a future life: To wit, when their bodies at their appointed time fall away, and the soules ascend to their proper place, and to their proper life: So that this body is to the soule, as the egge-shell is to the bird, it must breake through it before it can flye into the open ayre. Yea Cy­rus the great Monarch, could say, that he alwayes beleeued,Cic. desen. That [Page 47]the soule being freed from the body, then became both purt and wise.

And although we seeme vn­willing to for sake this body, yet that must not breed any ill suspi­tion in vs. At our birth, wee seemed likewise loath to re [...]one out of our mothers wombe, where we were weld and warme. Yet now being borne, and vsing all our members in the spations world, who of vs would be wil­ling to creepe into his mothers wombe againe? In like in [...]n­ner, the soule once being s [...]d out of the cumbersome prison of the body, will not desire to re­turne to the same againe. For God hath so appointed three dwelling places for euery one of vs, that a man by the two first, may in some sort conceiue the third. For as, while he is in his [Page 48]mothers wombe, hee hath no­thing neere so much strength, comelinesse, pleasure, and time there to remaine, as after his birth, he enioyeth on the face of the earth; so cannot he obtaine or enioy that here on earth, that may in any wise be compared son glory, blisse, and continu­ance, to that which hee shall en­ioy, when (borne againe out of his owne body) his soule shall be fetled on high in the heauens.

That which the most ancient Philosopher Hermes Trismegistus well conceiued,Fr. Patr. Tris­meg. who dying, could speake thus: As yet haue I liued here; as a stranger, and one ba­nished, now I returne againe in health, to my owne Country: And when I presently (being released from these fleshie bonds) shall depart from you; take heede you doe not mourne, as if [Page 49]I were dead: for I returne to the best and happiest Citie, whither all Citizens shall come by the meanes of death. God is there alone the highest Prince, who will fill his Citizens with an infinite delight; In respect whereof, this, that most account life, may rather be called death then life. If a Heathen could speake thus, all Christians certainly must needes (be voide of vnderstand­ing,) and euen dead while they liue, that call in question the fu­ture life of the soule.

Yea, this happy estate of the soule, did so immeasurably pos­sesse, and strangely transport Cleombrotus: Cicer. Tuse. 1. after that hee had read somewhat concerning the same in Plato, that to enioy the same, as soone as possible might be, he cast himselfe headlong in­to the Sea. But zeale here con­quered [Page 50]wisedome, and by mis­using, good things brought forth bad effects. Howbeit, by this example, well may wee shame those, that without reason, feare exceedingly the day of death; whereas the day of our birth, is but the beginning of a tempo­rall life; but our dying day, is the beginning of an euerlasting life: so that in respect of the soule, death ought not to seeme terrible vnto vs.

3. Obseruati­on concerning carthly plea­sures. Some also shunne death, be­cause shee bereaues vs of all our earthly pleasures. They are vn­willing to part with their ho­nours, riches, delights, their faithfull wife, and deare friends, as fearing that the want of them will be greeuous vnto them. But let vs weigh this also in the bal­lance of reason.

Whosoeuer doth so esteeme earthly pleasures, (which Salo­mon proclaimed to be vanity of vanities) that hee would rather chuse to stay here,Eccl. 1.1. and liue in the same, then remoue to enioy the heauenly, may well be compa­red to one, who, because some­times hee dreameth of pleasant things, would rather sleepe con­tinually, then awake and enioy reall pleasures. For it is cer­taine, that as farre as the reall pleasures of this life, excell those that appeare vnto vs in our dreames; so much are the eter­nall future ioyes to bee prefer­red, before the temporall and present.

The wisest Astronomers per­swade vs,Som. Scip. that if from the highest heauen, wee should behold the Globe of the earth; it would [Page 52]seeme no greater vnto vs, then a starre now doth, and we should esteeme it, but as a point. And shall we in this point, yea in the very least corner of this point, to wit, that which wee inhabite, take such pleasure, and bee so fond of it, that for the loue of it, wee should forsake heauen, and the pleasures thereof?

This world indeed was crea­ted for the vse of man, but it is the proper habitation of beasts. They haue no other home, whe­ther they liue or dye, but it. Whereas man is here (with Ia­cob) but as a Soiourner. Gen. 47.9. Though hee possessed here with Dauid a whole Kingdome, yet with him should he be termed but a stranger here.Psal. 119.19. Heauen is his Coun­try, that is prepared for him, and the Angels to be their eternall [Page 53]dwelling place.Phil. 3.10. There is his con­uersation (saith S^t. Paul.) Is it not then a direct beastlinesse so to be enamoured on these terrestriall things, that for the loue of them we would rather remaine in the habitation of bruit beasts, then remoue vnto the habitations of Angels.

Axiochus (though he were an Heathen) could before his death be instructed by Platoes reason,Ar. Plat. that he did not depart out of this life vnto a death, where he should be de­priued of all things, but toward that place where hee should enioy true goods, and where hee should haue pleasures not mixed with this mor­tall body, but pure, and such as iustly deserue the name of Pleasures. And is it not possible that this should be perswaded vnto vs, (who will beare the name of true beleeuers) [Page 54]to the end that wee might long for it?

The forget­ting of Plea­sure. But grant this earth to haue as many pleasures as is possible, or as faithfull friends as wee could wish. Yet shall wee not misse, nor desire these things when we are dead. Let vs not thinke that our bodies can dye, and yet then liue. Being dead, we shall not haue any members. nor eyes, nor smell, nor taste to vse these things, nor any minde to desire them. What discom­modity then will it be, to be without those things which we know not, neede not, nor wish not for? Our wife and children will then moue vs no more, then if wee neuer had loued them. Abraham himselfe once being dead, remembers vs not, Esay 63.1 [...]. and Israel knowes vs no more. Wee likewise doe [Page 55]not know nor remember while we sleepe, our friends, nor our dayly recreations; yet is there no body therefore that shunnes his sleepe, or flyes from his bed. And wherefore then for that re­spect, should wee feare death, which bereaues vs no more of all these things, then our dayly sleepe is wont to doe?

