ALL haile to your person good Master Regulus: and heere you are well met.

The same to you, my olde friend Quirinus: for you are as well met. I am a glad man to see you aliue. For it was tolde me, that you were in great perill of death: yea some said you would neuer goe abroade againe.

I thought not otherwise my selfe: but you may see the doings of God are contrarie to the iudgements of men. I that was ere while verie like to dye, am now something like to liue.

Thankes be to God therefore.

Euen so say I: for that is my part: for as it was hee that brought mee almost to my graue, so it was none but hee that hath againe set me vpon my feete, the Physicians they all forsooke mee, my friends all, they tooke their leaue of me, my worldlie goods and substance would nothing at all comforte me, in my selfe I found little that might encourage me to hope any thing eyther of holding life in me, or of put­ting death from me.

What gather you of this the Lords dea­lings with you?

That eyther the time of my departing hence was not come, or else that I was not then readie.

Whatsoeuer may be said of the second, I am sure what you haue said is sure of the first: for had your time been come, you must haue gone: for the power of death no man can with­stand.

That I thinke, if he be fit therefore.

Death standes not vpon the fitnes or vnfitnes of any. When it comes be he fit or vn­fit it taketh him.

In asmuch then as I was not fit when it did seeme to come, God enable me to be fit against the time it will come.

It is good to wish so, that if it may be, you may in the end haue it to be so: for as Paul saith:Philip. 2.13. It is God which worketh in you, both [Page 3] the will and the deede, euen of his good plea­sure.

That made me to say as I did.

It must moue you also to do more then you had said.

I doe not deny that: for it must moue me to be both humble and thankefull.

Somuch in deede that of Paul must moue you to, but the vnfitnes to dye, that you say was in your selfe, must moue you to more.

Whats that?

To make your selfe fit to dye. For as a man prepares himselfe to worke ere he works; to heare ere he heares, to pray ere he prayes, to receiue ere he receiues: so must he prepare him­selfe to dye ere he dyes. Better comes death to him that is prepared to dye, then to him that is nothing at all made readie to dye. The vn­looked for perill is euer most perillous.

We both agree that it is meete for a man to prepare himselfe to dye.

It is very right that so wee should. For why should not a man prepare himselfe to dye aswell as he doth to sinne. A man is no lesse to prepare himselfe to the wages for his worke, than to his worke, but sayth Paul, The wages of sinne is death. Rom. 6.23. As a man therefore in times past hath prepared himselfe to sinne, so now must he learne to prepare himselfe to dye. For as he hath sinned so must he dye: if sinne goeth [Page 4] before, death of necessitie must follow after, the cause being put, the effect must also be giuen. As Paul the seruant therefore sayth,Rom. 5.12. By sinne death entred into the world: so Christ the Ma­ster sayth,Luk. 12.40. Be ye therefore also prepared.

But why should a man prepare himselfe to dye?

It is but vaine to aske why, the reasons thereof be so many.

Many? how many?

Fiue at the least.

What may they be?

1. The communitie of death: 2. The proximitie of death: 3. The vncertaintie of death: 4. The extremitie of death: 5. The au­thoritie of Christ and his Apostles.

Except you explaine your meaning, I shall not bee much wiser then I was. For why, your wordes to me seeme darke and obscure.

In playner termes then I will expresse my mind:1. Cor. 14.19. for as Paul saith, I had rather speake fiue words with vnderstanding, than ten thou­sand in an vnknowne tongue.

In so doing you shall both pleasure me, and profit others.

First then therefore a man is to prepare himselfe to dye,Heb. 9.27. because it is appointed vnto him once to die: for as Dauid saith, What man liueth, Psal. 89.48. and shall not see death? shall he deliuer his soule from the hand of the graue? As though [Page 5] none should, hee askes the question; and as if none might; both Elihu in Iob,Iob. 34.15. and Salomon in Ecclesiastes do giue answer. For Elihu saith,Eccle. 12.7. All flesh shall perish together; and man shall re­turne to dust. And Salomon saith: Dust returne to the earth as it was. After y^e same maner do o­thers giue forth their verdicts, saith an old Poet.

Saith Augustine. Now dyes one King, now another, now one Duke, now another: one Earle, one Baron, one poore man, one rich man, death spareth no man, because with an euen law it smiteth all things. Saith Petrus Blesensis vp­on these wordes in the booke of Iob;Iob. 42.17. So Iob dyed being olde and full of dayes. Death con­cludeth all the felicity of men for when thou hast published the fayth of Abraham, the pietie of Ioseph, the charitie of Moses, the valour of Sampson, the vertue of Dauid, the miracles of Elizeus, the wisedome and riches of Salomon, the conclusion is one, and hee dyed. After this manner therefore should euery man conclude of necessitie, I must dye; of duetie therefore I must prepare my selfe to dye: for duelie must a man prepare himselfe to that which necessa­rilie [Page 6] he must doe. Duelie a man prepares him­selfe to eate, because necessarilie he must eate, he that daylie eates not, long time liues not: duelie a man prepares himselfe to worke, be­cause necessarilie he must worke:2. Thes. 3.10. he that will not worke should not eate: euen so duelie should a man prepare himselfe to dye because necessarilie he must dye, he that prepares not himselfe to dye, dyes ill fauouredlie. But this is enough for this first reason why a man that must dye, is to prepare himselfe to dye.

Somewhat then of the second, for the se­cond is next after the first, as the first is next be­fore the second.

So I intend: for the first cannot be with­out a second. As therefore first I sayd, a man is to prepare himselfe to dye, because necessari­lie he must dye, so secondlie I sayd he must pre­pare himselfe thereto, because continuallie he is dying.

What, whilest he liues is he dying?

Yea whilst he liues, and when he flou­rishes. For why (as one sayth) all his life is but a race to death. Euery day death is nigher him by a daye. His daye passes, and his death ap­proaches. As soone as hee begins to liue, so soone hee begins to dye. As Paule therefore sayd of himselfe,1. Cor. 15.31. I dye daylie, because either daylie hee was in daunger of death, or daylie there was diminished some part of his life. So [Page 7] the woman of Tekoah sayd of all.2. Sam. 14.14. We doe all dye and are as water spilt vpon the ground that cannot be gathered vp againe. And well sayd she what she sayd: because either daylie wee are in perill of death, or daylie there is dimini­shed from vs some part of our life. At the end of euery daye wee haue lesse time to liue by a day. Both Augustine a diuine writer, and Se­neca an humaine do testifie as much as is said. Sayth the first: Where wee begin to liue, Sap. 5.13. there by and by wee begin to dye, according to that of the wise man, assoone as we were borne, wee be­gan to drawe to our end: And saith the second: We dye daylie: Seneca. Epist. 24. for daylie is some part of our life done away, and euen then also doth our life de­crease, when we our selues encrease. Our Infancie we haue lost, after that our childehoode, thence­forth to yesterday our youth. What time soeuer is past, is perished. This verie day which now we liue, we diuide with death.

But what of all this? should a man there­fore euer the more prepare himselfe to dye?

What else?

And why?

because it tels him that of necessitie hee must dye. For fall one day will that tree that euery day is a falling; and once dye certaine­lie shall that man, that euery day is a dying: for death permittes no truce.

All this I graunt; yet I see not how [Page 8] the other doth thereupon followe?

You may if you will. See you not how a man prepares himselfe to fight with that ene­mie with whom he can conclude no peace?

Yes.

Then may you soone see how a man is to prepare himself to stand against death, with which he can enter no couenant.

Belike then death is an enimie?

1. Cor. 15.26.So saith Paul: The last enemie that shall be destroyed is death.

No maruell then though a man bee to prepare himselfe to encounter with death. For no man must be careles of his enimie. His ene­mie is euer too carefull of him thereto. But passe from this to the next if you please.

As you please, for what pleaseth you shall not displease me.

Say not so at euery time and turne.

No more I doe. As you are a man, that sometime may please you, which displeaseth me: and as I am another, that may sometime displease you, which for the time greatlie plea­seth me. But now because it pleaseth you that I should passe from that which was last sayd, to that which is yet to be said, letting these things passe, I wil passe. As first then I said, a man is to prepare himselfe to dye, because necessarilie he must dye, and secondly because continually he is dying. So now thirdlie I say, he must there­fore [Page 9] prepare himselfe to dye, because hee cer­tainelie knoweth not either when he shal dye, or where he shall dye,Syr. 18. 8. or after what sorte and maner he shall dye. For as Sirach sayth: no man hath certayne knowledge of his death.Eccl. 9.12. And as Salomon sayth. Man doth not know his time, Act. 9.12. but as the fishes which are taken in an euill nette, and as the birdes which are caught in the snare: so are the children of men snared in the euill time when it falleth vpon them suddainely.

But what? ought the ignorance of a mans time to incite him to make preparation for his time?

What else? both Christ and others seeme to say so. For thus sayth Christ:Luk. 12.40. Be ye al­so prepared therefore. Wherefore? Because the sonne of man will come at an houre when you thinke not. This giueth asmuch as I seeke. For Christ cōmeth aswell at the particular Iudge­ment of a man (which is at his death) as at the generall, which shall be at the dissolution. And yet you see his reason is from his comming at an houre when he is not thought of, be ye ther­fore prepared: for the sonne of man will come at an houre when ye think not. And thus sayth Augustine. Thou knowest not in what houre he may come: Alwayes (therefore) watch, that so because thou knowest not when he will come, he may finde thee prepared when hee shall come. It may be for this cause thou art ignorant, when he [Page 10] will come, that thou maiest be readie whensoeuer he doth come.

Augustine in quad. Epistola. The last day is vnknowne, that all dayes may be obserued; then are remedies prepared too late when deaths perils hang ouer the head. Thus also sayth Gregorie:Gregorie. Lib. 12. moral. To this ende our maker would haue our ende hidden, and the day of our death to be vnknowne, that whilest it is alwaies vnknowne, it might alwaies bee thought to bee nigh at hand; and that euery man by so much might be the more feruent in working, by how much he is vncertaine of calling, that while we are vncertaine when we must dye, we might al­waies come prepared to death. Brandmil. Con. fu­nebr. To the like effect in like sorte sayth another. Therefore to no man is the houre of death knowen, that euer we might watch and be readie, least being vn­readie, and in ill sorte secure wee should bee found sleeping. And this is his reason.

If men did foreknow when they should dye, they would shew their diligence about that time, that they might not therefore be diligent onely in that time, but continually, he foresheweth nei­ther a generall houre, nor a particular, that in alwaies looking for him, they might alwaies watch. For as Theophylacte well sayth vpon the first chapter of the first of Pauls Epistles to the Thessalonians.Theophy­lact. in. 1. ap. 5. If man knew his last day, he would indeuour himselfe to doe any mischiefe other dayes, then, the end of his life approaching [Page 11] he would be baptized. Moreouer many if they knew they should dye to morrow, would bethinke themselues how many waies they might molest and afflict their aduersaries, as though now they did despayre of themselues, and did desire to refresh themselues with their enemies bloud. Which thing is not now done for the feare of death staying them, & the loue & desire of eter­nall life recalling them. For the houre of death is alwaies vncertaine and vnknowne to thee.

That thou mayst feare, be feruent liue well, and flye euill. As though there were foure cau­ses which moued God to make death vncer­taine: 1. Feare. 2. Loue. 3. Life. 4. Euill. Feare of him, loue to his word, preseruation of life in man, and declining of euill. Touching the. 1. Gregorie sayth in an homelie of his. Our Lord would therefore haue our last houre to bee vn­knowne, that alwaies it might be suspected, Gregorie in hom. that whilst we cannot fore see it, without intermission wee might make hast vnto it. And hence is it y^t he said. Watch therefore: Mat. 15. cap. 13. for ye know neither the day nor the houre when the sonne of man wil ceme. Touching the 2. another saith. The houre of death is vncertaine, that thou mightest worke the more feruentlie. Were it not so thou woul­dest grow slouthfull, and desist from manie things which are good for others. And hence it is that an Angell sayd once to a Bishop,Greg. in Dialo [...] Doe what thou doest; worke what thou workest. [Page 12] Touching the 3. saith the same author last spo­ken of: Therefore is the day of thy death vn­knowne, that thou mayest liue the more purely and warilie. For as Cyprian saith: What kinde of one the Lord findes thee when hee doth call, such kinde of one he doth iudge thee (when thou art gone.) But it is a foolish thing for a man to liue in that estate, in which he would not dye. Touching the 4. saith the foresaid writer. Therefore is the day of thy death vnknowne that thou maiest eschew many euilles which of the certaintie of death would ensue. For did men know they should liue long, they would committe many euils, purposing afterwards to repent: but did they know they should dye soone, they would liue so much the more vn­humanelie, determining to haue some pleasure ere they were for the preuenting of these mis­chiefes, the Lord hath made both death vncer­tayne, and the time thereof vnknowne. Thus now you see how the ignorance of death, both in regard of time, place and manner ought to make a man prepare himselfe to death.

I doe so, I thanke you. But I pray you is there yet any thing more that may doe the like?

If you remembred but what ere while I said, this question might haue been spared, for I tolde you that for fiue causes, a man was to prepare himselfe to die, ere euer he came to die, and yet wee haue spoken but of three of them.

In deede you did so. Speake therefore of the two last I praye you, as you haue done of the three first.

So I meane God willing. In the fourth place therefore, a man is to prepare himselfe to die ere euer hee comes to die, because the greatest worke a man hath to finish in this worlde, is to die. As after death there is no worke, so greater then death there is no work, hee which hath ouercome death, hath ouer­come all things:Aristotle. Of all terrible and fearefull things death is the last.

And why should this moue a man e­uer the more to prepare himselfe to die.

Because as the wise man saith,Syr. 5. 16. He should not doe rashly, either in small things, or in great.

Why, but is it a doing rashly to dye with­out preparation thereto?

What else? For what, is it not a doing rashly, to set vpon any thing without aduise­ment?

Yes surelie.

The like it is to die without prepara­tion.

As a man then prepares himselfe to the doing of any great worke, so is hee to the vn­dergoing of death.

Right so.

But why so?

Because death is not the least of a mans [Page 14] workes in this world,Brandmil. Con. fun. (though it bee the last,) For to die is the greatest worke a man hath to finish vpon earth.

May you not thereto adde the greiuous­est too?

If I die, the matter were not great, for there are more paines in death,Vincent. then in any worke vnder the sunne. As one sayth, for then so diuerse kindes of diseases are wonte to meete, and so to molest euery member, that sometimes there are moe diseases than members. In a sick­nes that was not mortall but grieuous, Dauid sayd there was not one whole parte in his bo­die, how much more might another so say in a sickenesse that is mortall, and therefore excee­ding grieuous? For no sickenes so grieuous as a mortall sickenes. In the separation of a man from his wife there is much greefe and sorrow, in the separation of the soule from the bodie there must needes be much more. The coniunction of the two last is greater and of greater continuance, than the coniunction of the two first, and where there hath beene the longer continuance in affection, there must needes be the greater grieuances vpon separa­tion, in experience we see, that so much the greater the sorrow is at the parting of friends; by how much the longer the continuance to­gether hath been from the meeting of friends: and by that we may gesse how great the griefe [Page 15] is in the parting of soule and body. For soule and bodie are as two friends, but what prose­cute I this poynt so farre? Now haue I little leysure, and lesse occasion so to doe: and it may be I shall haue more of both hereafter.

I would you might, and I wish you may. For it will not be more yrkesome to me then to heare of these things, than it is now. And now by seeing my silence, you may iudge of my de­light. But to let this passe seeing you would so faine passe, what other reason haue you for the first and last place by which a man should bee moued to a preparing of himselfe to death, ere euer he comes to yeeld himselfe thereto?

The fundrie preceptes of Christ, and his Apostles, and prophets tending to that purpose.

Why? haue either the one or the other of these giuen any precepts touching this mat­ter?

Haue they? what a question is that? thus sayd I say the Prophet to Hezekiah the king. Put thine house in order, Esa. 38.2. for thou shalt dye, and not liue. And what is y^t, but to prepare to die, because thou must die. Thus said Christ our Sauiour to Peter and Andrew, and other his Apostles and disciples: Wake therefore, Mat. 24.42.43. for ye know not what houre your master will come. Of this be sure that if the good man of the house knew at what watch the theefe would come, he [Page 16] would surely watch, and not suffer his house to be digged through. Therefore be ye also readie, for in the houre that ye thinke not, will the sonne of man come. And what is this but to prepare to dye, because you must dye? for Luke the E­uangelist recording the same historie saith: Be yee also prepared therefore: Luk. 12.40. For the sonne of man will come at an houre when yee thinke not. 1. Pet. 1.1. And thus said Peter the Apostle to the strangers that dwelt heere and there throughout Pontus, Pet. 4.7. Galatia, Cappadocia, Asia and Bithynia, now the ende of all things is at hand be ye there­fore sober and watching in prayer. And what is this but to prepare to dye, because yee must dye. For a man cannot prepare himselfe aright but he must be sober and watching in prayer.

Is this reason thinke you as forcible as the former?

If it be not, it should be. For this I am sure is Christs saying,Ioh. 15.14. Iohn the fifteene: Ye are my frends if ye do whatsoeuer I commaund you. And this as I haue shewed, is his commaunde­ment as well therefore, because he hath com­maunded it, as also for other reasons which al­readie I haue expressed, preparation to death should be vsed.

God graunt it may so be.

Amen I wish. For in asmuch as we haue all sinned, wee must all dye. For as there is a time to bee borne in sinne, so there is a time to [Page 17] dye for sinne. And to that that must be done, it is better that we prepare our selues then not. That comes daungerously that comes vn­looked for. Eighteene were slaine, when the Tower in Siloam fell, but moe perished in the gaynesaying of Corah,Iude. 11. Num. 16.32 1. Pet. 3.20. and the deluge spared none but eighte. Now death is like a theefe. A theefe comes vnawares, and so doth death. A theefe comes when he is not looked for, and so doth death. A theefe comes suddenly,Barnard. and so doth death. As nothing is more certaine than death, so nothing is more vncertayne then the houre of death. A Thunder cracke commeth on the suddaine, euen so doth death. As one saith, our life is like a ruinous house, alwaies readie to fall, like a thin thred, alwaies rea­die to rot, like a running cloude alwaies readie to droppe. This cloude sometime melteth in the cradle, sometime in the chayre, death is like the sunne, whensoeuer it shineth, it melteth our cloudie life, be the cloude thereof neuer so thinne or thicke in yeares. Our life then being as vncertayne, as the weathercocke which tur­neth at euery blast, or like the waue which mounteth at euery storme; or like the reede which boweth at euery winde; ours it is to pre­pare our selues to leaue it, to forgoe it, to lay it downe, to entertayne y^t which doth dissolue it.

You say true, ours it is to doe so, but our blindenes is such and our senselesnes so much, [Page 18] as we thinke wee haue heere a continuing citie, and therefore we little prouide for that which is to come; we thinke we shall liue long, and there­fore we prepare not to death, which shortly and vncertainlie will ensue; we put death farre from vs (oh I may liue twentie yeares yet, &c.) and therefore wee neglect what wee should regarde, and despise what wee ought to embrace.

In regarde of nature, this is our dealing, but in respect of grace, it should not be so, and sure I am, that they whome God hath indued with grace haue not done so. As they haue thought of death, so haue they prouided for death. Hence is it, that some of them bought burying places in their liues, there to be buryed, when they were dead. Hence is, it that some of them fitted their toombes eare they dyed, in which they were intoombed, when they were dead. Hence is it, that some of them both ap­pointed what sheetes they would be wounde in when they were dead, and what they would haue giuen to the poore that then should be liuing. Abraham bought him the caue of Machpelah both to burie, and to be buried in. Ioseph in his life prouided himselfe of a tombe against his death. So haue many others done, and so now amongst vs many doe. By the one and the other it is easie to learne what euery one should do. What is one mans duetie in this regarde, is euery mans. As no man layes himselfe to sleepe without preparation, so no man shuld [Page 19] yeeld himselfe to death without preparation: as, one saith, Death & sleepe are brethren. Dio­genes awaking out of sleep, being asked by his physitian as he lay vpon his death bed, how he did, answered: I do well man.Stob. serm. 115. For brother em­braceth brother. To like effect did Gorgias Le­ontius answer his friends, whē they asked him what he did as he lay drawing on, & sleeping. For he said, Now sleep begins to deliuer me to his brother. As Moses therefore once said, euen so now say I, Oh that men were wise, Deut. 32.29 and would vnderstand their latter ende. Oh that we would remember the certaintie of our death, the vn­certaintie of our life; the ieopardie we are in, if death take vs vnawares; then no doubt, but as Ioseph layd vp in the seuen plentifull yeares, what might minister reliefe in the seuen deare yeares; so we in the time of this our vncertaine life, would store vp what might comfort our yearning soules in the bitter agonie of our most certaine death. For wondrous comfortable it is to be prepared for death, before death. As Gregorie saith.Greg. in hom. sint lumbi. v. 1. Seneca in extrema parte epist. epist. 20. Maximus serm. 36. So death it selfe when it com­meth is conquered, if before it commeth it euer be feared. No man well welcometh death when it cometh, but hee which long time before hath disposed himselfe thereto. Hence is it, that Mu­sonius being once asked who it was that could finish his last daye, best answered, Hee that euer propounded to himselfe that the last day of his life was present and at hand.

[Page 20]And hence is it, that man should prepare for his end before his end, that so he might assured­ly speede well at his end.

Oh would to God that man eyther could or would what man should. As his mighte is weake, so his minde is wicked. And through the weakenes of the one and the wickednes of the o­ther, oft is that neglected which much should be regarded.

So it seemes, when preparation to death is neglected. As death is the last thing in this world a man shall vndergoe; so prepa­ration thereto is the first thing hee ought to ouergoe.

It is not now the duetie wee stand vpon, but the time. The first is confessed, the second is suspected, that man should doe this you speake of it is not denyed: but when he should doe it, it is somewhat controuerted.

More without cause, than with cause. For there is no cause the time should be doub­ted when the truth cannot be denied.

You speake as if there were as much truth for the time, as there is in the thing.

I speake then but as I ought, for the truth is as much for the one, as it is in the o­ther.

When is it then that a man should pre­pare to dye, sith that prepare he must?

When? when not? there is no time [Page 21] which thereto and for, is not a tyme; because we all are euer vncertayne of our time. Hee which now liueth may by and by be dead. So­dayne death wee know seiseth vpon many.

I, many in regarde of themselues, but not many in regarde of others, for moe dye delibe­rately vpon their beds, than sodainly at their boards.

The greater is the mercie of God to­wardes vs that it is not so.Lam. 3.22. Dan. 9.7. For his mercie it is that we all dye not suddenly, we haue deserued worse, and therefore that.

I denie not that.

Presume not then vpon the other.

Neither will I for the workes of God are merueilous, and his iudgements past finding out. Rom. 11.33 But I will enquire when a man is to prepare himselfe to death. Whether in sickenes, or in health, or in both.

And I will answere in both, and neither in health alone, nor in sickenes alone.

And why that?

Because there is a twofould preparing to dye; a preparing in health, and a preparing in sickenes: a preparing in health, because then we are verie vnsure to liue. For the heal­thiest man in the world cannot promise him­selfe one howre of life. Much lesse can he saie, To day or to morrow I will goe into such a citie, Iam. 4.13. and continue there a yeare, and buy and sell and [Page 22] get gaine. A preparing in sickenes, because then wee are all like to die. There is but a step be­tween the sicke man and death. As one sayth of men, and young men: so say I of sickemen and sound men:Bern. de Conuers. Cler. c. 14. To sicke men death is at the gate, to sound mē death is lying in wayte. Both in health therefore, and also in sickenes, he that knowes he must dye, must prepare himselfe to dye.

What needes he prepare in health, will it not serue well enough in sickenes?

Truelie no. For first the time of sickenes is not the fittest for such a purpose: First be­cause all the sences are then occupied about the paines of the disease. And Augustine saith: Scarcelie will hee come to true satisfaction, Aug. ser. 36. whome sickenes doth vrge and paine terrifie, es­pecially when the children whome he vnlawfully loued are present, and his wife and the worlde do call him vnto them: Secondly, because then the diuell is most busie to draw a man from all goodnes, as knowing that if then he hold him, he shall for euer keepe him.Olympio­dorus in the 9. chapter of Ecclesi­astes. For as Olimpio­dorus saith: Such as the day of death doth leaue him, such shall, and will the day of iudgement finde him. And you know it was said to the serpent (which was more subtill than any beast of the fielde) touching himselfe and the wo­mans seede.Gen. 3.15. He shal breake thine head, and thou shalt bruise his heele. Which (as one saith) is as much as thou shalt lye in waite against the [Page 23] latter part of his life. And well may it be so; for that auncient writer Gregorie saith:Greg. lib. 6. moral. The aun­cient enemie of mankinde, in the time of death is mad through the violence of crueltie to snatch vp the soules of sinners: and whome he deceiued while they liued by his flatteries, them he tor­menteth when they dye, by his crueltie. Second­ly in the time of health it is verie needfull, be­cause as in sommer the lillie hath a worme in the roote that doth consume it, so in health man hath a worme that doth dissolue him. Wheresoeuer he goes, hee carries death with him. As the lillie that flourishes in the mor­ning, is not sure to stand till the euening, so man that triumphes in the health of his youth, is not sure to liue to the infirmitie of his age. Absolon dyes in his health aswell as Dauid in his sickenes. And the prouerbe is, When health is highest, death is nighest. Many euen now as it were, are aliue and merrie, yet in a moment they are dead and gone. Sometime death warnes ere she strikes, and sometimes againe she strikes ere euer she warnes. As therefore it is euill to delay till sickenes, so it is good to prepare in health, The wise man saith;Syr. 18. 20. Humble thy selfe before thou bee sicke, and whilest thou mayest yet sinne, shew thy conuersion. In health the wit of man is greater, and the feare of death lesser than in sickenes. In health therfore also to prepare for death the time is somewhat fitter.

Why: but it is neuer to late to repent? For a man may repent when he will.

The proposition is true, if a man doth truely repent. But the prouerbe is: It is scarse true, which is not due. It is sicke like him that vseth it. As you hearde before out of Augu­stine:August. serm. 36. He whome sickenes constraineth, and pu­nishment affrighteth, hardlie to true repentance atteyneth.

But are you of that minde?

Of what other minde should I be?

If so you are, and other you cannot be of, what reason haue you for being of that?

Reason enough, and forcible enough to content any man reasonable: First repen­tance should be voluntarie, as all other obedi­ence to God should bee: But repentance in sickenes is vsually constrayned: The feare of death, hell, and iudgement doth enforce it: Zeale, loue, and religion, doe not then alwaies effect it. And there is a learned writer that saith: Enforced seruices are not pleasing vnto God. Greg. Secondly, in true and sound repentance, men that repent,Ambros. do forsake their sinnes. For as Am­brose sayth: True repentance it is to sease from sinne. Hugo. lib. 3. de Mist. ecle. And as Hugo saith: Repentance is called as it were a punishment, because the man him­selfe that repenteth, doth by his repenting pu­nish in himselfe what wickedly he hath commit­ted. For the three things which are in the smi­ting [Page 25] of the breast, to wit the breast, the hand and the sound, doe signifie that repentance is of those things, which we haue offended in, by heart, voice and worke. But in this repentance both raysed by sickenes, and neuer vsed but in sickenes, the sinnes forsake the men, for therefore then many forsake their sinnes, because their sinnes forsake them, and not because they forsake their sinnes. For why their minde is toward them asmuch as euer, though their might serues not to fol­low them so well as euer. The historie of An­dronicus and the lion, of both which it is writ­ten, This lion is this mans hoste, and this man is this lions physitian or chirurgian, doth argue that in sickenes the lion (the Prince of Beastes) doth leaue his crueltie: and experience doth testifie, that in sickenes man (the Lord of lions and other creatures) doth lay downe his iniqui­tie: but as the one did leaue his crueltie, to the ende he might be cured of his maladie; so doth the other lay downe his iniquitie, to the ende he may bee freed from his miserie. The truth of what I saie is apparant in Antiochus the proud. 2. Machab. 2.11.2. Machab. 9.5. For before that a paine of the bowels that was remediles came vpon him, he said in his pride. I will make Ierusa­lem a common burying place of the Iewes; But after that it, and some other miserie had some­thing molested him, he began to leaue off his great pride, and selfe will, and came to him­selfe [Page 26] by the scourge of God, and then said. It is meete to be subiect vnto God, and that a man which is mortall should not thinke himselfe equall vnto God, through pride. As it fared with him, so it fareth with sundrie others. They neuer thinke of leauing their sinnes till their sinnes take their leaue of them. By this you see that what I said, I say not without reason.

Yet is it not so strong, but that a man may reason against it.

With small reason if he doth.

Why? As though a man might not re­pent when he will?

As though he might or may? Is it in a mans owne power to become righteous when he list, or is it in God alone to make him righ­teous when he will? the Apostle I am sure saith: It is neyther in him that willeth, R [...] 9.16. nor in him that runneth, but onely in God that sheweth mercie. And that as the Apostle there sayth, to whome he will shew mercie, And this saying of the A­postle will I beleeue sooner than the saying of any man whatsoeuer. For as Isaie saith, what is chaffe to wheate? so say I, what is the say­ing of a naturall man to the saying of Diuine Paul?

You will not beleeue then that a man may repent when he will?

No more will you neyther, if you bee wise. For man cannot repent when he himselfe [Page 27] will, but when God will. The scriptures euery where make repentance a gifte of God, and not a worke of man. Paul the Apostle to his sonne Timothie saith:2. Tim. 2.25 The seruant of the Lord must not striue, but must bee gentle toward all men, apt to teach, 26. suffering the euill men pati­ent lie, instructing them with meekenes that are contrarie minded: proouing if God at any time will giue them repentance, that they may know the truth. Peter the Apostle to the whole coun­cell assembled against him and his companie on this wise aunswering said:Act. 5.30. The God of our fathers hath raised vp Iesus whome ye slew and hanged on a tree, him hath God lift vp with his right hand to be a Prince and a Sauiour to giue repentance vnto Israel, and forgiuenes of sinnes. 31. They of the circumcision in Ierusalem, when they had heard of Peter the cause of his going to the Gentiles both approoued it, and glori­fied God, saying,11.18. Then hath God also to the Gentiles graunted repentance vnto life. And the whole companie of the afflicted Church, Lamentations the fifth saith:Lament. 5.21. Turne thou vs vnto thee O Lord, and we shall bee turned. Not vnlike to that of Ephraim Ier. 31.18.Ier. 31.18. Conuert thou me, and I shall bee conuerted for thou art the Lord my God: Thus Peter, thus Paul, thus a parte of the Church, thus the better part of the Church acknowledge repentance a gift of God. This being so, a man cannot promise it [Page 28] vnto himselfe when hee will, but when God himselfe will. For gifts goe not euer at the mindes of the receiuers, but after the will of the bestowers. As therefore it is vnsounde to say, it is neuer too late to repent; so it is absurd to say,August. super psal. 91. a man may repent when he will. Saith Au­gustine vpon one of the Psalmes: man is apt and able to wound himselfe, but he is not apt and able to heale himselfe. When he will, he may be sicke; not when he will, he may rise, or can be whole.

Sith you conclude as you doe, I must con­fesse as you would haue me. Yet me thinkes, how much soeuer you carpe at this, a man may re­pent when he will; you cannot so easilie cauill at that, repentance is neuer too late. For why? so long as life doth last, hope doth also last.

Mens thoughts are not euer truths. The Lord knoweth saith Dauid, that the thoughts of men, are but vaine. Whatsoeuer you thinke, I neither carpe nor cauil otherwise than Gods worde doth allow me. Say not therefore you must confesse what I conclude; except I con­clude what euerie christian must confesse. Their open confession shall goe before my pri­uate conclusion. Neyther yet let it sticke in your stomacke that I say it is vnsound to say, it is neuer too late to repent. For you know it is too late to repent when a man is dead.August. ad Pet. diac. c. 3 As a learned writer saith: howsoeuer then repen­tance [Page 29] may be had, yet it cannot then be done. If you know it not,Ignat. epist. 6. you may learne it of Igna­tius, of Cyprian, of Augustine, of Hierome, and almost of any among the learned. Sayth Ignatius: after Death there is no place or time to confesse our sinne. Sayth Cyprian:Cipr. tract. 1. aduer. Demet. after we bee once departed out of his life, there is no more place of repentance there is no more ef­fect or working of satisfaction: life is heere either lost or wonne: euerlasting saluation is heere prouided for, by the due worshipping of God, and the fruites of faith. Sayth Augustine:August. epist. 54. ad Ma [...]ed. there is no other place to correct our man­ners and conditions, but onely in this life. For after this life euery man shall haue that, that he hath purchased vnto himselfe in this world. Sayth Hierome. The dead hath no part in this world, nor in any worke vnder the sunne, &c. The dead can adde nothing vnto that which they haue taken with them out of this life. For they can neither doe good, nor sinne, neither increase in vertue nor vice. And saith Olympi­odorus as before I haue shewed you; In what place or state soeuer a man shalbe found when he dyeth, in the same state and degree he shall remaine for euer. Thus they all say as I say, re­pentance may come too late.

I confesse so much if it comes after this life, but of such a repentance I speake not: I speake of repentance in this life, not after.

Of which soeuer you speake, it will not be vtterly vntrue which I haue spoken. For re­pentance in this life may come too late, if ei­ther the repentance be vnperfect, or God will not accept it. Esaus repentance came too late, and Iudas his repentance came too late, and so many others repentance comes too late.

Why, but of the two theeues that were crucified with Christ, one euen then repented when he was crucified.

Yet it neither followeth thereupon, that a man may repent when he will, nor that his repentance is neuer too late if it comes. For that one theeues repentance was altogether mira­culous and extraordinarie. And you know it is not good for men to make an ordinarie rule of an extraordinarie example. Of two you see there was but one that repented, & in scripture you reade of no more that were accepted which so repented.

But that moe are accepted, may thereof be collected?

But that all shall, can no waies be con­cluded. There is reason more why hee was, than there is, that others shall. As Christ that was crucified, was crucified that man might be saued; so while he suffered, he would needs shew the vertue of his suffring, that all which saw the one with their eyes, might acknow­ledge the other in their heartes. And therefore [Page 31] the theefe was then called, which in former times did seeme to haue been despised. There is no such reason now. For why? Christ hath suffred, and the vertue of his suffering is per­ceiued.

I inferre not that all shall, but I enforce that some may. And herein doe I amisse? for may not a man finde grace at the last if hee re­pent?

Neither say I, that herein you doe amisse, for I deny not but a man may finde grace at last, I auouch not that he shall. He may; for Chrysostome saith;Ch [...]y [...]st. [...] 7. sup. [...]n. The theefe on the Crosse needed not so much as one day to repent him­selfe: what speake I of one day? no hee needed not one houre: so great is the mercie of God toward vs. And againe,I [...] [...] de [...] [...]p [...]. that theefe that hung vpon the crosse, needed not any length and prolixitie of time, that hee might winne en­trance into paradise, so much time serued his turne as he might be dispatched in, whilest he might vtter one speech; so that within one mo­ment of time being freed from the offences of his whole life, he gatte fauour to goe before the Apostles into paradise. Cyprian also saith.C [...] [...]. Although thou dost at thy verie departing out of this world, and going downe of this tempo­rall life, pray vnto God for thy sinnes, who is the true and onely God, calling vpon him with a faythfull confession, and an acknowledging [Page 32] both of thine offences and of his trueth, thus confessing and beleeuing, thou hast free par­don and forgiuenes giuen and graunted vnto thee, of the meer goodnes and mercy of God. And in the verie death assoone as thou hast giuen vp the ghost,Ibid. thou passest vnto immor­talitie. And againe; no man is letted either by sinnes or by yeares, to come to the obtayning of saluation, as long as a man is yet abiding or remayning in this world, no repentance is too late: the gate is open vnto pardon and for­giuenes, and they that seeke the truth shal haue an easie accesse vnto it, &c. As before. In an­other place:Idem in ser. de cena dom. Heb. 12.17. Gen. 25.33. In that very moment of time: e­uen when the soule is readie to depart from the bodie, and is euen at the lippes of the party to yeeld vp the spirite, the goodnes of our most mercifull God refuseth not repentance. And whatsoeuer is truly done, is neuer too late done. But all this notwithstanding I say not that he shall: for he that will not when he may, when hee would sayth reason shall haue nay. Yee knowe (sayth the Apostle to the Hebrewes) How that afterwards (to witte when Esau had sold his birth right for a messe of pottage) when Esau would haue inherited the blessing, August. serm. 36. he was reiected. For hee found no place to repentance, though he sought the blessing with teares. Au­gustine of this very matter in hand saith thus: If any man set in the extreame necessitie of his [Page 33] sickenes, would take repentance, and doth take it, and is by and by reconciled, and so departeth hence. Whether he went well hence or no, I know not: repentance we may graunt him, but securi­tie we cannot giue him. I say not truely that he shall be condemned, neither doe I yet say, that he shal be saued. Wilt thou therefore be freed from the doubt? hold that which is certaine, let goe that which is vncertaine. Worke thou repentāce whiles thou art whole and sound. If thou doest so, I say vnto thee, that thou art safe, because in that time thou repentedst in which thou mightst haue sinned. If thou wilt then repent when thou canst sin no more, thy sinnes haue then forsaken thee, and not thou thy sins. And by this is made manifest what I desired to manifest. But if I must further manifest it,Ibid. Augustine againe saith: He whome sickenes and paine scarreth, rarely to true repentance commeth: for late­warde repentance vseth to deceiue many. Ex­perience also testifieth, that there was one theefe reiected, aswell as one receiued; one damned aswell as one saued; one punished as­well as one pardoned.

Presently then it seemes you would haue a man to prepare for death?

I would so, and in so willing I hope I would nothing but what I may well will, and should willingly wish. For the scripture in ma­ny places both willeth and wisheth. To day [Page 34] (sayth Dauid) if ye will heare his voyce harden not your hearts. Psal. 95.7.8. Eccles. 9.10. All that thine hand shall finde to doe, doe it with all thy power. In the morning sow thy seed, and in the euening let not thine hand rest: for thou knowest not whether shall prosper this or that, or whether both shall bee alike good.Eccles. 12.1. And againe, Remember now thy creatour in the dayes of thy youth, whiles the euill dayes come not, nor the yeares approach, wherein thou shalt say, I haue no pleasure in them. Syr. 5. 7. Make no tarying (sayth Syrach) to turne vnto the Lord, and put not off from day to day, for suddenly shall the wrath of the Lorde breake forth, and in thy security thou shalt be destroyed, and thou shalt perish in the time of vengeance. And againe.18.20. Humble thy selfe before thou bee sicke, and whilest thou maiest yet sinne, shew thy conuersion.

Saith an olde Poet

But if I may aske, why doe you and the scripture will thus much?

The reasons thereof, and for, are many. If I shall recount some of them vnto you I will.

Doe so I beseech you. For this talke is more wholesome than yrkesome.

The scripture therefore doth perswade a man in the present time to prepare himselfe to death, and not to delaye till the future, first because the present time is certaine and ours: the future is vncertaine, and none of ours. For who can assure himselfe of one day to liue, that hath alreadie many dayes liued? surely no man. As Seneca saith:Seneca. Young men haue death behinde their backes, olde men before their fa­ces. This therefore is the saying of Christ our sauiour, Be ye therefore prepared. Wherefore? because the sonne of man will come in an houre when ye thinke not. Luk. 12.40. This also is the saying of Seneca, whom I mentioned euen now. Thou knowest not in what place death doth expect thee; therefore expect thou it in euery place. Sith man knowes not in what place death ought to meete him, hee knowes not in what place hee ought most to waite for death, in euery place it is to be expected. This therefore should be eue­ry mans practise, he should not delay to pro­uide for death: for this cause first, because eue­ry man is vncertaine of his life. For as Salomon saith, Man knoweth not his ende, &c. Eccles. 9.12. Secondly because it is good presently to make prouision for the latter ende. For as Ieremie saith:Lam. 3.27. It is good for a man that hee bare the yoke in his youth. What liquor sweete or sowre the vessell [Page 36] first doth take the smell thereof doth aye re­maine or hardlie it forsake. Pro. 22.6. A childe taught in the trade of his way, will not departe from it when he is olde. By so much hee liues the more securely so long as he liues.15.15. For as Salomon saith: A good conscience is a continuall feast. And thereupon Seneca saith. It is good before death to make the way thereto, and then to waite securely for the other parte of the time. By so much he dyes the more blessedly when he dyes. For he dyes doubtfully that prouides not for death till he dyes. If any man in his last sickenes will take vpon him to repent, and doth repent, and so departes hence, I confesse vnto you we denye him not what he desireth; but we pre­sume not. Repentance we may giue him, sal­uation wee cannot promise him. I say not that he shall be condemned, neither doe I say that he shall be saued. Wilt thou therefore be put cleane out of doubt? repent thee whilest thou arte well. If thou doest so, I say thou arte safe, because thou then repentedst, when thou mightest haue sinned. If thou wilt repent when thou canst not sinne, thy sinnes haue forsaken thee, not thou them. Thirdly because it is more difficult to do it heareafter than now: for then the hearte is more hardened, man is more weakened, sinne is more strengthened, and the diuell is more hardely remoued. And of these things thus say auncient writers, as now and [Page 37] successiuely I will declare vnto you, first of the heart Bernard sayth:Bernard. in serm. A puft vp hearte is harde and voyde of Godlines, Ignoraunt of compun­ction, drye from euery dew of spirituall grace. A hard heart is that which is neither disseuered with compunction nor softned with religion; Id. ibid. Sup. Can­tica. nor moued with petition, which yeeldes not to threatnings, but is hardened with scourgings, is vngrateful for benefits, vnfaithfull for coun­cell, cruell in iudgments, vnshamefast at filthie things, vnfearefull at perilous thinges, inhu­mane to humane thinges, rash to diuine thinges, forgetfull of thinges past, careles of things pre­sent, nothing foreseeing things to come, that it is, to which of things passed there is nothing which passeth not but onely iniuries; of things to come there is no foresight, but onely of reuenge. Se­condly, of man, Basil saith,Basil. in sua Regula. Maxim. in ser. Iohn Baptist. Gregor. lib. 4. moral. August. Sup. psal. 30. He which acquaints not himselfe with vertue whiles he is young, knowes not to depart from vice when he is olde. When sinne comes into vse, the mind then more weakely resisteth then euer, though much it de­sireth. For as Augustine saith, to conquere cu­stome is a most hard combat: Custome changeth vice into nature. Ieremie the prophet therefore saith, Can the Blackemore change his skinne, or the Leopard his spots? Isidor. lib. 2. solit. Ier. 13.23. Greg. lib. 15. moral. then may yee also do good that are accustomed to doe euill. Euill customes hold fast whome once they haue caught: dayly also they growe more difficult to withstand, and [Page 38] are not ended but with the end of the sinners life. 3. Of sin saith, as I remember the same father last mentioned.Gregorie. That sin which by repentance is not done away, by his owne weight draw­eth another. Forthly, of the deuil sayth Beda: The deuil by how much the longer he possesseth, Beda sup. Lunam. by so much the hardlier he dismisseth. These sayings of the learned, if none of them seueral­ly can moue any thing to that which is moued, yet all of them ioyntly should moue much, for who should be more vnsure day by day of pre­paring against his dying day, then he is almost at the beginning of his liuing dayes? Surely none, none therefore but while he hath time, should prouide for his latter time. He which delayeth this matter, sinneth more and worse then ordinarily, and against moe then vsually. For first he sinneth against God; secondly a­gainst the Angels, thirdly against himselfe, fourthly against his neighbour, fiftly against the inferiour creatures, against God: 1. because he mingles gall with his meat, according to that saying they gaue me gall to eat. A good worke is meate vnto the Lord: for he is fed among the lilies, that is among good workes. But a bad is as poyson. psal. 5. Saith Dauid: Thou art not a God that loueth wickednes, Psalm. 5.4. ney­ther shall euill dwell with thee. And Iob sayth: If I haue sinned, Iob. 10.14. then thou wilt streightly looke vnto me, and wilt not hold me guiltles of mine [Page 39] iniquitie. I haue done wickedly, woe vnto mee. 15. Secondly, because he brings that before him which worst and most displeases him, to wit sinne. For first he hates nothing, which he hates but for sinne, had not sinne beene hee had loued the deuill as he did before sinne was. Secondly, he hath none so good a friende eyther in heauen or earth, but he hates him for sinne. For sinne he threw Lucifer from heauen: for sinne he cast Adam out of paradise: for sinne he expelled Iudas from the societie of his disciples: thirdly, he spared not his owne sonne, that he might be reuenged of sinne. It is his owne saying.Esai. 53.8. For the wickednes of my people I haue smitten him. Him therefore he had cru­cified, that sinne with him might bee crucified: As Augustine sayth, The innocent is murthered, August. su­per. Col. 2. and sinne is crucified. Thirdly, because he con­temneth him whch most mercifully calleth him. For God ceaseth not to call the sinner, though the sinner listeth not to heare him.Matth. 9.13. Mat. 9. Christ sayth. I came not to call the righteous but sinners. But Prou. 1.24.Prou. 1.24. the same Christ sayth, I haue called, & ye refused. Fourthly, be­cause hee vexeth him with his slackenes which expecteth him with goodnes. For as olde Tobit counted the dayes of his sonne Tobias his absence;Tobit. 9.4. so God counteth the dayes of the sinners delay. And as Tobias sayd of Tobit, If I tarie long he will be verie sorrie, so may the [Page 40] sinner saye of God;Luk. 19.41. If I tarry long, he will be very sory. Luc. 19. Luke sayth: Iesus wept ouer Ierusalem. And in one place of his workes Chrysostome sayth: God is compelled against his minde with great griefe to condemne sinners. Fiftly, because he reserues the worst part of his life for God, and offers the best part thereof vnto the Diuell. For his youth (which is as the flower) he consecrates to Satan;August. de. catechi. rudib. Innocent. de vilitate condi. huma. and his age (if hee comes to it) which is as the branch, he promiseth to God. Saith Augustine: When men wish themselues age, what other thing wish they than a long infirmitie? As Innocentius saith: An olde man is easilie prouoked, and hardlie re­uoked, he quicklie beleeues, and slowlie hee leaues beleeuing what once he did beleeue. Hol­ding hee is of that hee hath, and desirous of that hee hath not, Sad hee is and querulous, swift to speake, and slow to heare, he prayseth the men that are gone, and hee despiseth those which re­mayne. Things present he desprayseth, & things past he commendeth, he fetcheth his wind, and is troubled, he growes lazie and is weakned. Heare the Poet: many discomodities compasses in an olde man. Hugo de claustro animae lib. 3. cap. 10. But as Hugo saith. In that age, when the haires waxe yellow the flesh glittereth like brasse, the roseall face is adorned with the eye pearles, the health ministreth strength to the bo­dye, the youthfull age promiseth some space of longer life: when reason flourishes, the sences [Page 41] of the body also flourish, the seeing is sharper, the hearing readier, the going vprighter, the coun­tenance pleasaunter; they which in this age tame them selues, and ioyne themselues to God, expecte the reward of Iohn. Such kinde of ones offer the liuing sacrifice, pleasing vnto God, immaculate, lacking neyther eare, nor eye, nor foote, nor tayle. Let the late conuersion of olde men marke this, whose eares are stopped through the defect of olde age, their eyes trou­bled, and that I may briefely comprize all, they themselues decaye in themselues, through them­selues. These offer not an immaculate lambe, but that I may so say, a curtaylde Swyne. For as an hogge hath lyne in the filthines, so hath an olde man in vices: and as an hogge is fed with huskes, so is an olde man delighted whih tales and ru­mours. As Cyprian saith:Cipri. de 12. abusio­nibus. As there is not fruite founde on the tree, on which there hath not first appeared a blossome, so in olde age he cannot ob­tayne lawfull honour, which in youth hath not laboured in the exercise of some discipline. With­out obedience therefore how can any discipline be had? a young man therefore without obedi­dience, is a young man without discipline. Cassio. in epist. As Cassiodorus in one of his epistles sayth: Youth ilfauouredly spent maketh olde age odious and hatefull, but their former life well lead, attayneth to great honour. For what doth olde age aduan­tage him, whose youth hath not been blameles [Page 42] and vnreproouable? olde mens riches are not their graye hayres, but their great labours suf­fered and sustayned in their greene yeares But what stande I thus long vpon this, when it is more than time to goe on with that which re­mayneth touching the poynt in hand, which is, that much he sinneth against God, which prouideth not in time, for his latter time? I had forgotten my selfe, but I will remember you, and proceed. Sixtely, therefore he that taketh not time in time to prouide for his latter time, sinneth against God because he thence taketh occasion to impugne him, whence he should take occasion to obey him. For of that hee lookes, that God will deale mercifullie with him, he determines to deale iniuriously with God.Rom. 2.4. He purposes to offend him, As though he knew not, that the bountifulnes of God lea­deth to repentance. But in asmuch as the A­postle reprooueth him, 5. when he saith, Thou after thine hardenes, and heart that cannot repent, heapest vnto thy selfe wrath against the day of wrath and the declaration of the iust iudge­ment of God. I will no further displaie his sinne against God, but proceede to shew that he sinnes in like sorte against the creature, eyther superiour to himselfe, as the Angels; or equall with himselfe, as his neighbours; or inferiour to himselfe, as the vnreasonable creatures. For sinne against God hee cannot, but that in so [Page 43] sinning he sinneth also against them. As God goeth they goe. With whom hee is offended they are offended too. Against the Angels he sinneth first, because he defraudes them of the ioy they should haue in his timely conuersion and opportune prouision.Luk. 15.10. For there is ioy in the presence of the Angels of God for one sinner that conuerteth. But Salomon saith,Prou. 13.12. The hope that is deferred, is the faynting of the heart. Secondly, because hee frustrates them of the fruite of their labours.Heb. 1.14. For they are ministring spirites sent forth for the saluation of the elect. Thirdly, because he giues not that reuerence to the Angels which is meete for him to giue, because hee dares doe that in their presence, which he durst not doe if either I, or any other mand did beholde him. Thirdly, against him­selfe he sinneth, because he will haue himselfe rather euill than good; sicke than sound, dead than liuing; bond than free, in the estate of a theefe, than in the state of a king; hauing no­thing, than with the Church enioying all things. All this could I easily explayne, if some other thing did not restrayne.Seneca. For first Seneca saith: A man hath nothing that is good, vnles he himselfe be good. Vnto the pure (saith Paul) are all things pure, Tit. 1.15. but vnto them that are de­filed and vnbeleeuing is nothing pure, but euen their mindes and consciences are defiled. Se­condly, Augustine saith.Augustine. I did deferre to liue in [Page 44] thee, but I deferred not to dye in my selfe. Third­ly, Barnard saith. Is not he a seruant ouer whome iniquitie ruleth. Ioh. 8.34. And to that Christ aunswe­reth, Yes: for he saith, Whosoeuer committeth sin is the seruant of sinne. Fourthly, against his neighbour he sinneth. First, because he corrup­teth him with his example.Gal. 5.9. A little leauen lea­uenth the whole lumpe. Augustin. li. de pasto. And a great sin is that, saith Augustine. For thus hee saith, He which liueth amisse in the view of the people, asmuch as in him is, killeth him of whome he is seene. Se­condly, because he defraudes him of the helpe that is due vnto him. For whereas he ought to helpe him in his worke with the deuill, he rather hinders him. And as one saith; It is great iniquitie in warre for a man to forsake his fel­low. Eccl. 4.9. For as Salomon sayth; Two are better than one, for they haue better wages for their la­bour: 10. for if they fall the one will lift vp his fellow. But woe to him that is left alone: for he falleth, and there is not a second to lift him vp. Thirdly, because for his sinnes sake his neigh­bour is often punished. Iosua. 7. for the sinne of Achan,Iosh. 7.4. the people of Israell was punished. There went vp to Ai about three thousand men, but the wrath of the Lord being kindled against the children of Israell for the trespasse committed by Achan in the excommunicate thing, they fled before the men of Ai, and the men of Ai smote of them vpon a thirtie and [Page 45] sixe men. Against the inferiour creatures hee sinneth, because they for the sinne of man are after a sorte punished. For as the Apostle sayth, The creature is subiect vnto vanitie, Rom. 8.20. not of it owne will, but by reason of him which hath sub­dued it vnder hope. For wee know that euery creature groaneth with vs also and trauaileth in payne togither vnto this present. In so much that euery of them in the day of iudgement may put vp his bill of complaynte against such a driuing and delaying mate. And the Sunne may say, for his sake I lost my light; the moone, for his sake I became darke; the Starres for his sake we fell from heauen; the Earth for his sake I became cursed; and brought forth thornes and thistles; the Aire, for his sake I be­came corrupt and breed plagues and pestilen­ces; the Water for his sake I became polluted, and brought forth frogs euen in kings cham­bers: all creatures; for his sake we became re­bellious, & yeelded not that obedience, which, had not his sinne been, wee both would and should haue yeelded. What man now is he of any wit and discretion, that sinning would sinne against all the forenamed; his God; himselfe; his neighbour; the Angels; the o­ther creatures?

For my parte I thinke none; I hope none; I knowe none.

Neyther should there then be any of any [Page 46] wisedome, that should delay till death, to pre­pare for death. For in so doing hee sinnes as I haue said against all these of whome I haue said, and in so doing he hurtes himselfe more than now can bee sayd. The estate of such a man is perilous. Whiles he liues: the sworde of Gods iustice hanges drawen and readie to fall ouer his head: and when hee dyes; it serues to seuer his soule from his bodie, and to cast it into hell.Ioh. 3.36. For he that obeyeth not the sonne, shall not see life, but the wrath of God abideth on him. While he liues; he liues in the land of his ene­mies; and when he dyes (if he dyes as he liues) he falles into the hand of his enemies. For the deuill is the God of this world;Origine. and is seized and possessed of all those that remayne in ig­norance. Into his hands also fall all they which dye either out of the Lord, or against the Lord. While hee liues; there is but a wall of glasse, that stayes his enemies frō hauing him in their hands. This wall of glasse is his body, behinde which the deuill standes, and this wall you know is soone broken and beaten downe. One little stone of a three or foure poundes weight batters it in peeces, and layes it leuell to the ground. When he dyes; the wall is bro­ken, and his enemies enter to make spoyle of all they finde within. While hee liues; as his dayes goe from life, so he goes to death. His whole life is but a course to death. When hee [Page 47] dyes, as his dayes are ended, so is his life. For he liues no more to his owne ioy or others com­fort. The way of sinners is made plaine with stones (saith Syrach) but at the ende thereof is hell, darkenes and paynes. Whiles he liues;Syr. 21. 10. he stands at the gates of death according to that saying. They drew neere vnto the gates of death. Psal. 107.18 But when hee dyes, hee goes soone into hell:Iob. 21.13. according to that saying; They spend their dayes in wealth, and sodeinlie they goe downe to hell.

If his state bee so perilous, it is good for him to thinke of his wayes, and to turne aside his steppes, least euill take him vnawares, and he perish in the time of vengeance?

It is so, and a foole he is if he doth not so.

A foole, may say not so. Matth. 5.22 Whosoeuer shall say foole, shall be worthie to be punished with hell fire.

I, if he sayth it With a minde to hurte, and a will to destroy. But I haue no such minde, such a minde be farre from me. I that cannot make a man, what should I marre one?

Still then you deeme him as you did?

I doe so: for hee is a foole that being fallen into the mire makes no hast to get out; such a foole is he that being fallen into sinne, makes no hast to rise from it. For there is no greater vncleannes than the vncleannes of sin. [Page 48] Before sinne the deuill was a most beautifull creature to looke vpon (An Angell he was of light) but since his sinne no man is able to a­bide the looke of him; so vgly and monstrous is he now become. Againe, he is a foole, that hauing a iourney to goe, makes no hast to be­ginne it: such a foole is he that hauing to tra­uell from earth to heauen, makes no hast to set vpon his way.

But why if a mā may aske you, is he a foole?

Iob. 14.1.First because the time hee hath to goe this iourney in, is but shorte. For the dayes of man are but shorte and it is folly to thinke a man may goe a great iourney in a little time. Secondly, because the way is long, as much as from earth to heauen, and it is folly to thinke a man may goe a long way in a shorte space. To Elias it was said, vp and eate, for thou hast a great iourney. And yet his iourney was but from the wildernes of Bersheba vnto Horeb the Mount of God;1. Kin. 19.7. a iourney of fourtie dayes and fourtie nights walking; a iourney nothing comparable to the iourney from earth to hea­uen; for more is the distance from earth to hea­uen, than was the distance betweene the de­sert of Bersheba, and Horeb the mounte of God. There are that expresse it, but how truly I minde not heere to examine. It is myne heere rather to shew why he is a foole that hauing to trauell hence; thither makes no hast to set [Page 49] vpon his way than that, and that (sith I haue begunne to doe it) I minde to doe. Thirdly, hee therefore is a foole, because hee is looked for of great persons; for the whole hoste of hea­uen expects his comming; and it is folly to make great persons stay for a meane man.Gen. 19.20. When Lot prayed that hee might escape to Zora that there his soule might liue, God bad him hast thither, to saue himselfe there; for he could doe no thing till he were come thither, Haste thee, saue thee there, Gen. 19.22. for I can do nothing till thou be come thither. Fourthly, because he is looked for to his great good. For he is looked for to a kingdome. Math. 25.34.Mat. 25.34. Come ye bles­sed of my father, inherite ye the kingdome pre­pared for you, &c. And it is follie not to hasten for a kingdome. Know ye not, saith Paul,1. Cor. 9.24. that they which runne in a race, runne all, yet one re­ceiueth the price? so runne, that ye may obtaine. And euery man that proueth masteries, 25. abstain­eth from all things: and they doe it to obtaine a corruptible crowne: 26. but we for an vncorrup­tible. I therefore so runne, not as vncertainely: so fighte I, not as one that beateth the aire. Fift­ly, because of the lettes and hindraunces that he may haue as he goes. He that went from Ierusalem to Iericho fell among theeues,Luk, 10.30. what he may is vnknowen. It is follie to presume. Keepe thy seruant (saith Dauid) from presump­tuous sinne. Sixtly,Psal. 19.13. because the gate may bee [Page 50] shut against him if he comes late.Mat. 25.10. The fiue foo­lish virgins could not enter when they would, into the bride chamber, because they would not when they might. And it is follie to come when he cannot get in. To come in time is the chiefest of al things. Seuenthly, because he must make the more hast when he beginnes. They which delay longere they goe, must recompence their stay with speede when they goe. If not; they shall neuer come whither they labour to goe. And it is follie to labour to effect that in an houre, which askes for the well doing of it no lesse than the life. Hardly is that done in a shorte time, which is to bee in doing all the time.

That a man then may neuer be vnprepa­red at euerie time he is to prepare.

It is iust so. For he which is euer in pre­paring therefore, shall neuer bee vnprepared therein.

But why, ought a man at euery turne to prepare himselfe?

First, because it is a meete thing for a man so to doe. For it is a meete thing to doe the commaundement of God.Mat. 24.44. Luk. 12.40.31.36. And this God hath commaunded. Mat. 24. and Luc. 12. Mat. 24.44. Therefore be ye also readie Luc. 12.40. be ye also prepared therefore. Luc. 12.36. watch therefore, and pray continually. If a man be to goe from one citie to another, it is good to pre­pare [Page 51] himselfe to his iourney, much more then is it good so to doe when he is to goe from this world to heauen. It is no lesse meete that he prepare himselfe to goe, that is to goe to Ieru­salem which is from aboue, than it was for the Israelites which went but frō Egypt to Cana­an which was heere below: yet Exod, 12.Exod. 12. they made great preparation therefore. 2. because it is honest and laudable for a man so to doe; for it is laudable,Luk. 16.8. in the time present to pro­uide against the time to come. Luc. 16. Christ commendeth the vniust steward for doing wisely, and Prou. 6.Pro. 6.6. the Lord sendeth the slug­gard to the pismire to learne husbandrie. Now the wisedome of the first consisted in this, that while he was steward he prouided against the time in which he was to bee no more steward: and the husbandry of the latter consisted in this, that in summer she prouided her selfe of victualles for winter. The saying of the wise­man therefore is this,Syr. 11. 25. In thy good state remember aduersitie, and in aduersitie forget not prosperi­tie. When thou hast enough remember the time of hunger; and when thou art rich, 18.24. thinke vp­on pouertie and neede. From the morning to the Euening the time is chaunged, and all such things are soone done before the Lord. Thirdly, because it is a pleasant thing for a man so to doe; for it maketh him to dye so much the more willingly; To him that is vnprepared for [Page 52] death it is yrkesome and troublesome to dye. O death (saith Syrach) how bitter is the remem­brance of thee to a man that liueth at rest in his possessions, Syr. 11. 1. vnto the man that hath nothing to vexe him, and that hath prosperitie in all things, yea vnto him that is yet able to receiue meate. Fourthly, because it is profitable for a man so to doe:Luk. 12.43. for saith our sauiour. Luc, 12. Blessed is that seruant, whome his master when hee com­meth shall finde so doing. Blessed are those ser­uants whome the Lord when he commeth shall finde waking And, Theophi­lact. saith Theophilact, Blessed is euery one that shall bee found waking, in what watch soeuer (that is age) he be found walking, not behauing himselfe negligently in working that which is good. Fifthly, because it is necessa­rie for a man so to doe: for why as Christ him­selfe saith.Luk. 12.40. The son of man wil come in an houre when yee are not aware of him. And as Chry­sostome saith.Chrisost. With the ouerthrow of those that sleep is that day to come. For as a theefe spoileth the master of the family which watcheth not, so doth death spoile vs which are not prepared for it. Before death therefore, and in life whilest a man doth liue, and may liue, he is to prepare for death, least death in death, and at death doth take him vnprepard, and so make a worse di­spatch of him than he would. For as one saith of this very pointe:Brandmil. con. funeb. If any man will then first of all prepare himselfe, when he ought in deede to [Page 53] be prepared, let him take heede that he comes not too late with the foolish virgins, which had the gate shut against them when they would haue entred, while they went to buy oyle for their lamps, that they might haue entred; Repentance in death is daungerous enough. And the reason thereof is at hande, because in holy scripture there is but one founde which truely repented in the ende. He truely; that no man might dispayre: he alone; that no man might pre­sume. He therefore is propounded as a patterne of consolation, not as an example of imitation, that thence we may learne that no repentance is too late, if it be true & vnfeigned; according to that of Cyprian.Cipri. tract. 1. contra. de metrian. So long as a man remayneth in this world, there is no repentance too late. Thus now I haue aunswered your question, and satisfied your request.

You haue so I thanke you. But yet I haue not done.

What will you further?

That thou speake aswell of the manner how a man is to prepare himselfe to death, as you haue done eyther of his preparing, or the time of his preparing.

I will not denye you this, no more than I haue done the former.

How then I pray you should a man pre­pare himselfe to death?

According as his condition is: after [Page 54] one sorte in health, and after another in sicke­nes.

Why is there a double kinde of preparing to death?

Yea that there is. For there is one, a generall preparation, and another a particul­lar.

What is the one and the other; the first and the second, the generall and the particular.

The generall is that, by which a man doth prepare himselfe to dye, through the whole course of his life in this world. But the particular is that, by which a man doth prepare himselfe to dye in the time of his sickenes one­ly.

To beginne with the first then, what course should a man take in his life, that hee might euer be prepared for his death?

That course that is fitting for that pur­pose.

What is that?

This: first let him meditate vpon death in the prosperous time of his life. Secondly, let him daylie endeuour to take from his owne death the power and strength of death. Third­ly, let him striue by all meanes he may to enter into the first degree of eternall life. Fourthly, after he hath once gotten entrance thereinto, let him inure himselfe by little and little to dye before euer hee comes indeede to dye. Fiftly, [Page 55] and lastly, let him doe presently, whatsoeuer his hand shall finde to doe, and not with the crow procrastinate from this day till to mo­row.

That I may now question with you touching each of these; why is he to meditate vpon his death in the prosperous time of his life?

Because the whole life of a Christian ought to be nothing else but the meditation of death: because also in the best time of his life, he is vncertaine of his death. For man know­eth not his ende; Mar. 15.43. the one and the other of these reasons made Ioseph of Aramathea (an hono­rable counsellour, which also looked for the kingdome of God) to make his tombe in his life time in the middest of his garden. And this did he to put himselfe in minde of death, in the middest of his delights and pleasures; and also to teach others by his example what they should doe. For what is the duty of one this way, is the duety of euery one. For once it is appointed for euery man to dye, as it is for any man. As therefore Paul saith of all men; It is appointed for all men once to dye: Heb. 9.27. Syr. 38. 21. so Syrach saith to euery man; Remember thy last ende; forget it not.

And what will this minding of death in the time of life, worke any good in him that liues?

It either will, or should.

I speake not of the dutie, but of the ver­tue.

If so it doth, for first it humbles him that thinkes thereof, vnder the mightie hand of God, remembring himselfe thereby to be but dust and ashes. Thus therefore said Abra­ham vnto God:Gen. 18.27. Behold now I haue begunne to speake vnto my Lord, and I am but dust and ashes. Thus did he humble himselfe vnto God by remembring what he was. Thus no doubt will others doe that thinke as he did. For what should dust and ashes be proude? Syr. 10. 9. As it is one of the lowest things vpon earth, so it is one of the lightest. It is troad vnder the foote of euery thing, and blowne away with a small blast. What should it exalte it selfe against God? the clay is not to rise against the potter, neither is man to huffe against his maker: as the clay is in the handes of the potter; so is he in the hands of his creatour. As the clay therefore submits it selfe to the potter, so must he him­selfe to his maker. The clay, because it is clay; and he because he is dust.Gen. 2.7. Eccl. 12.7. Dust of dust. Gen. 2.7. and dust to dust. Eccl. 12.7. Secondly, it fur­thereth him to repentance. For hee would be loath to be taken in his sinnes. Ionah had no sooner cryed to Niniueh fourtie dayes, Ionah. 3.4. and Ni­niueh shall be destroyed; but Niniueh repented. As the remembrance of Niniuehs destruction [Page 57] wrought Niniuehs conuersion: so the remem­brance of mans dissolution, workes mans sal­uation. For he cannot do wickedly that thinks to dye presently.August. lib. exhortat. Nothing doth so much recall from sinne, as the often thinking of death the wages of sinne. For what,Rom. 6.23. Luk. 18.11. 1. sa. 25.14. 2. Sa. 13.1. Num. 11.29. can the Pharisie be proude, if hee remember hee is but dust? can Naball be couetous; if he remember he must goe naked? can Ammon be voluptous; if he remember hee shall bee wormes meate? can Iehoshua be enuious; if he remember he shal be without life,1. Sa. 22.9. and despised of these whome he most enuied in life? can Doeg be sclaunde­rous; if he remember he shall be tongles, and most talked of by those himselfe talked most against? finally can any man be vitious; that remembers hee shall bee infamous; and lap­ped in the bosome of his inglorious mother earth? surely no. For Syrach saith:Syr. 7. 27 He that re­members his latter ende, shall seldome or neuer offend. Esai. 38.2. Hezekiah the king no sooner heard by I say the Prophet. Set thy house in order, for thou shalt dye; but streight way he turned his face to the wall, and wept, and prayed, and said; I beseech thee Lord remember now how I haue walked before thee in truth, and with a perfite hearte, and haue done that which is good in thy sight, &c. Thirdly, it stirres him to contentment in euery estate, and condition of life that doth befall him. For he cannot be dis­contente [Page 58] with any thing,Hierom. that remembreth hee must goe from euery thing. As Hierome saith: He doth easily despise all things which alwaies thinketh hee must dye. As another saith: If any man remembreth the last things of his life, easily refuseth all things which are vpon the earth. For Seneca saith,Seneca. Nothing will so much profite thee for the moderation of things as the often cogita­tion of death. In the midst of all his afflictions (which were both many and mightie) righte­ous Iob comforted himselfe with this: Naked I came out of my mothers wombe, Iob. 1.21. and naked shal I returne againe: The Lorde hath giuen, and the Lorde hath taken away, euen as it pleased the Lorde so are thongs come to passe; blessed therefore be the name of the Lord. As Iob did so may we. What was his comfort, will also be ours. If there be any fault, it will be in the applying, and that because it is either not ap­plyed at all, or else because it is not applyed a­right. If it bee applyed, and rightly applyed, good is euer thereby effected.Greg. lib. 12. moral. He which con­sidereth what kinde of one hee shall be in death, will alwaies be fearefull in his worke, and there­vpon liue euer in the eye of his maker, he desires nothing that passeth; all the desirs of life pre­sent he contradicteth; and he considers himselfe almost dead, because hee knoweth certainly he must dye. For a perfect life is the meditation of death: which while the iust diligently buzie [Page 59] themselues about, they escape the snares of sinne. For as another saith: To remember that this our life must bee ended, destroyeth pride, extin­guisheth enuie, driues away lechery, auoydes va­nitie, erecteth discipline, and perfecteth prayer. Hence an holy man in his contemplations of death saith: O most mercifull Lord Iesus Christ, Idiota in suis con­templati­onibus de morte. the continuall remembrance of death profiteth much to the humiliation of a man. Whereupon our forfathers willing to humble themselues did put ashes vpon their heades in remem­brance of death, and that they were to returne to ashes according to that which is written: Remember man that thou art ashes, Syr. 10. 12. and shalt returne to ashes. And other where: Earth and ashes why art thou proud. O Lord Iesus Christ it profiteth also to the dryuing away of sinnes; for nothing doth so recall from sinne as the of­ten meditation of death. 7.36. According as it is writ­ten: Whatsoeuer thou takest in hand remember thy ende, and thou shalt neuer doe amisse. And saith another: By right doth hee abhor sin which thinks of death because hee knowes that it was brought in for sin. Hence a certaine abbot saith. Be thou alwaies mindfull of thine end, and there shall neuer be sinne in thy soule. Furthermore O Lorde Iesus Christ it profiteth to the depres­sing of carnall desires, and to the driuing away of diuers tentations which separate the soule from thee. For nothing doth so much auaile to [Page 62] the taming of lustes, as to thinke what kinde of thing death it selfe wil be. Also O Lord Iesus Christ, it profiteth to the giuing of almes: for Lord, those are not the goods of a man, which he cannot carrie with him, for onely mercie is the companion of the deceased. But O most louing Lord Iesus, to what doth it furthermore profit to the prouoking and inducing of a sinner to re­pentance? Effrem. For as Effrem saith. It is impossible that hee should not repent which did euer see death to be present. When Hezekiah had heard that he must dye, hee wept bitterly, and then thou Lord proroguedst the sentence of death against him, and gauest many yeares of life vnto him. Thus now you see the profite that comes to a man by meditating vpon death.

I do so, and I am nothing sory for it, but how I pray you shall a man be induced to medi­tate of his owne death; that so much the sooner he may come to receyue profit by his medita­ting thereon?

How? by well regarding of two things.

What are those?

These. 1. that he cannot heere continue long, but that shortly he must go hence. 2. that often hee is to make his prayer vnto almighty God, that euery day and alwayes hee may be enabled to resolue himselfe to dye.

But how shall he be induced to either of these?

Well enough. To the first, two wayes. 1. by expresse scripture. 2. by manifest experi­ence. For. 1. the scripture goeth thus:Iob. 14.1. Man that is borne of a woman hath but a short time to liue; his dayes are as the dayes of an hireling, yea a winde, and nothing. So saith Iob. Iob the fourtenth and the first verse; and Iob the se­uenth and the first. Againe, All flesh is grasse, Esai. 40.6. and all the glorie of man as the flower of grasse, Psa. 103.15. assoone as the winde goeth ouer it, it is gone, and the place thereof knoweth it no more. So saith I saie; I saie. 40.6. so saith Dauid; Psal. 103.15.16. Our life is euen a vapour that appea­reth for a little time, and there vanisheth away. So saith Iames; Iames. 4.14.Iam. 4.14. Our dayes on the earth also are but as a shadow, and there is none abiding, they are like a bubble on the water; like a weauers shittle; like a smoke; they are like a thought, soone conceiued and soone ended. So saith Dauid; so saith Syrach; so say others. Ex­perience also saith no lesse. For with our eye we daily see, that by some storme or other, the greene Apple falleth before the mellowed fruite, the lambe is brought to the slaughter house aswell as the sheepe; the chicken is kil­led for the broth, aswell as the cocke and sooner too: young men passe away aswell as olde. So short is our life, so swift are our dayes. Luc. 12. there was one that perswaded him­selfe he had a long time to liue, and because [Page 62] his goods encreased exceedingly, he therefore saith,Luk. 12.17. I will pull downe my barnes and builde greater, and therein will I gather all my fruits and my goods, and I will say to my soule; Soule thou hast much goods laide vp in store far many yeares, liue at ease, eate, drinke, and take thy pastime; but God said vnto him, O foole, this night will they fetch away thy soule from thee, and then whose shall these things be, which thou hast prouided? arguing thereby, they are but fooles, that thinke they may liue long, and not soone possesse the graue. There are too many such fooles: but I wil leaue them to their folly: if neither Scripture nor experience may weane them therefro: for whome these two will not perswade, (that long they cannot tarie heere, and that soone they may departe hence) no­thing will perswade. And what should a man spend time with those whome he cannot per­swade though he doth perswade? Speake not in the eares of a foole, Pro. 23.9. Syr. 32. 4. saith Salomon. Powre not out wordes where there is no audience, saith Syrach. And giue not that which is holy vnto dogs, Matt. 7.6. saith Christ. Hearing y^e one, marking the other, & obeying the third, I cease. For by that which I haue said, it may easily be perceiued, how to the first of the twaine that mooues a man to meditate of death, a man may be indu­ced. And now I must to the second, to which by two meanes againe a man may be induced. [Page 63] First, by the necessitie of death. 2. by y^e practase of the godly. For first, necessarily a man must dy, and therefore dutifully he is to thinke of his death. For by so much he shall dye the better by how much he resolues himselfe to dye. The sooner the expected death is the more blessed death. He seldome dyes happily, that dyes vn­preparedly. 2. dutifully the godly haue prayed, that they might be resolued to dy, and therefore carelessely he is not to passe ouer his life, with­out some serious meditatiō of death. For what was not vnseemely for thē, is not vnsightly for him. For death is more fitting any of vs now, than it was any of them then. For we liue to en­crease our sin, and to do no good; they liued to diminish their sinne, and to do muh good. The glory of God, the benefit of his Church was the chiefe of their studie, the offence of God and the hindrance of his church is not the least of our practise. If therefore they laboured to be enabled to resolue themselues to dye, much more should we; but for this they much la­boured; for for this they much prayed, Dauids prayer is to be seene Psal. 39.4. Moses his pray­er is to be seene Psal, 90. and 12. Tobits prayer is to bee seene Tob. 3. and 6. The first mans words were these:Psal. 39.4. Lord let me know mine end and the measure of my dayes what it is, let me know how long I haue to liue. The second, these.90.12. Teach vs so to number our dayes that wee may [Page 64] apply our heartes vnto wisedome. The third, these,Tob. 3.6. Deale with me as seemeth best vnto thee, and commaund my spirit to bee taken from me, that I may be dissolued, and become earth, for it is better for mee to dye than to liue. For this therefore should we both labour and pray; a worke of nature it is not to bee prepared for death, but a worke of grace must proceed from God not from man. That which pro­ceedeth from God, must by prayer be asked of God. That man therefore may meditate of his death, he must craue grace of God to enable him to frame himselfe to death, that so he may not altogether be vnprouided for death, and thus you see by what a man may be induced to thinke of his death, which is the first thing that he is to regarde in his life, that he be not taken vnawares by death.

I doe so, and I remayne your debt our therfore. But now hauing seene what was there well worthie to bee seene, I will craue that we may passe to the second, that there I may also see what meete is to be seene.

Your will be done.

What therefore may be the sting of death, which you sayd he was daily to take from death, which was desirous in life to prepare for death?

Nothing else but sinne. For as the A­postle Paul saith.1. Cor. 15.56 The sting of death is sin.

But why is sinne compared to a sting?

For the likenes that sinne hath with a sting. For as those things which haue stings do wound by their stings: so doth death by sinne. For death entred into the world by sinne. Rom. 5.12. Had not sinne been, death could neuer haue done hurt. Againe, as those things which haue stings can do no hurt, if their stings be out (for a man may cary a snake in his bosome the sting being out) so no more can death, if her sting be out, sinne being gone, death hath no more domi­nion.

But how shall a man get this sting out?

By two meanes. 1. by humbling him­selfe in the time present for all his sinnes past, partly confessing them against himselfe with the prodigall child;Luk. 15.21. and partly crauing pardon of them at Gods hands, with the poore Pub­lican. 2.18.13. by turning of himselfe vnto God for the time to come, euer carying as in him lies, a purpose, resolution and endeuour in all things to reforme both heart and life, affection and action, will and worke, according to the di­rection of Gods most blessed word.

Are you sure of what you sayt

I were else to blame so to say. For it is written,Deut. 27.18 Cursed be he that maketh the blinde goe out of his way. And he maketh the blinde goe out of the way that teacheth the ignorant contrary to the right way.

Can you make it to me to appeare?

I verily, if you will see when it doth ap­peare.

I pray you do it then for I will see it, if you doe it.