One Demetrius could boldly say, What desirest thou, O Lord, Sen. de pro­u [...]d. wilt thou haue my children? beh [...]ld there they bee: wilt thou haue any part of my body, take it freely; yet is it not much which I offer thee, for ere long I shall be faine to forsake it all. This was meruailous well said of a Heathen. But the rich and righteous Iob, went farther a great deale: He shewed in deed what the other vttered in words. He could see his Oxen, [Page 56]his Camels, with all his riches and estate, yea his fonnes also in diuets manners perish altoge­ther, and yet couragiously say, The Lord hath giuen, the Lord hath taken, Iob 1.21. blessed bee the name of the Lord. If then, these men could so freely forgoe, and misse their necessaries in this world, where they yet might haue enioyed them: shall we take it grieuously to be depriued of our pleasures, when we shall be altogether vn­fit to vse them?

Praise-worthy pleasure vnne­cessary. But if any man be loath to dye, in regard of some com­mendable delight, that he taketh in the gouernment of the Com­mon-wealth, or in the orderly education of his children, hee must vnderstand, that if GOD haue called him to the same, he also best knoweth how long hee [Page 57]hath need of him. And if it please him soone to quit and release him of his good care, and to giue him a penny, Math. 20.14. as well as them that haue borne the burthen of the whole day, and the heat of the Sunne: what reason hath he to complaine? God can finde others more fit, for this his seruice, to whom we must giue place. Elyas supposed he was left alone,1 Reg. 19.18. but God had left vnto himselfe yet seauen thousand in Israel, whose knees had not bowed vnto Baal.

Concerning our children, we must not thinke that their wel­fare totally depends on the life of their parents. The parents bottle is soone empty, and Is­mael might haue dyed euen in his mothers presence, if GOD had not prouided water for him. It is hee that openeth his hand, Psal. 145.15. and [Page 58]satisfieth the desire of euery liuing thing. Parents are but the second hand, whereby God distribu­teth his gifts to his children. They are the lanthorne, through which his diuine care shines to the children: take away the lan­thorne, and the light shines the clearer. When the Ostridge forgets her egges,Iob 39.15. the Lord doth breed them. When the Rauen forsakes her young ones, the Lord feedes them. And when children loose their terrestiall fa­ther, then is it, that he termes himselfe a Father of the fatherlesse. Psal. 68.6. Therefore Epictetus was bold to say,An. 3.24. That among the sonnes of men there were no Orphanes, but that all haue a father, who sufficiently pro­uides for them all continually. And in another place.A [...]. 1.9. If so be, that it be of force enough to make any body [Page 59] [...]iue securely, and without reproach, to be of Caesars kindred. Will it not be sufficient, to free vs from all sorrow and feare: to haue God for a Creator, for a Father, for a Prouider? Let vs put him in trust with our children; and if after our depar­ture we will doe them good, let vs liue vprightly our selues, and then none shall see our children begge their bread, Psal. 37.25. saith Dauid. Bring them vnto Christ,Math. 19.14. he will re­ceiue them,Iohn 14.18. and not leaue them Orphanes.

So that no delight, nor no good care of this temporall life, ought to make vs vnwilling to dye, for in these respects no dy­ing can make vs to inherit sor­rowe.

4. Obseruati­on, concerning Iudgement. Lastly, there is another rea­son, wherefore the greater, yea the better part of men doe feare [Page 60]death,Heb. [...].27. they know, that it is ap­pointed for euery one once to dye, and after this comes Iudgement, as it is written to the Hebrewes.

And this Iudgement is the thing that troubles them, not knowing whether thereby they shall ascend to heauen, or des­cend to hell. Alas poore soules! When as God by some naturall disease, threatens them with death, then they stand quaking: and if a Coronell doth but pro­mise a double pay, or a Cap­taines place; how many Souldi­ers altogether fearelesse, are rea­die (as we may see dayly) euen to rush on death? Not that this rashnesse is wisedome, for Gods Iudgement deserues to be feared, yea there is nothing more terri­ble in heauen, nor on earth then it is. For he thereby will sepe­rate [Page 61]the sheepe from the goates; pre­seruing the sheepe to all eternity, and reiecting the goates for euer.

Death doth not make the Iudgement the heauier. Yet notwithstanding, we must know, that our death neede not to cause this feare, for it neither blesseth vs, nor condemneth vs, but euer leaues vs as it findes vs.

The Axe being put to the roote of the tree,Math. 3.16. doth not by hewing alter any whit, the na­ture of the wood.1 Reg. 5.6. If it light on a thorne-bush, it hewes downe thornes, fit to make fire withall: If it light on a Cedar tree, it hewes downe Cedar wood, fit for the building of the Temple of the Lord. The Butcher in killing, doth not change goates into sheepe, nor sheepe into goates. In like manner, death [Page 62]neither makes a man worse nor better, it neither hinders nor far­thers him in regard of Gods Iudgement. It is but as a narrow gate (as is fore-told) through the which, both sheepe and goates must passe.

Yet ought euery man chiefly to feare his latter end: For which way the tree falleth, Eccl. 11.3. there shall it lye: But we must withall vnderstand, that it falls commonly that way, that it vsed to leane. We ought then to take heede to this lean­ing, as long as the tree conti­nueth standing, and to bend him that way that we desire he should fall. For when the fall is approaching, whether it be by axe, storme, or age, it commeth commonly very suddainly. Euen so it is with man: All the dayes of his life he must striue, to leane [Page 63]that way, that hee lookes or wishes to lye. For death (when it comes) strikes the blow in a moment. And man commonly dyes, as hee hath accustomed himselfe to liue. And as hee dyes, so shal he appeare in Iudge­ment.

Death indeede hath a sting, to wit, sinne, but it stings vs not iust at our dying day, but rather through the whole course of our life. Therefore be not de­ceiued, the Apostle Paul fore­warneth; Man shall reape, no [...] as the sickle is, which hastily or slowly cuts downe, but as hee hath sowed, whether it be cor­ruption, Gal. 6.7. or euerlasting life. If so be then that any one feares that heauenly Iudge, by whom the dead are Iudged according to their workes;Apoc. 2 [...].1 [...]. what is this to [Page 64]death? To sowe and to worke, are properties of life, not of death; and therefore ought eue­ry one to tremble at his life, not at his death.