And I will do it that you may see it. For the first therefore thus saith Salomon: He that hideth his sinnes shall not prosper: Pro. 28.13. but he that confesseth them, and forsaketh them shall haue mercie. Psal. 32.5. Thus also saith Dauid: I acknowledged my sinne vnto thee O God, neither hid I mine iniquitie. For I thought I will confesse against my selfe my wickednes vnto the Lord, and thou forgauest the punishment of my sinne; Selah. Therefore shall euery one that is godly make his prayer vnto thee in a time, when thou maiest be found: surely in the floud of great waters they shall not come neere him: Rom. 10.13. Selah. Thus also Paul: Whosoeuer shall call vpon the name of the Lord shall be saued. And I thinke by the vndoubted testimonie of these three, that very thing doth appeare which I would haue to appeare: for where two are enough, three will well serue. But to proceede, because I must not dwell where I am;Ezek. 18.21. for the second Ezekiel sayth thus: If the wicked will returne from all his sinnes that hee hath committed, and keepe all my sta­tutes, and doe that which is lawfull and right, he shall surely liue and not dye; all his transgres­sions that he hath committed shall not be menti­oned vnto him, but in his righteousnes that he [Page 66] hath done, he shall liue. Haue I any desire that the wicked should dye saith the Lord God? or shall he not liue if he returne from his wayes? Againe. When the wicked turneth a way from his wickednes that he hath committed, and doth that which is lawfull and right, he shall saue his soule aliue, because he considereth & turneth a­way from all his transgressions that hee hath committed: he shall surely liue and shall not dye. And Daniel counselling Nebuchadnezar the king how to escape the wrath which he feared and saw threatned, saith thus;Dan. 4.24. Breake off thy sins by righteousnes, and thine iniquities by mer­cie toward the poore; loe let there be an healing of thine errour. Besides, by these meanes the Prodigall sonne tooke away the sting of his death; the Publican the sting of his death; and Zacheus the Tribute-taker the sting of his daeth the one had no sooner said,Luk. 15.21. Father I haue sinned against heauen, & before thee, & am no more worthy to be called thy sonne: but his father saith to his seruants, bring forth the best robe and put it on him, and put a ring on his hand, and shoes on his feete, and bring the fat calfe and kill him, and let vs eate and be mery. For this my sonne was dead and is aliue againe, and he was lost, but he is found againe. The other had no sooner sayd, 18.13. O God be mercifull to me a sinner: but it was said of him, this man departed to his house iustified. The third had no sooner [Page 67] said; 19.8. beholde Lord, the halfe of my goods I giue to the poore: If I haue taken from any man by forged cauillation I restore him fourefolde; but Iesus againe said vnto him; this day is saluati­on come into thine house, for asmuch as thou al­so art become the sonne of Abraham. By the same meanes also some others did the like. By their doings others also may learne. For what was effectuall in them, will not be vnfrutefull in others, so others be as faithfull as they. For as the Apostle saith,Rom. 15.4. Whatsoeuer things are writ­ten afore time, are written for our learning, that wee through patience and comfort of the scriptures might haue hope. But it may be I haue spoken enough of this matter, and you haue a good minde to heare somewhat of some other.

You are to vse your owne skill for all my will, for I may minde what is not meete; and you may wish what is more conuenient. Your enough is nothing too much: for that which you said, was both pleasurable to heare, and profitable to learne. And it may be, my minde is little amisse. For I would learne what I know not, and get what I haue not. For my part therefore I can be contented to proceede, can you so too?

Yea verily, for I am now at your directi­on.

We will now then to the third thing, you say, he was to regarde which in prosperous time [Page 68] of life was desirous to prepare against perilous day of death.

As you please for that. But doe you re­member what it was?

Very well I thanke you. For this it was. He must striue by all good meanes he may to en­ter into the first degree of eternall life.

You say true: but what would you touching this point?

I would first know how many degrees of life eternall there are; for your naming of the first argues that there are diuers. I would se­condly learne what it is to enter into the first degree of eternall life. For you say he must striue, and striuing argues it is not common nor easie to enter into it. Thirdly, I would know by what meanes a man may come to enter thereinto. For enter a man cannot into any thing without meanes.

And these things in some sorte will I manifest vnto you. Touching the first therfore, there are three degrees of life eternall. The first is in this life, when men being iustified and sanctified haue peace with God. The second is in the ende of life, when the body freed from all diseases, paynes, and miseries, is layd to rest in the earth, and the soule is receiued into hea­uen. The third is after the daie of Iudgement, when bodie and soule being reunited shall be both aduanced to eternall glorie. Now to en­ter [Page 69] into the first of these. 3. degrees of life eter­nall, is to haue such peace with God through Christ, as he that hath it, can say with Paul, I liue not, but Christ liues in me. The meanes to enter heereinto are three. Repentance of sin, Fayth in Christ and Newenes of life. For none can enter heereinto, but he that repents him of his sinnes, beleeues in Christ and riseth to newenes of life. He that repents not, perisheth; He that beleeueth not is condemned; He that walketh not in newnes of life, is yet in his sinnes. Hence it is, that Peter said vnto the Iewes; A mende your liues and turne, that your sinnes may be put away when the time of refresh­ing shall come from the presence of the Lord. Act. 3.19. Hence is it that Paul said vnto the Iayler,16 31. Be­leeue in the Lord Iesus Christ, and thou shalt be saued and thine household. Dan. 4.24, Hence is it that Da­niel said to Nebuchadnezar. Breake off thy sinnes by righteousnes, and thine iniquities by mercie toward the poore. Loe let there be an hea­ling of thine errour. Hence it is that as Peter said of Ioyning vertue with faith and with ver­tue knowledge, 2. Pet. 1.5. and with knowledge temperance, and with temperance patience: and with pati­ence godlines, and with godlines brotherly kinde­nes, and with brotherly kindenes loue: if ye doe these things ye shall neuer fall. So may I say of mixing repentance with faith; and with faith obedience, and with obedience, more: if ye [Page 70] doe these things, ye shall neuer fall, for as Iohn the Euangelist sayth:Apoc. 20.6. Blessed and holy is hee that hath part in the first resurrection; for on such the second death hath no power. By which is signified, that hee which will escape the se­cond death must be made partaker of the first resurrection, of which none is in deed partaker, but he that is regenerated, iustified and sancti­fied; regenerated by the spirit of God; iustified by the death of Christ; and sanctified with the gifte of the holy ghost, for none but such can say with Paule, I liue not now, but Christ li­ueth in me.

I but others than such haue parte in the first resurrection?

In shew they may, but in truth they haue not.

How then may a man come to be able to say with Paule, I liue not now, but Christ liueth in me?

By three especiall graces, in which the first degree of euerlasting life consisteth.

What three are these?

The first is a sauing knowledge, by which a man doth truely resolue himselfe that God the father of Christ is his father; Christ his sonne his redemer; and God the holy ghost his sanctifier, for as Christ sayth. This is life e­ternall to know thee the onely God, Ioh. 17.3. and whome thou hast sent Iesus Christ. The second is peace [Page 71] of conscience,Pro. 15.5. Philip. 2. which (as Salomon saith) Is a continuall feast, And as Paul saith, Passeth all vnderstanding. For as the same Paul saith: The kingdome of God is righteousnes, Rom. 14.17 peace of con­science, and ioy in the holy Ghost. And no mer­uaile, for the horrour of a giultie conscience is the beginning of death and destruction.Syr. 25. 14. The greatest heauines is the heauines of the heart saith Syrach, and the greatest trouble is the trouble of conscience say I. As Syrach also saith, Giue mee any plague saue onely the plague of the heart: So say I, giue me any trouble, saue onely the trouble of conscience. For as the plague of the heart passeth all other plagues; so the trouble of conscience passeth all other troubles.Pro. 18.14. The spirite of a man, saith Salomon, will sustaine his infirmitie, but a wounded spirit who can beare it? As one in Plautus saith:Seruus in Mustellaria. There is nothing more miserable than a mans owne guiltie minde. In a prouerbe it is.Seneca. lib. de moribus. Ibidem. A guiltie conscience is as good as a thou­sand witnesses. As Seneca saith: The conscience goes beyond all the euill the tongue can speake. An euill conscience is often safe without daun­ger, neuer sure without care. Hmbros. lib. 2. de offic. Bernar. in serm. Bern. 3. considerat. ad Euge. But saith Am­brose. The peace of conscience makes a blessed life. And saith Bernard. He prepares a good dwelling for God, whose reason neither hath been deceiued, nor wil peruerted, nor memorie defiled. The opinion of good men with the testimonie of [Page 72] conscience is euer sufficient against the mouth of them that speake euil. Horat. Hor. Iudgeth it an hap­pie thing for a man to know no euil by himselfe, nor to waxe pale through some default. Hugo. lib. 2. de Ani-cap. 9. Hugo therefore speaking in the praise of a good con­science saith, A good conscience is the title of re­ligion; the temple of Salomon; the field of bene­diction; the garden of delight; the declinatorie of gold; the ioy of angles; the arke of couenant; the treasure of the king; the house of God; the habitation of the holy ghost; the booke sealed and shutte; and to be opened in the day of iudgement. But inough for this, if not too much, for I had almost forgotten my selfe, and now if I looke not backe, it may be euery one will not looke right: the third grace therefore of the three I told you of, is the regiment of the spirite, by which the heart and life of man is ordered ac­cording to the word of God. For Paul saith that, They which are the children of God, Rom. 8.14. are led by the spirit of God: But if any man hath not the spirit of Christ, the same is not his; 8.9. that is not Christs. By these three, as I tolde you, shall a man come to be able to say with Paul; I liue not now, but Christ liueth in mee, for why? to haue Christ in him, is to haue Christ by his spirit to guide and gouerne him.

But when may Christ be said to doe that?

When the thoughts, wil, and affections of man, together with all the powers of bodie [Page 73] and soule, are ordered by the worde of God. For then is man guided by the spirit of Christ, when these things forenamed are all directed by the worde of Christ.

So may it well be, because the word is the rule after which a man must direct his go­ings.

And so is it for that cause, for when Dauid asked the question whereby A young man should cleanse his wayes, Psal. 119.9. he streight waye returned this answere, euen by ruling himselfe according to thy worde.

So much I acknowletdge, to make no more wordes therefore about this, when a man hath attained to this grace, by these graces which you haue spoken of what must he nexte doe that hee maye bee so much the better prepared against death?

Hee must inure himselfe by little and little to die before euer hee comes in deede to die. For the more a man in health inures him­selfe to die, the lesse vnwilling in sickenes hee shalbe to die, for death after affliction is les­ser than before, hence is it that Paule saith in his first epistle to the Corinthians,1. Cor. 15.31 By the reioy­cing which I haue in Christ Iesus our Lord I die dayly, dayly, because he was often in danger of death, by reason of his calling, and dayly, be­cause in all his dangers he inured himselfe to die: from this example should all that woulde [Page 74] well die, learne dayly to die, this dayly dying is the right way to well dying, for he that dies dayly, when he dyes, dyes happily, hee neuer puts death farre from him; hee neuer makes death a stranger to him; he neuer thinks death altogether against him, oh that men would more inure themselues to die? then woulde they be more religious, and lesse superstitious; more vertuous and lesse vitious; more boun­teous, and lesse couetous, more appliable to good, and lesse inclinable to euill, and to say at once, then would they haue lesser affection to liue, and greater delight and desire to dye, their not acquainting themselues with death, makes them seldome when well prepared for death. Of another minde than many, and of a better then was that good man, and Martyr, the Martir Bilney in the daies of Queene Ma­rie: for he to the ende he might well suffer, did often ere hee suffered, inure himselfe to suffer; oft before he was burned did he put his finger into the flame of a candle, not onely to make tryal of his ability in suffering, but also to arme himselfe against greater torments in death, Of the like minde before death should others bee in life, that so they might neuer be vnprouided against death.

I acknowledge as much as you affirme. Men should bee thus minded in life that they might neuer bee ouertaken by death. But how [Page 75] should a man inure himselfe to dye, that so hee might not be ouertaken.

How? many wayes. By thinking of his owne death; by calling to minde his friends death; by preparing of things neces­sarie for death; by frequenting the funeralles of those that haue yeelded to death; by view­ing the faces of those that are at the gate of death. For by all these and many more hee may gather and conclude, that necessarily he must dye.

And what then?

That asmuch as he may, he is to inure himselfe thereto. For who doth not buckle himselfe to that he must needs doe?

I thinke there is none which doth not,

Neither should there bee any which should not inure himselfe to death.

Neither doe I denie that. For the duetie of all is one. But when should a man inure him­selfe to dye?

When not? daylie, hourlie, continual­ly.

Why that?

Because death is euer vncertaine vnto him, vncertaine in regard of time, vncertaine in regarde of place, vncertaine in regard of manner: for no man knoweth either the time when he shall dye, or the place where he shall dye, or the manner how he shall dye. The time [Page 76] of his death is as vncertaine as the place; the place as vncertaine as the time; the manner as vncertaine as either place or time. He may be taken to night before to morrow; at his board aswell as in his bed; with that that should pre­serue him, as with that which will destroy him. He is void of securitie at each time, in euery place, after all sorts. No time can war­rant him, no place can priuiledge him. Nothing can preserue him.

But what must he do nothing in the time present, but inure himselfe to dye, that well he may dye?

Yes. Whatsoeuer good thing else hee doth, he must do it in the time present; he must not delay till the time to come. For why? this is the aduise of Salomon Eccl. 9.10.Eccl. 9.10. All that thine hand shall finde to doe, doe it with all thy power. That is, with all speede, assoone as thou canst, without delay. This also is the counsaile of Paul. Gal. 6.10.Gal. 6.10. While we haue time let vs doe good vnto all men: arguing thereby, that euer we shall not haue time. And as good is the counsaile of the one, as the ad­uise of the other. For as he giues twice, which giues quickly, so he doth a thing twice, which doth it quickly. Twentie to one it is, but he that taketh not time, while he may haue time, shal misse of time when he would haue time. For occasiō is bald behind. The foolish virgins [Page 77] that would not enter when they might, could not when they would.Syr. 5. 6. The watch word of Syrach therefore fits one man aswell as an­other, and each conuert asmuch as one. Make no tarying to turne vnto the Lord, and put not of from day to day: for suddenly shall the wrath of the Lord breake forth, and in thy securitie thou shalt be destroyed, and thou shalt perish in the time of vengeance. If it may fitte you, and me, and him you cause me to speake of, I shall bee glad.

If it doth not, I pray God it may.

Euen so doe I. For he it is that must fit it, and none there is besides him that can fit it.

While it is a fitting, and while he doth fit it, let vs proceede to make some other thing fit for the thing we haue in hand.

As you will, if so be you be satisfied for that which is past.

If I were not, I would neither say as I do, nor wish as you heare. For resolution I craue of each thing as I goe.

If you haue what you craue, it is nothing troublous to me. Would to God I could doe both more than I do, and otherwise than I do.

Thankes for that you can. More of the cat than her skinne cannot be had. Hitherto you haue resolued my doubts, and aunswered my demaundes. And still I would haue you goe on as you haue begun.

So will I if you will.Bern. in epi. 129. For it is better to go on than to begin. Without perseuerance neither he which fighteth doth get the victorie, nor he which conquereth weare the garland. Idem ibi. Not hee which beginneth but he which continueth to the ende shall be saued.

As you haue therefore shewed what course a man is to take in health; that he might be prepared for death: So I pray you in like sort shew what course he is to take in sicknes there­fore. For that is the time wherein more particu­larly a man is to prepare himselfe thereto, for death is then farre more nigh at hand, then before,

What you wishe I will; for it is not good to haue a man vnprepared for death at any time, when death is nighest, no man knowes. The prouerbe is, when health is highest death is nighest, and the trueth is: It is nigher to vs in sicknes then in health. Then wee see those signes thereof, which in health we neither nor can see. But when indeede it is nighest to any, God onely knowes, who hath the keyes of life and death in his hand for many we see dy sud­denly in health, as some we know dy lingring­ly by sicknes. In sicknes death sheweth it selfe to be nigher; but when it is nighest it doth not alwayes shewe. To be alwayes therefore pre­pared for death is the best medicine against death: but because that either euer is not, or [Page 77] euer will not be I will to the question you haue propounded as fast as may be, that in sicknes therefore a man may rightly pre­pare himselfe to dy in sicknes three sortes of duties he duely is to looke vnto. One concer­ning God, another concerning himselfe, and the third concerning his neighbour.

What is the dutie that concerneth God?

That he seekes to be reconciled vnto him in Christ.

It may be that he was long before.

All the better: so much the sooner hee shalbe reconciled now. Though long before he hath beene assured of Gods fauour, yet then he is to seeke his fauour, without this there is small comfort for him in death against death.

How shall he seeke and obtaine this re­conciliation.

By a renuing of his former giuen faith, and his long before practised repentance. For by the renuing of these it must be both sought for and obtained. For without the first it is impossible to please God.Heb 11 6. Luk. 13.5. Heb. 11.6. And without the last there is nothing but peris­hing. Luke 13.5.

How shall he renue these.

By considering with himselfe, whence his sicknes doth arise & wherefore it commeth?

It may be heere his imagination wilbee [Page 81] diuerse, and soone hee shall not light vpon the truth touching either other. For some thinke one thing, and some another.

Whatsoeuer men thinke, there is but one truth.

Thats true. But about that many much contend.

In this, as in some other, much more than they neede.

I do thinke so too. But that a man may be resolued touching these poynts, I pray you shew me the truth?

Why? I do not thinke you to stand in doubt.

It may so be, but the more a man is con­firmed, the better it is. The more he shall be able to withstand his aduersarie.

That is true in deede. Concerning the first point therefore of these two: sickenes commeth not by chaunce or fortune to any man, but by the prouidence and appointment of almightie God. For as Hannah saith,1. Sam. 2.6. It is the Lord that killeth, and maketh aliue, it is the Lorde that bringeth to the graue. As Moses saith,Deut. 28.21. It is the Lord that maketh the pestilence cleaue vnto a man; it is the Lord that smiteth with a consumption and with the feuer, and with a burning ague, and with feruent heate, and with the sworde. As the whole scripture shew­eth, it is the Lord that imposeth diseases vpon [Page 82] men.Gen. 20.18 Exod. 9.10. 1. Sam. 5.6. It was the Lord that shut vp euery wombe of the house of Abimilech king of Gerar. It was the Lord that smote the Egyptians; It was the Lord that smote Ashod with Emerods and the coasts thereof. Psal 78.50.51. Speaking of the Egyptians Dauid saith, He made a way to his anger: he spared not their soule from death, but gaue their life to the pestilence, and smote all the first borne in Egypt, euen the beginning of their strength in the tabernacles of Ham. Thus though before you doubted whence sickenes commeth, yet now you see by what you may be resolued.

I deny not but that I see, what you say I see: and by seeing I am therein confirmed, where­of before I was resolued. But when this thing is found (as found it will soone bee to him that hath skill) what vse thereof is the sickeman to make?

Much and good. First he is thence to gather, that he must not ascribe his sickenes to fortune or chaunce but to Gods good will and pleasure.Psal. 135.6. For he doth whatsoeuer pleaseth him, in heauen, in earth, in the sea and in all deepes. Secondly, he is thence to collect, that he must not looke too much to the meanes by which his sickenes came, but lift vp his eyes to heauen, remembring God that sent it, and thereupon say with Iob:Iob. 1.21. The Lord hath giuen, and the Lord hath taken. Thirdly, he is thence to draw that he is not to storme against his [Page 83] sickenes with murmuring and impatiencie. For what should he murmur against the Lords doings? hee can no wayes resist it;Rom. 9.19. who hath resisted his will? Fourthly, he is thence to con­clude, that to God he is to seeke for remedie, if he will haue it. For as it was he that sent it, so it is he that must take it away.Hos. 6.1. So it is said Hos. 6.1. Come and let vs returne to the Lord for he hath spoyled, and he will heale vs; he hath woun­ded and he will binde vs vp. So it is practised. Ps. 38. For Dauid lying sicke of some grieuous disease there, acknowledgeth himselfe to bee chastised of God,Psal. 38. and therefore prayeth vnto him to turne away his wrath saying; O Lord rebuke me not in thine anger, neither chastise me in thy wrath. For thine arrowes haue light vpon me & thine hand lyeth vpon me. There is nothing sound in my flesh because of thine anger; neither is there rest in my bones because of my sinne, &c. By both, what I said may well bee concluded, for in both, to God for remedie in sickenes it is repayred.Psal. 38. To the Lord the people in the first place calleth; come let vs returne to the Lord, &c. To the Lord the Prophet in the second place goeth; O Lord rebuke me not in thine anger. &c.

But what will you not that the physician be gone to in sickenes?

Yes the good physician; but not onely the physician.

Why say you the good, but not onely?

The good; because the bad is not to be sought vnto at all, for Ahaziah is rebuked for that in his sickenes he sent to aske counsaile for his recouerie of Baalzebub the God of Ecron.2 Kin. 1.3. Not onely; because in sickenes a man is more to relie vpon the author of health, than the meanes to health. For it is noted for a sinne in Asa,2. Chro. 16.12. that being diseased in his feete, hee sought not the Lord in his disease, but the phi­sician, that is, the phisician onely.

In sickenes then against sickenes, you would neither haue a man seeke ease by vnlaw­full meanes, nor yet depend much vpon lawfull meanes?

You say very true; I would neither. Both are abhominable in the sight of God, both are a forsaking of the liuing Lord, the fountaine of liuing waters, and a digging to himselfe cesternes that will holde no water, and what the Lord saith of these two euils, is to be seene in the second chapter of the Prophet Ieremiah. There I now wish you to looke.Ier. 2.12.13 For it may be I shall haue better occasion to speake of this matter hereafter. Though I haue not, yet haue I now no minde at al to make any more words thereof.

Let it either goe then, or stay til you haue some better minde, and fitter occasion to speake thereof.

So it is like.

Now then concerning the second thing, which you said a man was to consider, for the renuing of his fayth towards God, and his repen­tance touching his sinnes, what is your iudge­ment?

That sickenes commeth for sinne. For as this question is asked Lament. 3.39. where­fore is the liuing man sorrowfull? so this aun­swere is returned; Man suffereth for his sinnes. Lam. 3.3 [...].

Why? but when the disciples asked Iesus touching him that was borne blinde, Ioh. 9.2. who did sinne that he was borne blinde, whether he or his parents? Iesus aunswered them thus, neither hath this man sinned nor his parents, 3 but that the workes of God should be shewed on him; as though sinne had not been the cause why he was borne blind.

What then? yet doth not that make, but that sickenes commeth vpon man for sin. For first there may bee more causes of sicknes than sinne, and yet sin a cause too, neither did I say that sinne was the sole cause, or that sicke­nes came only for sin. For I know God is not bound to one thing; and one thing may haue many causes. Secondly, I say there is difference betweene my answere to you, and Christs an­swere to his disciples. For he aunswered them of an vnknowne cause, and therefore he sayd, that the workes of God should be shewed vp­on [Page 86] him was he borne blinde: but I aunswered you of a knowne cause, and therefore I say, for sinne is man sicke. For sin is the most knowne cause. So much I am sure the scripture yeeldeth and prooueth. In the sixe and twentie of Leui­ticus it is thus said, and that by the Lord him­selfe:Leuit. 26.14. If ye will not obey me, nor do all these com­maundements, and if ye shall despise myne ordi­nances, either if your soule abhorre my lawes, so that ye will not do all my commaundements, Psal. 15. but breake my couenant, then will I also doe thus vn­to you, I will appoint ouer you fearefulnes, a con­sumption, and the burning ague, to consume the eyes and to make the heart heauie. In the ninth of Mathew,Mat. 9.2. it is thus said, and that by Christ himselfe to one that was sicke of the palsey. Be of good comfort; thy sinnes be forgiuen thee. In the fift of Iohn it is thus said,Ioh. 5.14. and that by the forenamed, to one that had been sicke eight and thirtie yeares: Sinne no more, least a worse thing happen vnto thee. In the eleuenth of the first of Paules epistles to the Corinthians it is thus said and that by Paul the Apostle of the Gentiles (who said of himselfe,1 Cor. 1.40 11.30. and I thinke that I haue also the spirite of God) for this cause (that is for abusing the sacrament of the Lords supper) many are weake and sicke among you, and many sleepe. And what other thing may thereof be collected, than that which I haue said, (to wit that sickenes commeth for sinne) [Page 87] cannot for me at this time be readily perceiued what hereafter may, will not now be discerned. If through these apparant proofes this matter be not sufficiently prooued, by examples of scripture it may be further manifested. For why?Num. 12.10 for sinne was Miriam smitten with le­prosy. (She murmured at the mariage of Mo­ses.) for sinne was Dauids people plagued.2. Sa. 24.10. (For his numbering them the Lord sent a pestilence among them) for sin was Gehezi dealt with­all as Miriam was,2. Kin. 5.27. besides his other offence he lyed to his master, and his master had there­fore no sooner said vnto him, the leprosie of Naaman shall cleane vnto thee, and to thy seede for euer, but he went out from his pre­sence a leper as white as snow. For sinne was Iehoram smitten in his bowels with an incu­rable disease:2 Chr. 21.18. for this writing came from Eliah the Prophet to him saying; Thus said the Lord God of Dauid thy father, because thou hast not walked in the waies of Iehosaphat thy Father, nor in the waies of Asa king of Iudah; but hast walked in the way of the kings of Israel, and hast made Iudah and the inhabitants of Ierusalem to goe a whoring, and hast also slayne thy Bre­thren of thy Fathers house, which were better than thou; behold with a great plague will the Lord smite thy people, and thy children, and thy wiues, and thy substance, and thou shalt be in great diseases, in the disease of thy bowels, vntill [Page 88] thy bowels fall out for the disease daye by day. Psal. 38.3. Thus much also that good man Dauid the be­loued of God acknowledged: for being sicke he said vnto God, There is nothing sound in my flesh, because of thine anger: neither is there rest in my bones because of my sin. But what should I produce more examples, when these are suf­ficient to explaine what I propound? whome these will not content, little or nothing for this point will content.

I thinke so too. You shall not neede there­fore about this further to trouble your selfe. I nothing doubt of the truth of what you say. But one thing by the way, when the sicke man is come to this point, that hee is resolued, that for his sinnes hee is visited; what by him is to bee per­formed, that so to death hee may the better bee prepared?

Many things moe than one?

How many?

Foure: and all concerning his sinnes.

What be they?

These which heere follow. First he must make a new examination of his life and con­uersation, according as the Israelites did, when in their affliction they said,Lam. 3.40. Let vs search and try our wayes, and turne againe vnto the Lord. Secondly, he must make a new confession vnto God of his new and particular sinnes,Iam. 5.16. as God sendes new corrections and chasticements: so [Page 89] did Dauid when he had the hand of God very heauie vpon him for his sinnes,Psal. 32.5. so as his very bones and moysture consumed within him, and therupon obteyned he his pardon, and was healed. Thirdly he must make new prayer and more earnest than euer before, with sighes and groanes of the spirit, for pardon of the same sinnes, and for reconciliation with God in Christ; thus did king Dauid in his sickenes. For he made certaine psalmes either when he was sicke, or else after he had been sicke. As namely the sixt, the two and thirtie, the thir­tie eight, the thirtie nine; all which are psalmes of repentance, psalmes wherein vpon distresse of body and mind, he renued his faith and re­pentance, bewayling his sinnes, and intreating the Lord for pardon of them. Thus also did Hezekiah in his sickenes.Esa. 38. For when he lay sicke as he thought (and as the Prophet told him) vpon his Deathbed, he wept as for some other causes, so also for his sinnes, and withall he prayed vnto God to cast them behinde his backe. Thus also in his sickenes should he doe that is sicke: for as Iames asked the question, is any man afflicted? so if there be,Iam. 5.13. he aunswe­reth (shewing him his dutie) let him pray and in prayer what shall he aske, but the free par­don and full remission of all his sinnes? there­fore saith Dauid, wherefore?Psal. 32.6. for the remission of his sinnes shall euery one that is godly make [Page 90] his prayer vnto thee in a time when thou mayest be found, that is in the time of tribula­tion. For the Lord is nigh vnto those that are of a broken heart, and a troubled spirit. Yea the Lord is with them that are in tribulation, and makes all their bed in their sickenes. In that forme of prayer which Christ hath deliuered vnto vs, one of the maynest petitions is, for­giue vs our trespasses, as though the heart of our prayers should be the forgiuenes of our sinnes. For that petition is placed euen in the hearte of that our prayer, to signifie what pe­tition should euerly vpon our hearts. As there­fore he that is sicke must pray in seeking to be reconciled vnto God, so in praying he must aske the pardon and forgiuenes of his sinnes. For in the remission of his sins consisteth the saluation of his soule.

Psal. 32 1. Blessed is he, saith Dauid, whose wickednes is forgiuen, and whose sinne is couered. Blessed is the man, vnto whome the Lord imputeth not iniquitie. And thus much for the third thing the sicke man must performe touching his sinnes. Now for the fourth in the fourth place he must by all meanes auoyde all those sinnes which incense his God to wrath,Psal. 34.14. Esa. 1.16.17. and torment himselfe with griefe For when Christ had cu­red him that had been diseased eighte and thirty yeares, this was his saying vnto him: Be­hold thou art made whole: sinne no more, least a [Page 91] worse thing happen vnto thee. Ioh. 5.14. The same saying must the sicke take as spoken to himselfe. To the sicke it was spoken when he was healed; by the sicke it must be practised ere euer he will be healed. If man will not care to eschew sinne the cause of sickenes, there is no reason that God should care to remoue sickenes the fruite of sinne. As commonly the effect fol­lowes if the cause be giuen; so most what the effect ceases not till the cause be gone. This is a matter so well knowne as it needes not much proofe. If you of your selfe will not yeelde me it, I will labour further to confirme it.

You shall not neede to prooue it, I willing­ly yeelde it.

Neither will I then. It is good sparing of time and labour.

Yea in things needeles as is this. Psal. 34.12.14. For as Dauid saith He that desireth life, and loueth long dayes for to see good, must eschew euill and doe good, seeke peace, and follow after it, But you shall spare neuer the more of either for that. For if you haue done with the sicke mans duety that concerneth God, I will desire you to passe to that his duty which concerneth him­selfe, and therein to spend some time and la­bour.

I shall be contented with that, if you haue done touching the other.

I haue done, but that one thing comes now to my minde which I thinke meet to de­maunde of you, ere wholly for this I dismisse you?

What is that?

Whether the sicke doing as you say, shall come to be reconciled to God, as you wished?

Yes feare you not. For that point the scriptures are plentifull.

Produce some part of their store.

What may be profitable to you shall not be displeasing to me. For this matter there­fore thus they goe.Ezek. 18. Act. 16.31. 1. Cor. 11.11. Iosh. 1.19. Mat. 7.7. Ezek. 18.30 Eph. 5.14. Ezek. 33.5.18.27. Ioh. 6.35.3.15.16.37. Esa. 28.19. Returne and liue. Beleeue and be saued. Iudge your selues and ye shall not be Iudged. Giue glory to the Lord and make confession vnto him. Aske and it shall be giuen. Seeke and ye shall finde, knocke and it shall be o­pened vnto you. Departe from your wicked waies, and iniquitie shal not be your destruction. Awake thou that sleepest, & stand vp from the dead, and Christ shall giue thee life. He that re­ceiueth warning, shall saue his life. When the wicked turneth away from his wickednes, which he hath committed, and doth that which is law­full and right, he shall saue his soule aliue. He that beleeueth in Christ, he shall neuer hunger nor thirst, nor perish, but haue eternall life. Whosoeuer beleeueth in him shall not be asha­med. Act. 10.43. 1. Cor. 11.31 To him giue all the Prophets witnes, that through his name all that beleeue in him shall receiue remission of sinnes. If we would iudge our [Page 93] selues, we should not be iudged. Let euery man prooue his owne worke, and then shall he haue re­ioycing in himselfe onely, and not in another. Gal. 6.4. Mat. 7.8. Ioh, 16.23.14.13. Whosoeuer asketh, receiueth, & he that seeketh findeth, and to him that knocketh it shall be ope­ned. Whatsoeuer ye shall aske the father in my name, he will giue it you. Whatsoeuer ye aske in my name, that will I doe, that the father may be glorified in the sonne. And againe: Whoso­euer shall call vpon the name of the Lord shall be saued. The prayer of faith shall saue the sicke, Rom. 10.13 Iam. 5.15. and the Lord shall rayse him vp: and if he haue committed sinne, it shall be forgiuen him. For the prayer of a righteous man auaileth much, if it be feruent. And last of all thus: He that hideth his sinnes, shall not prosper: Pro. 28.13. but he that confes­seth and forsaketh them shall haue mercy. If we acknowledge our sinnes, 1. Ioh. 1.9. he is faithfull and iust to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnes. And thus I haue produced some parte of that you wished. Now if you thinke your question aunswered, my speech to the sicke mans second dutie shall bee con­uerted.

So let it. For as my question is answered, so my minde is satisfied.

I am nothing sory therefore.

Nor I any thing grieued thereat. Now then what may bee the dutie that lyeth vpon the sicke in regarde of himselfe?

You might rather haue sayd what be the duties? for they are many. For man con­sisteth (it is well knowen) of two parts; a soule, and a body. And according to these seuerall parts, there lyes vpon him seuerall dutyes. But for so much as his soule is his principall part, his principall care must be for that.

And concerning that, what must he prin­cipally care for?

Two things ouer and aboue that which hath been said touching his reconcilement vn­to God.

What be those?

The first this; that he munites it against the paines of his sickenes, least they prouoke him to impatiencie. The second this; that he armes and fences it against all immoderate and inordinate feare of death, least that incites him to despaire, and so he comes to misse what he should most aime at.

What is that?

A good and happie death. Because that after that there followes a most happie and blessed life For they which dye well; dye not to dye, but to liue eternally.

But how shall a man that is sicke munite and fence his soule against the paines of his sickenes?

By considering sixe or seuen things both then and other when worthie much and [Page 95] good consideratiō, but especially in his paynes and vpon his paynes?

What may those things be?

These which heere follow. The first this, that his sickenes and disease is sent vnto him of God, which is rich in mercy and plenteous in goodnes and truth, and also loueth him in Christ. The second this, that the payne which he suffreth is nothing to that which the Lord could lay vpon him. The third this, that the payne which he suffers heere vpon earth in his mortall bodie, is nothing to that which he hath merited to suffer. The fourth this that there is not any almost of all the Saints of God, which hath not been subiect to the like paynes, sicke­nesses & diseases. The fifth this, that the payne which he suffereth (how great soeuer it be) is nothing to the ioy which he expecteth, if so in Christ Iesus he beleeueth. The sixt this, that Christ himselfe suffred as many and as great paynes as he doth or may, and more and grea­ter, ere euer he entred into glory. The seauenth and last (though not the least) this; that Christ his captaine now in glory seeth and beholdeth all his seruants which are in miserie.

All very good things I assure you. But what? will each and euery of those doe asmuch as you pro-duce and propound them for?

You neede neuer make question of that [Page 96] to what other end haue I either produced or propounded them?

Many things are frustrated of their end, and so may these things be.

If it be so, the fault is not in the things themselues but in those that peruert and abuse the things.

Where the fault is I well know not, but oft times so it is.

I deny not that; but when that is, it is through the ignorance of the things, or through the mis-applying them.

Why? thinke you these things propounded so good, that effect according they will take, if both they be knowen and well applyed?

Yea that I doe, and good reason I haue so to thinke.

Shew that for each of them, and I so will euer after the more thinke of them, and the bet­ter esteeme them.

Vpon that condition I will. For well I would haue you to thinke of them, and wor­thily I wish you may esteeme of them.

Begin then.

And I will. What should the creature resist the creator? the clay the potter? the worke the worke-master? when God himselfe the creatour of man, inflictes sicknes vpon man the creature, what should man grudgingly, [Page 97] vnwillingly and impatiently take either it, or the paynes thereof?Pro. 27.6. The woundes of a louer (saith Salomon) are faithfull. Much more should the stripes of the almightie be counted friendly, sith he himselfe is wondrous louing. And what should a man striue and storme a­gainst him that beates him in loue, & for loue? from thence he should rather gather, first, that God correcteth him of loue as a father, and punisheth him not of hatred, as a iudge. For whome the Lord loueth he chasteneth, Heb. 12.6. and he scourgeth euery sonne that he receiueth. If ye endure chastening, God offereth himselfe vnto you, as vnto sonnes, for what sonne is it whome the father chasteneth not? Secondly, that God will lay no more vpon him, than he will make him able to beare: for saith Paul, God is faithfull, 1. Cor. 10.13 which will not suffer you to be tempted aboue that you be able to beare. Third­ly, y^t God wil giue good euent in his time.Ibidem. For God will giue the issue with the temptation, that ye may be able to beare it. And these things considered, what shuld he impatiently beare what necessarily must be borne? when that which is layd, is nothing to that which might be layed, and that by him that layeth, what is laid, what should it vnwillingly bee borne? with him that is sicke the case is so. For what doth one member paine him? God could cause all to torment him. Doth his heart [Page 198] grieue him? God could enlarge his heart, and therein augment his paine. Is he troubled in soule? God could cast him into desperation. Is he afflicted both in body and soule? God could cast both body and soule into hell.Esa. 38.18. And out of hell there is no redemption. They which are there once, must bee there euer. Hence he may thus reason, doth my head ake, my heart ake, my backe ake, &c. Yet is not my case like Iobs. Iob. 2.7. Satan departed from the presence of the Lord, and smote Iob with sore boiles from the sole of his foot vnto his crowne. Iob. 2.7. Is all my bodie pained; yet is not my case like Dauids, when being distressed in soule,Psa. 55.4. he cryed, Mine heart trembleth with­in me, and the terrours of death are fallen vpon me. Am I distressed in soule? yet is my case vnlike theirs which are in hell.2.49.14. Luk. 16.24 Death gnaw­eth vpon them, and they cannot get so much as one droppe of water to coole their tongue. What therefore though one of my mem­bers suffer? yet is not that to trouble me, for God could make all my members suffer as that one, and with that one. What though my heart paines me? yet is not that to disturbe me. For God could enlarge my heart, and therewithal increase my paine. What though my soule bee disquieted within me? yet is not that to dismay me. God could giue me ouer to desperation the height of all sinne. [Page 199] What though I be afflicted both in body and foule? yet is not that to astonish me. For God could cast both body and soule into hellfire; and what should then become of me? but see how mercifully the Lord dealeth with me. Where he could doe much, he doth but little; where he could torment me a thou­sand thousand waies he troubles me but one, where he could afflict me in euery part, and so leaue me sound in no part, he spares me in all the rest due, and punisheth me but in one,Psal. 42.5. &c. O my soule then, be not thou cast downe, nor much disquieted within me. Wayte on God, for I will yet giue him thankes for the helpe of his presence. If I did suffer more than I doe, yet would not that be halfe so much as I haue deserued to suffer, no more than that which I doe suffer, is. For what suffer I? the aking of my head? the pinching of my heart? the stop­ping of my lungs? the stuffing of my breast? the weaknes of my stomacke? the griping of my bowels? the torments of my bellie? or what else, the shaking of my ioynts? the quaking of my bones? the dimnes of mine eies? the dulnes of mine eares? the streight­nes of my pipes? the losse of my taste? the want of my legges? &c. Though I suffer some of these; many of these, most of these, yea all these,Rom. 6.23. yet all is nothing to that which I haue deserued to suffer death (For death is the wa­ges [Page 100] of sinne) and that that death which is the curse of God, the fire of hell, the confusion both of body and soule, which farre excee­deth the other more than either tongue is able to expresse or heart sufficient to conceiue. For why it is infinit? it is vnspeakable. Oh what a happy change is this, to change e­ternall death into a temporall sicknes? great oddes betweene a temporall sicknes and e­ternall death. There is no comparison be­tweene thē: too too much to blame were I if I would not take patiently, what the Lord doth lay vpon me wisely and louingly. As Dauid saith: by this I know that thou louest me, because mine enemie doth not triumph ouer me: so may I: by this I know that thou ô God dost loue me, because thus and thus thou now dost punish me.Heb. 12.6. For the Lord cha­steneth whome he loueth. Which of all the Saintes of God (whome he neuerthelesse lo­ued well) hath not in his life time been sub­iected to the like paines, sicknes and diseases, that I now am?Gen. 48.1. verily none. Iacob the patri­arch was greatly beloued of God, yea so well as God himselfe said of him, Iacob haue I lo­ued: yet was he visited with sicknes as I am. Iob the patient was an vpright man, one that feared God and eschewed euill, yet so well as Iames the apostle propoundes him as a pat­terne of patience to the whole church,Iob. 1.1. yet [Page 101] was he smitten with sore boiles from the sole of the foot, to the crowne of the head. Eli­zeus was an holy Prophet of God,2. Kin. 13.14 one vpon whome the spirit of Eliah was doubled, yet that notwithstanding he both fell sicke, and also died. Lazarus was a good man,20.1. (so his name signfies, for it is asmuch as the helpe of God) and one whome Christ loued well (be­hold how he loued him.Ioh. 11.1.) Yet all this neuer­thelesse he sickened and died. What should I then once looke to bee free? by this my comfort is greater then my crosse; my con­solation better than my affliction. Vpon this I may better say, my portion is among the Saints of God; then looke how I am hated and abhorred of God. For after this sort were they tormented and afflicted, and yet all their torments & affliction notwithstanding high­ly were they esteemed, and singularly well beloued of God. And so may I for all my sickenes, paine, and griefe.August. Iohn. That which the Lord permitts me to suffer, is a whip of him that correcteth, not a punishment of him that con­demneth: by it I am trayned vp to an eternall inheritance, shall I then disdaine to be whipped? Nothing is that which I suffer to that which I expect? It is but sorrow which I suffer, it is ioy which I expect, the sorrow which I suffer is but temporall, the ioy which I expect is e­ternall. Of all temporall paines the Apostle [Page 102] saith:Rom. 1.10. The afflictions of this present time, are not worthie of the glory which shall be shewed. But of eternall ioyes the same Apostle saith: The things which eye hath not seene, nor eare hath heard, neither come into mans hearte, are which God hath prepared for them that loue him. 1. Cor. 2.9. Why therefore should I not possesse my soule in patience? what will not a man do or abide for a kingdome? yea for a kingdome earthly and transitorie? for that a man will goe, ride, runne, sue, serue and spend. What therefore should not I suffer for a kingdome that this heauenly, eternall and euerlasting? alas what not, if well I weigh and consider, what weigh and consider well I should. As­well may I now say, as once one said. Heere burne, heere cut, that for euer thou maiest spare. One that was alwaies as deare to thee, as I now am, or may be, suffered once, as many and as great things as I now suffer, and moe and greater too, ere euer he entred into glory;August. in lib. de. 8. vir­tu. charita. as Augustine saith. The sonne of God is lead to the crosse, he is vnpalmed, which is the true palme of victory, hee is crowned with thornes, which came to breake the thornes of sinners; he is bound, which looseneth those that are bound, he is hanged vpon a tree, which lif­teth vp those that were throwne down, the foun­taine of life had his thirst quenched with vini­ger, discipline is beaten, saluation is wounded, [Page 103] life is killed death for a time slew life, Bern. in quodam sermon. that death for euer might be slayne of life. And as Barnard saith. The head that the Angelicall spirits tremble at, was pricked with thornes, the face fayrer than the sonnes of men, was defiled with the spittle of the Iewes: the eyes which are brighter than the sinne, were dimmed in death: the eares which heare the Angelicall songs, did heare the speaking against of sinners: the mouth which teacheth the Angels, was filled with vini­ger and gall: the feete whose footestoole is ado­red, were fastned to the crosse with a naile: the hands which made the heauens, were stretcht vpon the crosse, and thereto fastned with nayles: the body was beaten with roddes, the side was thrust through with a speare: and what more? there remained nothing but the tongue in him, that he might therewith pray for sinners, and commend his mother to the disciple whom he lo­ued. What now? shall I looke to goe hence in peace? no, no, the man must not looke to speed better than the master.Mat. 10.24. Saith the master himselfe: The desciple is not aboue his master, nor the seruant aboue his Lord. It is enough for the disciple to be as his master, and the seruant as his Lord. Now for himselfe thus said the master of himselfe (hauing spoken much out of the scriptures to his disciples of his passion and resurrection.Luk. 24.26) Ought not Christ to haue suffered these things, and to enter into his glory? [Page 104] For all others said a seruant of his;2. Tim. 3.12 All that will liue godly in Christ Iesus shall suffer perse­cution. How much more some other light af­fliction, such as is sorrow, sickenes and paine? all which and many moe, are nothing com­parable to persecution, persecution is farre more grieuous than the paine which I feele, or the sicknes which I abide. Hauing therfore a desire to liue godly in Christ Iesus, shall I not beare quietly, and suffer patiently the paines of this my sicknes and disease? The Apostle saith that,Act. 14.22. Wee must through ma­ny tribulations enter into the kingdome of God. This my sickenes is but one. A weake souldiour is he that cannot beare one blow. A weake christian were I if I would be daun­ted with one crosse: though it be grieuous as no chasting for the present seemeth to be ioyous, but grieuous, yet is it neither tedious, nor discommodious: not tedious, for it is but momentany.Psal. 30.5. As Dauid saith: Heauines may endure for a night, but ioy commeth in the morning. Heb. 12.11. Not discommodious, for it bringeth the quiet fruite of righteousnes vnto them which are thereby exercised. Yea saith Paul; Our light affliction which is but for a moment,2. Cor. 4.17causeth vnto vs a farre more excellent and an eternall weight of glory. And what should I either grudge or grieue at that which neither comes for my hurt when it comes, neither [Page 105] yet will tary long after it is come? A wel­come guest is hee that comes but for a night, and yet much enriches his host ere the mor­ning. Such a guest should sickenes be, for so it deales with the host to whome it comes. As Heli therefore said, when hee heard hee should be punished.1. Sam. 3.18 It is the Lord, let him doe what seemeth him good; So say I now I am punished; It is the Lord, let him doe what seemeth him good. I am not too good to be smitten of him. Where my betters haue not escaped his hands, there is no reason that I should wish I might. I daily say, if daily I pray as daily and duely I should, thy will be done in earth as it is in heauen. Now in heauen it is done willingly, readily and faithfully. If there­fore I will any thing doe as I say, I must wil­lingly, readily, and faithfully beare this bur­then which the Lord hath imposed vpon me. To comfort and encourage me in the bea­ring thereof, I now haue Christ my captaine being in glory, to looke vpon me, and behold me: for as the Apostle saith.Heb. 4.15. We haue not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sorte. And therefore I neede not either feare or faint vnder my burthen. For why he which redeemed me seeing mine affliction and misery, wil no doubt both com­fort me in measure sufficient, and release me [Page 106] at time conuenient.Exod. 2.25. In the second of Exodus it is said, God looked vpon the children of Israel, and God had respect vnto them. And in the third of Exodus the Lord saith: I haue surely seene the trouble of my people, which are in E­gypt, and haue heard their cry, because of their taskemasters: for I know their sorrowes. There­fore I am come downe to deliuer them out of the hand of the Egyptians, and to bring them out of that land, into a good land, and a large, into a land that floweth with milke and hony, euen into the place of the Cananites, and the Hittites, and the Amorites, and the Perizzites, and the Hi­uites, and the Tebusites. And therefore he saith vnto Moses: Come now and I will send thee vn­to Pharaoh, that thou maist bring my people the children of Israel out of Egypt. After the man­ner that he dealt with them, will he also in mercy deale with me. For he is euer one and the same: Gal. 3.20. Malac. 3.6. Iob. 13.15. God he is, and is not chaunged. As ob therefore said in his affliction, so say in this my visitation: Loe though he slay me, yet will I trust in him, and I will reprooue my waies in his sight. He shall be my saluation also: for the hypocrite shall not come before him it is not this paine that shall part him and me: it is not this sickenes that shall separate vs: it is not this disease that shal daunt or dismay me. Nay to say at once;Rom. 8.38. Neither death, nor life, nor Angels, nor principalities, nor things present, [Page 107] nor things to come, nor height, nor depth, nor any other creature shall be able to separate me from the loue of God which is in Christ Iesus our Lord. Thus now you see by what meanes he that is sicke may munite his soule against the paines of his sickenes.

I doe so: I cannot deny it. But what if his sickenes be mortall?

Though it be, yet there these will be effectuall. For they are of force not onely a­gainst the paines of some one sickenes, but also against the paines of euery sickenes; yea the mortall and deadly sickenes.

I but to the paines of sickenes there may come an immoderate feare of death, which will not very soone be vanquished, because, Death is the last enemie that shall be destroyed.1. Cor. 15.26.

Though there so do (as it is very like there will: for death is the most tetrible of all things to wit in this life) yet may the soule be armed as well against that, as against the other.

It may so, and it is good to haue it so. But how shall he that is sicke (and that mortally) bring it to be so?

By meanes.

What meanes?

These two: practises, and meditati­ons.

By practises how?

Fower waies. First, by considering him­selfe. Secondly, by considering his life. Third­ly, by regarding more the benefits of God that are to be enioyed after death, than death it selfe. Fourthly, by looking vpon death in the glasse of the Gospell, and not in the glasse of y^e law. For she is not comfortable to looke vp­on in the first, how terrible soeuer she shewes her selfe in the last. And terrible she is in the last, though comfortable she be in the first.

But will the consideration of each of these serue to arme the soule of him that is sicke a­gainst the immoderate feare of death?

I thinke no lesse; I teach no lesse; I know not how to perswade you lesse.

Shew me the reason of each, and I shall the better beleeue you.

Will you not beleeue else?

I did not yet say so. I speake comparatiue­ly not simply.

That comparatiuely then you may be­leeue me, if simply you will not, I will ende­uour to doe as much as you desire.

So doe, and I will beleeue you simply and comparatiuely.

To the purpose intended then may the consideration of the first of the fower well serue: for consider he himselfe that is sick, and he shall finde that his body is but a prison to his soule, and his soule a prisoner in his body. [Page 109] And why should not this arme him against all immoderate feare of death? for what should he feare the breaking of his prison, & the freeing of his prisoner? Dauid desirous of life eternall, and the sight of his master cry­ed out, Oh how long shall I liue in this prison? Psal. 142.7. And Paul reuoluing with himselfe the mise­ries that infested him in this prison, cryed out,Rom. 7.24. Oh wretch that I am who shall deliuer me from this body of sinne? Dauid and Pauls practise should be the sickemans president. His body to him is no better then Pauls and Dauids body was to them. His body therefore is but a body of sinne, a prison of the soule, a burthen to the minde and spirit. As a man of God hath said, no bocardo, no dungeon, no sinke, no puddle, no pit is in any respect so euill a pri­son for the body, as the body is of the soule. For it is such a cage as stinketh in the sight of God; a body of sinne is this cage of the soule. And therefore he that is sicke should feare no more to goe out of it, than out of a prison. To feare the deliuery of the soule from prison is meere folly. It is to wish a stinking lodging, and a filthy cage to dwell in, and euer to cary it about which is extreame misery. It is to wish continuall banishment from the ioy­full realme of heauen, his naturall country, which is extreame madnes. What man would be so foolish, wretched, careles & mad, as to [Page 110] wish any such matter? none wise, sober, and in his right witts. The sicke therefore vnles he will be counted foolish, wretched, careles and mad, must neuer feare immoderately the opening of his prison, and the loosening of his prisoner. Now if the consideration of this first practise doth thus well serue to the fen­cing of the soule against al immoderate feare of death, what shall wee thinke any of the rest that follow to bee of much lesse value. Truly no. For going from the consideration of himselfe to the consideration of his life, shall he there finde any lesse force than be­fore?Iam. 4.14. surely no? for what is his life? It is but a vapour that appeareth for a little time, & then vanisheth away, What is the certaintie that he hath either of it or in it? it is a meere vncer­taintie.Syr. 18. 8. For as Syrach saith, No man hath cer­taine knowledge of his death. His life is like the weathercocke which turneth at euery blast, the waue which mounteth at euery storme; the reed which boweth at euery winde: but his death is like a theefe which commeth at vnwares. What is the peace hee hath all his daies? little or none. His life is but a warfare full of continuall labour and sorrow. And now what should he feare inordinarily, the vanishing of a vapour, the turning of a wea­thercocke the breaking vp of a warfare? the Saints in the Apocalips say,Apoc. 22.20. Come Lorde [Page 111] Iesu, come, Shorten these latter daies for thine elects sake, and saue vs. Their saying should teach others what to say. For as Paul saith:Heb. 13.1. We haue not heere an abiding city, but we seeke one to come, Merily therefore should he wish, and willingly cry, O father of heauen, Matt. 6.10. Apo. 22 20 thy kingdome come. Come Lord Iesus, come, And not inordinately or immoderately feare the comming of that which certainly will come, and necessarily must come.Seneca. en­terpre. For as Seneca saith. It is but folly to feare that which connot be eschewed. It may be (saith he) thou wilt say: thou shalt dye? and what matter is that saith he? vpon this condition thou camest into the world that thou mightest goe out. But thou shalt dye? It is the law of nations that thou must restore againe what thou hast receiued. Againe; thou shalt dye. (What then?) thy life is but a pilgri­mage. When thou hast walked much and long, thou must returne (once againe) thou shalt dye neither the first, nor the last. All that are dead haue gone before thee; all that are liuing shall follow thee. But thou shalt dye young? It is the best thing that cā be to dy, before thou wishest to dy. While life is pleasantest, death is profitablest. It is then best to dye, when it delighteth most to liue. But once more thou shalt dye young? It may be fortune takes thee from some euill: if none other, yet surely she takes thee from old age. And what a good that is Augustine sheweth when [Page 112] he saith.August. de Catechi­zandis rudi. When men wish vnto themselues olde age, what other thing wish they but a long infir­mitie? Thus as you see doth Seneca harten a man against death and the feare of death. And thus may any wise sicke man harten himselfe. For what is death that hee should immode­rately feare it?August. su­per. Ioh. Saith Augustine: Death is the leauing of the body, and the laying downe of a grieuous burden. Saith Chrysostome. Death is a necessary gift of nature now corrupted, Chrysost. super. Matt. cap. 10. which is not to be eschewed, but rather embraced. Saith Secundus the Philosopher to Adrian the em­perour, asking him what death is. Death is the rich mens feare, the poore mens desire. And saith Chrysostom againe.Chrysost. homil. 5. ad popul. An­tioch. Brandm. pag. 567. Eccl. 9.12. Death is a sleepe somewhat longer than vsuall. For the like things happen to those that dye, that doe to those that sleepe. He that sleepes, knowes not when hee begines to sleepe: hee that dyes, knowes not when he beginnes to dye. Man knowes not his end. He that sleepes rests from al the care and labour he had while he waked, he that dyes resteth from all the care and trouble he had while he liued.Apoc. 14.13 He that sleeps, liues while he sleepes;Mat. 22.32. he that dyes, when he is dead. For the soule is immortall. And God is not the God of the dead but of the liuing. Yet when Abraham and Isaac and Iacob were dead, God said: I am the God of Abraham, and the God of Isaac, Exod. 3 6. and the God of Iacob. He [Page 113] that sleepes, dreames either of things pleasant, or things pestilent: he that dyes and is dead,Luk. 16.22.23. enioyes either things ioyfull (as the ioyes of heauen) or things painefull (as the paines of hell) he that sleepes,Iob. 19.25. sleepes in hope to awake againe: he that dies, dies in hope to rise againe. And therefore the Iewes call the churchyarde, the house of the liuing; because they which there sleepe, shall thence in the last daies rise. He that sleepes is stronger when he awakes than before: he that dies is better when he rises againe than euer he was before. He rises in in­corruption, he rises in power.1. Cor. 15.42 43. Mat. 19.26. 1. Cor. 15.25. He that sleepes may easily be waked: he that dies may easily be raised. The trumpet shal blow, and the dead shall be raised vp incorruptible. To come to some point now, what should a man feare either the laying downe of a burthen, or the taking vp of a sleepe? being weary hee de­sires both the one and the other. Being weari­ed with the cares and crosses of this life, what should he then feare death? no man feares to be cast into a sleepe, neither should a sicke man feare much to die. As Seneca saith.Senec. in prouer. Epist. It is a foo­lish thing to be delighted with sleepe, and yet to abhor death, when as a continuall sleepe is the imitation of death againe; Through the feare of death, we make vnto our selues an vnquiet life, and so great is the madnes of men, that some are driuen to die by the feare of death. We are to [Page 114] be strengthened least we too well loue our life, & too much hate our death. And we must be per­swaded when reason thereto perswades to ende our life, but not to feare death. A valiant and couragious man ought not to flie, but to goe out of his life. For himselfe and of himselfe he saith otherwhere. It repenteth me not to haue liued, because I haue not so liued, Senec. lib. de senecty­te. that I should thinke my selfe borne in vaine. And so depart I out of this life, as if I departed out of an Inne, not as if I departed out of an house, for nature hath gi­uen vs an Inne to stay in, but not an house to dwell in. Thus by his example he shewed what he himselfe did, and by his reason what others after his example should doe; if either his ex­ample be worth the following, or his reason worthie the beleeuing, for his reasons sake and after his example, he that is sicke (and there­fore not farre from death) should neither im­moderatly feare death, nor negligently expect death. How fearefull soeuer death is, if it be looked vpon in the glasse of the law; yet is it not so, being looked on in the glasse of the Gospell. In the one it hath a sting, (and that a sharpe one,) in the other it wants a sting: and therefore it is no wondrous fearefull one. Saith Gregory: What is this mortall life but away? and consider my brethren, what a thing is it, in the way to be wearied, and to nill that the way should be ended? He that trauailes, desires to [Page 115] be at his iourneies ende: what should he that liues be afraide to die? death is the ende of his [...]ourney. Euery thing reioyces in the ende. What should the sicke man feare death? death vnder the Gospell to him that beleeues, [...]s, The passage to life, not to destruction. For be which beleeueth in Christ dieth not, Ioh. 5.24. death hath no power ouer him; but he passeth from death to life. The death of those that beleeue hath another Epitheton, than hath the death of those that beleeue not. Pretious in the sight of the Lord (saith Dauid) is the death of his Saints: Psal. 116.15 Sap. 3.19. Bern. in quadam ep [...]co. but horrible (saith Salomon) is the end of the wicked generation. Pretious is the death of the Saints: pretious truely as the end of their labours, as the finishing of their victorie, as the gate of life and the entrance to perfect securitie. And againe in the same place saith he. The death of the righteous is good for the rest, (that followes it,) better for the newenes (of that rest) best of all for the securitie that is in that rest, that both followes it and is new. For as the same Bernard otherwhere saith.Bern. ser. 25. paru. serm. Three things there are which makes the death of the Saints preti­ous. 1. Rest from labour. 2. Ioy of the newenes of that rest. 3. Securitie of the eternitie of the same rest. But on the contrary part the death of the wicked is most vile. It is euill truely in the loo­sing of the world, (for without griefe they cannot be seuered from that which they loue) [Page 116] it is worse in the seuering of the flesh; (For their soules are puld from their bodies by wick­ed spirits) it is worst of all in the double suffe­ring of the wormes and the fire. (For the worme euer stingeth, and the fire alwaies bur­neth, neither euer cease to torment.) Much what to the like effect doth Chrysostome write of the death of the one and the other. Although they die at home, Chrysost. hom. 66. in Genes. de morte pec­cator. both wife and chil­dren being present, familiars and acquaintance standing by, if yet they want vertue, their death is but euill. So although he be in a strange countrey, though he lies vpon the pauement, and what say I though he be in a straunge countrey? although he falles into the hands of theeues; al­though he be deuoured of beasts, yet if he be in­dued with vertue, his death shall be pretious. As Anselmus writeth:Anselm. It hurts not those which are good, whether they be murthered, or taken a­way by sodaine death. For they neuer die sodein­ly, which euer thought they were to die. Whe­ther therefore they be slaine with the sword, or torne in peeces of beastes, or burned with fire, or drowned by water, or hanged on a tree, or haue their legges broken, or die by some other misfortune; yet euer is the death of his Saints pretious in the sight of the Lord accor­ding as it is, At what time soeuer the righteous dieth, his righteousnes shall not be taken from him. And so death hurteth not, but profiteth [Page 117] much. If therefore he that is sicke, or any other doth beleeue, he needes not ouermuch to feare death. For what should a man feare that which doth good, and not hurte? brings profit, and not disprofite, is beneficial and commodious, not vnprofitable and noxious?

Nothing at all in my minde. But what? is death so?

Why else say I so?

Because it pleaseth you to say so.

What? must I speake what pleaseth mee.

You should not.

Neither will I so neere as I can, but that will I speake which may please God and pleasure man.

Because you say then, Death doth good and not hurt, brings profite and not disprofite, is commodious and not noxious, to whome is it commodious?

To whom not? It is commodious to him that suffers it, and it is commodious to him that sees it suffered.

But not to euerie one of those that suf­fer it, or see it suffered?

Neither did I yet say so. It is commo­dious to euerie one that suffers it either in faith, or for faith, or both. It is commodious also to euerie one that sees it suffered, so hee makes right vse of the seeing it suffered. For [Page 118] the first these sayings of Scripture make som what.2. Cor. 4.12. Tob. 3.6. Ro [...]. 8.28. Syr. 41.2. Rom. 8.38. Death worketh in vs. It ts better for [...] to dye, then to liue, to them that loue God a thinges worke together for the best. O Dear how acceptable is thy Iudgement vnto the need full, and vnto him whose strength fayleth, and that is now in the last age, and is vexed with a [...] things. Gregor. su­per. Mat. 10. in testimo. illis. For the other this of Gregory makes much. The Death of the righteous to the good is an helpe, to the euill a testimonie; that thence the wicked may perish without excuse, whence the godlie doe take example, that they may liue.

What good brings Death to him that suffers it, as you haue sayd?

The goods thereof they are vnspeake­able, for multitude they exceede number, for greatnes they passe vnderstanding, for good­nes they excell all that men heere, enioy, or may enioy.

I would I might heare somwhat of thē: that so both I & others might be benefited by them?

Sith so you will, I say, so you shall. First Death killes his familiar enemie,Gal. 5. 1. P [...] 12.11. Rom. 6.7. to witte his bodie or fleshe with all her lustes fighting a­gainst the soule. For be that is dead is freed from sinne. And what a benefite this is, that saying of a learned writer sheweth which thus soundeth.Seneca. There is no pestilence more forceable to doe an hurt, then a familiar ene­mie. A familiar enemie betrayeth Christ into [Page 119] the hands of sinners. Secondly Death opens a doore to his poore prisoner out of a filthie prison in which he was held bound and cap­tiue, that is, Death giues libertie to his Soule to depart from the bodie, in which it was de­teyned from the presence of God, as in a pri­son. For many haue thought the body of man to be as a prison to the Soule of man. Pytha­goras seeing one of his schollers verie busie about trimming vp of his bodie, said, this man ceases not to make vnto himself a more trou­blesome prison. What a benefite this is, it may appeare by Dauids praier. Psal. 142.7. and our experience. Dauids praier,Psal. 142.1. Bring my soule out of prison that I may praise thy name. Our experience is, that prisoners hate little more then lockes and boltes, because they must stay them from going out. Thirdlie Death deli­uers him from the carryage of a coffin full of filthines and vncleannes: that is, his bodie. Plato in Cratylo sayeth [...]. i. Corpus, a bodye, Plato in Cratylo. dicitur quasi [...], is said to be ac [...]. i. Se­pulchrum, A graue, & Sepulchro quid faedius? and what more vncleane then a graue? Mat. 23.27. Whited tombes, sayeth Christ, appeare beautifull out­ward, but are within full of dead mens bones, & of all filthines, such like are the fine and faire bodies of men. A corruptible bodie (sayth Salomon) is heauie vnto the soule, Sap. 9.1 [...]. & the earth­lie mansion keepeth downe the mind that is full [Page 120] of cares. And what a benefite this is, it may appeare not onelie by Paules speach in one place, but also by his great outcry in another. For thus he saith in one place: Whiles we are at home in the bodie we are absent from the Lord, 2. Cor. 5.6. And thus he crieth out in another: O wretched man that I am, who shall deliuer me from this bodie of death? And a miserable thing it is to be absent from the Lord,Rom. 7.4. and to be troubled with the bodie of Death. When Paul sayth, the Ephesians were without God in the world, he reckened vp one of the euils the Ephesians were infected with,Ephe. 2.12. ere euer the bright light of the glorious Gospell of Christ Iesus did shine vnto them and vpon them, but when he said, If God be with vs who can be against vs? he spake of one of the greatest blessings that is,Rom. 8.31. writing therefore to the Philippians he not onelie desireth to bee with Christ, but also sayth that so to be is best of all. I am greatlie in doubt on both sides, desiring to be loosed and to be with Christ, Phil. 1.23. which is best of all. This therfore was Dauids complaint: As the Hart brayeth for the riuers of waters, Psal. 42.1. so panteth my Soule af­ter thee ô God, my Soule thirsteth for God, euen for the liuing God; Psal. 42.2. when shall I come and appere before the presence of God? And this other­where the saying of the Psalmist: It is good for me to drawe neere vnto God. 73.28. What shoulde be others thereupon, I leaue it to others to dis­cerne. [Page 121] My meaning is to proceed to another cōmodity that death brings with it to whom it comes, and that is this; It puts an end to the painefull Pilgrimage he was going on in this world. For what is this mortall life, but a way, Basil. hom. 1. in psal. 1. and that for the hast that euerie thing gene­rate makes to the end? What a commoditie this is, may many waies appeare, but especi­allie by that of Salomon:Eccl. 7.3. The day of Death is better then the day that one is borne. And that of Syrach, Death is better then a bitter life. If it were requisite,Syr. 30. 17. that eyther of these were better proued, proofe might soone be produ­ced For the first there is one that sayeth. For two causes the day of death is better to the ser­uants of God then the day of byrth: Perald. tom. 1. pag. 134. One is be­cause Death is the egresse from miserie, where­as the birth is the ingresse to miserie, sayeth a wise man, though Death be not good, yet is it the end of all euils, Seneca saith, Death is the reme­dy of all euils. The second is, because Death is the gate of glorie to the seruants of God. It is the beginning of a blessed life. For the other, there is another that saieth.Syr. 40. 25. 41. 2. It is better to dye then to begge. O death how acceptable is thy Iudgement vnto the needefull, and vnto him whose strength fayleth: and that is nowe in the last age, and is vexed with all things, and to him that despayreth, and hath lost patience, To like purpose saide olde Tobit in the anguish of [Page 122] his Soule.Tob. 3.6. It is better for me to dye then to liue, because I haue heard false reproches, and am verie sorowful. For the maine point we driue at, there is one that saieth. Philip. 1.2. Cor. 5, he which dieth is freed from the miseries of the world he goeth to the Lord from whom he went on pilgrimage, so long as he abode in the bodye. Also in Death he leaueth sinne, labour, afflicti­on, the slime of the earth, the matter of conti­nuall conflict against the spirit of God. And that bodie made of the dust of the grounde which he leaues in Death he shall receiue a­gaine in the day of the restoring of all things, in farre better case then euer it was in this worlde. For then it shalbe made like the glo­rious bodie of Christ. Whether therefore you respect the Soule of him that dies, or you re­garde the bodie, yet euer is that sure which I saie, that death is commodious to him that dies, If you respect the Soule, It is freed from the bandes of the bodie, to be with Christ, It is translated to immortalitie, It is conducted to the heauenlie countrey, from which it was a stranger: If you regarde the bodie, it is freed from all miserie; It is committed to a most safe and sweete sleepe, it is prepared to the glorie of the resurrection, the flesh resteth in hope: whatsoeuer you respect or regarde, yet this at length you must come to;Raban. lib. 9. in eccl. cap. 2. The iudge­ment of present death is good to those that wor­ship [Page 123] Christ, because by it they passe to eternall life, Sanctus Idiota. By a good death a man chaunges his feare into securitie, his labour into tranquilitie, his want into sacietie, his sorrow into iocunditie: by a good death he escapeth all daunger of loosing the grace of God, his estate comes to be better then euer it was before. While he liued, Laza­rus was contemned,Luk. 26.21. neither Master nor Man would regarde him, more compassion was had of him by dogges, then by men. The dogges came & licked his sores, but no man gaue him the crummes which fell from the rich mans table, but when he was dead, La­zarus was esteemed, the Angels came and carried him into Abrahams bosome, of Christ himselfe Myconius saieth. While Christ liued, Myconi. in euang. Mar expos. he might see nothing but humilitie, and many things horrible and dreadfull, but being dead see how honorable his burial was great & good men burie him, there is a magnificent preparation, a new Sepulchre in the gardein in which yet ne­uer man lay. As it fared with these, so often fa­reth it with others, by these then may others see what commodities drawes towards them when death comes vpon them, some I haue shewed, mo at pleasure may be conceiued, so good, so pleasant, so profitable there are, as Bassus an olde man once said.Ser. 30. e­pisto. If there be any discommoditie in death, it is the fault of those that die (and not the fault of death it selfe. In [Page 124] his book of the contempt of death saith Sene­ca,Seneca. lib. de con­tem. mortis for the paine that is in death. It is light, if I can beare it, It is but short, if I cannot endure it, for the commodities that are therein, they are many. I shal leaue of all possibility then to be sick any more, I shall leaue of all possibility to be boūd any more, I shall leaue of all possibilitie, to dye any more. Sickenes shall haue no more to do with me, bondage shall haue no more to doe with me, Death shall haue no more to doe with me, the power of the one, the other, and all of them shall be taken from them, what in this point Seneca thought was to betide him, is surely to betyde others. As Seneca therefore contemned death because of the commodi­ties of Death, so may they for the same cause stand in lesse feare of Death then otherwise, for therefore is it said, that there are many commodities in Death, that those which are to dye, should be well armed against the im­moderate feare of Death. For it is but follie to feare that which will come, and vpon all come, and vpon many verie profitably come, when it doth come. Manie makes a vertue of necessitie, and most wonderouslie loue that which brings commoditie, saieth Seneca a­gain.Seneca. lib. de senectu. In death there is no greater solace against Death then mortalitie it selfe. I see not there­fore howe any shoulde ouer foolishlie feare Death, it bringing commodities as it doth, [Page 125] not only to them that suffer it, but also to those that see it by others suffered.

No more doe I; neither should I; if there were asmuch prooued, as was erewhile pro­pounded?

Why do you make an if? what is there wanting?

The latter part of your saying.

What is that?

Doe not you know?

Whether I do, or do not, I would know of you?

And that I can tell you?

Doe it then.

So I meane, but I doe but quicken your wit a little with this, being by other things fully resolued of your will.

I can but commend your wit for so do­ing. But I would heare what is wanting to be prooued of that which was propounded?

That you shall: that death brings com­moditie to those that see it suffered, is the thing which I speake of.

And thats the thing you need not much speake of, or at the least, not so as you haue spoken. For that thing is not now vn­prooued. Remember you not, that out of that auncient and learned doctour, Gregory, I tolde you, that The death of the righteous was an [Page 126] helpe to the good (th [...] saw it) and a testimonie to the euill?

Yes indeede doe I.

Be not so hastie then heereafter to ac­cuse before you haue iust cause. For that saying of Gregorie is proofe sufficient for that in con­trouersie.

It is so, I can it not deny: but I would haue had more.

Why? more than enough is too much: and the prouerb is, enough is as good as a feast. Though more should be said, yet would it all come to this issue. For euer the death of the righteous is either an helpe to the good, or a testimonie to the bad, or both to either.

But how the one to the one, and the other to the other?

The one to the one by making them to remember their owne ends, to wish the like ends, and to prepare against their ends. The other to the other by making them more ob­stinate in their sinnes, more peruerse in their actions, more loose and licentious in their liues and conuersations. For when a good man sees another die, he then bethinks himselfe that he also must die, he wishes that such a death he may die (Let me die the death of the righteous, Num. 23.17 and let my last ende be like his. He prepares what he may to come to such an end. But whē [Page 127] an euill man sees a good man die, he then is either raised from his sinne to righteousnes, or hardened in his sinne against all godlines. Rai­sed it may be he is, if he see him die a good death. i. A death in his estimation good: but hardened, if he see him die an hard death. i. A violent death an vnnaturall or a troublesome death. For he thereupon presently reasons: this mans life was not so good, as hee himselfe thought it, and some other iudged it. For then should he not haue had so hard an ende. For such as the life is, such the death is. And as Au­gustine saith: He cannot die ill, Ang. de doctrina christian. which liued well, and hardly he dies well which liues ill. For mine owne part therefore, what course I haue taken, that will I hold; what waies I haue wal­ked, them will I walke; what things I haue done, them will I still do. They that haue done as I doe, haue died a better death than he this, that would in no wise doe as I haue done.

But is this his reasoning good and lau­dable?

How thinke you?

I aske you.

And I you.

I thinke it not good.

No more doe I.

But why doe neither of vs both thinke it so?

Because there is no reason either of vs [Page 128] both should thinke it so. For a good man may haue an harde ende. In outward shew the death of our Sauiour Christ was but an hard death: he died the death of the crosse, and we know what was said in the law,Deut. 21.23 Gal. 3, 13. Cursed is euery one that hangeth on a tree: Yet I hope wee may not say that therefore Christ died a bad death.

God forbid we should. For by his death we are deliuered from death, and I hope that was no bad death to him which was so good a death for vs?

In worse sorte we are not to iudge of the death of any good man. For he cannot die badly, Aug. lac. sup. citat. Aug. de ciuit-dei. lib. how hardly soeuer he dies, that hath liued godlily: For as the same father saith. That is not to bee thought an euill death before which there went a good life. For there is nothing makes an ill death, but that which followeth death.

Leauing the wicked then in and to their wickednes, let vs returne. For I see that that which is of it selfe good, they will make bad.

Tit. 1.15.That is right so. For vnto the pure are all things pure, but vnto them that are defiled and vnbeleeuing is nothing pure, but euen their mindes and consciences are defiled. But because you speake of returning, whither would you we should returne or to what?

Either to that wee were in hand with­all, [Page 129] or to that which is to follow.

Vnlesse you will, wee haue done with that, wee were in hand withall. For I haue shewed you how death was commodious both to him that suffered it, and also to him that saw it suffered.

You haue so, and no little comfort haue I gotten thereby. For thereby I haue learned a­gainst the daies of necessitie how to fence my soule against the inordinate feare of death.

Right vse in so doing haue you made thereof. For thereto and for, haue I said thereof what I haue said.

I know so much, and therefore I acknow­ledge it. But as I remember, you said, that by meditations aswell as by practises, he that is sicke, and that mortally, may arme himselfe a­gainst all excessiue and immoderate feare of death.

I did so; and in so doing I did not a­misse. For by the one as by the other is that to bee done, which I said was thereby to be done.

As you haue shewed then how it might be done by the one; so I would you would shew how it may be done by the other.

In this point I will what you will. As then by practises foure waies the sicke man might munite his soule against the immode­rate feare of death; so may he by meditations [Page 130] also fower waies doe the same.

But how?

First by meditating, that his death as­well as the death of any other man, and the death of euerie man, is not onely foreseene, but also foreappointed of God. Secondly, by thinking that death following after and ioyned with a reformed life hath a promise of bles­sednes adioyned vnto it. Thirdly, by thinking that he which dieth, beleeuing in Christ dieth not forth of Christ, but in Christ, hauing both his body & soule really coupled to Christ, ac­cording to the tenour of the couenant of grace. Fourthly, by considering that God hath pro­mised his speciall, blessed, and comfortable presence vnto his seruants in all their needes and necessities.

But touching these matters there may be a double doubte. One touching the truth of them, another touching the effect of them?

I deny not but there may be; but I a­uouch that there neede not be. For the truth in them is as I haue pronounced of them, and the effect of them, is like the truth to be found in them.

Is it true then that the death of euery man is not onely forescene, but also foreappoin­ted of God?

Why else say I so? vse I my tongue to lie, and my mouth to deceiue? you neede neuer [Page 131] make question thereof, if either you consider the saying of Iob, touching this point, or the historie of Christ his death.

Why? what saieth Iob touching this point.

Thats to bee seene in the seauenth of his booke, where he makes this question. Is there not an appointed time to man vpon earth? Iob. 7.1. & are not his daies as the daies of an hireling, & in the 14. where he giues this aunswere.14,5. The daies of man are determined and the number of his moneths are with thee O God.

And what is the historie of Christ his Death?

That part which I speake off, that which is thus recorded in the Actes of the A­postles:Act. 4.27.28. Doubtles against thine holie Sonne Ie­sus, whom thou haddest annointed, both Herode and Pontius Pilate with the Gentiles and the people of Israel gathered themselues together, to doe whatsoeuer thine hand and thy Counsell had determined before to be done.

What gather you thence?

That which the Text doth giue, to wit, that in the Death of Christ there came nothing to passe, but that which the fore­knowledge and eternal Counsell of God had appointed.

But whats that to the death of another man, or to the death of all men?

Euen asmuch as I would desire, and more then so much as you did require. For what did I desire, or you require, but to know what God did in euerie mans Death? whe­ther he determined of the time, or not? and whether he fore-knew what he had determi­ned? And now whether of these is it, which is not here manifested and explained? the first or the last? surelie, surelie, neither of both. Not the first, because he determined the time of Christs death, and what agreed to the head, agreeth with the parts, but Christ is the head, and those of the Church are his members. If therefore the Death of Christ (the head to the whole bodie) were fore-seene (as fore-seene it was) the Death also of euerie member of his mysticall bodie is also fore seene, and or­deined also by the speciall decree and ap­pointment of God. Neyther yet the seconde, because he determined not onelie the time, but also the place and manner, and ende of Christs death, togither with other circum­stances thereto appertaining and belonging, and he determines nothing which he did not fore-knowe, for his fore-knowledge is con­ioyned with his decree. If therefore he so dealt with Christ, it cannot be, but that so also hee dealeth with others: for as the Apostle saith, Those which he knew before, Rom. 8.29. he also predestina­ted to be made like to the Image of his Sonne. [Page 133] Thus now you see that the Death of Christ is asmuch to the Death of all men, as either I desired, or you required.