Yet may some say it is natu­rall (with Adam in Paradise) for a man to hide himselfe so long as he can from Gods voyce. It may be naturall, but it is not auaileable. For first, we cannot by running so out-runne death, but that it will ouer-take vs. Secondly, though wee could here on earth prolong our life some fourty or fifty yeares, yet it were but to small purpose. Though a man liue (sayes Syrachs sonne) a hundred yeares, Ecclus. 18.6. it is but as a drop of water vnto the sea, and a grauell stone in comparison of the sand; so are a thousand yeares, to the day of eternity. Therefore Iacob [Page 65]called his dayes of a hundred and thirty yeares,Gen. 47. fewe and euill. Thirdly, the longer a worldling (who chiefly dreads death) with vexation shunnes it, he doth not onely the longer liue here in paine, but the more also he en­creaseth the number of his sins, and consequently drawes on him the fearefuller Iudgement. Yea, the burthen of dayly sinnes, doth so graciously ouer-load the con­sciences of godly men, that it euen makes them weary of this life, and causeth them with S^t. Paul, to cry out, Miserable man that I am, Rom. 7.14. who shall release me of this body of death?

But if any man shunne death, and feareth the Iudgement, as de­sirous of further time to amend his life hereafter, let such an one know, that he that deferres his [Page 66]amendment, may as well growe worse, a [...] better. The first world obtain'd of God a hundred and twenty yeares toward their con­uersion, yet it nothing auayled them, they were almost all drowned in the floud.Gen. 6.3. Yea E­noch, in the meane while he walked before God, Gen. 5.24. God tooke him, and hee was seene no more (saith Moses) lest that wickednesse should alter his vnderstanding, or deceit beguile his soule, sayes the booke of Wise­dome.

So that the taking away of E­noch out of this world, was a more certaine way for him to auoyde the fiercenesse of Gods Iudgement, then if he had liued longer in danger of being misled. Thus wee see then that death cannot be any hinderance vnto vs, at the day of Iudgement, and [Page 67]that in that respect wee haue no reason to feare it.

Seeing then that death is na­turall and generall,Conclusion. and accor­ding to the will of God, seeing that of its owne nature, it can hurt vs neither in soule nor in body, nor will suffer vs to long after terrestriall things, nor shall be any hinderance vnto vs at the day of Iudgement. We suppose that it is hereby sufficiently de­monstrated, that by nature it is not euill, nor can any way pre­iudice vs. Therefore ought wee more to shunne the feare of death, then death it selfe. For (once more, and for the last, to vse the words of a Philosopher) commonly when we feare the death of the body, and by all meanes shunne the same, wee neglect altogether the death of the soule. I conclude [Page 68]therefore with the fore-named words of Christ our Sauiour, Feare not those that kill the body.

How our time is ordained by God, and ac­complished by man. With which couragious speech, we would faine here con­clude, but being that death doth assaile vs diuers manner of wayes, and that it is a question ready almost in euery mans mouth, whether a man can shor­ten his life, or dye before his time, wee will touch this in a word or two, as an addition vn­to our former discourse.

We say then with Iob, Man hath his appointed time, Iob 14.5. the number of his moneths is with God; He hath set a limit, (that he must attaine) and that he must not passe. This diuine decree, and immutable will, is hid from mens eyes, yet remaines constant, and comes to passe at his due time. Some­times [Page 69]publiquely by the reuealed hand of GOD. Whereby he prolonged Lots, Gen. 16.19. and his daughters liues, by withdrawing them out of the Citie, which he meant to con­sume with fire. Sometimes by that which wee call chance, though the hand of God be in it too; For thus an arrowe shot at a uenture by a Syrian, 1 Reg. 22.34. lighted betweene the ioynts of his harnesse, and short­ned the life of that King: Of whom GOD had fore-told, that hee should not returne home aliue. Commonly through mans na­ture, that causeth the weake in their youth to dye by sicknesse, 2 Sam. 22.15. and sustaines the life of the strong, till like a sheafe of corne they come into the barne in their season. Iob 5.26. And likewise by di­uers other meanes.

Sometimes God doth effect his secret decree by a publique [Page 70]prolonging, or else a contracting of time. When he granted time to the corrupt men of the first world (which he would bring to naught) of an hundred and twen­ty yeares:Gen. 6.3. then this prolonging of time, brought them to the vniuersall flood, as it was before appointed by God. Againe, if for the Elects sake the dayes shall be shortned (as many doe conceiue) then shall this shortning bring the world to the vniuersall fire appointed by God.Math. 24.22.

And according to this recko­ning of time, man himselfe may sometimes be the meanes of pro­longing his life. Doth not God speake by Moses, and to Salomon also:Deut. 5.23. If you walke in my wayes, so that you keepe my commandement, 1 Reg 3.14. I will giue you long life. Yea, God puts the meanes of prolonging [Page 71]our life in our owne hands. This was apparent in the wildernesse by the fierie Serpents, whereas they were only saued and healed of their venomous bites, that be­held the brazen Serpent. The King Ezekias likewise obtained by his prayers and teares,Numb. 21.8. that God added vnto his dayes fifteene yeares. 2 Reg. 20.6. Was not then his last day certainly preordained of God? Yea, but it was also his immu­table good pleasure, that the King should euen thus entreat, and begge of him these last fif­teene yeares.

And now also whosoeuer he be, that through prayers & Phy­sick, is releas'd of any sore dis­ease, hee ought not foolishly to boast, that he should haue liued out his time, that was appointed for him, though he had not vsed [Page 72]the meanes: but he ought rather freely to acknowledge, that by these meanes his life hath beene pr [...]serued.

Secondly, man is sometimes also occasion of the shortning his dayes. Hence it is that the Kingly Prophet said, Bloudie and deceitfull men shall not liue out halfe their dayes. Psal. 55.23. And who will not say,Sam. 31.4. that Saul and his Armour-bearer (who stabbed themselues) were an occasion of shortning their owne liues. As also that whosoeuer (after Moses had giuen warning of it) should touch Mount Sinai, Exod. 19.4. while the Lord was on it, should cast himselfe into the mouth of death? Euen as now, if any man of set purpose com­mits some haynous offence, ly­able to punishment of death by the lawes of the land, is it not [Page 73]his owne fault that hee is be­reaued of life? Hee can accuse no body for it, but himselfe. And therefore the holy Scrip­ture so oft repeates it, His blood be vpon his owne head: 2 Sam. 1.16. that is to say, the fault is his owne, and it is good reason, hee should suffer for it.