But you said it was more?

If so I did say, It is not otherwise then now I doe say, for the more comprehendeth the lesse.

But yet the more is neuer the more prooued.

Why say you so? seeing I euen nowe said, that in the death of Christ, there was not onelie time when, place where, and maner how; but also persons by whom fore-seene and preappointed by God, & that in his owne euerlasting Counsell and decree; doth not that proue what you latelie saide was vn­proued?

Yes: if that were proued.

Neuer (if) at the matter: the saying of the Apostle Peter in the fourth of that Actes (latelie rehearsed) in the verses 27. and 28. doth sufficientlie proue that: for there it is said. Herode and Pontius Pilate, and the Gentiles, Act. 4.27.28 and the people of Israel gathered themselues together against Christ Iesus to doe whatsoeuer the hand and Counsell of God had determined to be done. Now it is well knowne by the hi­storie of the Gospell, written by the Euange­lists, Mathew, Marke, Luke, and Iohn, what was done. Nothing therefore of that which [Page 134] was done vnto him, at his death, in his death, or concerning his death, was either vnknown and vnforescene, or vnappointed and vnde­creed by God himselfe.

Admit that may we not therefore make a doubt touching the death of other men?

No surelie, we ought not.

And why?

For the resemblance that is betwixt Christ and his members.

What then? affirme you that the death of euerie man is not onelie fore-seene, but also fore-appointed of God, so as Death can neither come sooner nor later in respect of God but iust at the time appointed by him?

Yea that I doe, and more too.

More too, whats that?

That the very circumstances of death; as the time when; the place where; the man­ner how; together with the beginning of the sickenes, the continuance in the same, with e­uerie fitte; and the ende thereof with euerie pange, are all particularlie set downe in the Counsell of God.

This more is much, and more by much then before you spake of.

Whatsoeuer it is, It is no more then I may as truelie, as boldelie speake. For our Sa­uiour Christ saieth,Mat. 10.30. The verie haires of our heads are numbred, and a Sparow lighteth not [Page 135] vpon the ground without the wil and prouidence of our heauenlie Father. And if God hath care of haires and Sparowes, he is not careles of those things which betyde his Seruants, ey­ther in Death, at Death, or about Death. For things are greater thē the numbring of haires, and the lighting of Sparowes.Psal. 139.15 For this cause Dauid saith in the Psalmes: My bones are not hid from thee, though I was made in a secrete place, and fashioned beneath in the earth; thine eyes did see me when I was without forme, for in thy booke were all my members written, which in continuance were fashioned, when as there was none of them before. For the same cause may euerie one in sickenes say; this is thy doing ô Lord: heere is no more then thou imposest vpon me, thy pleasure it is, that thus and thus I should be tormented and afflicted.

But doth this necessarilie follow of the former?

What else? for why should not a man be patient in his sickenes, when hee knowes the Lord to be the cause of his sickenes? For what man may resist his will? Or why should a man immoderatelie feare Death, when he knowes God to be the worker of his Death? what should he feare that which is both fore-seene ere it comes, and fore-appointed when it comes? I held my tongue and said nothing, Psal. 39.10. (saith Dauid) because thou Lord diddest it. [Page 136] Loe the Lords doing was the cause of his pa­tient abiding, the Lordes doing also in each mans Death, should bee the cause of each mans patient suffering and expecting of Death.Psal. 135.6. Mark. 7.37. For as he doth euerie where whatsoe­uer pleaseth him, so doth he well anie where whatsoeuer he doth.

That which you say, should be as you say; but it will not be.

That is the iniquitie of man, and not the infirmitie of this truth. What it should be, it will be, if it be well thought vpon. For what should man feare what the Lord will haue to be? No man can resist his will, & euerie man praieth that his will may be done. Matth. 6.10 Now when no man can resist his will, & euerie man prai­eth for the accomplishment of his will; what should anie man immoderatelie feare, what he cannot possiblie auoide? and what he dai­lie praieth may betyde? It is follie, it is vani­tie, it is iniquitie so to doe. When yong Sa­muel had tolde old Elie all that the Lord had threatned, and was purposed to bring vpon his house, for the wickednes of the same, this was olde Elies saying to yong Samuel: It is the Lord, 1. Sam. 3.18 let him doe what seemeth him good. When faultles death hath seised vpon feare­full man, this should bee his saying; It is the Lord, let him doe what seemeth him good, his will it is I should dye, his will I cannot re­sist, [Page 137] his will bee done.August. sup. Psalm. 35. It is the Iustice of God that some time thou beest well, and sometime thou beest sicke. If when thou art well, the will of God be sweete, and when thou art sicke the will of God be bitter, thou walkest not with a right heart. Wherefore? because thou wilt not direct thy will after Gods will, but wilt bend Gods will to thy will, that is right, but thou croo­kest it, thy wil is to be corrected by that, but that is not to be buckled to thine, and thou shalt haue an vpright heart. Without the conforming of mans will to Gods will, mans will is but a peruerse will.

Thats sure, but what may moue him to reforme that which is peruerse, and to conforme it to that from which it is auerse.

The first and last meditations I haue yet spoken of.

I pray God that all you are to speake off, may effect what you and I do affect.

So pray I also, there is no fault in them if they do not, they are all as fruitfull as faith­full, so they be faithfull that are to vse them.

Manifest both in all, as you haue done in one.

So will I in time.

Out of time you cannot doe it.

Thats so, because nothing is done which is not done in time: but yet there is a difference of time, there is a due time, [Page 138] and an vndue time.

And this is now a due time for the se­cond to succeed the first, and each one to followe another.

You say well, if you thinke your selfe satisfied for the first.

I did amisse else to mooue you to the se­cond: for I am vnwilling to remaine vnsatisfied in any thing, whereof I may be satisfied by you. Being therfore satisfied touching the first, what say you to the truth of the second? hath it a pro­mise of blessing annexed vnto it.

Hath it? If I haue said it, you need not to make any doubt of it. I woulde not say what I cannot iustifie, neither often vse I to doe it, but to put you out of all doubt, touch­ing that whereof you seeme to bee in doubt, consider what is written in the Reuelation of the Euangelist Iohn, and then I thinke not, but soone you will cause to doubt.

Why what is it that is there writtten?

Apoc. 14.13That, Blessed are they which dye in the Lord, for they rest from their labours, and their workes follow them.

And doth it thereupon followe that Death ioyned with, and following after a re­formed life hath the promise of blessednes an­nexed vnto it?

What else? for first, there is none die in the Lord but they which haue liued in the Lord [Page 139] for liuing sometime in the Lord, must goe be­fore dying any time in the Lord: for as Augu­stine saith: He hardly dies wel, which alwaies li­ued ill. Secōdly, they which so dy, are said to be blessed: blessed are they which dy in the Lord. Thirdly, that blessing then beginneth, when as this life endeth. For it is said; therefore they are blessed which die in the Lord, because they rest from their labours, & their workes follow them. In which words there is both an expres­sing of the time wherein they are blessed, and also of the cause wherefore they are blessed. The time is the time of their death: for it is said, blessed are they which die in the Lord. The cause is their resting from their labour. For blessed are they which die in the Lord, for they rest from their labours, &c. In both the Euangelist speakes in the present tense, hauing an eie in the last to the preterperfect. For first he saith, they are blessed: he saith not that either they were blessed in the time past, or they shall be blessed in the time to come: but they are blessed in the time present, as though they were in blisse, euen in their death. Secondly, he saith they doe rest, he saith not, that they haue rested, or that they shall rest, but that they doe rest, as though their death were a rest, and not a distresse. Thirdly, he saith from their labours: as though death present were a rest from la­bours past.

Though the Euangelist saith so; yet it followeth not but that they which dy in the Lord, both were blessed, and did rest before their death, and shall be blessed, and rest better after their death?

Neither did I yet say, that any such thing will thereupon follow. For the most of those that at their death are blessed, in their life also were in some sorte blessed: and all those that are blessed in their death, shall for euer after be blessed after death. Eternall life is heere in this life begunne, and that sometime long before death, and sometime in death; but it is neuer finished or perfected till the life to come, and after death. There is perfection, heere is but in­coation; there life is perfected, heere it is but incepted. He which heere hath it not, at any time there enioyes it not. On the contrarie part, he which heere is entred into it, shall there ful­ly be possessed of it. To conclude therfore, they which are blessed in their death, were also blessed in their life, and shall be blessed after death with life lasting euer, and enduring world without end.

This being as you say, no meruaile though the meditation of that promise be a shield of suc­cour against deaths terrour. For of my selfe I can heere collect, that too much death is not to bee feared, hauing so sweete a promise of rest thereto annexed.

In so doing you doe what euery christi­an ought to do. For what should he ouer much feare death that hath herein a promise made to him of life? what should he ouer much feare that which frees him from labour, and brings him to rest? who would not leaue an house of clay, for a building giuen of God, that is an house not made with hands, but eternall in the heauens? life, rest and a building giuen of God, are three things which mitigates in any the immoderat dread of death. For the loue of these death should rather be loued, than loathed, wished than shunned; craued than feared

You say well if euery death had the pro­mise of these things made vnto it?

Neuer if at the matter, for there is no good death which hath them not all promised vnto it.

There is much difference betweene a good death, and any death.

I denie not that. But I spake not of any death, but only of a good death. Neither could I: for that place of scripture which I produced for proofe of what I propounded, saith not, that all are blessed which die; but that they onely are blessed which die in the Lord.

That a man might come to that, what should he doe?

Liue well so neere as he can. For as the [Page 142] prouerbe is. Such as the life is, such will the death be. And as Augustine saith as you heard ere while. He cannot die ill, which hath liued well, and hardly doth he die well, which hath li­ued ill.

August. de doctrina chr [...]stiana. That should not seeme to be very necessa­rie. First, because there are but few that regards it. For how euer euery man desires to die well yet not many desire to liue well. Balaam himselfe, though he much esteemed not to liue the life of the righteous, yet he greatly desired to die the death of the righteous: Num. 23.10 Let me die the death of the righteous, and let my last end be like his. Secondly, because it is said (as you haue before alledged) that they are blessed which dye in the Lord.Apoc. 14.13

It followeth not vpon either of your reasons, that it is vnnecessarie. For first, that which fewest follow, is most necessarie: The preaching of the word of God fewest regard; yet is the attending thereto most necessarie. When Martha being offended with her sister Marie, for that shee would not helpe her to serue when she gaue entertainement to Christ, but sate still at Iesus his feete, attending to what he speake, complayned to Iesus, that her sister left her alone to serue; Iesus himselfe was so farre from reproouing of Marie for this her fact, as he defended her and reprooued Mar­tha,Luk. 10.41. saying. Martha, Martha, thou carest, and [Page 143] art troubled about many things. But one thing is needefull. Marie hath chosen the good part which shall not bee taken from her. Thereby shewing that the hearing of the word preached was necessarie, and more necessarie than the corporall entertaining of him. Secondly, that which is by Iohn the Euangelist said, is not so to bee vnderstood, as men neede not care to liue well, because there by him it is said, that they are blessed which die in the Lord. For ex­cept while they liue, they liue to the Lord, when they die, they cannot die in the Lord. Liuing to the Lord is a meane to come to die in the Lord. As Seneca saith; Death is honest, Sen. 57. ep. by that which is honest.

What say you then to the theefe that suffered when Christ was crucified, Luk. 23.33. and with him? did not he die in the Lord?

Yes: else would not the Lord haue said vnto him.Luk. 23.43. This day thou shalt be with me in Paradise.

Yet you know euen then when he was cru­cified, he was a theefe, an euill doer, Mat. 27.38. Luk. 23.32. Mat. 27.44. Mark. 1 [...].32 a reuiler of the sonne of God.

All this I know too, because the scrip­ture reuealeth so much: but what inferre you thereof?

That he that dyes in the Lord, doth not alwaies liue in the Lord?

Thats not true; in the Lord he doth liue [Page 144] alwaies for in him (the Apostle saith) we liue, we moue, Act. 17.18. we haue our being ▪ But not to the Lord alwaies. For the same Apostle saith, Other where, 2. Cor. 5.15 Christ died for all, that they which liue, should not henceforth liue vnto themselues, but vnto him which died for them, and rose againe. As though alwaies liuing in him they did not alwaies liue to him.

You now speake of another life than I doe.

Not a whit. For you speake either of a naturall life, or a spirituall life, or both. And so doe I.

My meaning was to speak but of one.

My meaning was then to answere you perceiued me not.

You did not so, though you meane so?

I did as much as I meant, though you perceiued me not.

In deede there might be a fault.

And verily there was the fault. For what soeuer you thinke, he that doth once die in the Lord did alwaies liue in the Lord, though not alwaies to the Lord.

If I were deceiued those two words (In and to) deceiued me.

Not the words but the misposing of them, it was that deceiued you.

When and where did I mispose them?

Where and when you inferred that [Page 145] whether he that dies in the Lord, doth not al­waies liue in the Lord.

Why? is not that inference good?

No for the last in, you should haue put to.

Why it is true? is it not?

Yes, but it is not due. It fittes another time and place better than this and now.

Make it then as you would haue it?

As you should haue made it.

So then: how is that?

Thus; he that dies in the Lord, doth not alwaies liue to the Lord.

If I had said so, the matter had not been great for the theefe that died in the Lord, did not alwaies liue to the Lord.

If you had said so, my labour had been lesser, and your gaine greater.

Take it so. What loose I thereby?

That which you labour to haue proo­ued thereby.

What was that?

Thinke you I haue forgotten?

I know not.

You shall see that I haue not.

What was it then?

It was this: that it is not alwaies neces­sarie, that a good life should goe before a good death.

And doth not that thereupon well fol­low?

The contrarie thereto I haue all this while followed.

What soeuer you haue followed, doth not that follow?

How often shall I tell you no?

You neuer tolde me so much before.

I insinuated so much if I tolde you it not.

There is difference betweene an insinu­ation, and a negation?

In time more than in truth.

But to the matter againe. You confesse that the theefe we speake of, died in the Lord, doe you not?

I doe so. I neither doe nor will deny it, before I haue confessed it, and still I stand to it.

You acknowledge also that at the time of his crucifying with our sauiour, hee was a wicked man, a theefe and an euill doer.

I doe so, and must so, because the scrip­ture saith so.

How then say you that necessarily a good life must goe before a good death?

Matt. 24.44Euen aswell as the scripture saith in one place, that same also the theeues which were crucified with him, cast in his teeth, that is, He [Page 131] saued others, himselfe he cannot saue. If he be the king of Israel let him now come downe from the crosse, and we will b [...]leeue him: Luk. 23.3 [...] he trusted in God, let him deliuer him now if hee will haue him. For he said I am the sonne of God And in another: one of the euill doers, which were hanged railed on him, saying. If thou be the Christ, saue thy selfe and vs. But the other aun­swered and rebuked him saying fearest thou not God, seeing thou art in the same condemnation? We are in deede righteously heere: for we re­ceiue things worthie of that we haue done: but this man hath done nothing amisse.

But why say you so?

Because as if ye distinguish times these two places which seeme to repugne one ano­ther, are soone reconciled: so these two things, that which I defend, and that which you op­pugne are quickely accorded.

What times speake you of?

The time wherein both the theeues rai­led on Christ, of which Mathew the Euange­list speaketh, and the time wherein one of the same theeues reprooued the other for reuiling and railing on the sonne of God: of which Luke the Euangelist reporteth.

What difference betweene these times?

Much. The one was a good time, the other was a bad time. That was a good time wherein the one theefe reprooued the other: [Page 148] but that was a bad time wherein they both reuiled and rayled on the sonne of God.

It seemes all was at one time. For it was all at their and Christs death.

One generall time if you will, but not one particular.Mat 27.45. For there was three howres distance betweene Christ his crucifying and his dying.Lu. 23.44. At the sixt houre he was crucified, at the ninth he died. And in three houres space many things happened.

But what happened in these three houres?

The rayling of both the theeues on Christ Iesus, and the repenting of one of them. In the beginning of the three hoth might raile, as Mathew seemes to speake before the ending, of the three the one did repent, as Luke assuredly doth recorde.

Be it so: what inferre you thereupon?

That which before I defended, and you denied.

Why that?

Because he which you say, died in the Lord, did sometime also ere he died liue to the Lord.

How doth that appeare?

Aswell as any thing may appeare. For the same scripture which speaketh of his dying in the Lord, speaketh also of his liuing to the Lord.

Why what saith the scripture thereof?

More than that which you haue heard, yet somewhat you haue heard.

Haue I heard any thing that makes for this purpose.

I: that I hope you haue.

What was that?

That▪ when one of the euil doers which were hanged, rayled on Christ Iesus, saying, If thou be the Christ saue thy selfe and vs. Luk. 23.39. The other answered, and rebuked him, saying, fearest thou not God, seeing thou art in the same con­demnation? we are indeede righteously heere; for we receiue things worthie of that we haue done: but this man hath done nothing amisse.

And what is there more which I haue not heard, but may heare?

That which followeth, what you haue heard. And he (the same that before reprooued his fellow) said vnto Iesus, Lord, Luk. 23.42. remember me when thou comest into thy kingdome.

And what? doe these things prooue that the same theefe which once died in the Lord, did some time ere he died liue to the Lord?

What more manifest? for what is it to liue to the Lord, but to liue according to the will of the Lord? and he that thus liued ere he died, as you haue heard, how did he not liue ac­cording to the will of the Lord? in three things doth the will of the Lord consist. 1. In this, that a man turnes from his wicked waies, to him. [Page 134] For as by his prophet Ezekiel he saith.Ezek. 18.23 Is it my will that the wicked should die, saith the Lord God, or rather that hee may returne from his waies and liue? As I liue saith the Lord God; I will not or I desire not the death of the wicked, but that the wicked turne from his way, and liue. 2. In this that a man exercises himselfe in liuing godlily. For by his blessed Apostle he saith.1. Pet. 2.15. So is the will of God, that by well doing ye may put to silence the ignorance of foolish men. 3. In this that a man continues in well doing to his liues end. For saith the beloued Sonne of God:Ioh. 6.39. This is the fathers will that hath sent me, that of all which he hath giuen me, I should loose nothing. Now perseuerance in doing good is that which makes that a man is not lost, be­cause it is said:Mat. 10.22. He that endureth to the end, he shall be saued. Saith Hierome: It is not the point of vertue to haue begunne, but to haue continued and perfected what was begunne. And saith Remigius: Rewarde is giuen not to those that beginne, but to those that perseuer. For as Isidore saith: Then doth our conuersation please God, when we finish the good which we beginne by holding out to the ende. In which of these three did not he we speake of, according to the will of the Lord? in the first, the second, or the third in neither. Not in the first, for there he turned from his wicked waies; he had been a theefe, now he was none; he had been an euill [Page 135] doer, now he was none; he had been a reuiler of the sonne of God; now he was none. Not in the second; for there after that once he was conuerted, he exercised himselfe in doing of good. He sorowed for his sinnes, he confessed them, he prayed for pardon of them, he suffered quietly some punishment due to them he re­prooued his fellow theefe for continuing in them, he iustified Christ the Messias from the guiltines either of them or the like vnto them. the text which recordes the historie of him prooues asmuch as I say. One of the euill doers which were hanged, railed on Christ Iesus, saying.Luk. 23.39. If thou be the Christ saue thy selfe and vs. But the other aunswered and rebuked him saying, fearest thou not God, seeing thou art in the same condemnation? There is a shew of his owne conuersion, & his fellowes corrupti­on. We are indeede righteously heere; There is his confessiō, with a continuatiō of his fellowes corruption. For we receiue things worthie of that we haue done: There is his patient suffe­ring of punishment, with a reasō of his fellowes corruption. But this man hath done nothing amisse. There is his iustifying of Christ. And he said vnto Iesus, Lord, There is his acknowledg­ment of Christs power; Remember me when thou comest into thy kingdome: There is his prayer for his sinnes remission and his soules saluation. Neither yet in the third, for there he [Page 152] perseuered as long as life lasted. After once he put his hand to the plough, he neuer look't backe. In what hee sometime ere his death liued, in that he once at the ende of his life died. In faith, and hope, and loue, he liued, for the time after his conuersion that he liued, and in faith hope and loue hee died, when the time wa, this life ended. In asmuch then, as in his life from his conuersion to his death he liued ac­cording to the will of the Lord, it is thereby certaine, that ere he once died in the Lord, he sometime liued to the Lord. And so at length that is manifested, which long I haue laboured to manifest.

In deede the certaintie of the theefes li­uing sometime to the Lord, once dying to the Lord, is thereby manifested, but the necessitie of euery ones liuing so, that faine would die so, is neuer the more prooued.

In that you are deceiued. For the action of one man that is good, is the instruction of euery one that would be good. Whatsoeuer good the theefe did, he thought duety for him to doe, and other than duety, the like no man can thinke because he that taught him to doe what he did, teacheth no man but what is du­tie.

Why? who taught him to do what he did?

No other schoolemaster than the spirit of God.

How know you that?

By the word of God.

Why. It saith not that the spirit did teach him?

But it implieth it, and thats as good,Hicron. in Ep. ad Gal. ca. 1. for as Ierome saith. The Gospel is not in the words of the scripture but in the sence.

But whether doth the word imply, what you say it implieth.

Where it saith, the theefe said vnto Ie­sus, Lord,Luk. 23.42 remember me when thou comest into thy kingdome.

Why say you so?

Because the Apostle Paul teacheth me to say so.

Where?

In the first of his Epistles to the Corin­thians the twelfth Chapter and the third verse.

What saith he there?

That, No man can say, 1. Cor. 12.3. that Iesus is the Lord, but by the holy Ghost.

And doe you by this prooue that the spi­rit of God taught the theefe to doe what hee did?

What else? For. 1. in the fore place you see, he called Iesus Lord.Luk. 23.42 And he said vnto Ie­sus, Lord, &c. 2. in the eight to the Romans be­sides many other places the holy Ghost is cal­led the spirit of God. Rom. 8.9.Rom. 8.9. Now ye are not in the flesh but in the spirit, because the spirit of [Page 138] God. (i the holy Ghost) dwelleth in you, and Rom. 8.14. As many as are led by the Spirit of God, Ephes. 4 30 they are the Sonnes of God. And Ephesi­ans the fourth greeue not the holy spirit of God, by whom ye are sealed vnto the day of redēption.

Well then I yeeld: and seeing it is neces­sarie for him that would once dye wel sometime to liue well; I would that all which desire to dye well, would regarde much to liue well.

You do well to wish it. It is a thing to be wished, though it wil neuer be performed, for as Seneca saith.Seneca. Epist. 78 As it fares with a play, so it fares with life. It skilles not how long it be ere it be don, but how wel it is done while it is in doing.

Seneca. Epist. 22. But as the same Seneca saith. No man considereth how well he liues, but how long he liues.

This their misdemeanour is more to be pittyed thē praised, for as Augustine saith, No man will either haue or suffer a long supper euill, August. in serm. and what should any wishe a long life and euill? If it be a great thing that we liue, it is a great good to liue well.Id. de doct. Chir. It is better to liue well, then to vnderstand soone. For he which liues well, deserues to vnderstand more, he which liues ill, shall loose euen that which he vnderstands. Seneca therefore saith.Seneca in Epist. A wise man doth euer thinke what kinde of life his life is, and not how great or how long his life is. Idem. in Epist. 78. For it is not good to liue, but to liue wel, It is no great thing to liue: all [Page 139] thy seruants and cattell do liue, Socrat. in­suis ex hor­tation. He liues not in whose minde there is nothing, but that he may liue: eate and drinke that thou maiest liue wel, Thou maiest not liue, that thou maiest onely eate and drinke.

What counsell therefore do ye giue?

The same that ere while I did, viz. that he which desireth once to die well, hath euer a mind to liue well.

But it is not inough to haue a minde to liue well, vnlesse he also labour to liue well.

Thats so: but vnlesse he mindes well to liue well,Mat. 12.34. he will neuer labour well to liue wel. For as out of the abundance of the heart mouth speaketh: so of the abundance of the minde, the man himselfe worketh: the heart maketh the tongue to speake, and the minde causeth the hand to worke.

All this is true, I cannot deny it.

VVhy did you then contend so much about it?

Because I was desirous euerie way to be resolued.

Are you so now?

Yea, for this matter.

VVhat? haue you other, that you put in this?

I hope you are not ignorant of that, for as yet you haue spoken but of two of the fower meditations, which you said long since were [Page 156] much auaileable against the immoderate feare of Death.

In deede I haue yet spoken of no moe.

That you may speak aswel of the rest that follow, as you haue of those that are gone before, leauing that where abouts we haue so long con­tended, we wil proceed to the first of those which are to succeed.

And what will you with that?

No other then with the former.

There needes not all that, for I knowe no doubt touching eyther the truth or the effect thereof.

What to you is needeles, for me is need­full, for I yet know no more touching this point nowe comming into hande, that that which you long since taught me to know.

If you know that, you know all which for our intended purpose you are to knowe, for the truth and the effect of it are the things which for our purpose are needfull to bee knowen.

And those are the thinges I am yet in doubt of.

Without cause if you be. For the truth thereof it is this: he that dyeth beleeuing in Christ, dyeth not out of Christ, but in Christ. For he which beleeueth in Christ, is in Christ, & he that is in Christ, by beleeuing in Christ, [Page 157] hath both his bodie and soule really coupled to Christ, according to the tenour of the co­uenant of Grace, so that though after Death body and soule be seuered one from ano­ther, yet neither of them are seuered and dis­ioyned from Christ. For the coniunction which is once begunne in this life remaines for euer in the life to come, and he that is thus conioyned to Christ, what needs he doubt a­ny thing touching the effect of the same con­iunction? what neede hee immoderately or inordinately feare Death. Death cannot hurt him: Death is but a passage to life vnto him.Ioh. 5.24. He which beleeueth in him that sent me, saith Christ, hath euerlasting life, and shall not come into condemnation, but hath passed from Death vnto life, and saith Paul,Rom. 8.1. there is no condemna­tion to them which are in Christ Iesus.

I but you know, when a man dyes, that his soule goes from his bodie, and that his body being left of his soule rottes in the earth?

What then? yet is he neuer the more to feare Death for that, for his coniunction with Christ still holdes, though the soule goes from the body, and the body rots in the earth, yet are they both still in Christ, both in the couenant, both in the fauour of God, and that asmuch as they were before death.

But they are both seuered one from a­nother, so as neither soule with bodie, nor bo­dy [Page 142] with Soule, hath any communion or fellow­shippe?

What then? that seperation for a time notwithstanding they shall againe at length be reunited and ioyned togither; and then shall they haue full communion one with an­other world without end.

I know they shall so in the resurrection at the last day.

Why then obiect you as you do? that knowledge is to strengthen you, and any that knowes it against the feare of death, with that Dauid comforteth himselfe saying.Psal. 16.9. Mine heart is glad and my tongue reioyceth: my flesh also doth rest in hope; for thou wilt not leaue my Soule in graue: neither wilt thou suffer thine holie one to see corruption, With that Paul comforteth himselfe and others: himselfe when he said.Philip. 1.22 In death and life Christ is to me aduantage; Others when hee prooued vnto them the resurrection of the dead, with that also should you comfort your selfe and o­thers. What vse both Dauid and Paul made of it, should others also make. For why? the thing of it selfe is one vnto all. And all that be­leeue shall haue much alike benefits thereby; but I minde not now to speake of them: nei­ther neede I, for they pertaine to another life, and I now glaunce at them, but as they yeeld comfort in this life.

That comfort you speake of should mooue you more fullie to display them, for those things which follow after death, may in this life yeelde comfort against Death.

You heard me euen nowe professe so much; and I like it well you will so soone thereupon confesse so much.

I must confesse the truth, for therefore I learne.

I am glad thereof, for therefore I teach you it.

If I should not make that vse of it, both you should teach it in vaine, and I learne it in vaine, but that, that may not betide, I will marke both what you doe teach, and what I may learne.

In so doing you shall do well.

I perswade my selfe so, and therefore I will doe as I say, so neere as I may, but now seeing you haue no mind to speake of some things after this life, I would you would speake of something in this life.

So haue I alreadie.

I deny not that in demaunding this: but I now speake of a more speciall thing then those which are past.

It is verie like so: but what is that, that I may soone satisfie you?

The last of your 4. meditations which you long since said were verie sufficient to com­fort [Page 160] the Soule of man against the immoderate feare of Death.

If that be it, we shall do well ynough, but what would you that I should say touch­ing it?

First, whether that the Lord hath pro­mised his presence to his seruants as you said or not? Secondly, whether so much will thereupon follow as you inferred or no?

It seemes you doubt at euerie turne, but it is no matter to shew you that I speake no more then I will iustifie, I will shewe you both the one and the other.

I thank you for that, not because I doubt of what you say, but because I would know your ground for that you say.

For the first therefore thus saith the Lord by his Prophet Dauid:Psal. 91.15. I will be with him in trouble, Isai. 43.3. and by his Prophet Esaie: When thou passest through the waters I will be with thee, and through the flouds: that they do not o­uerflow thee, When thou walkest through the ve­rie fire, thou shalt not bee burnt, neither shall the flame kindle vpon thee, and thus by his Sonne and our Sauiour Christ Iesus.Ioh. 14.18. Mat. 28.20 I will not leaue you comfortlesse, I will be with you vnto the end of the world. And by these is it not ma­nifest, that the Lord hath promised his pre­sence to his Seruants in time of neede and necessitie.

Yes, it is so: I neither can nor will deny it, but the Lord himselfe is inuisible, is he not?

Yes for as the Scripture saith, No man hath seene God at any time: to Moses he him­selfe said. Thou canst not see my face, Exo. 33.20. 1. Tim. 1.17 Col. 1.15. Iud. 13.22. for there shal no man see me, and liue: of him Manach said vnto his wife. We shall surelie dye because we haue seene God. When they saw as the text saith, but an Angell of God.

By what meanes therefore doth he ma­nifest his presence, that so wee may perceiue a performance of his promise?

By meanes many. In number three, First by moderating and lessening the paines and torments of sickenes and death, as the ve­rie words of his promise by Esaie his Prophet doe plainelie import. For he saith,Isai. 43.3. When thou passest through the waters, I will bee with thee, that the flouds doe not ouerflow thee, and when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle vpon thee, So that if the flouds do not ouerflow a man when he is in the waters, nor the flame kindle vpon him when he is in the fire, hee may well thinke the Lord is there present, restraining both the waters from swelling, and the fire from burning. For naturally either of them would do the kind, if he did not restraine thē, so in the paines of sicknes, & pangs of death, if a man findes his sorrowes nothing so gree­uous [Page 162] as the afflictions of his life, he may well thinke the Lord present, for the paines of the one, and the pangs of the other are painefull ynough of themselues, and ouermuch yrke­some to many. Yet this that I now say, many haue true indeed found, of many such there is mention made in the Acts & Monuments of the Church, they which haue the booke may looke into it, assuredly they shall finde what I heare say: neither shall they loose their time whē they haue so done, or repent them of their labour in so doing. For my part I must now proceed from this meanes of the Lords, manifesting his presence (though he be in­uisible, and not to bee seene visibly) to the next. Secondly therefore the Lord doth ma­nifest his presence in the paines of sickenes and pangs of death, by giuing in inward and vnspeakable comfort of his spirit vnto them that are afflicted with the one, and distressed with the other, for to many then doth he giue a greater portion of his spirit, thē at many o­ther times bypast and foregone. In one place of scripture the Apostle Paul speaking of himselfe and his afflictions saith thus: As the suffering of Christ abounded in vs, so our consolation aboundeth through Christ. 2. Cor. 15. And in another place speaking of his owne and his fellowes behauiour in their tribulati­ons hee saith thus: Wee reioyce in tribulati­ons, [Page 163] knowing that tribulation bringeth forth patience, &c. Rom. 5.3. Now there must bee some thing that must worke this ioye and comfort. For as the same Apostle saith:Heb. 12.11. No chastising for the present time seemeth to be ioyous, but grieuous. And what must that be, but the spi­rit of God? for a fruite of the spirit,Gal. 5.22. as the same Apostle saith, is ioy, yea ioy in tribulation and affliction, as seemeth by the fruits of the spirit thereto annexed: for after ioy followeth peace, long suffering, gentlenes, goodnes, faith, and meekenes: all which are vertues more to be practised in tribulation, than any other time. When the Apostle therefore will expresse the cause of all this ioy and reioycing in tribulati­on he saith,Rom. 5.5. Because the loue of God is shed a­broade in our hearts by the holy Ghost, which is giuen vnto vs. Thereby shewing, that the holy Ghost (which is God) is cause of all this ioy. And therefore not absent from him or them, in whom this ioy is. For as he saith,2. Cor. 3.17 Where the spirit of the Lord is, there is libertie: So may I say, where the spirit of the Lord is, there is ioy. And where the spirit of the Lord is, there the Lord himselfe is: For the Lord is the spirit. 2. Cor. 3.17. So that by this ioy vz. inward ioy in greefe, and vnspeakable reioycing in tribulation, a man may gather that the Lord doth then visit him as it were in his owne person and minister vn­to him refreshing for his soule: hence is it, that [Page 164] the Church saith in the Canticles.Cant. 2.5.6. She being sicke of loue: his left hand is vnder mine head, and his right hand doth embrace me. And the Prophet Dauid in his Psalmes of him y^t iudg­eth wisely of the poore:Psal. 41.1. Blessed is hee that iudgeth wisely of the poore: the Lord shall de­liuer him in the time of trouble; the Lord will keepe him and preserue him aliue. The Lord will strengthen him vpon the bed of sorrow, thou hast turned all his bed in his sickenes. What thence should follow, shall hereafter follow: for now the third meanes thereby the Lord doth shew himselfe present in sickenes and death is to follow. And that is the ministerie of good Angels. For then doth the Lord send them to his seruants, as nources and keepers, to holde and beare them in their armes. For as the Apostle saith:Heb. 1.14. Are they not all ministring spirits, sent forth to minister for their sakes, which shall be heires of saluation? And as the Psalmist saith:Psalm. 34.7. The Angell of the Lord pitch­eth round about them that feare him; and de­liuereth them. And againe; hee (that is the Lord) Shall giue his Angels charge ouer thee to keepe thee in all thy wayes. Psal. 91.11. They shall boare thee in their hands, that thou hurte not thy foote against a stone. So much sundry histories of scripture doe manifest, if of it selfe it were not manifest. When Hagar Abrahams bond­woman said touching her sonne Ismael, I will [Page 165] not see the death of the child, Gen. 21.16. The Angell of God called vnto her from heauen, and said, What ayleth thee Hagar? Feare not, for God hath heard the voice of the childe where he is. Arise, take vp the child, for I will make of him a great people. 1. King. 19.4 When Elijah was vnder the Iuniper tree, and desired that he might die, saying, It is enough: oh Lord take my soule; for I am no better than my fathers, the Angell of the Lord came and touched him saying, vp and eate for thou hast a great iourney. When Christ himselfe was tempted,Mat. 4.11. The Angels came and ministred vnto him. When he was to be crucified, he said vnto Peter, labouring to shend him from his foes, Thinkest thou that I cannot now pray vnto my father, and he will giue me more than twelue legions of Angels? Thus euer in trouble they are readie to helpe, succour and relieue, and that by the speciall decree and appointment of the almightie. As Bernard saith,Bern. ser. 4. sup. illud acc [...]sserunt ang. &c. They are present that they may protect. They are present that they may profit. At death also they are readie to receiue and carrie the souls of Gods seruants into hea­uen. This appeares plaine by the historie of Lazarus: for the scripture saith, When he died, Luk. 16.22. he was caried by the Angels into Abrahams bo­bosome. Thus in their sickenes to their death, in their death and after their departure, till they being Angels in heauen doe attend vpon [Page 166] those which are Saints on earth. And by this their attendance how doth not the Lord shew himselfe present? for without his commaun­dement none of them all doth any thing. They all watch what he speakes, they all go whither he sends, and they all do what he commaunds. As the Psalmist saith:Psal. 104.4. He maketh the spirits his messengers, and a flaming fire his ministers. Againe, if the Lord be present (as I haue both said and shewed) how, will it not follow, as I inferred, that inordinately and immoderately death is not to be feared? for what should he feare that hath the Lord with him, and of his side?Psal. 118.6. The Lord is on my side (saith Dauid) and therefore I will not feare what man doth vnto me. The Lord is with me, therefore I will not feare what man can doe vnto me. The Lord is with me among them that helpe me, there­fore shall I see my desire vpon mine enimies. Yea (saith he) though I should walke through the valley of the shadow of death, Psal. 23 4. I will feare no e­uill, for thou art with me: thy rod and thy staffe they comforte mee. And againe, Though I walke in the middest of trouble, yet wilt thou receiue me; thou wilt stretch forth thine hand vpon the wrath of mine enimies, and thy right hand shall saue mee. What was Dauids com­fort either in death, or in any other distresse, ought also to bee any others comfort in the like case and condition. And therefore Paule [Page 167] was confident, and vpon his confidence said:Rom. 8.31. If God be on our side, who can be against vs? Who spared not his owne sonne, but gaue him for vs all to death, how shall he not with him giue vs all things also? who shall lay any thing to the charge of Gods chosen? it is God that iustifieth, who shall condemne? it is Christ which is dead, yea or rather, which is risen a­gayne, who is also at the right hand of God, and maketh request also for vs. Who shall separate vs from the loue of Christ? shall tribulation or anguish, or persecution, or famine, or naked­nes, or perill, or sword? As it is written,Psal. 44.22. For thy sake are wee killed all the day long: wee are counted as sheepe appoynted to the slaughter. Neuerthelesse in all these things we are more then conquerors, through him that loued vs. Neither is it any thing to bee marueiled at, that Paule vpon the consideration of the Lords presence was thus bolde and confident. For wee finde by experience, that he that is in a foule way in a darke night feares little, ei­ther the approching of theeues or the meeting of beasts, the one cruell, the other sauage, if he hath companie with him so comfortable is companie. If a man in this plight feares little, what shold he that is sicke, and in danger of death, feare much? he hath better companie then the companie of any man. The Lorde himselfe is his companion: hee is his keeper [Page 168] and his guide: so also doth he watch ouer him as nothing may hurt or annoy him: And bles­sed is hee whose helpe is the Lorde Iehouah. Psal. 144.15 146.5. A­gaine, he hath y^e Angels of God to guard him: they watch ouer him, that he dash not his foot against a stone, he that hath such companie, so good, so great, so mightie and magnificent, needes not feare that which commeth with worse, lesse, and more weake company then he hath. When the seruant of Elisha was a­fraid for the [...]ost that compassed the Cittie with horses and chariots, wherein they were, Elisha sayd feare not, 2. King. 6.15 for they that bee with vs, are moe then they that be with them &c. True that was, for behold the mountaine was full of horses and chariots of fire rounde a­bout Elisha.Tob. 5.19. Againe, when Tobit saw his wife weeping for the want of her sonne Tobias, the staffe of their hande to minister vnto them, he said: Be not carefull my sister, he shall re­turne in safetie, and thine eie shall see him. For the good doth keepe him company, and his iorney shall bee prosperous, and he shall re­turne safe. Thus by the company of Angels they comforted the one his wife, the other his man. And so may they themselues that are sicke, as it is therefore said after Tobits speech to his wife, then she made an end of weeping: so I would it might be said after mine to them that are sick, then they made an end offearing.

Of fearing? nay, you would haue them feare I trow. Pro. 28.14. Blessed is the man that feareth alwaie saith Salomon.

Yea I would haue them to feare God alwaie. But I would not haue them to feare death more than they neede. And that is the fearing I would haue them make an ende of: other fearing I spake not of.

Yet you would not haue them make a finall end of fearing that, would you?

Yes of fearing it immoderately. For I de­nie not but a man is to feare it. But immode­ratly I would not haue any to feare it.

I would then you would shew how you would haue him to feare it, and how you would not?

The one as I take it I haue shewed al­readie, the other I mind to shew hereafter.

As it pleaseth you, so let it be. That he is not immoderately to feare it, and how he may keepe himselfe from immoderate fearing of it, you haue in deede alreadie shewed. And in so do­ing you haue spoken sufficiently of the duty that lies vpon the sicke man touching his soule, the chiefe and principall part of himselfe.

As Pilate said of the superscription,Ioh. 19 12. he set vpon Iesus his head. What I haue written, that I haue written. So say I of that which I haue said, what I haue said, that I haue said. But howsoeuer hee said, it must bee taken as [Page 170] is. Like it is, it is neither said as it might be said, nor as I would it had been said. It is as it could be, and therewith I wish you to be contented.

I am so, and I thanke you that I may be so. Whatsoeuer it may be to the others, it is plea­sing to me, and that I hope is sufficient for you. For I was the cause of all that hath been said, was I not?

Yes, or else it had not been said.

Let me also be the cause of that which is to be said.

So be on Gods name.

Now then hauing spoken of that which the sicke man must doe concerning his soule, let vs proceede to that which concernes his bodie. For next after his soule he is to care for his bo­die, is he not?

He is so: and if you remember I haue alreadie said so.

Yes I remember it, and that makes me speake of it: but touching that, what it is, he must care for, either as yet I haue not heard, or else I haue alreadie forgotten.

If you haue not heard it, now you shal heare it, and if you haue forgotten it, I will put you againe in minde of it, whether you haue heard it, or forgottē it, that it is (that you may heare it and remember it,) that till God doth wholie depriue it of life, it cannot be preser­ued in health and life.

The thing is good: but why must he take such care of it, as you say?

Because it is a good thing, as you say.

But my saying so, is not your onelie rea­son of prescribing so?

That is verie like in deed: yet is that one good reason, for euery one is to care for that which is good, the yong man that came vnto Christ, Mat. 19. said vnto him, Master, Mat. 19.16. what good thing shall I do, that I may haue eter­nall life? as if without doing good he should not come to life, To doe good (saith the Apo­stle) forget not, Heb. 13.16. Gal. 6.10. for with a such a sacrifice God is pleased, and in another place saith he, While we haue time, let vs do good, and in his Epistle to Gaius saith Iohn the Euangelist, Beloued, Ioh. 3. Ep. ver. 11. follow not that which is euill, but that which is good, and saith Dauid,Psal. 34.13. 1. Pet. 3.10.11. If any man long after life, and to see good daies, let him eschew euill, and doe good, and saith Peter to Cornelius of Iesus, Iesus went about doing good, Act. 10.38. Ioh. 13.15. and saith Iesus himselfe to his disciples, I haue giuen you an example, that ye should do as I haue done.

I graunt you without further proofe all this that you doe say, for this is not that I would haue you to say.

What is it then? would you not haue me prooue that it is the sicke mans part to care to preserue life and health in his body, so [Page 172] long as God will giue the one, and graunt meanes for the other?

Yes.

And haue I not done that in saying as I said?

Yes in some sort: but not in such ample sort as I would. I would haue and heare some more reasons then that propounded, why he that is sicke should see his body preserued in health and life, till such time as God wholy depriues it of life.

What you will, you shall, that there­fore I said the sick mā should do, because it is a good thing so to do, I now say the sick man is to do. First, because, he was not the giuer of life to himselfe, but God: for as the Apostle saith,Rom. 14.7. None of vs liueth to himselfe, neither doth any dye to himselfe, for whether we liue, we liue vnto the Lord; or whether we dye, we dye vnto the Lord; whether we liue or dye therefore, wee are the Lords, & so not those that haue power ouer themselues, to do with themselues, what soeuer is pleasing to themselues, but those that should do with themselues, what God hath appointed them to do, now he hath ap­pointed those to whom he hath giuen life, to preserue it so long as you may. For he hath gi­uen his gifts to be kept till he cals for them, and to be referred to his glory so long as they [Page 173] are enioyed. In asmuch therefore as the sicke man hath his life of God, as any other man hath his, he is to be as careful of preseruing his life, as any other man is. Secondly, he is so to [...]e, because life being once giuen (how light acco [...]nt soeuer some make thereof vsing vn­lawfull m [...]nes and indirect, to depriue them selues of it) it is [...] most precious iewell, and that such an one, as [...]one can giue but God alone. Our common saying of it is, life is sweete, and that our saying is a commenda­ble saying by the iudgement of the Scripture. For touching life, first Salomon saith,Eccl. 9.4. It is bet­ter to be a liuing dogge, then a dead Lyon: for according to the Philosopher, It is better to be, then not to be. Pro. 13.8. Secondly the same Salomon saith: A man wil giue his riches for the ran­some of his life. Yea thirdly, Satan himselfe saith,Iob. 2.4. Skin for skin, and all that euer a man hath will he giue for his life. If a man therefore will be accompted but a man, he is to esteeme of his life. A man will regarde what belongs to a man. A Father in Terence said, A man I am, and nothing that pertaines to a man, do I thinke strange vnto me, what must he then doe that will be accounted a good man, a iust man, a holy man, a righteous man? must he contemne and despise his life the good gift and singular grace of God? surely no. A righteous man saith Salomon, Regardeth the life of his beast, Pro. 12 10. [Page 174] and therfore I would think much more the life of himselfe, he is but a meane mā that esteems not better of himselfe, then his beast? he is bet­ter in nature; he shuld be much better by nur­ture. A prudent man (saith Salomon) seeth [...]e plague, & hideth himselfe, which is as much as if he should haue said, A pruden [...] mā seeth the meanes to cut off his life [...]nd he seeketh the means to preserue i [...] [...] wel, thirdly doth he so, because life is giue him to a good end, to wit, y^t he might haue time to vse al good means for the atteining of euerlasting life. For God would haue no man to perish, 2. Pet. 3.9. 1. Tim. 2.4. but all men to come to re­pentāce, Yea God would that all mē should be sa­ued, and come to the knowledge of the truth, and for this purpose doth he giue life. Greg. in moral. For this pre­sent life is the way, by which we goe to our coun­trey. First heauen, for this cause speciall care must be bad of the preseruation of life, for if the way be stopt vp by which a man shoulde goe to any place, how shall he euer come to that place to which hee is bounding, and to which he is bound to goe? were it not for shippes, men could neuer passe the Seas: were it not for waies, men could neuer goe to townes: were it not for life, men could neuer come to heauen. Much therefore are they to be blamed which spend their life in pleasures and delights, according to the inordinate af­fections of their own hearts, and not accor­ding [Page 175] to the wholsome prescriptions of Gods law, for life is not giuen so to be spent: but life is giuen, to the end that men might haue li­bertie to get out of the kingdome of darke­nes, into the kingdome of grace, and from the slauish bondage of sinne, into the glorious li­bertie of the Sonnes of God. For this cause Paul saith Christ died for all, 2 Cor. 5.15 that they which liue, should not from henceforth liue vnto them­selues, but vnto him, which died for them, and rose againe. Where liuing vnto him which died for them, is nothing else, but liuing to the end aforesaid, for without liuing in Christia­nitie, whose end is the attainement of saluati­on, there is no liuing to Christ, which is the chiefe part of sanctification, and should liue, as Peter saith,1. Pet. 4.2. Asmuch time as remaineth in the flesh, not after the lustes of men, but after the will of God, whose will as the Apostle Paul saith, is sanctification:1. Thes. 43. This is the will of God euen your sanctification: your sanctification, not your prophanatiō. But to proceed: in the fourth place, the sicke man aswel as any man, must take care of that which is laide vpon him, because of others to whom & for whom he is to do good, as much as hee can, and as long as he can, but soone shall he cease to do this, if either negligentlie he regardes his life, or violentlie hee depriues himselfe of life.Eccl. 9.10. For there is neither worke, nor inuention, nor know­ledge [Page 176] nor wisedome in the graue, whether hee goeth.

Partlie for Gods cause then, and partlie for his owne, and partlie for others, either neere and deere vnto him or daily standing in neede of him, you would haue him that is si [...]ke, to regard the recouering of his health and the preseruing of his life.

It is iust so, and you haue heard my reasons.

But in sickenes what meanes should a man vse for the preseruation of life, and the re­couering of health?

Good and holesome Phisicke.

Why? that is a thing contemned of some as needles, despised of many as fruitles, and ad­iudged of most to be superfluous?

That makes not but it must be vsed & esteemed by the well disposed sicke, as an or­dinance and blessing of God ordeined and ap­pointed for the preseruation of life and recu­peration of health: for why? the wiseman saith: The Lord hath created medicines of the earth, Syr. 38. 4. and he that is wise will not abhorre them. With such doth he heale men, and taketh away their paines Exod. the 15.Exo. 15.25. and 25. verse, the water was made sweet with wood, that men might know the vertue thereof, by the applying of a lumpe of drie figges at the Prophets ap­pointment to his byle,Esa. 38.21 2. Kin. 20.5. Hezekiah the King [Page 177] was healed, so as the third day, he went vp to the temple, and house of the Lord according to the saying of Isaiah the prophet.

But that his cure was miraculous. For it is miraculous that a man should be made whole in two or three dayes space?

It is so in regarde of time, but not in re­garde of meanes. For the cluster of figges was a naturall and ordinarie medicine or plaister seruing to soften and ripen tumours of swel­lings in the flesh.Gal. lib. 2. de art. cura­tiua. c. 1. And though that had been, yet would not therefore the vse of phisicke come to bee despised and contemned. For when the Samaritane bound vp the woundes of him that lay wounded betweene Hierusa­lem and Hierico,Luk. 10.34. he powred in wine and oyle into his wounds, which was a kinde of phy­sicke, and was therefore commended. And therefore physicke ought not to be condem­ned. For that surely is not to be condemned, for which a man in scripture is highly com­mended. For it is a good thing that workes commendation.Rom. 13.3. Wilt thou be without feare of the power saith the Apostle? doe well then: so shalt thou haue praise of the same. But the Samaritane as I say, was therefore commen­ded. For saith the Lawier, he was indeede neighbour vnto him that lay wounded,Luk. 10.37. and halfe dead by the way side. And therefore phy­sicke should not in such sorte as it is, be con­temned. [Page 178] For this the Samaritanes dealing with the wounded man, was a right practise of phy­sicke.Valles. de sacra phi­los. cap. 88. For the wine which he powred, serued to clense the wound, and to ease the paine within: and the oyle which hee vsed, serued to supple the flesh, and asswage the paine with­out.

It seemes then by your speech, you great­ly mislike of them, which in sickenes vtterly re­fuse and wholly despise all vse of physicke?

I doe so, and not vnworthily. For how can I like of those that contemne the ordi­nance of the almightie, to the ende that men might recouer their health being sicke, the Lord hath put that nature and strength into herbes, and spices, and roots, which they haue, and giuen vnto some men the knowledge of the secrets, and properties thereof, with which they abounde. How now can men despise the vse of these things, but that they therewith al­so despise the further enioyall of their health, which by these things is to be repayred, being by some of their things decayed? and this to doe, what other thing is it, than to be guiltie of their owne blouds in the presence of the Lord Iehouah the mightie Lord of hosts? for to neglect the meanes to health, what other thing is it but to depriue themselues of life? and what is it to depriue themselues of life, but to be guiltie of their owne blouds? to say [Page 179] in a worde, therefore what now touching this poynt I thinke good to say, I say; whosoeuer in sickenes despiseth phisicke, despiseth the lawfull meanes which God offereth of reco­uerie, and so becometh guiltie of his owne bloud in the presence of the Lord.

An hard saying.

But a true saying.

It makes well for the commendation of physicke, and the aduancement of physitions.

Yet no more than is requisit. For both of many are lesse regarded than they should.

Both physicke and physicians are much beholding vnto you, you pleade their cause well.

I pleade it no otherwise than I might, neither are they euer the more beholding to me for this. I doe no more than in conscience I am bound to doe. If they are beholding to any, (as the truth is they are) they are behol­ding to the Lord himselfe; he it is that hath commaunded the one to be vsed, and the o­ther to be honoured. The first, Syrach. 18. 18.Syr. 18. 11. Vse physicke ere euer thou be sicke. The, second, Syrach. 38 1. Honour the physician with that honour that is due vnto him, because of necessi­ty.

But is there any reason of either?

Who art thou that askest a reason of Gods doing? art thou voyde of reason, to aske whether the author of reason, doth [Page 180] vse reason in his doings? his will is reason enough. For he knoweth whereof wee stand in neede: and of the first our owne neede is one good reason. For Christ himselfe saith, The whole haue no neede of the physician, Mat. 9.13. but the sicke haue. Another is the Lords ordeyning of the physicke. For as Syrach saith, The Lord hath created medicines of the earth, Syr. 38. 4. and he that is wise will not abhorre them. A third is the multiplicitie of cures that haue been done by it.Exod. 15.25 Was not the water made sweet with woode, that men might know the vertue thereof? was not Hezekiah his bile healed with a cluster of figges, that men might know the operation of them? with such things doth the Lorde heale men, and take away their paines. The varietie of tables wherein were written the cures that were done by it, which was found by hypocrites in the temple of Diana at Ephesus, can giue witnes to this I say. So can also the particular relation of sun­drie others, who through physicke haue been freed from those miseries, with which some long time before they had bin perplexed: but my purpose it is not to prosecute these things. A fourth reason of that I say, is mans neces­sitie; for man cannot well be without phy­sicke: for now his head akes, now his heart grieues, now his liuer heates, now his stomach cooles, now his splene swelles, now his reines [Page 181] grindes, now his sight failes him, now his hea­ring goes from him, &c. But for all these and many moe physicke helpes him with remedy. And therefore not without reason hath the Lord commaunded physicke to be vsed. To proceede, where he had such reason to com­maund physicke to be vsed, we cannot thinke he wanted reason to commaund the physiti­on to be honoured. For, for the first is the last; so that wheresoeuer the first is to be vsed, the second is to be regarded. But you say why and wherefore? and I aunswer. First,Syr. 38. 1. 12. Because the Lord hath created him. Syrach 38. ver. 1. and ver. 12. And saith Paul.1. Tim. 4.4. Syr. 38.12. Euery creature of God is good, and nothing ought to be refused. Se­condly, because man himselfe hath neede of him. And much is that to be esteemed, which much is needed. Thirdly, because the houre may come, wherein their enterprises shall haue good successe. And that that may doe good at any time, is to be despised at no time. Fourthly, because in the sight of great men he is had in admiration, & that which great men esteeme, meane men should not despise. The prouerbe is, and with it the truth, like prince like people. Such as the master of the house is, such soone will those of the household be. But princes and great men greatly honour the physitian. Ptolemeus sonne to Antiochus the first, gaue vnto Aristrato, cosin to the great [Page 182] Philosopher Aristotle, a thousand talents of siluer, and a cup of golde, in such wise that he wan honour throughout all Asia, and riches for his house, and all for curing Antiochus his father of a certaine disease of the lights. The Romans did erect vnto Antony Musa, by birth a Grecian, and by profession a physician, a picture of Porphyrie in the fielde of Mars, and also gaue him priuiledge of citizen of Rome, and all because he cured their Emperour Au­gustus of a sciatica that he had in his thigh. To speake of mo is needeles, when to these expe­rience herselfe giues further witnes. The con­clusion is, no meane man ought to despise the physitian. The meane mans health ought to be as deare to him, as the great mans is. It cost God asmuch to giue him life, as it did to giue life to the mightiest monarch in the world. And as carefull ought he to be of pre­seruing life in himselfe, as the great man is of maintaining life in himselfe: life either is or ought to be alike sweete to all.

So it may be it is, though physicke be not vsed of all?

How appeares it to bee so, when the meanes to preserue it are neglected so?

It may be they often are omitted, not because they are euer neglected, but because they cannot well be procured.

So there be no fault in those that should [Page 193] procure the meanes I haue done I speak not a­gainst those y^t haue not y^e time to vse the means but against those that want will to vse them.

They may haue will to vse them, and yet want them.

I graunt that, and in wanting them their fault is so much the lesse, by how much their will is good to haue them.

So it had neede to be: you would otherwise hardly censure of a nūber. For moe there be that vse not the meanes, than there are that vse thē.

The moe, the worse. It were better there were fewer.

Whether it would bee better or no, I say not: but I am sure it cannot easily be holpen.

Not because it cannot, but because it will not. The fault that is, is more in the men that should vse the meanes to health, than in the meanes that should be vsed.

Yet there may be fault in them?

Little or none simply. All that is, is re­spectiuely.

Why none simply?

Because there is almost no countrey which yeeldeth not those things which make for the preseruation of health in those that are of that countrey.

Why any respectiuely?

Because either the ministers may erre in their ministring, or the reciuers faile in their [Page 184] receiuing. The first may misse either of their mixture, if their physicke be compounded, or of their time if it be simple. The second may haue either an indisposite body, or a very vn­fitting place.

Well now, sith so you cleare physicke of crime, and you charge her receiuers with blame, aunswere me one thing.

Whats that? I for I must heare ere I aun­swere.

May a man vse the counsel and physicke that is giuen and prescribed by any physition?

No not so: for euery one that professeth phisicke, is not good in phisicke. And that counsell and phisicke is to be vsed which is gi­uen by physitions, which are knowen for lear­ning to be skilfull, for experience practised, for religion and conscience sound and sincere, for otherwise the life and health may come to be decayed and empaired, which should be re­stored and repayred. The witles and vnskilfull doe kill more than they cure.

Whether then may a man vse the pre­scripts of coniurers and charmers?

Surely no. He may not seeke their counsel, much lesse take their receipts. Al charmes and spels of what words soeuer they consist, al cha­racters and figures, either in paper, wood or waye, all anulets and ligatures which serue to hang about the necke, or other part of the bo­die, [Page 185] are naught except they be grounded vp­on some good naturall reason, for neither by creation at the first, nor by any ordinance in Gods word since, haue they any power to cure a corporall and bodily disease. Words can but signifie, and figures can no more but represent, when they haue done these things they haue done, more good of them­selues they cannot doe.

Yet these meanes are more commonly vsed of the common people, then good Phi­sicke?

The vse therof is neuer the more com­mendable therefore, for not what they doe is to be regarded, but what they should doe: they are but fooles in doing what they doe, and such in their so doing they shew them­selues, were they any thing wise, with Balaam they would go no further then the worde of the Lord: with the Israelites, they would not doe euerie man what seemeth good in his owne eies, but it is no matter, they speede thereafter.

That may be well, for many of them by their so doing speede well, they are eased of their paines, they are healed of their sores, they are ridde of their maladies, they are cured of their diseases.

If they speede well being so eased, cu­red, and healed, it is well, they speede well in [Page 186] shew, but not in truth; they speed well for the present, but not for the time to come. As the prouerbe is, the Diuell is a knaue, he can and will do them some good that seeke vnto him for the present time, that he may do them the more hurt in the time to come.

Thinke you then, that they which are thus eased, helped, cured and healed of their paines, griefes, sores, and diseases doe not speede well?

I cannot tell, it may be so farre foorth as by these meanes they are (as you say) eased, helped, cured, and healed of their paines, griefes, &c. they speed well, but as farre forth as they sinne in seeking ease and helpe by these meanes disallowed by the Lord him­selfe, it may be they shall not speed well.

I would you would lay aside, may be, and speak resolutely.

It may bee that would not please you.

Thats but a small fault, you haue said ere now, that you should not seeke to please men.

Neither will I where seeking to please them, I shall be sure to displease God.

Then speake as I wish you.

And I will so, because you wish mee so. It were better for them to dye of their sick­nesses, then to seeke recouerie by such wicked meanes.

This indeed is resolutely spoken.

So you bad me speake.

I did so, but why say you so?

Because the Lord himselfe saith by the mouth of Moses his seruant;Leuit. 20.6. If any turne af­ter such as worke with spirits; and after South­saiers, to go a whoaring after them: then will I set my face against that person, & will cut him off from among his people.

How doth it hence appeare? it were better for them to dye of their sicknesses, then to seeke helpe by such meanes? for here is nothing threat­ned but death. For I will not cut him off from a­mong his people, is no more but I will kill him, that he shall no more liue among his people.

Though there bee no more threatned but death as you say, yet stil is that true which I say, and thence also it doth appeare to bee true, for the death there threatned is worse then the death which from their sicknesses would haue dimaned: the one i. the first could haue been but naturall (for it is naturall for a man to die vpon his bed) the other. i. the second would haue been both violent and suddaine. For it is a violent & suddaine death, to be taken away when a man is very likely to liue, and whilest he makes none accompt to die. And I thinke a violent and suddaine death, is worse then a naturall. In a naturall death, life hath attayned his full periode. In a violent and suddaine, life is cut off ere [Page 188] euer shee comes to her periode. Againe, for the naturall, oft we wish and well we may. It is the end of all our labours, it is the gate of life, it is the house appointed to all that liue, it takes away all euils, and deliuers the iust mans soule from them. As one saith, In generality, it takes away three things, for the which the righteous wish to goe out of this life, to wit, The feare of transgression, the griefe of affliction, the heate of emulation, so long as they liue, they are sure to sinne, to sorrow, to lament, saith Bernard. By how much the longer we liue, Bernard Hierom. by so much the more we are molested, and doe sinne, saith Hie­rome. Infinite are the perils amongest which we walke, what should it delight vs to remaine a­mong the snares of the diuels, the swords of men, the vnlawfull motions of the flesh? and therfore Paul said,Rom. 7.24. Tobit 3.6. O wretched man that I am, who shall deliuer me from this body of death? Tobit said, It is better for me to die then to liue, because I haue heard false reproches, and am very sorow­full. 1. Mach. 2.7 Mattathias said, Woe is me, wherefore was I borne to see this destruction of my people, & the destruction of the holie Citie, and thus to sit still? 1. Kin. 19.4 Elijah said, It is inough O Lord take my soule, for I am no better then my Fathers, and Ieremie said,Ier. 20.14. Cursed be the day wherein I was borne: and let not the day wherein my Mother bare me be blessed, with many other wordes which you may reade in the xx. of his Pro­phecy. [Page 189] Againe, as death takes away all euils, so it brings & giues many goods,Bernard. as Barnard saith: Death will come, but it will be but a sleepe to the elect of God, a gate of life, a beginning of refreshing, a ladder to ascend vp into heauen by. Hence saith one vpon that saying of Syrach, O death how acceptable is thy iudgemēt vn­to the needfull &c. Vnto the Saints, truely the iudgement of death is good, because it is no other thing to them, but a going out of prison, an end of banishment, a finishing of labours, an arriuing at an Hauen, an end of a pilgrimage, a laying downe of a greeuous burthen, a deliuery out of a ruinous house, a returne to their countrey, an entry into life. And in consideration hereof Paul said,Philip. 1.2 [...] I desire to be dissolued and to be with Christ, for Christ is to me both in life and death aduantage. What Paul wished, others may wish; for death is the same to them, it was to him; aduantage to him, aduantage to them; aduātage to all that die in him, by death they passe from labour to rest, from shame to ho­nour, from pouertie to plentie, from a cottage to a kingdome, from death to life. And thus now you see, both that we may pray, and also well pray for naturall death, but so much you neither can nor may see for a violent & a sud­daine death. Against that wee many times pray, from plague, pestilence, and famine, from battaile and murder, & suddaine death [Page 190] good Lord deliuer vs, and of right we ought, for we are neuer so ready, as that it is good for vs to be taken suddenly, and we know it will goe but hardly with vs, if we be taken in our sinnes. Others being taken suddenly makes vs afraide, and therefore the feare of being ta­ken our selues suddenly, should more make vs to feare, and vpon feare to say: From sud­den death good Lord deliuer vs: the fore­thought of death comes somtimes ill inough, and therefore the suddaine cannot come al­waies well inough. But now I remember my selfe, I haue said inough of this, to manifest what I was to manifest. Now therefore if you please, I will backe againe as fast as I may.

And whither will you backe?

To that from which we are somewhat fallen.

What is that?

The bad dealing and ill speeding of those that vse the prescripts of Coniurers and Charmers.

Why? you haue been about the one and the other of these all this while?

I haue so; but otherwise then I would if you had not been.

What would you haue done, if I had not been.

Haue made quicker speed about their euill speeding.

Me thinke you haue been quick inough: and if it be as you say, they are sure to speed ill inough.

You if still, as if you doubted: If you will not beleeue either mee for Moses, or Moses for himselfe, or both for God; looke vpon Ahaziah king of Israel, and tell mee if you find not asmuch prooued by his history, as before was auouched vpon diuine verity.

Why? what is his history?

That being sicke through a fall thorow the lattesse window in his vpper chamber, 2. King. 1.2. which was in Samaria, hee sent messengers to Baal­zebub the God of Ekron to know whether hee should recouer of that his disease, yea or no? but while this was in doing, the Angel of the Lord said to Elijah the Thisbite, arise, and go vp to meet the messengers of the king of Samaria, and say vnto them: Is it not because there is no God in Israel, that ye goe to enquire of Baalze­bub the God of Ekron? wherefore thus saith the Lord; thou shalt not come downe from the bed on which thou art gone vp, but shalt dye the death.

And is there hereby as much prooued, as was before by you propounded?

What else?

I see but three things in it. 1. Ahaziah his sinne, 2. the reproofe of his sinne, 3. A com­mination against him for his sinne.

Yet therein may you see, what I would haue you see. See viz. First that they do sinne greeuously, which leauing the ordinarie meanes the Lord hath set to haue health by, doe seeke vnto extraordinarie: Secondly that they which doe so wickedly, shall therefore speed ill fauouredly. The first in the two first you see: for there as Ahaziah sinned, so he was therefore reproued, The second in the last, you say you see, for there is shewed how A­haziah should speed, for his wicked deed.

I, but yet it is not shewed how hee did speede?

It may thence easily bee collected, for the word that commeth out of the mouth of God shall not returne vnto him void,Esa. 55.12. but it shall accomplish that which he will, and it shall prosper in the thing whereto he sent it.

But did this so?

Yea verilie, for thus in the 17. verse of the 1. Chapter of the second booke of Kings it is said:2. Kin. 1.17. So he died according to the word of the Lord which Elijah had spoken.

I, but yet it appeares not that it had been better for Ahaziah to haue died of his sicknes, then to haue askte counsell of Baalzebub the God of Ekron touching his disease?

No death: what hinders? First he dies for his sending, and it may bee he should not then haue died if he had not sent. VVherefore [Page 193] and therefore are words that imply much, & in this history they are both vsed, 2. King. 1. verse 4.16. Secondly ere he dies he looseth an hundred men and two captaines, through his sending, which he should not haue lost if he had not sent, and doe not these things ap­proue what a longtime you haue driuen me to proue?

Yes for him, but not for others.

Yes, yes for others and him too, they which are alike in offence shall not be vnlike in punishment, what Aheziah once gatte by vsing vnlawfull meanes for health, that often get others by doing the like good neuer get any. The author of mischiefe, by whom all Charmers and Coniurers doe worke, neuer doth good; though for the present I deny not, but it may seeme good, and other good then that which he doth, they get not. Euery ser­uant liues at his Masters expences, and there­fore his seruants must fare no otherwise then he will allow them.

You are an eger man against Coniurers and Charmers sith you cannot abide that they should be sought to in sicknes for health, answere me to this: May the helpe and counsaile of allo­thers but these, be both asked and vsed?

Yea, if they bee as before I said, for knowledge skilfull for practise fortunate, for conscience vpright and religious.

Your (If) argues not that euery others helpe beside Coniurers and Charmers is either to be craued or practised.

It is very like so, if they be not quali­fied as before is specified.

Why require you so much in a Phi­sitian?

Because with lesse he is no good Phi­sitian: and I would haue none so foolish as to put himselfe into the hands of the vnskil­full, infortunate and vngodly: it is ill commit­ting of a mans selfe to him that is skilfull, if he bee both infortunate and vngodly, but it is worse to him that is neither cunning, luckie, nor godly, though he be zealous to do good, a man may haue little good by him, if he hath neither knowledge to direct him, nor successe to follow him, and therefore surely he may look for lesse where all are wanting, oft times a man fares the worse for another mans vn­godlines, how much more shal he fare amisse when all three euils meete in one?

I but that is seldome when?

Too oftē if it be but once, for bad is the first, that is ignorance, it is the mother of all errours, but worse is the second, that is infor­tunacie, the infortunacie of one is infortunate to another: but worst of all is the third, that is impiety, for one mans impiety hinders ano­ther mans prosperity.

I confesse none of them all is good.

And dare you affirme that one is not worse then another?

I neither dare, nor doe: yet that which is in the comparatiue or superlatiue, must also be in the positiue.

Thats true, because neither compara­tiue not superlatiue can be without the posi­tiue, but why stand you vpon those things?

Because you haue driuen me to them?

If I wist that, I would draw you from thē, for it is not for vs now to stand vpon thē.

Yet we may well speake of them?

I withstand not that.

Neither do I withstand you in the qua­lities of your Phisitian, but yet I would craue a reason of that his condition?

I haue giuen one already, will not that content you?

Thats a very generall one.

Is it euer the worse for that?

I say not so, but still me thinke it is for somwhat, that you wish a Phisition whom a man in sicknes should seeke to, to be so conditioned, as before you haue mentioned?

It is so, and that somewhat I haue told you, for I would haue him good that is to be sought to, because I would haue the sick seeke to none but him that is good.

Your will is good, but who is so good?

He that practiseth well.

What is he?

He that practiseth religiously in regard of himselfe, and commodiously in regard of his patient.

Doe not all practise alike?

No, diuerse practise diuerselie, some worke onely by the inspection of the vrine; some againe hand ouer head; some other by Astrologicall rules.

And doe you finde fault with euery of these?

Yea that do I, and not without cause, for the first may be deceiued, the second soo­ner kill then cure, the third effect lesse good then they otherwise might.

Why? is it not good to iudge by the vrine?

Forest. de vrin. iudi­cijs lib. 3. Lang. lib. 2 Epist. 4.Yes: but it is not euer safe to minister according to the vrine, for as the learned in that faculty auouch, that kind of dealing tends rather to kill, then to cure, and sundry men are indeed killed thereby.

Why is that?

Because iudgement by the vrine is ve­ry deceiptful, for the water of him that is sicke of a pestilent feuer, euen vnto death, lookes for substance and colour as the water of a whole man, and so doth the water of him that is sicke of a quartane, or of any other inter­mitting [Page 197] feauer; specially if they haue vsed good diet from the beginning, so also doth the water of him that hath the plurisie, or the inflammation of the lungs, or the squinancy oft times when he is neere death.

May one & the same vrine then fore­signifie both life and death, and may be a signe of diuerse and different diseases?

Yea that it may, for a thinne crude and pale vrine, in them that be in health, doth be­token want of digestion; but in them that are sicke of a sharpe or burning ague, it betokens the frensie, and is a certaine signe of death at hand to ensue.

I muse then why most Phisitians worke by the inspection of the vrine.

You neede neuer long muse thereat, the reason is soone found, they are sent vnto by many and that often by simple soules, wo­men and seruants, such as can giue them no further instruction, then they themselues ex­torte from them, by questioning with them vpon inspection of the vrine, they are sent for but by few, so that their absēce from their pa­tients, is a cause why they worke as they may vpon their patients, no doubt but many would worke otherwise then they doe, did they see and know the conditions of their patients.

It seemes then there is fault aswell in [Page 198] them that should vse them, as in themselues.

You may be sure of that, for many are so niggish, as they had as liue spoile them­selues, as spend their money. If they might bee cured for God haue mercie, they would oftner then they doe, seeke for remedie, but because they cannot haue health without wealth, they will rather hazard their health, then empaire their wealth.

I feare me they often therefore speed ac­cordingly.

You need neuer feare it, for assuredly you may almost any where find it.

Are not the Phisitions themselues in this respect somewhat to bee blamed thinke you?

I know not; and I thinke not; so they neither know of their sicknes, ne yet be called to helpe them in their sicknesses.

But many make experiments of their new deuised medicines vpon the bodies of their patients, and that makes a number stay of see­king their aide, do they not well in so doing?

Surely no, though they shunne the aid of such as they know doe so, yet they might seeke the helpe of those they either know or hope do not so, for as those Phisitians are to be blamed which doe as you say: so they that vtterly therefore renounce the vse of Phi­sicke, are not to bee excused, for as there are [Page 199] moe maides then maulkin; so there are moe Phisitions, then such as make experiments of their new deuised medicines vpon the discra­sed bodies of their diseased patients, and to them they may resort; their aid and assistance they may craue, their prescripts they may follow.

I but there are but a few of these?

Though there be not, yet those fewe they may seeke to.

The labour may be much, & the charge great to seeke vnto them.

Yet should the health to be had by v­sing them, be more regarded then either la­bour or charge in seeking them. For what will not a wise man do for health?Syr. 30. 15. Health and strength (saith the wise man) is aboue all gold, and a whole body aboue infinite treasure, There is noriches aboue a sound body, Better is the poore being whole and strong, then a riche man that is afflicted in his body.

As true as all this is that ye haue said, yet a number had rather fall into their hands which will temper with them, if they vse the ad­uise of any, then seeke to such as you speake of that will temper for them.

The more vnwise they, if they will not be aduised, let them doe as they will for me, I pray God blesse me out of their hands, and so all those that make accompt either of life or [Page 200] health: for more hardy are such practitioners, than harmeles. For often through such their practise the health of their patients is decaied, if sometime their liues be not shortened. And herevpon it is, that prouerbially it is said, Hee liues miserably, that liues medicinably. The wise and discrete physitian will neither so practise, nor make himselfe a prouerbe.

Why? what will he doe?

That which euery good physitian should doe, vz. perpend the causes, crises, symptomes and effects of the disease, and then worke ac­cordingly. And that so as both the nature of his patient may be preserued, and his decayed health restored.

But these things considered will he euer minister physicke, or vse phlebotomie without the direction of iudiciall astrologie?

Yea that he will, or else he should not be such as he would be taken to be, nor as I would wish him to be.

Why? can you or doe you esteeme amisse of those, which minister no physicke at any time, neither yet vse phlebotomy without the directi­on of iudiciall astrologie?

I neither can nor doe well esteeme of them: for if they follow this course continu­ally, they must needes kill many a man. By astrologie a man must not be let bloud till the Moone be out of Leo, the house of the [Page 201] sunne: but by physicke, a man full bodied, taken with a pleurisie, the Moone being in Leo must presently be let bloud, or else it will goe hard with him: for if he stay till the Moone be remoued out of Leo, he may by all likelyhoode die, either by inflammation of the bloud, or by consumption of the lungs. For in the time the Moone makes her abode in Leo, the aposteme increases so much by the gathering togither of the humours, as it can neither be dissolued nor ripened. Through the defect of either of which it comes to passe, that either the bloud is inflamed, or the lungs con­sumed: of which two whether soeuer betides, the life will soone be shortened. But to leaue this, and learne more, by astrologie againe, a man must not be let bloud, the Moone being in malignant aspects with any of the vnfortu­nat planets: but by physicke,Lang. lib. 1. epist. 35. Ganiuetius called A­micus me­dicorum. a man being sicke of the squinancie, or of the feuer called Syna­chus (the Moone being as is said) dies, if he be not let bloud, ere euer the Moone be freed from the foresaid malignant aspects. By the consideration of these things be you your selfe iudge, whether I may esteeme well of those or no, which will minister no purgations, nor let any bloud, otherwise than they are coun­selled by astrologicall directions.

If I be iudge, I must iudge no otherwise than you your selfe haue alreadie iudged. Your [Page 202] iudgement me thinke is so good, as other I can giue none. For this I haue seene, by that which you haue said, that they which in ministring of physicke, & striking of a veine, do stay wholly vp­on iudicial astrologie, do oftē neglect to do, what in conscience they should earnestly labour to do.

In seeing that; you haue seene what well you might see, and what euery one in du­tie is bound to see. For where a man must not stand vpon astrologie, he must not stay vpon the directions of astrologie. The directions of astrologie, are like vnto astrologie. The one vnsure, the other vncertaine. Neither of both such as any man is to builde vpon. But this is enough of this at this time.

Ynough also if you will let it be for the physitions the sicke man is to seeke vnto.

As you will, let that bee. For I now goe as you draw me.

I will draw you then from the conditions of the physitions, whose aid and counsell the sicke man is to craue, vnto the office of the physitions, which they are to practise when their patients haue their presence.

And what would you touching that?

What is that?

It is neither one nor simple.

Be they fewer many acquainte me with them.