Wherefore also God doth not iudge, or examine our workes, whether they be good or bad, by that his secret counsell which hee hath not reuealed vnto vs. But his Iustice requires, that hee should reward the well-doers, and punish the offenders, accor­ding to that law, and that his good pleasure, which hee hath reuealed vnto vs all. Hee hath manifestly commanded,Exod. 20.15. Thou shalt not kill. According to which law, he wills also, that who so [Page 74]slayes a man,Deut. 27.24.25. shall be put to death. And withall, he causeth him to be accursed, that takes reward to slay an innocent person. If God then cause the murtherer to be executed, as guilty of another mans death; who dares op­pose and say, that Gods decree of the dead mans time could suffer him to liue no longer? Should wee not rather say, that he is pittifully deceased before his time? Not before that time, which the omniscient GOD in his secret counsell, hath appoin­ted for euery one in particular, but before that time which hee hath ordained for humane na­ture in generall. Which time was before intimated vnto vs out of the ninetieth Psalme. Hence that Iesus Syrachs sonne dares say,Ecclus. 50.24. That enuie and wrath [Page 75]shorten the life, and carefulnesse bringeth old age before the time. Thus also was it told Iob, that wicked men are cut downe out of time, Iob 14.5. though hee himselfe was certaine, that God had appointed man his bounds. But it is not for vs (saith the Apostle) to know the times and seasons, Act. 1.7. which the Father hath put in his owne power.

For indeed (to speake pro­perly according to the nature of God) his de-vnitie hath no par­tition of times. Wee must be­hold one yeare after another, and when wee haue attained to the second, the first is fled away from vs. But all our times, and all things that are done in euery one of them, stand and abide perpetually together in Gods sight. So that betweene his or­dering, and our accomplishing, [Page 76]there is (before him) no succes­sion nor starting away of any time. With him there is nei­ther yesterday nor to morrow, but eternally, to day. Yet will we not here deale further, with these mysteries, but learne of Moses, Deut. 27.29. That the things that are re­uealed, belong vnto vs and our chil­dren. And it is fitting, that wee submisly containe our time-ac­counts, within the limits of our owne apprehension.

Our Lord Iesus, when the Romane Gouernour told him, that he had power to crucifie him, and power to release him, Ioh. 19.11. did not oppose him, but in his answer con­fessed, that this power was giuen him from aboue.

All this then being pondered, wee must iudge according to Gods law, and freely conclude, [Page 77]that a man may sometimes pro­long or shorten his owne, or another mans life. And in that respect (following the phrase of Iob, Dauid, and the sonne of Sy­rach) we may well say, that such a man is departed before his time.

If the our life and death be in our power, and if affections haue thus their free course: how is Gods decree then fulfilled at his appointed time? Surely most precisely, and euen by our owne deedes, though oftentimes without our knowledge, yea sometimes against our will. Whereupon the Euangelist sayes, (after the rehearsall of the slaughter of the Infants at Beth­leem) that then was fulfilled that which was spoken by the Lord. Math. 2.17. And as touching this matter, it is with [Page 78]vs, euen as with a streame that retaines his naturall and free course, though by the Miller it be vsed to driue his Mill, which hee conueniently grindes his wheat by, which within dores he hath thereunto ordered. Yea, if any body should wickedly p [...]wre out a deale of stinking wa­ter into this streame, or should altogether poyson the same, this offence deserues punishment, yet the naturall descent of this dur­tie and poysoned water, will grinde the Millers corne, and not infect his meale with any kinde of pollution. Euen so doth God vse and steere all our, both good and bad actions to his preor­dained (though in respect of vs concealed from vs) intents.

Gods proui­dence doth not excuse mans wickednesse. But doth not this preordina­tion of God then, patronize all [Page 79]mans misdeedes? God forbid, Gods prouidence is no cloake for mans iniquity. If a Fencer should finde his skilfull Scholler at his weapon, with some vn­skilfull Clowne, he soone could perceiue, that hee would be the death of him. Yea, he sees the stroke falling, as wee may say, and therefore he sharply prohi­bits and threatens his Scholler. Howbeit, the Scholler notwith­standing wa [...]ching for his best opportunity, findes it, and giues the other his mortall wound. Shall this make him guiltlesse to his Master, if hee tell him, that this of necessity must so chance, because hee vndoubtedly fore­sawe it? Yea moreouer, if hee vpbraide his Master, that it was in his power to haue laide him fast in fetters, and so (if it had [Page 80]pleased him) to haue hindred that murther, might not his Ma­ster deseruedly answer him thus? If thou hadst beene a beast, I would haue curbed thy body with chaines, but I would vse thee like a man that ought to keepe his Spiri [...] in orderly sub­iection, and to this intent haue I vsed all manner of conuenient meanes with thee, as by entrea­ties, by lawes, by threatnings. Hast thou neglected all those, and wilt [...]hou not be ruled, vn­lesse thou be curbed as a wilde Beare? I will lay hands then on thee, and punish thee as a beast. Should not this young Fencer be faine to confesse, that he had deserued this fierce vsage? Indeede, much lesse can any man excuse his misdeeds, by laying the fault on GODS [Page 81]prouidence or conuinencie.

Or say, that God out of our euill, can extract good, yet is man forbidden,Rom. 3.2. to doe euill that good may come thereof. For be­hold, though the enuie of the Pharises, the betraying of Iudas, and the iniustice of Pilate were meanes of bringing to passe (by the cruell death that they put Christ vnto) mans reconciliation in such a manner, and at such a time,Act. 4.28. as Gods counsell had before de­termined it should bee done. Yet doth our Sauiour neuerthelesse cry,Mar. 14.21. Woe vnto that man, by whom the Son of man is betrayed. He was not onely punished according to his deserts, but was also most mi­serably his owne executioner.

But was not this also Gods worke? It was, and Amos ask­eth the question, If there shall be [Page 82]any euill in a Citie, and the Lord hath not done it? Amos 3.6. Yet this gene­rall working of God, neither ma­keth God guilty, nor excuseth man of any euill. It is with God in some sort, as it is with a man, that thro [...]gh the bellowes blowes the winde in the Organ pipes. Hee causes false strokes (when a bungler is at the keyes) as well to sound, as the musicall, notes when the skilfull Organist playes. For without this winde can no bungler either heare his owne vnskilfulnesse, or manifest it to others. Yet is not he that blowes in fault, the bungler vn­skilfully abuseth the sound of a good Organ. In like manner all the force, that our soule hath to moue it selfe or our members to stirre themselues, comes onely from God. But the peruerting [Page 83]of these, to the plotting or act­ing of euill proceedes from our selues.