And I will. First, in defect of such as [Page 203] are to put the sicke in minde of their sinnes, they are to aduertise thē that are their patients to humble themselues truely vnder the migh­tie hand of God, and feruently to pray vnto him in the name of Christ, for the free and full pardon of all their sinnes. This is as it were a preparatiue to the phisicke they shall giue. This if they do ere euer they minister any physicke, it will cause their worke to haue the better successe. For oftentimes the impenitencie of the sicke is an hindrance to the physitions. It causeth that the physicke by them giuen will not worke, either as in reason it should, or by hope they expect it would. Secondly, after they haue ministred any physicke, they are to pray vnto almightie God, that he in mercie would vouchsafe to giue thereto happie and prosperous successe, for as the Prophet saith, Except the Lorde doth builde the house, Psal. 127.1. they labour in vaine that build it, except the Lord keepeth the citie, the keeper watcheth in vaine: So heere may I say, except the Lorde doth blesse the Physicke the physitions doe giue it in vaine. If they any thing doubte whether this duetie doth ly vpon themor no, they may consult with Iesus the sonne of Sy­rach touching it, and he will teach it then out of doubt. These are his wordes; They also shall pray vnto the Lord, that he would prosper that, which is giuen for ease, and their physicke [Page 204] for the prolonging of life. And I thinke they giue asmuch, as I either aske or seeke. Whe­ther they doe or no, I will not spend either more time, or further labour in proouing of it. For they will readily graunt it without gaine saying if they be as they should be. For why? it is the part of the Godly man at euery turne to pray; and one thing that he is to pray for, is that God would blesse him in his la­bours, and giue successe to that he takes in hand.Dan. 6.10. Psalm. 109.164. Rom. 1.9.10.2. 1. Thes. 5.17. Daniel saith that hee prayed thrise a day. Dauid saith, that he prayed seuen times a day. Paul saith, that hee prayed without ceasing. And Luke saith, that Cornelius pray­ed continually. And Paul willeth the Thessa­lonians; and in them others to pray continu­ally. And he that prayed himselfe without ceasing, and taught others to doe the like, prayed also that by some meanes one time or other he might haue a prosperous iourney by the will of God,Rom. 1.9. thereby teaching what others in the like cases are to doe. But I will not stand vpon this. It is apparant enough of it selfe, that as they are to pray ere they giue, that they may giue, so they are to doe when they haue giuen, that good may be done by that which is giuen: that so they may ac­knowledge the blessing by giuing to be Gods, aswell as they doe the power to giue. To pro­ceede: Thirdly, if either before or after their [Page 205] giuing they see any certaine and manifest signes of death in the sicke, they are to certifie their patients thereof, and to tell them plaine­ly in what perill they are. For this, as it will be­reaue the sicke of all confidence in earthly thinges (as those thinges which are vaine and transitorie:) so will it make them to put all their affiance in the meere mercie of God, as the safe and sure anchor of their soules. For as once the Apostle said of himselfe and his like,2. Cor. 1.9. we receiued the sentence of death in our selues, because we should not trust in our selues, but in God which raiseth the dead. So then they may say of thēselues, we receiue the sentence of death in our selues, because we should not trust in our selues, but in God which raiseth vp the dead; and therefore is able if he will, to raise vs vp againe, and set vs vp vpon our feete. For easier it is to restore vs to health ere we dy, than to raise vs to life when we are dead.

There is no doubt of the effect of that which you say, but of the office, that in so saying you lay vpon physitions. For physitians make it a question whether this that you say, doth belong vnto them yea or nay?

It is more than they neede, if they so do. For when Hezekiah was sicke, the Prophet spake plainly vnto him, and said:Isai. 39. [...]. Set thine house in order, for thou must die. And of him they may learne it.

How so when as Isaiah was no phisition, but a Prophet?

His being a prophet hinders not, but they may learne of him asmuch as I say. For I thinke not but without offence I may speake it, heere Isaiah plaid the part of a phisition, as­well as of a Prophet. For as at his first com­ming to Hezekiah being sicke, he said; Set thine house in order, for thou must die. So his de­parture againe from him or at least his last lea­uing of him, he said, Take a lump of dry figs, and lay it vpon the bile, Isai. 38.21. and hee shall recouer. If he plaid only the part of a prophet in the first, I see not but hee plaid only the part of a phisition in this last. But if any man will say, he might play both the Prophet and a phisition in this last; because he might be aswel a physition & a Prophet, as Samuel was a Prince and a Priest. I see not but I may also say he plaid both in the first, because he might aswel say, as a phisition, set thy house in order, for thou must die, as a Prophet. For as it is not the Prophets part alone to moue men to make their willes; but others may do it aswell as they; so is it not the phisiti­ons part alone, to tell men they shall die, but others may doe it aswell as they. Yet, as the Prophets are especially to moue men to make their willes, because they best know how they should be made; so the phisitions are especial­ly to tell their patients they shall die; because [Page 207] they best know the most certaine, and infalli­ble signes of death. Others may see some, but they can see moe. And as they can see most, so they can Iudge best. And as they can Iudge best, so they can tell soonest. And as they can tell soonest, so they may tell first.

Tell let them then, because you will to tell haue them. But if they see no certaine signes of death, what will you that they shall then doe?

As the Prophet before named, did. Ap­ply phisicke according to the nature of their patient, and the qualitie of his disease. And that being done, as the wise man counsels them to doe. Pray vnto the Lord, Syr. 38. 14. that he would pros­per that, which is giuen for ease, and their phi­sicke for the prolonging of life.

And after what sort shal the sicke take it?

After that sort that euery sicke man is to take it as the ordinarie meanes that the Lord hath ordeined for the recouery of health em­paired and decaied.

But how in more particularitie is that to be taken?

First, with preparation to it. Secondly, with sanctification of it. Thirdly, with conside­ration of the vse and end thereof.

And why with the one, and the other of these?

With the first, because he that is to take phisicke, must not onely prepare his bodie, [Page 208] as Phisitions doe prescribe, but his soule also, as Diuines doe appoint, and that hee must prepare, by humbling himselfe vnder the hand of God in his sicknes for his sinnes, and crauing par [...]on of them, and for them. For first in consideration that he hath prouoked the Lord to anger against him by his sinnes, hee must submit himselfe vnto his hand, ac­knowledging that he suffers no more then he hath deserued, nor all that neither. Secondly in regard that he is no way able to satisfie the wrath of God against him conceiued for his sinnes,Iam. 5.13. hee must in all humility, and most ear­nestly craue pardon of him for his sinnes, and both these must he doe ere euer any medicine enter into his body.Syr. 3 [...]. 9, 10, 11, 12, 13, 14. This I am sure was the rule of Syrach to his sonne, My sonne faile not in thy sicknes, but pray vnto the Lord and he wil make thee whole, leaue off from sinne and order thine hands aright, & cleanse thine heart from all wickednes, Offer sweete incense, and fine flower for a remembrance, make the offering fat, for thou art not the first giuen. Then giue place to the Phisition, for the Lord hath created him, let him not go from thee, for thou hast need of him. The houre may come that their enter­prise may haue good successe. For they also shall pray vnto the Lord, that he would prosper that, which is giuen for ease, and their Phisicke for the prolonging of life. For the neglect of [Page 209] this rule, Asa the king is much blamed in scrip­ture,2. Chro. 16.1 [...]. for he sought not to the Lord in his sicke­nes, but to the phisitions, & put his trust in thē. And for the contempt thereof amongst vs, much woe by some is sustained. For thence it often comes, that those diseases proue in­curable which are of themselues curable, and they that are molested with them, sodainly die of them, who otherwise in mans iudge­ment might haue liued long without them. Ere euer therefore any phisicke be taken by the sicke, it is good that as the Lord doth hum­ble him by sickenes, so he doth humble him­selfe vnto God for all his sinnes, and craue par­don of them: so shall both his phisicke be blessed vnto him, and he himselfe blessed in the vse of it. But till hee be reconciled vnto God, by his humbling of himselfe, and crauing pardon of him, twentie to one his phisicke will neuer doe him good. For as vnto the pure all things are pure, so vnto them that are defiled, Tit. 1.15. and vnbeleeuing nothing is pure, but euen their mindes and consciences are defiled. But to leaue this first, with which he that is sicke, is to take phisicke, I wil come to the second, with which he is to take vse of phisicke, as with the first. Touching which I say that with it he is to take phisicke, because that when he hath prepared himselfe, and is about to take phisicke, he must sanctifie the phisicke which he takes, by the [Page 210] worde of God and by prayer, as he doth any of his other either meates or drinkes. That by the first. i. the worde, he may haue warrant that the prescribed medicines which he is to take be lawfull and good, and by the. 2. that is praier, he may haue Gods blessing vpon the same to y^e recouering of his health if it be Gods good wil and pleasure. For as without the war­rant of the word nothing is lawful, so without the vse of praier nothing is sanctified. For as the word must come before a thing be lawful; so praier must come before a thing be prospe­rous: hence is it y^t the Apostle willeth vs to pray continually, and many haue vsed prayer be­fore they haue done any thing, that that which they were to doe might bee sanctified while they were in doing it,Act. 20.36.38. 1. King. 18.38. & blessed when they had done it. As Paul prayed before hee iourney­ed, Eliah prayed before he sacrificed. Tobias prayed before he bedded, the Israelites pray­ed before they bickred, &c: and all to teach vs, that we must pray before we iourney, be­fore wee sacrifice, before wee bed, before wee fight, before we doe any thing, because with­out Gods aide and assistance we can doe no­thing:Ioh. 15.5. and therefore not take phisicke to our good; (though the phisicke that we take be neuer so good.) But to passe from this, and to come to the third, which was consideration, I say with that, he that takes physicke is to take [Page 211] it, because a man must rest no more vpon phi­sicke, than he may, nor trust any more to it than he ought. Physicke hath a certaine ende, though mans appetite hath no ende, and that ende must he well minde, that minds to take phisicke as he ought. Further than the ende he must not goe, now the right and proper ende of phisicke is, the continuing and lengthening of life to his naturall period, which is the ex­treame point of life, beyond which by no pos­sible meanes it can longer be preserued, ha­uing been thereby oftimes before helped and continued: for then is nature wholy spent. When therefore he takes phisicke, euen whilst he is taking of it, he must not thinke, that any waies by it he can preuent either olde age or death, for that is impossible, and impossible cannot be changed by phisicke. God himselfe that is incurable hath set it downe, that all men must once die and bee changed, because all men haue often sinned. And therefore to es­cape death by any meanes no man must euer either hope or expect.

It is but in vaine if any doth. For it is appointed to all men once to die, so assuredly euery man must once die. Happie is he that comes not twice to die. It is good once to die as you haue shewed, but it is ill twice to die, as I suspect.

Neuer suspect it, but beleeue it. God is [Page 212] not as man, Numb. 23.19. that he shouldly. Yet he hath said: Blessed and holy is he that hath part in the first resurrection: Apoc. 20.6. for on such the second death hath no power but they shall be the priests of God and of Christ, and shall raigne with him a thousand yeares. And therefore cursed must they needes be, on whome the second death hath power. For to haue parte in the lake which burneth with fire and brimstone is the second death.Apoc. 21.8. And the fearefull and vnbeleeuing, and the ab­hominable and murtherers, and whoremongers, and sorcerers, & idolaters, and al liers shal haue their part in the lake which burneth with fire & brimstone, which is the second death & whoso­uer was not found writtē in the booke of life was cast into the lake of fire. And death & hell were cast into the lake of fire: this is the second death.

I pray God blesse vs from that. For as the death is ill so the company therein is also ill.

It is for the euill: and therefore it can­not be good.

So it seemes. Sith it is for the euill, let the euill take it, and keepe it, and holde it, if they will. I am weary of talking of it, there is so small comfort in it.

It was your selfe that gaue the occasi­on, otherwise I had not spoken of it. But sith we haue said thus much of it, know thus much more touching it. First though there be no comfort in it, to the wicked that shal haue part [Page 213] in it, because there is no peace to the wicked:Isay. 48.22. yet there is comfort by it to the godly, be­cause they know the wicked shallbe plagued in it, and all things worke togither vnto the best for them. Secōdly,Rom. 8.28. that the wicked shal to it whether they will or no. For in Mathew the seuenth, they reason to and for the contrary, Lord, Lord, Matth. 7.22 haue we not by thy name prophecy­ed, and by thy name cast out diuels? and by thy name done many great workes? But there Christ saith, then will I professe to them, I neuer k ew you depart from me, ye that worke iniquitie. Now seeing you are weary of talking about this, talke of what you will.

The libertie you giue me is more than I wish and greater than now I can vse. You haue tied me to a course, and I will not runne much out of course. Now therefore when the sicke hath taken his prescribed phisicke, after your descri­bed sort, hath hee done touching himselfe, or is there any thing else he is to regard, in regard of his bodie?

I thinke not, but I may say, he hath done. For whatsoeuer else is to be done is most what comprehended in the things alreadie named, or else will be mentioned hereafter, where o­ther things are pursued.

As we haue seene, then what he is to doe concerning God and himselfe; so if you please, let vs see what he is to do concerning his neigh­bour. [Page 214] For as I beare away, hee was the third person, you say the sicke person was to thinke of.

You say true: and what pleased you shall not displease me: for it aunswers the course before propounded, and hitherto fol­lowed. The first thing the sicke man is to doe concerning his neighbour, is to seeke recon­ciliation with him: for if he must doe nothing out of charitie, he must not die out of charitie: for the greatest worke that man hath to doe in this world is to die. But the Apostle affir­meth, that nothing must be done out of cha­ritie:1. Cor. 16.14 for he saith. Let all your things be done in loue: and therefore die a man must not out of charitie. For one of his things it is to die, and as euen now you heard, one of his greatest. Moreouer, if in the olde testament, a man was to doe what I say, when he was to offer but a beast in sacrifice vnto God, much more is he to do it at Death, when he is to offer himselfe, his soule and bodie, a sacrifice of a sweet smel­ling sauour vnto God. For that which was an hinderance to the acceptation of a beast to be offred in sacrifice, will much more be an hindrance to the acceptation of a man to be offered in sacrifice: for the sacrifice of a man is greater than the sacrifice of a beast: but then he was to doe it. For then it was said: If thou bring thy gift to the altar,Matth. 5.23. and there re­membrest [Page 215] that thy brother hath ought against thee, leaue there thine offring, and go thy way, first be reconciled to thy brother, and then come and offer thy gift: for without reconci­liation of his sacrifice, there was no accepta­tion. When you shall stretch out your hands, Esa. 1.15. I will hide mine eyes from you, saith the Lord, and though yee make many prayers, I will not heare: for your hands are full of blood. Now therefore also he is to doe it; for now it is said: When ye shall stand and pray, forgiue, Mark. 11.25. if yee haue any thing against any man, that your fa­ther also which is in heauen may forgiue you your trespasses. For if you will not forgiue, your father which is in heauen, will not pardon you your trespasses. And no meruaile, for without peace betweene man and man, there is no peace betweene man and God. Without loue all is nothing. Saith Paul: Though I speake with the tongues of men and Angels, 1. Cor. 13.1. and haue not loue, I am as sounding brasse, or a tinkling cymball. And though I haue the gift of prophe­cie, and knew all secrets, and all knowledge, yea if I haue all faith, so that I could remoue moun­taines and had not loue, I were nothing. And though I feede the poore with all my goods, and though I giue my bodie that I be burned, and haue not loue, it profiteth me nothing. And saith Iohn. If any man say, I loue God, 1. Ioh. 4.20. and hate his [Page 216] brother he is a lier: for how can he that loueth not his brother, whom he hath seene, loue God whom he hath not seene?

I make no question of the dutie; but of the sence. For euery man vnderstands you not. To seeke reconciliation is as farre from their vnderstanding, as their practizing.

That may bee: yet I hope you are not so senceles, but you knowe the sence thereof.

Though I be not, yet I would haue you so speake as not I alone, but that all others may vnderstand you.

I speake not in such parables but they may. But I will speake plainely, and as plaine­ly as may be, that the plainest of all may plaine­ly vnderstand me. To seeke reconciliation, is freely to forgiue all men that haue offended, and earnestly to desire all men to forgiue that are offended, so that when I doe say; it is the sicke mans part to seeke reconciliation with his neighbour, it is as much as if I should say; he is freely to forgiue all men that haue offen­ded him, as he himselfe would be forgiuen of God, whome he himselfe hath many waies offended; and also earnestly to desire all men whome he any waies hath offended, to forgiue him, as willingly as hee doth forgiue others. The first part of this reconciliation is enioyned [Page 217] Marc. 11.25. And the second, Mat. 5.23. what is said in either you haue already heard, and it is needeles heere againe to repeate. I thinke now that I haue spoken thus plainely, you do not any longer stand in doubt.

Not of the dutie as I haue said.

Not yet of the sence as you did say.

Of neither, but of the accomplishment of the dutie according to your sence.

That is more then you need, if as I haue said, the sicke doth proceed.

How is that?

That is, if he doth simply forgiue, and sincerely desire to be forgiuen.

What if a man cannot come to the speech of them to whom he should forgiue, nor of them of whom he would be forgiuen, or if he doe, what if they will neither forgiue, nor be forgiuen?

Nothing but well, the will of the sicke God will heere accept for the deed, and if a mā wil, he may forgiue whom he wil, though he speakes not with them: to forgiue a man, doth not necessarily require, that a man must talke with him, to whom he wil forgiue. Whē Paul was absent from the Corinthians,2. Cor. 2.10 hee said vnto them, to whom yee forgiue any thing, I forgiue also: no more doth it euer to be forgiuen, for as a man may forgiue being absent, so may he be forgiuen though he bee not present.

But how shall they know that he would be forgiuen?

There are more waies then words, to acquaint them with that, either he may write his mind, if so much hee can, or otherwise by word of mouth he may impart his mind, by some faithfull and trustie messenger, or els he may vse some other honest signes. When Iaa­kob was desirous to be reconciled to his bro­ther Esau,Gen. 32.16. He sent a present vnto him, two hun­dreth shee goates, & twentie hee goates, two hun­dreth ewes, and twentie Rammes: thirtie milch camels with their colts, fourty kine, and ten bul­locks, twenty shee Asses, and tenne foales, for he thought I will appease his wrath with the pre­sent that goeth before me, and afterward I will see his face: it may be that he will accept me. And so it came to passe, for when Esau saw him, he ranne to meete him, and embraced him, and fell on his necke, and kissed him. As Iaakob did, so may he.

I but it may be he shall not speed sowel, as Iaakob did.

Let him referre the successe to God, yet let him know that Salomon saith.Pro. 21.14. A gift in secrete pacifieth anger, and a gift in the bo­some great wrath,. To the truth hereof many subscribe: saith Ouid:

Philip king of Macedon said, no Tower was euer so well fenced, but soone it might be ex­pugned, if once an Asse loaden with gold might come vnto it. And Verres in Tully saith,Cic. in Ver. That there is no thing so holy, but that it may be prophaned by money; nor any thing so strong, but that it may be subdued by money, Yea saith another, Money can doe all things, all things obey money.Plutarc. in vita Aemilij. Plutarch in the life of Paulus Aemilius saith, That auncient historians re­port, that not Philip, but his gold subdued Greece: Nomb. 22. and in the two and twentie of Num­bers we reade, that for gifts Balaam would haue cursed, where and whom God had bles­sed: for gifts by Iudas,Mat. 26.15.16. Christ the sonne of God was betraied: for gifts, the Souldiers that kept the Sepulchre were perswaded to say, his disciples came by night and stoale him a­way while we slept: of the effect therefore he needs not much to doubt.

No not if they haue a mind to forgiue him, but what if vpon no intreaty, neither words nor writings, nor gifts, they wil be induced to giue him?

Nothing but good to him, that hee is not forgiuen, the fault is not in him, that hath vsed all meanes to obtaine it, but in them that by no meanes will be perswaded to grant it. If [Page 220] the case were otherwise, in what case were he y^t now is heere a dying, & yet hath his enemy beyond the seas, by whom he would be par­doned? surely in bad, not good, he could not say with Simeon,Luk. 2.29. Lord now lettest thou thy ser­uant depart in peace, but with Iaakob to his friends,Gen. 42.38. as Iaakob said to his sonnes, Now shall yee bring my gray head with sorrow vnto the graue, but his hap is not so hard, to be in such a course case: in matters aboue his reach and beyond his compasse it is inough to will well. In this and the like cases, a will and desire to be forgiuen,August. su­per Psal. 57. Id. super Psal. 134. is forgiuenes it selfe. Whatsoeuer thou willest and canst not, that God accompts as done, because God seeketh the heart: seeth the heart within; is witnes, iudge, approuer, helper and crowner. It sufficeth that thou offrest thy wil, whē thou canst, confesse with thy mouth, vnto saluatiō: but whē thou canst not with thy mouth, beleue (with thine heart) vnto righteousnes, thou praisest with thy heart, thou blessest with thy heart, vpon the altar of thy consciēce thou latest holy sacrifice with thy heart, and aunswere is made thee, peace vpon earth, to men goodwill, For as Gregorie saith.Greg. hom. [...]. super euan. Nothing is offred vnto God richer then a good will. And to make an end, the Apostle Paul saith: in one of his Epi­stles to the Corinthians,2. Cor. 8.12 If there be first a wil­ling mind, it is accepted according to that a man hath and not according to that a man hath not. So that if a man hath a desire in sicknes to be [Page 221] forgiuen at their hands whom he hath offen­ded, though he cannot be forgiuen of them, either because they are absent and ignorant, whether he desires forgiuenes or not, or pre­sent and obstinate, altogither vnwilling to forgiue though neuer so instātlie he requires ir, it hinders not but he may die well inough, and haue hope to abide the iudgement of God, good inough Other mens iniquity can­not worke him such an iniury, neither may their obstinacie depriue him of mercie. We reade not in the eightenth of Mathew his gos­pell of any euil that besides him,Mat. 18.29. that was de­sirous to be forgiuen of his fellow seruant and could not, more then his being cast into pri­son, till he should pay the debt (except these were euils that his fellowes had compassion of him, became suiters for him, and gate their master to right their wrong done vnto him:) But there we reade of much woe and wrecke that befell him, that would no waies bee in­treated to pardon him. First his fellow ser­uants complained of him to his and their ma­ster. Secondly vpon complaint to him made, his master grew wroth against him, and re­uenged seuerely the wrong done to his fel­low by him, and in this his anger. 1. He recei­ued him. 2. He vpbraided him with the good turne he had done him. 3. he laid a double pu­nishmēt vpon him. 1. He recalled the gift that [Page 222] not long before he had giuen him. 2. to perpe­tuall prison he adiudged him, that you may see I deale plainely,Mat. 18.23, 24. &c. the storie there is this. A certaine king would take account of his seruāts. And when hee had begunne to recken, one was brought vnto him, which ought him ten thou­sand talēts. And because he had nothing to pay, his master commaunded him to be sold, and his wife, and his children, and all that he had, and the debt to bee paid. The seruant therefore fell downe and besought him saying, master appease thine anger toward me, and I will pay thee all. Then that seruants master had compassion, and loosed him, and forgaue him the debt. But when the seruant was departed, he found one of his fel­lowes, which ought him an hundreth pence, and he laid hands on him, & tooke him by the throte, saying, pay me that thou owest. Then his fellow fell downe at his feete, and besought him saying, appease thine anger toward me, and I will pay thee all. Yet he would not, but went and cast him into prison, till he should pay the debt. And when his other fellowes saw what was done, they were very sorie, and came and declared vnto their master, all that was done. Then his master cal­led him, and said vnto him. O euill seruant, I forgaue thee all that debt because thou praiedst me. Oughtest not thou also to haue had pitie on thy fellow euen as I had pitie on thee? So his ma­ster was wroth, and deliuered him to the Iaylers, [Page 223] till he should pay all that was due vnto him. The application is this; So likewise shall mine heauenly father do vnto you, except you for­giue from your hearts ech one to his brother their trespasses, the collection out of both this; that the estate of him that will not forgiue his brother when he is desired, is harder then his, which is desirous to be forgiuen, and cannot, the one hath God with him, and for him. And if God be with (saith Paul) who can he against? Rom. 8.31. The other hath God against him, and neither with him, nor for him, and what can he do a­gainst God? what is man to God?

I dislike neither of your relation, nor ap­plication, the greatest doubt I make, is of your collection, for therein you say the estate of him that will not forgiue being requested, is harder then his that would be forgiuen and cannot, and thereby it seemes his estate that would be forgi­uen and cannot, is not so good as hitherto you haue borne me in hand it is.

And why is it not so?

Because the others being harder; his must needes be hard; else there were no compa­rison.

Though I should graunt you that, yet would you not get what you seek. It followes not, because his estate is hard in the iudge­mēt of men, that therefore it is hard also in the iudgmēt of God.Esa. 55.8. For his thoughts are not mens [Page 224] thoughts, neither are their waies his waies. As the heauens are higher then the earth, so are his waies higher then their waies, and his thoughts aboue their thoughts. I confesse in deed it is an hard thing that a man should seeke at the hands of men, what in this case he cannot ob­taine, when as the promise of God is already past for the obtaining of the same at his hāds, the example of the most high should much moue, when he is mercifull, man should not be merciles. For it is said, be yee mercifull, be­cause your heauenly father is mercifull. Luk. 6.36. But oft times so it falleth out, that mercie is sooner found at the hands of God our almighty crea­tour, then at the hands of man, a mortall and miserable creature. Yet these not finding fa­uour at the hands of man when it is sought, makes not that he that seekes and findes not, should bee euer the lesse therefore in the fa­uour of God, for the fauour of God goeth not after the fauour of men; neither doth it any thing at all depend thereon. Did it so, woe were it to all those that are nothing in the fa­uour of men, because they neither do nor can, as some would fauour the dealings of men: but woe it is not to all such, for Christ to their comfort saith.Ioh. 15.19. If ye were of the world, the world would loue his owne: but because ye are not of the world, but I haue chosen you out of the world, therefore the world hateth you, the conclusion [Page 225] therefore is as before.

And so let it be, sith so you will haue it.

Not any thing the more for that, for nothing must bee as I will, my will is no rule for right: but so let it be, because reason and truth both willes it so to be.

I haue done then, Syr. 4. 28. 25 the truth I am to striue for, not to stand against.

Thats true: but you are loath to yeeld till you must needs.

That is not because I dislike the truth, but because I would find out the truth.

But you know the prouerbe, by too much contending for the truth, there is som­time a losse of the truth.

I hope wee haue not yet contended so much about it, as that there should bee dreaded a losse of it?

Mary no, I would bee loath any such thing should be, but what haue you found out of the truth?

Yea; through your finding it for me.

Why then stand you still, without ha­stening forward?

Because I would not hasten too fast.

What feare you?

Not the losse of my way, but the forget­ting of my worke.

Whats your worke?

To enquire of you, whereof I am igno­rant my selfe.

I were cunning if I knew that, it is wel for me if I knew whereof I my selfe am igno­rant, though I know not whereof you be ig­norant. The first is very difficulte, the second is wholy impossible.1. Cor. 2.11. For what man knoweth the things of a man, saue the spirit of man which is in him?

You take me at the worst, my meaning is otherwise then so.

Explaine it then, and then shal I know the better what to say.

It is then, to learne that of you, which I yet know not.

In deed this is a plaine speech, how e­uer it attributes more to me then I dare arro­gate for my selfe, for my knowledge is so great, as I may say as Socrates said: this one thing I know, that I know nothing, but what soeuer I doe know, I know it by Gods grace wholy, and not by mine owne industrie, and yet I doe not know what it is you would learne of me.

That you may soone know, through that which you already know, that which I would faine know of you is this, viz. What secondly the sick man is to doe concerning his neigbour, for the first argues secondly, as secōdly argues first.

If that be it, I will teach you it, yet here his dutie varies, as his condition varies, one thing lies vpon him as hee is a publique per­son, and another thing as hee is a priuate man.

What if he be a publique person? what must he then doe?

What is fitting him according to his place, for euery publique person hath not one place, some haue an higher place then o­thers, and some haue a lower.

What if he bee a ruler and gouernour of others?

Then must hee take order, that the charges committed vnto him by God, bee best in good estate after his Death.

Whether he be ecclesiastical or ciuill?

What else, as both haue the rule of others; so both must take care for others. If he be ecclesiasticall, he must cast as much as he can for the continuance of the good estate of the Church, ouer which he is placed. It is little for a man to care onely for himselfe and his owne time, and to regard nothing the time that is to ensue. By the historie of the Gospell it is euident, what care the chiefe shepheard and Bishop of our soules, had of this matter, for both before his death, and at his death, and after his death he was mindfull and zealous of this busines, before his death he chose certaine [Page 228] to succeed him in the ministry of the word; at his death as hee commended Iohn to Mary,Ioh. 19.26. so he commended Mary to Iohn, to her hee said, woman behold thy sonne, to him he said, man,Mat. 28.19. behold thy mother. After his death hee gaue his Disciples commission to teach all nations, baptising them in the name of the Fa­ther, and the Sonne, and the holy Ghost, tea­ching them to obserue all things whatsoeuer he had commanded them. In the second Epi­stle of Peter the Apostle, it is easie to be seene how carefull hee was to persist in his masters steppes, in regarding what hee regarded, for there this was his saying:2. Pet. 1.15. I will endeuour al­waies, that ye also may be able to haue remem­brance of these things after my departure, from both there may wel be collected, what I haue wisht to bee considered, this I am sure is the saying of Christ himselfe.Ioh. 13.15. I haue giuen you an example, that ye should doe as I haue done, and that which was spoken by Paul himselfe, may well be taken as spoken by Peter,1. Cor. 11.1. Be you the followers of men, euen as I am of Christ, but I mind not further to dilate this point as now, I meane to proceed, if he be a magistrare, he must prouide before he dies, as much as hee can, for the godly and peaceable estate of the Towne, Citie, and common wealth, whereof and in, he is magistrate, ruler and gouernour. So did Moses; so did Iehoshua; so did Dauid; [Page 229] and so should he, for what fitted them being magistrates, fittes him also being a magi­strate.

What if he bee a priuate man, and yet hath some gouernement of others, as wise chil­dren, and seruants? what must he then doe?

If he be an housholder and master of a familie, he must endeuour himselfe what hee may, to set his familie in order before he die, for thus said the Prophet Isaiah to Hezekiah the king being sicke:Isai. 38.1. Set thine house in or­der; that is, make thy testament, that so thou maiest preuent the braules and iarres that o­therwise may arise among thine heires; tell thy household-folkes what thou wilt haue done when thou art dead, or as Ionathan hath it, commend thine house to some good, ho­nest, godlie and religious man; for why thou must die, and not liue, and what was here spo­ken by the Prophet to Hezekiah the king, we must thinke spoken by God to euerie man. For as one Apostle saith,2. Pet. 1.20. no prophesie in scrip­ture is of any priuate motion or interpretation. For the Prophecie in olde time came not by the will of man, but holie men of God spake as they were moued by the holy Ghost. And another saith, whatsoeuer things are written aforetime, Rom. 15.4. they are written for our learning, that we tho­rough patience and comfort of the scriptures might haue hope. And againe,2. Tim. 3.1 [...] the whole scrip­ture [Page 230] being giuen by inspiration of God is profi­table to teach, to improue, to correct and to in­struct in righteousnes, that the man of God may bee absolute, being made perfect vnto all good workes, and therefore also this part and peece thereof.

I denie not what you say, yet if you will giue me leaue to speake, you shall heare what I will say.

Take leaue, and say on.

You haue all this while spoken of trouble­some matters, for how shall either the magi­strate prouide peace for the cōmon wealth after his death, or the minister the word for his peo­ple, or the householder loue for his heires; when it neither is in the magistrates hands to appoint a new, nor in the ministers power to place ano­ther, nor in the householders compasse, to make heires?

How troublesome soeuer they bee as you say, yet must they all be cared for as I say, neither shall it be so difficulte as you imagine to doe what I say, if each of them will doe as I say.

What say you then each of them is to doe?

If the magistrate will haue peace a­mong his people aswell after his death, as in his life; in his life he is to procure the mainte­nance of true religion and vertue; and to esta­blish [Page 231] the due execution of Iustice; & to seeke by all meanes the outward peace of his peo­ple and common wealth, this if he doth, there is no doubt, but he shall prouide peace for his people for sometime after his death. Some I am sure there are mentioned in scripture, who by taking this course while they liued, procu­red peace to their people, when they were dead. When Moses was an hundreth & twen­tie yeres olde, and was no more able to goe in and out before the people of Israel, he cal­led them before him, and signified that the time of his departure was at hand, and there­fore tooke order for their welfare after his death. First of all hee placed Iehoshua ouer them in his steed to be their guide to the land of promise. Secondly he gaue speciall charge to all his people, to be valiant and couragious against their enemies, and to obey the com­mandements of God, how they speed heere through the book of Ioshua better manifests then I can mention. Yet in a generalitie thus much can I say, that here through they sped wonderous well, their enemies they vanqui­shed, the land of promise they obtained, and much peace and plenty they therein enioy­ed,Iosh. 23. the like course to Moses tooke Ioshua when he was a dying; & the like effect there­to that like taken course tooke among the people, for in the book of Ioshua it is said, that [Page 232] all Israel serued the Lord all the daies of Io­shua and all the daies of the Elders that ouer-li­ued Ioshua, 1. Kin. 2.1.31 what should I speake of king Da­uid, who when he was to goe the way of all earth, lying sicke vpon his death bed, placed his owne sonne Salomon vpon his throne; and therby prouided happily for his common wealth & subiects? by these it may be gathe­red what might be said of others, but for ma­gistrats these presidents are inough. To come to the minister now: if hee will haue the word to sound in his Church no lesse after his death then it did in his life, in his life he is diligently to preach it to his people, and christianly to walke according to the same, and at his death he is to propound to his and his Churches pa­tron, a man for gifts sufficiently qualified, & for manners of many well commended, and of his people much esteemed, this if he doth, there is little doubt, but that, that after his death will bee obtained, which at his dying was greatly wished for, he and his people ioi­ning togither, they shall either in deede with this patron preuaile, or verie hardly misse; and if it happen that both misse what they would, they may there-through notwithstanding speed better then otherwise they speed, for he is extremely stiffe that will not bow at the ardent requests of many, when that which is requested, tendes specially to the good and [Page 233] comfort of many. But to passe ouer this, and post to the next. If the householder will haue loue to holde, and quiet to continue amongst his heires after he is dead; whilst he liues, and before he dies, he is to dispose of the goods, be they many or few which God of his good­nes hath heere vouchsafed him. This if he doth, it is not to bee feared, but that will fall out which I haue said: for whē euery one knowes his part and portion, how shal they not accord and agree? the ignorance of his portion causeth each man to striue for a portion, that thinks he hath right to a portion. This made one come to Christ, saying,Luk. 12.13. Master bid my brother deuide the inheritance with me. And this makes much braule amongst many now. But if order in the house bee established, there is no such adoe. Euery man knowes what he must hold him to, and therefore they all are at quiet. Grieue they may, that one is not as good as another: but striue they cannot one with another. A barre is set that no breach may be made.

What barre?

Order.

And if that be set, wil there be no breach made?

No, not if that be kept.Nazian­zene de moderat. in disput [...] ­nibus [...]er­uande. For that (as Na­zianzene saith) is the mother and preseruer of all things.

But for the procuring of that vz. good [Page 234] order in his family, what must the man (of whom and for whom we all this while speake) doe?

1. He must dispose of his lands & goods, that he then in y^e time of his sickenes hath in his hands. 2. he must admonish & charge those of the family, wife, childrē and seruants to learne, beleeue and obey the true religion of God: that is, the doctrine of saluation, set downe in the writings of the Prophets and Apostles.

You make it (it seemes) a matter of du­tie for a man in time of his sickenes, to make his will, if it be then vnmade and not a matter of in­differencie?

I doe so; and in so doing, I hope I doe no more than I may doe, neither yet any thing lesse than that which euery man ought to doe, for that which God by Isaiah the prophet spake vnto Hezekiah the king being sicke, I take as spoken to euery man being sicke as­well well as to Hezekiah. For what is spoken in the scripture to one man, is spoken for the in­struction of another man. And that I may the more boldly thinke it to be so taken, the ad­monition of the wise man to his sonne in the booke of Iesus the sonne of Syrach doth per­swade mee. For thus there and by him it is said:Syr. 33. 22. At the time when thou shalt ende thy dayes, and finish thy life, distribute thine inheri­tance. But whether it be or no, the matter is not much. For I haue at hand the practise of [Page 235] many auncient and worthie men, which doe prooue that it ought to be such. Gen. 25. A­braham before his death makes his will and giues legacies.Gen. 25.5. Abraham gaue all his goods to Izaak, but vnto the sonnes of the concubines which Abraham had, Abraham gaue gifts. Gen. 27. so doth Izaak. ver. 28. and. 29 and ver. 39.40. and Gen. 49. So doth Iacob.Gen. 49.3. And so doth Christ our Sauiour vpon the crosse, to his father hee giues his soule,Luk. 23.46.52. (father into thine hands I commend my spirit) to Ioseph of Ara­mathea, he giues his bodie;Iohn 19.27.21.15. Luk. 23.43.34. to Iohn he giues his mother, to Peter he giues his church, to the repentant theefe he giues paradise; to the souldiers he giues his garments. And of these I gather what I haue said, and in my iudge­ment nothing amisse, both because their acti­ons are to vs good instructions, and also be­cause the action it selfe is aunswerable to Christian conuersation. For first, by Christi­anitie, a man is in his life so to dispose of those goods which God hath lent him, as that his disposition of them may make much to the glory of God after his death. Secondly, a man is so to dispose of his goods in his life time, as there may be none occasion of strife and con­tention betweene any of those he leaues be­hinde him after his death. Thirdly, a man in sickenes is so to dispose of his goods, as his goods may nothing disquiet him in his sicke­nes, [Page 236] nor any thing distract him from proui­ding for his latter ende. Now by making of a will in sickenes (if then it be vmade) a man may so dispose of his goods, as thereby he may geatly glorifie the name of God, which gaue them; throughly breake off strife and dissensi­on betweene them, which shall haue them, and singularly quiet himselfe that is to depart from them. And therefore I iudge it conue­nient for a man to make a will; and not in­different to make or not to make. For first in all things a man must seeke the glorie of God. For the Apostle saith;1. Cor. 10 32 Whether yee eate or drinke, or whatsoeuer ye doe, doe all to the glory of God. Secondly, aboue all things a man must put on loue,1. Pet. 4.8. 1. Cor. 1.3.6 for as Peter saith, Loue couereth a multitude of sinnes. And saith Paul, Loue re­ioyceth not in iniquitie. And our Sauior him­selfe saith,Mat. 18.7. Wee be to the man by whome the of­fence commeth. It were better for him that a milstone were hanged about his necke, and that he were drowned in the depth of the sea. Rom. 16.18 They which cause diuision and offences, are such as serue not the Lord Iesus Christ, but their owne bellies, saith Paul. And therefore againe other­where he saith:1. Cor. 10.32 Giue none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God. 1. Pet. 3.4. Thirdly, A meeke and quiet spirit before God is a thing much set by. As Peter the Apo­stle in the first of his Epistles anoucheth. But [Page 237] to draw home and driue to a point, the one and the other, and euery of these are this way gotten. For a man making his will well and wisely, doth thereby prouoke others to glorifie God for giuing him will and wisedome so to dispose of the things of this life, and to imitate him in the like. Also he doth thereby cut off much hatred and contention, which other­wise might or would arise. For the making of a will is the staying of many suits in lawes. By it many a question is decided, some doubts are resolued, all hatred is preuented (except more fault be in those that remaine aliue, than in him that is departed and gone.) Moreouer he doth thereby procure himselfe the more quiet in minde, the greater libertie to attend vpon God and his pleasure; the best oportu­nitie that may be to frame himselfe to another world. Still and still therefore I commend the making of will before a man dies; but euer and euer I condemne the leauing of all at sixe and seauen, when hee dies. For thereupon comes much strife and debate, great questions and braulings at the law, immortal hatred and disdaine, and that among those which in for­mer times liued in great peace, and good loue. Oftimes also all these proue so extreme, as euery man besides that hath any sparke of wit, or loue to peace, saith: It is great pitie, that such a man died without a will; that the least [Page 238] things as he did; that he did not set all things at a stay. You will not beleeue what ado heere is thereupon in the countrie. No peace among his children, no loue betweene his freinds, no quiet to any of his neighbours, &c.