Againe,Comfort out of Gods Pro­uidence. is the knowledge then of Gods prouidence and predestination vnprofitable vn­to vs? This is the onely com­fort of wise and godly men. For these doe endeauour to obey the reuealed will of God, and with great content of minde commit the euent vnto him, both of this life, and of all their actions in the same. Yea, they proceede farther. If here they enioy a happy life, or if they re­ceiue any kinde of benefit, or delight here on earth, they are the more thankfull, because they know it befalls them through the prouidence of the Almighty and reioyce in his fauour. If their life chance to be crossed [Page 84]or shortned any kinde of way, though they see it lights on them by the hatred of men. Yet the more willingly they endure it, because they know it is the se­cret will of their God, and lo­uing Father, who is onely good and perfectly wise. And it suf­ficeth them, that the Lord harke­neth, Mal. 3.16. and heareth them. Hence al­so it commeth to passe, that in all troubles of life and death, in all blindnesse of minde, in all weakenesse of faith, in all angui­shes of spirit, they are wont to cast thēselues submisly into the sweet and fatherly armes of this diuine prouidence, and so commit their wayes vnto the Lord their God with a stedfast confidenc [...], Psal. 37.5. that hee will effect all things for their good.

IT is a commendable custome, that after any buriall, the neerest friends returne to the Funerall house, to comfort those that suruiue. Wee in like man­ner (hauing giuen some admoni­tions, to the departing, would faine heere minister some com­fort to the liuing. Not that we can imitate those prouident comforters, who (like Spirituall [Page 165]Physitians) first diligently feele the pulse of their Patient, and as by it they discerne and finde the disease, prescribe accordingly some remedies: for we know no mans disease in particular. But wee will onely endeauour (as faithfull Apothecaries) to pre­pare some good matter; out of the which, the afflicted may chuse what they suppose most needfull for themselues.

Lamentation ouer the dead. First then I say, that it is nei­ther vnseemely, nor vngodly, to be sorrowfull at any ones de­parture, and to lament for the same. Wee haue the examples of our Fore-fathers.Gen. 23.2. Abraham mourned for Sarah, and wept for her. Iacob put on sackcloath, Gen. 37.35. and mourned for his sonne many dayes, when hee supposed his Ioseph had beene dead.2 Sam. 2.32. King Dauid and all the [Page 166]people wept at the Graue of Abner. Yea, Israell penned mournfull Ditties,2 Chro. 35.25. at the death of their Kings, And among the first Christians, the deuout men made great lamenta­tion for the death of Stephen. Acts 1.2. Euen the Sonne of God (whether the death of Lazarus moued him,Ioh. 11.35. or rather his sisters sorrowes) wept with the weeping.Rom. 2.15. Wee reade likewise,Num. 20.29. that the lamenting for Moses and Aaron, lasted each of them thirty dayes. Deut. 34.8. On the em­balming of Iacob, they beslowed fourty dayes. Gen. 50.3. Yea, the Egyptians mourned threescore and tenne dayes. And very fitly doth a man take the time of certaine day [...]s, to ease his heart of the burthen of griefe, it surchargeth it by la­menting and weeping. For this disease hauing so passed the worst, is then the easier to be [Page 167]cured. The sorrowfull finding himselfe wearied out, by ouer­long mourning, giues way the more willingly to comfort. Which indeed ought not in due time be neglected, but willingly accepted. For, though the first gr [...]efe be not condemnable, yet is the continuance thereof hurt­full. For of heauinesse commeth death, Ecclus 38.18. and the heauinesse of the heart breaketh strength, sayes Iesus Sy­rachs sonne.

Remedies a­gainst sorrow. The Remedies to bee vsed against this, are either externall, or internall. The externall are foure-fold. To wit, a new ioy, as Isaac (after the death of his mo [...]her) conceiued at the fi [...]st approaching of his bride Rebecca. Gen. 24.64. Or otherwise greater vnexpe­cted sorrowes, as when a wo­man doth lament the decease of [Page 168]a childe, and presently after is bereaued of her dearely beloued husband. Where neither of these two fall out, there at last is all sorrow by time it selfe at length consumed, or at the last vndoubtedly by death, which is a sure Physitian for all diseases. But these things are not within our power or reach.

And therefore the internall remedies are most profitable for vs, which are two-fold: to wit, humane reason, and the word of God. The one teacheth vs, not to be amazed at the losse of any kinde of thing, which we knew could bee taken from vs at any time. The other witnesses vnto vs, that we say dayly, and ought to say contentedly, Our Father thy will be done. Math. 6.10.

This will of our heauenly Fa­ther, [Page 179](if so be we be his children) must bee the guide and gouer­nour of all our affections. Wee must consider, that whatsoeuer pleases him, is best for his chil­drens welfare. He hath appoin­ted for each one his Mare in wedlocke, his louing Parents, his deare children, his comfort­able friends, his trusty seruants, and hath linked them in loue to­gether. But when? when hee knew that it was needfull for them. For how long time? for so long as it was conuenient for them both. And he that hath created all, continueth Lord of all: Hee giueth not his right to man, euen in the smallest crea­ture: Hee doth but lend vs one to another. Whensoeuer there­fore hee shall demand his owne, whether it bee wife, childe, or [Page 170]friend, wee ought (as to the owner) willingly to surrender it vnto him againe.

And if we haue on them so set our affection (which ought to be limited by Gods appoin [...]ed time) as to things perpetually to continue, wee ought to lament, not any mans departure, but our owne misreckoning. Doe wee not know that Gods verdict, Dust thou art, Gen. 3.19. and vnto dust thou shalt returne, must stand firme, and be made good vpon Adam and all his posterity?

If any body should take great delight in the greene boughes, and flourishing fruit of his Or­chard, would wee not esteeme him a very simple and silly per­son, if he should vexe, and pine away for griefe, when the Win­ters frost came and destroyed [Page 171]them? How then can hee be deemed very wise, that troubles himselfe when he sees this earth­ly flesh, which (as the Prophet cries out) is all but grasse, Esay 40.6. to wi­ther away. This is the only dif­ference, of the Winters frost the certaine time is knowne, where of Deathes approach the certain­tie is well knowne, but not the time. When it pleaseth GOD but to call, and say, Returne, Psal. 90.3. we must on, and finish our course in this world.

Wee then that heare and see this, and also know, that (al­though the body wither) yet the soule of the faithfull enters into eternall blisse, ought to take heede we sorrow not, 1 Thes. 4.13. euen as others doe, which haue no hope.

But considering that we haue (beside this wo [...]ted sorrow) [Page 172]many other particular occasions also of griefe and sorrow, and that euery one doth iudge his owne the greatest, we will in briefe touch some of them, and endeauour withall to finde out some special remedies for them.

Especiall occa­sions of sor­row. The occasion then of our mourning is two-fold, to wit, either in respect of the deceased, or in respect of our selues.

In respect of the deceased we sorrow for three reasons: either because hee dyed in his child­hood, or because hee was taken away, and brought vnto his end by some mischance, or thirdly, because we feare he dyed in his sinnes.

That which respecteth our selues, hath also three reasons. To wit, either because his com­pany was deare vnto vs: Or be­cause [Page 173]his helpe was very neces­sary vnto vs: Or lastly, because we had not sufficiently reconci­led our selues vnto him.

First,1 Occasion. wee bewaile our chil­dren, as fruites not yet ripe, too soone plucked from the tree, as though this did not agree with Gods ordinance. Yet we know that our Gardners doe not set all plants, to the intent they should all bring their fruites to maturi­tie, neither is it fitting they should so doe. They let the Mustard and the Fennell stalke produce and nourish their seede to ripenesse. But they doe not suffer the Rose-bush, nor Gilly­flower stockes, nor many more, to bring their fruit or seede to maturity, but gather their flow­ers, as soone as they be blowne. A childe likewise doth meruaile [Page 174]to see the Father gather Wal­nuts or Figges, before they bee growne to their full bigne [...]e. But the Comfit-maker or Apo­thecarie that comfites them, knowes that they serue b [...]tter for his vse, then if they were bigger or riper. We ought then willingly to yeeld to the Crea­tor of all things, the like free­dome and choise. He knoweth whom he hath ordained to olde age, and whom not. He knowes what fruit would sooner rot, then ripen, if hee should not plucke it off betimes, that is, who rather with the multitude, would enter at the wide gate, Math. 7.13. then with the small company at the straight. Yea, wee must thinke that many in their thought,Wisd. 4.11. are speedily taken away, lest that wickednesse should al­ter their vnderstanding: Or deceit [Page 175]beguile their soule. And who should grudge then that they escape such, either danger, or sorrow? If the Sauiour of the world saith,Mark. 10.13. Suffer little children to come vnto me, shall we desire to delay them, and stay them here certaine yeares,Luk. 15.18. to try their Oxen, and view the Land which they should possesse? No certainly, though h [...]re they were euen borne to a Kingdome; for, all the plea­sures and honours thereof, the wisest of Kings hath termed, but Vanity of vanities. Eccl. 1.2.

Therefore as those of the vul­gar sort reioyce, when their chil­dren (after long seruice) are ad­uanced vnto some preferment in the Princes Court; Euen so may we, with more reason, r [...]ioyce, that our heauenly King hath esteemed ours worthy to take [Page 176]them vnto him, euen before they haue done him any seruice at all. Therefore let vs cast off our mourning with Dauid, say­ing (according to his Prophecie) I shall goe to him, 2 Sam. 12.23. but hee shall not come to me.

But my honest brother (may some one say) is carelesly neg­lected, or pittifully murthered. Let those bewaile this, that were the occasion thereof. But as for him, seeing that the diuine Pro­uidence hath a hand therein, hee suffers thereby no harme. He is got whether he intended, & that not through many by-lanes, but euen the very neerest way.

If two Sea-faring men,2 Occasion. should ayme at one Port, and the one by reason of a Calme, should lye lingering by the way, and the other by a Storme should bee [Page 177]violently caught, and so cast in­to the Hauen. Doe you thinke, that this man would wish him­selfe againe with the other in the Calme? The Storme may bee somewhat troublesome vnto him; yet now he reioyceth, that by meanes thereof, he is attained vnto his wished Port. And the like must we thinke concerning our brother, who we suppose is bereaued of life by some mis­chance. Especially considering that these vnexpected iudge­ments of God, may not be estee­med any signe of Gods especiall wrath: for those vpon whom the Tower of Silao fell, Luk. 13.4. were not sinners aboue other men.

Yea whosoeuer dieth in the Lord,Gen. 8.4. Acts 7.10. though he were murthe­red with Abel in a by-way: or sto­ned with Stephen in the open streetes, [Page 178]the holy Ghost termes him bles­sed.Reu. 14.13. So that this sorrow also must be remoued, and receiue comfort.

3 Occasion. Whosoeuer (thirdly) doth bewaile his neighbour, that is drowned in his drunkennesse, or in any other sinne, and so died in Gods indignation, hath in­deede no small reason so to doe. But whether it bee conuenient for one in such case, to ouer­loade his soule with continuall mourning,Ecclus 38.22. that doth no way helpe the deceased, but hurt himselfe, that is duly to be considered. And he that considereth it well, shall finde but small reason so to doe. For if so be the par [...]y were who­ly giuen ouer to wickednesse, it may be God hath snatcht him away,2 Pet. 2.6 for our example, and for his best aduantage; Math. 23.32. because he should [Page 179]not fill full the measure of his wicked predecessours, and so en­crease Gods wrath against him. The best then that wee can doe for him, is, that wee endeauour to appease by all manner of meanes, all those which he may haue wronged, to the end that at the least we may lessen the num­ber of those that may accuse him before God, as much as lyeth in vs.

But let vs also looke to our selues, that we doe not step too farre, speaking of him, as if hee were certainly now cast off from God.Math. 4. Iudge not (saith the Iudge himselfe) lest yee be iudged. Be­tweene the Bridge and flood (sayes S^t. Augustine) may hee re­pent that intends to drown him­selfe. Christian loue must cause vs to hope, that euen before his [Page 180]last gaspe, at least, he cries out, Lord remember me when thou com­mest into thy Kingdome. Luk. 23.45. And thus hoping there shall be no iust oc­casion of a continuall lamen­tation.

An other (it may be) will vn­cessantly bewaile his betrothed bed-fellow,4 Occasion. and suppose he does it with great reason. For where­as many are sorrowfull for the death of some friends, or neigh­bours, he bewailes (may he say) the bone of his bone, and flesh of his flesh. Gen. 2.23. Whose decease as he prin­cipally feeles himselfe, so hee may principally, and that with good reason lament it.

This coniunction of the bo­dy in married persons, is indeed certainly such; for man and wife according to Gods word, are one flesh, Gen. 2.24. to witte, so long [Page 181]as both parties remaine aliue: But if the husband or wife be dead (the Apostle sayes) the suruiuer is free to be married to another. Rom. 7.3. And then this band or first connexion is loosed.

The husband may moreouer alledge out of holy writ, that his wife was the onely Lamb, 2 Sam. 12.3. which lay in his bosome, and was vnto him as a daughter. And that hee for that reason (according to duty) loued her as his owne body, Eph. 5.28. & hence also is the more vrged to be­waile her.

We cannot indeede but con­fesse, that a good wife is a plea­sure and delight vnto vs in this life, but she is not onely granted vs to this intent by God, but ra­ther, to be a helper vnto vs, Gen. 2 18. in all accidents and necessities of our age. And wee are commanded [Page 182] to dwell with her according to know­ledge, 1 Pet. 3.7. as being heires together of the grace of life. But if so be that it shall please God (as one of his sheepe) to call her vnto him,Ioh. 10.27. and to leade her vnto eternall life some while before vs; we ought willingly for Gods sake, to bee bereaued of that comfortable delight, which this Lambe did bring vnto vs,Ioh. 10.14. knowing that she is gone to that good Shepheard, to whom we were bound in ho­ly wisdome to direct her.

We are also bound in duty to loue her, as a kinde mother her onely daughter, whose affection is so exceeding, that God makes it a question, whether it be pos­sible that a woman can forget her childe? Es. 49.15. It is really her owne flesh and blood. And notwith­standing, (though shee dearely [Page 183]loue it) if some good match bee offered, though it were in a for­raine Country, howsoeuer out of a motherly affection she may seeke some delay, and desire that the damsell may remaine with her yet some tenne dayes, yet after ma­ture consideration, the answere is commonly,Gen. 24.50.55. this thing commeth from the Lord, take her and goe. For she supposeth that shee shall bestowe her on a good husband. If so bee then that a weake wo­man, can let her liuing daughter (that yet is and remaines flesh of her flesh) depart from her be­cause shee is desired of some earthly Bridegroome, with more reason ought a man of spi­rit willingly to forgoe his de­ceased wife, (that now is no more called his flesh) when her heauenly Bridegroome hath ta­ken [Page 184]her vnto him.

Let vs then leaue off mourn­ing, and beare our solitarinesse patiently. Which if it seeme hard vnto vs, and that we loue our wife as our selfe, Eph. 5.33. then must it bee more acceptable vnto vs, that this estate of widdowhood, is of the twaine rather befalne vs (who by nature are the stronger, and may seeke more pastime abroad, then if the said conditi­on had lighted on our wife, on whom it would lye more heauy, because that decencie constraines her to sit lamenting within dores.

But be it man or woman, Let euery one in this estate say with Iob, God hath giuen, and God hath taken, Iob 1.21. blessed bee the name of the Lord. Trusting that wee shall finde the comfort that we misse [Page 185]of our bed-fellow in GOD who hath taken him, or her from vs.

5 Occasion. Besides my loue (may a wid­dow say) I complaine of want: For I with my children cannot be without the helpe of my de­ceased husband. This indeede is a bitter sorrowe, and there­fore God himselfe seemes to haue compassion on her, who commends her diuers times vnto vs in his word. Yet not that then he first begins to take care of her, for it is he alone that hath maintained her, and her husband, throughout the whole course of their liues. And her husbands death hath not short­ned his mercy,Psal. 118.1. & [...]36.1. for it endures for euer.

Yea, it may be hee thus will demonstrate vnto vs, that hee is [Page 186]cursed that trusteth in man, Ier. 17.5. by this meanes to draw our hearts wholly to himselfe. This wee learne in Ioseph, when hee was forsaken, yea banisht from all his kindred and friends: for then, euen then came he to be exalted and prouided for abundantly with all things. And how chan­ced this? The holy Scripture diuers times repeates the reason. For the Lord was with Ioseph, Gen. 39.2.21. say­eth it. Let then the sorrowfull widdowes so behaue themselues, as those that trust, and surely be­leeue that God is with them, and they shall by diuers signes really perceiue Gods care ouer both themselues and their chil­dren,Psal. 34.10. for they that seeke the Lord, shall not want any good thing, saith Dauid.

Though the earthly father [Page 187]of her children be dead, their heauenly Father liues yet, Heb. 12.9. who hath called himselfe.Psal. 68.6. A Father of the fatherlesse, and a Iudge of the Widdowes cause. And did not hee prouide for that poore widdow of Sarepta, 1 Reg. 17.14. abundance of suste­nance, euen when the richer sort were feeling witnesses of scarsi­tie? Did not he marrie a poore Ruth vnto a rich & famous Boos, Ruth. 4.10. and a wise Abigail to King Da­uid? 1 Sam. 25.41. To what end hath the holy Ghost left vs these, and the like examples in holy writ? Cer­tainly, for to teach all sorrow­full Widdowes and Orphanes, that God can want no meanes to assist them, and that they might (laying their mourning aside) wholly and stedfastly comfort themselues in his fatherly and prouident care. Trust in GOD [Page 188](saith Dauid) and hee will bring it to passe. Psal. 39.5.

Lastly, some man may finde himselfe troubled in conscience,6 Occasion. by occasion of the death of some party, because hee hath not re­conciled himselfe with him. This indeede is a pittifull and a heauy burthen, in that therein we haue to deale with God, for neglecting that which hee ear­nestly commandeth. And yet is it not so heauie, but that it may be lightned.

For though we had confessed our fault to the deceased; the most that we could haue obtai­ned from him was, that he had forgiuen vs our offence with all his heart. Now this indeede had beene good for himselfe: For by forgiuing vs, he should haue receiued forgiuenesse of his heauenly [Page 189]Father. Math. 6.14. But doe we thinke hee could absolutely haue forgiuen vs? No: it is GOD himselfe onely that can remit vnto vs all our transgressions, I, euen I, Is. 43.25. am he that blotteth out all your transgres­sions (saith he by Isaiah) and to seeke to him it is neuer too late. Wee doe not reade that Dauid made any moane, because hee had neglected to reconcile him­selfe vnto Vrias, though it is like he did that too; but the princi­pall thing he minded, was to call vpon God; Wash me, cleanse me, Psal. 51. against thee onely haue I sinned. Let vs then confesse our sinnes vnto him, and entreate forgiuenesse, and be reconciled vnto him, and so take away the occasion of this our heauinesse.

But we may yet come nearer home, and make satisfaction to [Page 190]his heires, for that wherein wee haue offended the deceased. Be­sides, if wee haue offended our deceased Parents, in words, or deedes, wee haue a remedie at hand, to wit, that (after the afore-said reconciliation made with God) we doe good to their children. That is, that wee be­haue our selues so religiously, that our Parents may haue brought foorth in this world heires of the Kingdome of hea­uen. And this is it, that would not onely please God, and our Parents best (if yet they were aliue) but that which is also most profitable for our selues. Wher­with also we end.

Common comforts. Yet ere we leaue, wee would entreat euery one in generall, that (though it seeme harsh vnto them, to be without the louely [Page 191]fellowship of their friends) they would willingly submit them­selues to Gods will and ordi­nance. Wee must say with Ely, It is the Lord, 1 Sam. 3.18. let him doe what pleases him. And if wee will be his seruants, whatsoeuer hee doeth, wee must like. Againe, we must neither expect nor de­sire to haue all things heere on earth, according to our owne minde. If this should be gran­ted vnto vs, these earthly things would cause vs to neglect the heauenly. Our heauenly Father warnes vs by aduersity, that wee should not fasten our mindes on earthly matters. If hee did not visite vs in this manner, wee should (it may bee) grow un­mindfull of him, who ought to be alone, and alwayes our com­fort, delight, and refuge.

Let vs then no longer lye weltring in sorrow, lest by ouer­long lamenting wee encrease Gods wrath, and prouoke him to correct vs with a heauier crosse. If a Father should send one of his children into a farre Country, to see, and learne fashi­ons, and the childes brother in the meane while, should neuer linne complaining, that hee had lost his play-fellow; would not this continuall whining at the last out-weary the Father? Sure­ly when his words could not herein preuaile with him, hee would at the last better instruct him with a rod, and so make him to be quiet. Therefore let vs also willingly yeeld our necks vnto the yoake of Gods will, and in patience possesse our soules, Luk 21.19. that our impatience draw not his [Page 193]wrath downe vpon vs.

Wee must not (like children) still cry and whine, nor thinke that our loue due to the dead, re­quires it of vs. They themselues would chide vs, if our of heauen they should behold our endlesse lamenting for them. True loue should giue vs occasion of ioy: If ye loued me, Ioh. 14.28. ye would reioyce (saith Wisdome it selfe) because I said, I goe vnto the Father.

We must then bannish our of our hearts by a manly, or rather a Christian courage this discom­fort, and manifest our strength by our patience. For as Salomon sayes, Hee that ruleth his Spirit, Pro. 16.32. is better then he that taketh a Citie.

The holy Scipture that sayes, Let the dead bury the dead; Math. 8.22. whose buriall yet notwithstanding was necessary, with more reason [Page 194]ought to perswade vs, that wee should let the dead bewaile the dead, which is not necessary at al.

But why doe we still let our thoughts dwell in the graue, whither we haue willingly cau­sed the bodies of our best friends to be caried, and there to be left? Let vs lift our heads higher. Let vs erect our hearts toward hea­uen, whither God hath directed their soules. There the best part of them is yet liuing. There their soules remaine by the ope­rations, whereof their bodies did here delight vs. There (I say) our friends yet liue, This wee may learne of Iob, to whom God afterwards (as the holy Scripture witnesseth) gaue twice as much as hee had before: To wit, for seauen thousand, Iob 1.2. Iob 42.12. hee gaue him foure­teene thousand sheepe, and so forth. [Page 195]But in stead of tenne children, he gaue him but tenne againe. How then were they doubled? his liuelesse Cattell were stone dead. His deceased children were aliue still in heauen; and the ten more giuen him here, made them vp twenty. Let vs then obserue hence, that although our louing parents, husbands, wiues, and children, or friends, are depar­ted out of this world, yet for all that, they be not therefore dead, but aliue, yea that they may still be called ours. And what greater comfort or reason then can wee haue, to stay or stop our mourn­ing, then this?

Or if we cannot haile our sen­ses out of the graue, let vs at least behold and consider their bo­dies there, with the eyes of the true Apostolique faith, and wee [Page 196]shall finde them there, constantly expecting the resurrection of the bo­dy, Sym. Apost. and life euerlasting. And this is that, which the Apostle on good ground charges vs,2 Thes. 4.18. to com­fort one another withall.

Calling on God. And to conclude, though wee haue set downe much comfort, and diuers remedies against sor­rowes, yet except the Lord build the house, Psal. 127.1. they labour in vaine that build it. In vaine doe we take in hand to cure the body: In vaine doe we instruct the spirit, vnlesse God stretch forth his ayding hand. All sorrowfull hearts must then fall downe before him, in whom is the fulnesse of ioy: Psal. 16.11. and call vpon him continually to release them of their sorrow. Hee can soone scatter (through the light of his spirit) all those thick clouds of misery, which (often euen [Page 197]against our owne will) doe com­passe vs about. Let vs take heed onely that, with Martha, wee be not too much troubled,Luk. 10.39. and let vs with Mary rather, set our selues at his feete, and willingly em­brace his comforts.

Or if we cannot wholy keepe our selues from sorrowing, let vs not weepe ouer the dead, but (with the daughters of Ierusalem) weepe for our selues that yet liue.Luk. 23.28. Let vs freely mourne for our cō ­mon sins, that brought death into the world, and striue to diminish them daily more & more by re­pentance: so shall this religious sorrow be comfortable vnto vs, and procure vs an eternall ioy: Which we entreat that Comfor­ter to grant vnto vs,Ioh. 14.16. which our Sauiour promised to send his Disciples. Amen.