But one thing heare you ere you goe fur­ther, doe you condemne this leauing off all at sixe and seauen as you said, in all cases?

Yea surely; vnles others are imagined, than are alreadie by some pretended.

Why? what doe some pretend for their not making of a will?

First, the hiding of their substance. Se­condly the concealement of their decayed e­state. Thirdly, the hastning of their owne deaths. Fourthly, the quieting of their kinse­folkes mindes.

And are none of these sufficient stoppes to stay a man from making of a will?

Truly no.

It may be your simple word will not be taken of euery one for a sure warrant.

I can then shew reason of my assertion.

So do then, and the better they may cre­dit you.

That I will to, whether any will credit me the more therefore yea or no. The first thing then pretended, is no sufficient stoppe to stay a man, from making of a will, because it argues small thankefulnes to God for his [Page 239] blessings. For what should a man be ashamed of the good gifts of God giuen vnto him? It is his part rather to manifest them, that so God may be the more glorified for giuing them, than to conceale them.1. Cor. 4.7. For what hath he which hee hath not receiued? and if hee hath not what hee receiued not, why doth hee conceale them, as if hee receiued them not? It is the re­ceiuers duty, to acknowledge the giuers bountie. No more is the second, because it argues too much pride. And what should dust and ashes be then proud, when he is to returne to dust and ashes. It is his duty rather to ac­knowledge the dealing of the Lord with him, that others may take heed by him, how they abuse the good gifts of GOD bestowed on them, than to conceale it. As it is God that maketh rich, so it is God that maketh poore (for he setteth vp one, and pulleth downe an­other:) and what should vaine man desire to appeare better than God himselfe will haue him to be? he y^t will obtayne mercy must not conceale his owne miserie. Neither yet is the third, because it argues too great loue of life, & too much feare of death. And what shuld a mā too much loue that which once hee must lay down, or too greatly feare that which one day he must vndergo? It is his duty rather to submit himselfe vnder the mighty hand a God accor­ding to his prayer, thy kingdome come, thy wil [Page 240] be done, &c, than otherwise. The dayes of man are numbred: his time appointed which he cannot ouer-passe: though therefore he makes a thousand willes (if it were possible for one man to make so many) yet shall he die neuer the sooner: God prolongs not the dayes of a man for the want of a will. For they die aswel, which neuer makes any, as they which make many: neither doth he shorten them because he hath made any: for some haue made many, and yet liue at this d y. But to let this passe: of as little force is the fourth as the first, or as any that yet haue followed. And the reason is, because it argues too fond a liking of kinse­folkes, aboue the duty that is owing vnto God. And what should a man so foolishly loue his kinred, as for loue of them hee will omit the performance of the dutie, which hee ow­eth vnto God? It is his part rather to doe that which may please God, than that which may please his friends.Gal. 1.10. Saith Paul, If I should yet please men, I were not the seruant of Christ. And saith Christ himselfe;Mar. 10.37. He that loueth fa­ther or mother more than mee, is not worthie of me, and hee that loueth sonne or daughter more then me, is not worthie of mee. How they will bee worthie of Christ; that are so foolishly affected to their kinred, as for affection to them, they will not doe what God hath en­ioyned them, they had best to looke; least for [Page 241] neglect thereof they in the end speed other­wise than they will like. While they are a loo­king to that, I will looke to that they say. And me thinke without further looking I may well say, that their pretence of not making a will is meerely false. For the making of a will is the quieting of their kinsfolkes mindes, for when their kinsfolkes see and know that there is a will made, their mindes are quieted, and all strife, that might for want thereof after rise be­tweene them, is wholy staid and precided. So that still it is good for the sicke; for the procu­ring of order in his house after his death, to take care for the making of a will in his life, and not to stay himselfe therefro for any of these vaine pretences named, they all being alreadie sufficiently proued insufficient.

Seeing you stand so stiffely for the ma­king of a will, making it rather a matter of ne­cessitie than indifference what rules touching the making of his will would you wish the sicke to obserue?

These, which the lawiers say, testatours should obserue.

What are those?

Aske the lawiers.

I am not with them, nor amongst them, except you be one.

Why? you know I am none.

It may bee notwithstanding you haue [Page 242] hearde what they say.

In some sorte I may not that denie.

What then haue you hearde?

First, that he which is to make a will, must looke to him selfe whether hee be te­stable or not; that is such, an one as may make a will. Secondly, that hee must looke to the things which he will demise: whether they be such as he may demise, yea or no. Thirdly to the forme of the will that he will make, whether it is sufficient in law yea or no? for euerie man (say they) is not to make a will; neither is euerie thing to bee demised by will; neither yet is euerie forme of a will good.

Where shall a man finde these poyntes decided amongst them? viz. who may make a will and who not? What goods hee may de­mise, and what not? after what forme hee must make it, and after what forme hee may not?

In one Swinburne, that hath written a booke of Wils and Testaments.

Is it extant?

Yea that it is, and common either in e­uerie Stationers open shop, or in each Ciuili­ans priuate studie.

As time and occasion doth serue, I will see what you say in him is to bee seene. In the meane season what rules according to diuinitie [Page 243] would you wish a testatour when he is to make his testament to thinke vpon? and how many?

But foure for number.

And what for nature?

These; first, that he makes his testa­ment answerable to the law of nature, the written word of God, and the good and wholsome positiue lawes of that kingdome or countrie, whereof hee himselfe is a mem­ber. Secondly, that he makes in his will no be­queath to any of any euil gotten goods. Third­ly, that his well gotten goods hee principally bestowe on his children, and them that be of his kinred. Fourthly, that his wil is in no force so long as he liues; but that he hath power in himselfe to alter & change it at his pleasure.

What reason haue you for either of these?

Reason enough and sufficient.

Shewe it then? and begin with the first.

So I minde: for the order I my selfe pro­pound, I will my selfe obserue.

What reason then a man should make his will aunswerable to the law of nature, the law of God, and the law of man?

Good, and this: those lawes must be the rule of his will. For this is a maxime in law: whatsoeuer will is made contrary to law, is voide in law. So that if he will haue it accord with the rule, he must haue it accord with these lawes.

Is it not enough, if it accords with one, though it accords not with euery one?

No. For that which accords not with euery one, hardly accordes with any one. The one ioynes so nearely to the other, as hardly you can disioyne any one from the other. The law of God written,M. Moss. The ar­ra [...]g [...]ment o [...] vsurie. ser. 4. p. 110. agrees with the law of nature. (For there is no difference betweene the law of nature and the written word but this, that the latter is as it were a termination and specification of the former: and the one was written in tables of stone, but the other is ingrauen in the hearts of men) and the law of man should close so close to both, as that should not be taken for law, which hath not the ground from Gods and natures law. For thē only is mans law good, when it hath Gods and natures law for grounds. And then euer is mans law euill, when it accords neither with the law of God, nor with the law of nature. If a testament therefore accords with natures law, there is no doubt but it accords with Gods law, and if it accords with Gods law, there should be no question whether it ac­cords with mans law, because mans law should accord with Gods law without any question. And if it accords with mans law (if mans law be as it should) it also accords with Gods and natures law.

Be it so then. Let it accorde with one [Page 245] and all, and all because of one. What is your rea­son you will not haue him that makes it, to be­queath any euill gotten goods to any in it?

Because he is to restore them, not to bequeath them. Of what restitution is to be made, of that a gift cannot be made: a gift should be of that which rightly might be re­serued, and not of that which iustly ought to bee restored: of his owne and well gotten should a man giue; and not of another mans and ill gotten Saith Ambrose:Ambros. lib. [...]. de of [...]ic. That liberalitie or bounty (saith Ambrose) is not allowed if that which one giues, he extorts from another, and gets vnrighteously. And saith Augustine: Giue almes of your iust labours: Augustinus de verbis. Domini. for he cannot corrupt Christ the iudge that he may not heare you with the poore from whome you take. Doe not so much as will to giue almes of briberie and vsurie. As Syrach saith:Syr. 34. 18. He that giueth an offering of vn­righteous goods, offereth a mocking sacrifice.

Why but Christ himselfe saith, Luk. 16.9. Make you friends with the riches of iniquitie, that when ye shall want, they may receiue you into euerlasting habitations?

But that I hope is not asmuch, as giue by your willes vnto any those things which you haue vniustly and vnrighteously gotten?

Why may it not be so? so they that giue shall make them friends with the riches of ini­quitie?

But those frends cannot receiue them into euerlasting habitations. Neither can that place of scripture be so expounded as is by you imagined. For make you friends with the riches of iniquitie, Aret. in Luk. 16.9. is no more but this, Sith ye are onely appointed of God stewards ouer your riches, be ye liberall bestowers of them vpon the poore.

Such may they bee, that giue by their willes ill gotten goods.

I say not but such they may be, but sure I am, that such they are not. For they which are rightly liberall, are liberall of their owne. But these, if they be any waies liberall, they are liberall of other mens. That which is vniustly gotten, is theirs from whom it is gotten, and not theirs by whome it is gotten. So that they giuing of that which is vniustly gotten from other men, cannot be counted liberall for gi­uing to whom they would giue.

Why? you say that make you friends with the riches of iniquitie is asmuch, as be ye liberal bestowers of your riches vpon the poore?

Yet do I not therefore say that any man by his will may giue vnto any that which he hath vniustly gotten from many? for I tell you still there is great difference betweene his goods and other mens goods. And giue if a man will, he must see that that be his owne which he will giue.

The text wee stand vpon, enforceth not so much: for the words are, make you friends with the riches of iniquitie.

I know both the words, and what you may inferre vpon the words. Yet I doe not know what you would faine inferre vpon them. For the wordes carie no such sence as this, giue to any by your will that which you haue vniustly gotten, neither yet any like this: giue to others that which is others, and not yours.

How then doe they giue, make you friends with the riches of iniquitie?

As before I haue shewed.

But are not they the riches of iniquitie that are gotten by iniquitie?

Yes: but they are not therefore onely called the riches of iniquitie, because they are gotten by iniquitie: but also because to many they are the cause and occasion of iniquitie: & also (as Augustine saith) because the world which lieth in iniquitie, iudgeth these things to be riches which in deede are not.

And may not a man make him friends with the riches of iniquitie; whether they be therefore called the riches of iniquitie, because they are gotten by iniquitie, or because they are to many the cause and occasion of iniqui­tie.

Yes that hee may, if so hee will, and [Page 248] thereto he applies his endeauour.

Why say you then, am [...]n may not in his will bequeath them to whom he will?

Because you euer speake not of one kinde of riches of iniquitie. But one while you speake of the riches of iniquitie, which are got­ten by iniquitie; another while you speake of the riches of iniquitie, which are therefore so called, because vnto many they minister the matter of iniquitie.

Of which soeuer I speake, may not a man giue of either?

Yes he may. But neither when he will, nor where he will, nor to whom he will nor what hee will, not as hee will; neither yet as­much as he will.

If ye ty him to all these while he giues, he shall not giue much when he giues?

As much as reason & religion allowes him in the last kind of riches of iniquitie; so he euer hath an eie to the thing that he giues; the time when he giues; the place where he giues; the person to whom he giues; and the man­ner how he giues.

And what? may he giue nothing of the first.

I yet said not so, but when it comes, that of them hee may giue, hee must neither giue what himselfe will, nor to whom him­selfe will, nor as himselfe will.

Whats the reason I pray you, that you mince this matter thus?

You need not aske me againe; for I haue tolde you it long since.

I haue forgotten it then?

Thats much, hauing remembred it so oft; but once more I will put you in mind of it, that euer heereafter you may remember it: my reason is this; because I would haue him first make restitution of all that hee hath vn­iustly gotten.

When? when his will is in making?

Yea euen then, if he hath not made it before.

Why then?

Because that auncient Father Augus­tine saith.Augustine, The sinne is not pardoned (that in ill getting is committed,) vnles the thing ill got­ten be restored.

As the saying is, that is but one Doctors opinion?

That will not serue to shift it off, for it a­grees iust with the chiefe Doctors religion: for whē good Zacheus vpon that it pleased Christ to look vpon him, & to dine with him, cryed: Behold Lord, Luk. 19.8. the halfe of my goods I giue to the poore, and if I haue done any wrong to any man, I restore him fourefolde, then and thereupon Christ againe said vnto him: This day is salua­tion come vnto this house. As though till such [Page 250] time as either restitution were in deede made, or a resolute purpose conceiued to haue it made, Saluation had beene a stranger to him, and his house too.

Yet one would thinke there were some difference betweene these two doctours, for the one speakes of remission of sinnes, the other of the saluation of soules.

There is neuer the more difference in their doctrines for that, whatsoeuer there was in their persons, for the saluation of soules with Christ speaketh of, consisteth in the re­mission of sinnes, which Augustine speaketh of. Luk. 1. saith Zacharie of his sonne Iohn: Thou babe shalt be called the Prophet of the most high: Luk. 1.76. for thou shalt go before the face of the Lord to prepare his waies, and to giue knowledge of saluation vnto his people, by the remission of their sins. Psal. 32.1. And Plal. 32.1. saith Dauid; Blessed is hee whose wickednes is forgiuen, and whose sinne is couered. Now if saluation be knowne by the remission of sinnes, as Zacharie saith, blessednes not denied him, whose sinnes are forgiuen as Dauid saith, I hope I may wel say, that the soules saluation consisteth in the sinnes remission, & so no difference betweene Christ the chiefe doctor, and Augustine an in­feriour doctor.

And what then?

That good it is for him that is sicke & [Page 251] about to make his will, euen then to make restitution of that he hath ill gotten, if before that and then he hath not done it.

How fetch you that about?

As I should and ought by reason of the saying of the one doctor and the other, neither dissenting in doctrine one from another, for I would not haue the sicke to misse his sinnes remission for lacke of restitution, as it is peri­lous to misse the former, so it is ieopardous to lacke the latter, for the former will not be, ex­cept the latter also bee, if so the latter at all maybe.

No meruaile then, though you be earnest for restitution?

You would say so, if you knew all.

Why? is there more yet to bee knowne? this I thinke is inough.

Whatsoeuer you thinke, it is true that I say.

But what is it you say?

That the gift that is made of goods ill gotten, will neuer benefite them to whom it is made, for the euill committed in getting wil creepe also vpon those that shall after haue the same in keeping, and being gotten on, it will cleaue so fast to, as neither the receiuers shall prosper with their gifts receiued, nor the things receiued with the receiuers. For one way Paul the Apostle saith:Rom. 1.31. Not onely they [Page 252] which doe euill, but also they which consent thereto, are worthie of death, and therefore wel that which I speake off, for worldlie aduersity is lesse then death. And an other way experi­ence teacheth vs; that goods ill gotten by the parents, makes no long stay with the children: often in the next generation they passe away; it is a wonder if to the third they make their stay. Hence it is that one saith, in­continent vpon the death of the infamous Romaine Princes, Caligula and Nero the Se­nate prouided, that all their riches and house­hold stuffe should be burned and buried in welles, least that in their tyrannicall goods there might be hidden some euill fortune, by the couetousnes whereof Rome might bee lost, and the common wealth imprisoned. Hence also should it bee, that men in their sicknesse, and at the making of their willes, should rather restore what they haue vniustly gotten, then bequeath any part thereof to a­ny: for who that wise is, would giue that, which being giuen, will neither benefite him to whom it is giuen, nor any thing profit him, to whom it is giuen?

For my part I think none, he that would giue, should see ere he giues, whether that hee would giue, would bee for the benefit of him to whom he would giue, thats but a slender benefit which tends to the hurt of him to whō it is giuē.

I am of that mind too, and therefore I would haue no man so foolish as to giue by his will any thing that he hath gotten ill.

What if he hath nothing but what is so gotten?

Then let him giue nothing, for of his owne hee should giue, and not of other mens.

What shall he then doe?

Restore all, and the fruits thereof, the charges diducted aboue the getting, and kee­ping of the fruits, and his owne necessarie diet.

To whom.

To them from whom hee hath vniust­lie taken, and vnlawfully gotten.

What if he knowes them not? or they be dead? or they be he knowes not where?

Then let him restore to their execu­tors and assignes, or to the next of their kinne.Numb. 5 6.

What if he knowes none of them?

Yet let him not keepe them, but re­store them to God, that is in way of recom­pence and ciuill satisfaction, let him bestow them on the Church or common wealth.Num. 5.8.

In so doing it may be, he shall leaue but a little behind, to bestow vpon his wife and chil­dren.

It matters not greatly though he doth not. It is better for him to leaue them no­thing, [Page 254] then to leaue them any thing euill got­ten through the one he may be in good way towardes the kingdome of heauen, but by meanes of the other hee shall bee in the right way that leadeth to hel. And as Christ saith, It is better to enter into life, Mat. 18.8. halte or maimed, then hauing two hands or two feete, to be cast into e­uerlasting fire. So I thinke it is better for him to be in good way to the kingdome of hea­uen, by restoring all, and leauing himselfe no­thing, then to be in the ready way to hell, by reseruing all, and restoring nothing For what shall it profit a man, though he should winne the whole world if he loose his owne soule? or what shall a man giue for recompence of his soule? for the Sonne of man shall come in the glorie of his Father with his Angels, and then shall he giue to euery man according to his deedes.

I deny not but that it is better for him so to doe; but what is it for his wife and chil­dren?

It is neuer the worse for them, the bet­ter he doth, the better they shall doe.

Other where peraduenture; not heere, as I coniecture.

Then you coniecture amisse, it is bet­ter for them to haue a little left them wel got­ten, then a great deale ill gotten, by the one they shall haue Gods blessing to attend vpon them, and goe with them: for as he is himselfe [Page 255] righteousnes, so he goeth with righteousnes, and with little prospereth well the righteous: but by y^e other they shal haue the Lords curse to lie vpō them, & oppresse them, yea vtterly wast and consume them: for as he is himselfe equitie, so he standeth against iniquitie, and in euery thing plagueth the vngodlie, if you doubt of that I say, you may thinke of these places of Scripture:Prou. 15.16 Better is a little with the feare of the Lord, then great treasure and trou­ble therewith. Psal. 37.16. A small thing to the iust man is better then great riches to the wicked & migh­tie. Prou. 10.2. The treasures of wickednes profite nothing: but righteousnes deliuereth from death. The Lord will not famish the soule of the righteous, but he casteth away the substance of the wicked. Blessings are vpon the head of the righteous: but iniquitie shall couer the mouth of the wicked. Prou. 13.25 And againe, The righteous eateth to the con­tentation of his mind: but the belly of the wicked shall want, and then tell me if I say amisse.

Not for the comfort of them for whom you speake.

Nor yet of them against whom you thinke I speake.

I say you speake not against any.

Neither doe I if you iudge vprightly.

So would I iudge, if at all I should iudge, but I hope you will not abridge me of the liberty, which you haue granted me?

Not a whit, if you abuse it not.

You will giue me leaue then to question with you?

I haue giuen you that alreadie: neither doe I yet recall my gift. Question therefore and spare not, but be answered, when you are answered.

Question then I will because so I may, and answered I desire to be, because as yet an­swered I am not.

Answered you shalbe, if answered you may be, propound your question.

1. What if he hath bestowed more vpon the things he hath ill gotten, then the things are worth? must he then restore?

Either restore or recompence he must for the things themselues: though deduct he may the expences hee hath beene at for the bettring of the things so gotten.

2. What if the things be either worse than they were, or else vtterly lost, wasted and consumed?

Whethersoeuer they be he must make recompence for them according to the value they were of, when they were first taken, and for the profit that might in the interim haue come of them, if of themselues they were fruc­tiferous.

3. What if they were stollen before he tooke them?

That will not free him, either from re­storing them, or satisfying for them.

What will you haue him restore them to him that stole them?

No, that were to nourish him in his knauerie: and that no man must so nigh as he can: for so it is written, Leuiticus the nine­teenth:Leuit. 19.17 Thou shalt not hate thy brother in thine heart, but thou shalt plainely rebuke thy neigh­bour, and suffer him not to sinne. And so 1. Tim. 5. Them that sinne, rebuke openly, 1. Tim. 5.20 that the rest also may feare.

To whom then?

Either to the owner thereof, if he be knowne; or to him from whom the former theefe tooke them, if he had any good inte­rest in them, as if he either borowed them to take some vse of them, or they were pawned to him, for some other thing lent by him.

By this doing he should bring himselfe into great obloquie, should he not?

Not a whit. It is no obloquie to be spoken of for doing good. Infamie gotten by doing good, is great glorie.Matth. 5.11 12. Blessed are ye (saith Christ) when men reuile you and perse­cute you, and say all maner of euill against you for my sake falsely. Reioyce and be glad, for great is your reward in heauen: for so persecu­ted they the Prophets which were before you. And saith the Apostle Peter,1. et 4.14. P If ye be rayled [Page 258] vpon for the name of Christ, blessed are ye, for the spirit of glorie and of God resteth vpon you: which on their part is euill spoken of, but on your part is glorified. But let none of you suffer as a murtherer, or as a theefe, or an euill doer, or as a busiebodie in other mens matters. But if any man suffer as a Christian, let him not be a­shamed: but let him glorifie God in this behalfe. It is great obloquie to depart this life without restoring what is ill gotten, or recompencing for that which is so gotten; they which so dye shall leaue an euill name behinde them, eue­ry good man will speake euill of them: and that is obloquie, when good men speake e­uill: for they know both what they speake, and wherefore they speake, but euill men know neither what they speake, nor well wherefore they speake: for when men doe best, they speake worst, and therefore that is no obloquie what they speake. Yet they are those that most, and most what speake of him that restores ere he dyes, what he vniustly gate while hee liued. And what should hee recke or regarde the speeches of those that are euill? Their speech may be vehement for a time, but it is neuer permanent any time. When they haue said enough, they will holde their peace.

I, but by that meanes they will discre­dite his children, if he hath any: for the fa­thers [Page 259] infamie is the childrens ignominie?

Not a whit the more for their spee­ches, if the children follow their father in his goodnes, not in his wickednes. But if it be so infamous a thing, to doe what is good, as you would faine beare the world in hand it is, there is soone a helpe at hand, a remedie to preuent such a mischiefe, a way to auoyde all obloquie.

What is that I pray you? I would faine know it.

Soone may you, if alreadie you doe not. For what he will not doe by himselfe, he may doe by another. For that any man may doe by another, which he may doe by him­selfe. And he which doth by another, it is as much as if he did it by himselfe. For Iohn the fourth, it is said: Now when the Lord knew, Ioh. 4.1, 2. how the Pharisees had heard that Iesus made, and baptized moe Disciples then Iohn (yet Iesus himselfe baptized not, but his Disciples.) Where you may see plainely, that that was accounted done by Christ himselfe, which was not indeede done by him, but by his Dis­ciples at his appoyntment.

What I may see, I doe see; neither doe I gainesay what I see: but all this while I see not, who that other is, by whom he that is to restore may restore?

Of your selfe you may soone see that, [Page 260] because I speake in a generalitie, and not in a specialitie.

May he restore then by any one?

Any secret and faithfull one, that will restore for him, and yet conceale his name, and not disclose him.

What if he doth deceiue him?

No hurt to him if he doth, for his will in that case is taken for the fact: and the bur­then lies vpon him that is put in trust to re­store for him if he doth it not. But here you misdoubt more than you neede: hee that is faithfull will not deceiue him, if he should, how were he faithfull? Hee is faithfull which keepes his promise, and doth not deceiue any to whome he promises: he that is secret will not disclose him if he should, how were hee secret? Hee is secret, which keepes in se­cret what was committed vnto him to bee kept secret.

What if he neither promised the one nor the other? Neither secrecie nor fidelitie?

Yet Cato saith, It is the part of a good man, euen to keepe that faith which he neuer promised, and well so hee said, because euery man will imagine, that so much was at his hands requested, yea, and so much also by him promised, ere euer such a busines was vnto him committed. For who can thinke that any man will commit so weightie a mat­ter [Page 261] as this is to any one, ere euer he be assured of his secrecie to conceale him, and his fideli­tie to restore for him? And what other ordi­narie way is there to be assured of either; but the giuing of his worde; the plighting of his troth, and the making of a promise? Whe­ther therefore he be requested to be both se­cret and faithfull, yea or no; yet if such a mat­ter be committed vnto him, it stands him in hand to be both: though no words be vsed in the committing of such a matter vnto him, so much is requested of him, and so much also is to be performed by him. So much he would expect from another, if so much he should commit to another: so much hee is to per­forme for another, if so much be referred to him by another:Mat. 7.12. Luk. 6.31. Whatsoeuer he would that others should doe for him, that hee himselfe should doe for others. It was the precept of To­bit to his sonne: Doe that to no man, Tobit. 4.15. which thou hatest. And it is the precept of Christ to his seruanrs; As ye would that men should doe to you, so do ye to them: Luk. 6.31. likewise by the one & the other, and both; he should be directed in this.

You speake well to animate him to whom such a thing is committed, to see that the same thing by him be performed: but what is this to encourage him to restore, which hath gotten into his hands what he ought to restore?

As much as neede to be: for first he is [Page 262] not to distrust:1. Cor. 13.7. Loue hopeth all things, and be­leeueth all things. Though there be but a few faithfull; yet it may be his good hap to finde one of them. No doubt but he which gaue him a mind to restore with, wil also giue him a mā to restore by. God leaueth not his. After he hath once moued their minds to will well, he ministers the meanes whereby to worke well. For he is he that worketh both the will and the deede, Phil. 2.13. euen of his good pleasure. And Paul the A­postle,Phil. 1.6. to the Philippians saith: I am perswa­ded of this same thing, that he that hath begun this good worke in you, will performe it vntill the day of Iesus Christ. Secondly, though he be deceiued, yet there is thereby no hurt redoun­ding to him: the hurt that is, is to him that was put in trust, and yet did deceiue. He disbur­thened himselfe in referring the matter to a­nother: and that one whom he thought would not deceiue him: and those two things, hope to finde a man that will restore in his steede; and assurance to misse the inconuenience of not restoring, by referring the matter to ano­ther, are good inducements to make any wil­ling to restore, which hath in his possession what he ought to restore.

They may be so. But what? Is it enough for him to be willing to restore, if he doth not restore?

No. For if he be able, he must not only be willing to restore, but also as far forth as he [Page 263] may, he must restore. Where there is power to do the thing which ought to be done, it is not enough to wil the doing of it; but he must also endeauour to do it.Rom. 2.6.13 For God will rewarde euery man according to his deeds: and the doers of the law shalbe iustified. Hence is it, y^t often the scrip­ture exhorteth men to doing, as wel as to wil­ling, & more to doing than to willing, as Psal. 34.14. Eschew euil, & do good: Psal. 27.3. Trust in the Lord, & do good: Esa. 1.16. Cease to do euil. 17. Learne to do wel. Eccle. 9.10. All that thine hand shall find to do, do it withal thy power. Iam. 1.22. Be ye doers of the word, & not hearers only, deceiuing your selues. And the better to induce men thereto, doth vse many and forceable ar­guments; as one frō the cōmendation thereof: another from the commoditie thereof, a third from the perill that otherwise may ensue. The first, Pro. 21.3. To doe iustice and iudgement, is more acceptable to the Lord then sacrifice. The second, Rom. 2.13. The doers of the law shalbe iustified: Iam. 1.25. A doer of the worke shall be blessed in his deeds. The third, Mat. 7.21. Not e­uery one that saith vnto me, Lord, Lord shal en­ter into the kingdome of heauē; but he that doth the will of my father which is in heauen. And a­gaine, Matt. 7.26. Whosoeuer heareth these my words, & doth thē not, shalbe likened vnto a foo­lish man, which hath builded his house vpon the sand: and the raine fel, & the floods came, & the [Page 264] windes blew and beate vpon that house, and it fell, and the fall thereof was great. But whither goe I? I am far enough, if not too far.

Not any thing too far. I must yet hale you further.

Not much in the poynt wee were in hand withall.

How far I know not; but a little farther there is no remedie.

Well then, vse your skill.

If a man that hath gotten somewhat ill, you say be able to restore, he is bound to restore.

True, if the thing be to be restored, o­therwise he is to recompence for it.

That is as good as to restore, is it not?

Yes, if the thing be not to be restored; or the partie to whom it should be restored, will accept of it, for satisfaction for a thing, is a kinde of restoring the thing.

But what if he that hath gotten much ill, be neither able to restore all, nor recompence anything?

I can say nothing till I know whether he be willing to restore, if hee were able, or willing.

Willing, not willing?

Then his will will there goe for fact, so he doth sincerely acknowledge his faults, vnfeignedly bewaile them, heartily sorow for them, instantly craue pardon of them, vtterly [Page 265] forsake them, resolutely determine, though he liues neuer againe to commit the like vnto them; and constantly purpose if God blesse him with life, and bring him to better state, ac­cording to his power to recompence for them. For as the Apostle saith.2. Cor. 8.12. If there be first a wil­ling minde, it is accepted according to that a man hath, and not according to that a man hath not. And how pleasing to God a willing mind in this case is, will soone appeare out of the example of Zacheus. Luk. 19. For he had no sooner said,Luk. 19.8, 9 Beholld Lord, the halfe of my goods I giue to the poore: and if I haue taken from any man by forged cauillation, I restore him fourefould. But Iesus againe said vnto him, this day is saluation come vnto this house, for­asmuch as he is also become the sonne of Abra­ham. And yet there is there no mention made of any, to whom he made either actuall resti­tution, or equiualent satisfaction. Though no doubt but there was cause enough why he should haue done both. For first he was a pub­licā. And publicanes had long hands lose fists, and limde fingers. They tooke tribute of the Iewes for the Romanes, and therfore they were hated of them as dogges. As some say they were called Publicans, Publicans as Publike dogges; because they were hated as common dogges. Secondly, he was chiefe receiuer of the tribute. And the chiefe receiuer was no [Page 266] little deceiuer. It askte both cunning and craft to come to be chiefe. Thirdly, he was rich. And the Poet saith, A rich man is either an vngodly man himselfe, or heire to one that was vngod­ly. Fourthly, he promised to restore fourefould. And what should he doe that, vnlesse he had robd some, and deceiued moe? for in theft and wrong there was required a restoring of fourefould; as is easie to be seene in the histo­rie of Dauid. 2. Sam. 12.6. Whereupon Na­thans telling him,2. Sa. 12.1.2. There were two men in one citie, the one rich, and the other poore, the rich, one that had exceeding many sheepe and oxen, 2. Sam. 12.2, 3, 4, 5, 6. the poore, one that had none at all, saue one little sheepe which he had bought and nourished vp, &c. And that the rich man hauing a stranger come vnto him, refused to take of his owne sheepe & his owne oxen, to dresse for the stranger that was come vnto him, but tooke the poore mans sheepe, and dressed it for the man that was come vnto him: you may see the king grew ex­ceeding wroth, and that with the rich man that had done the poore so much wrong, and therupon againe said vnto Nathan, as the Lord liueth, the man that hath done this thing, shall surely die. And more than that, he shall restore the lambe fourefold, because he did this thing and had no pitie thereof. And the ground of this you may finde in the 22. of Exodus: where God him­selfe saith,Exod. 22.1. If a man steale an oxe or a sheepe, and [Page 267] kill it or sell it, he shall restore fiue oxen for the oxe, and foure sheepe for the sheepe.

I but, what inferre you vpon all this?

That there was cause enough why Za­cheus should haue made actuall restitution or satisfaction for the wrongs hee had done, though we reade not that he did.

And what of that?

That to haue a will to restore is good, where there is not power to restore.

By what meanes make you that good?

By Christ his liking of a good will to restore in Zacheus, who had abilitie sufficient to restore. For. 1. he was rich being cheife re­ceiuer of the tribute. 2. halfe of his goods he gaue to the poore, and that being done he left enough behinde to restore fourefold with.

But what you would haue hence to fol­low, doth not well follow. For what Christ liked in Zacheus, he may dislike in another.

Not so by your leaue. For Christ is no ac­ceptour of persons.Act. 10.40. In euery nation he that feareth him, and doth as Zacheus did, is accep­ted with him as Zacheus was.

I, he that doth as Zacheus did. But that a poore man cannot do. He neither hath where­of to giue, nor wherewith to restore.

What then? yet he may haue as willing a minde to restore as Zacheus had.

I deny not that; but I doubt of the [Page 268] acceptation of his will.

You may aswell doubt of the sunnes being in heauen or your owne liuing on earth. What reason is there, that God should not accept aswell of him that would restore and cannot, because he is not able, as of him that could and did not though he were able (for ought we reade?) if a good will thereto was good in him that was rich and able to haue restored, though he did not; it cannot but be also good in him that is poore and vnable to restore, no doubt but he that came to saue the poore aswell as the rich, will accept of a good will in the poore aswell as in the rich. In his life time he made so great reckoning of the poore, as he not onely came of the poore, but also conuersed with the poore, preached to the poore, made choyce of the poore, spake much in the behalfe of the poore, gaue gifts to the poore, yea and did many things for the poore. And now being dead, risen againe, and ascended into heauen, shall wee thinke him lesse mindfull of the poore, or lesse mercifull to the poore? no, no. As his power is thereby increased, so his mercie is therefore nothing abated. Now his eies are vpon the poore, his eares are open to the cry of the poore, his heart considereth the deepe sighing of the poore: much he regardeth the companie of the poore, and well be prouideth for the congregation of [Page 269] the poore. Saith the Apostle Iames,Iam. 2.5. God hath chosen the poore of this world, that they should be rich in faith, and heires of the kingdome, which he promised to them that loue him. Ha­uing chosen them, may we thinke, he will not accept a good will in them, they wanting power to worke what they will? surely no. First, Paul saith:Rom. 11.2. God hath not cast away his people which he knew before. Secondly, againe the same Paul saith. Who shall lay any thing to the charge of Gods chosen? Thirdly, Christ him­selfe saith, They shall neuer perish, neither shall any plucke them out of my hand. Ioh. 10.28. No doubt then, but if they will well, where they can worke but little, God will accept of them ac­cording to their will. It was but a little that the poore widow cast into the treasurie,Mark. 12.42 She threw in two mites which make a quadrin (which was about halfe a farding) yet Christ himselfe said that she cast in more, then all they which cast in besides her. Yet they cast in much. The people (saith marke) cast money into the treasurie, and many rich men cast in much. And by that we may gather, that Christ esteem­eth our giftes by our affections and readie willes.

I, our giftes, but not our debtes.

Yes debtes, aswell as giftes. For giftes, if you looke well about you, are none other but debts. First, God commaundes the giuing of [Page 270] gifts aswell as the paying of debts. And as I take it, it is a debt to obey the commaunde­ment of God: in respect therefore of his com­maundement, the giuing of gifts, is a debte aswell as the paying of debts. Secondly, the cause of gifts is none other than a debt: and as I guesse, the effect is not vnlike the cause in respect of the cause of gifts, gifts are debts: For loue is the cause of gifts. For therefore men giue, because they loue: and to them commonly they doe most giue, whome af­fectionatly they doe best loue. And that loue is a debt the Apostle proueth plainely, when he saieth,Rom. 13.8. Owe nothing to any man, but to loue one another. Gifts themselues therefore are none other than debts: for as the logicians say, Such as the cause is, such also the effect is.

I grant that gifts may be debts in regard of God, that cōmands thē, but I doubt whether they be so in regard of men, that are to receiue them.

And I thinke there needes no great doubte be made of that neither, for they that are bound to giue, are bound to giue to some body: for he that commaunds men to giue; shewes men also to whom they shal giue. Giue (saith Syrach) vnto such as feare God, Syr. 12. 4, 5. and re­ceiue not a sinner. Do wel vnto him that is lowly but giue not to the vngodly: hold backe thy bread, and giue it not vnto him least he ouercome thee thereby: els thou shalt receiue twise so much e­uill [Page 271] for all the good that thou doest vnto him. Giue vnto the good, and receiue not the sinner. And giue (saith Tobit to his son Tobias) of thy bread to the hungry, Tobit. 4.16 17. & of thy garments to them that are naked, and of all thine abundance giue almes, be liberall to the first, euen to their death, but giue nothing to the wicked. And saith Paul, Giue to all men their duety, Rom. 13.7. tribute to whom ye owe tribute: custome to whome custome: feare to whom feare: honour to whome yee owe hnour. And saith Christ, Giue to him that asketh, Matt. 5.42.22.21. and from him that would borow of thee, turne not a­way. Giue to Cesar the things which are Cesars, and giue vnto God, those things which are Gods. Rom. 6.13. And againe saith Paul: Giue not your members as weapons of vnrighteousnes, vnto sinne: but giue your selues vnto God, as they that are aliue from the dead, and giue your members as wea­pons of righteousnes vnto God. As therefore you graunt them debts in regard of him that com­maunds them to be giuen, so I also take them in regarde of those to whom they are com­maunded to be giuen.

In a generality so you may (if any way you may) but not in a speciality. For he that shewes to whom we shall giue, doth not say to this man ye shall giue.

Looke backe to the places forenamed, and there you shall finde what you say fully aunswered. For they shew both to whome [Page 272] we are to giue, and to whome we are not to giue. If therefore our gifts be debts in respect of vs that are to giue them, because God hath commaunded vs to giue, they are so also in re­spect of those that are to receiue them, because God also hath shewed vs to whom we are to giue them.

It is requisit then that they be such in deede, as those to whom God hath commaunded vs to giue?

That is right so. Otherwise they are but vsurpers, and we ill disposers. They vsurpers be cause they take that which they haue no right to receiue, & we ill disposers, because we giue to those, to whom we are not bound to giue.

But ere we goe further, for feare of go­ing to farre whereto tends all this our talke a­bout gifts and debts?

To the proouing of Gods well accep­ting of a good will to restore, in him that hath no abilitie to restore.

In deede thats the thing which was the last in question.

And therefore the thing which was last prooued.

But how by that which was last spoken?

Thorough that which was there first graunted.

What was that?

That in our giftes a good wil was good [Page 273] and acceptable before God, as appeared in the poore widows gift which was very little, & yet preferred by Christ himself, before many great

But why by this now said, was that afore­said prooued?

Because that aforesaid did accorde with that now said. For our gifts are but debts.

Well then to shut vp this point, because I both see, that this which you say is very comfor­table to a number of distressed soules, that haue a minde to restore what in times past they vn­iustly gat, though they want might, where with to accomplishe it; and also because I know not what may betide my selfe, being but a frayle man if God leaue me to my selfe, I acknowledge what you haue said, to be as you haue said. And because so it hath been by you confirmed, as it hath, I auow that so heereafter it shall be affir­med by me as it ought.

It is kindely done of you that yet you will yeeld at length. Though I am therefore more beholding to present necessitie, & dread of future miserie, than your owne kinde cour­tesie: for I thinke not but you stood as long as you were able to stand.

Whether I was able to haue stood longer or not, it matters not. Resolution of that where­of I doubted, and confirmation in that whereof I hoped, made me stand so long as I did. I haue often heard speech of restitution, but I could [Page 274] neuer afore heare so much as I would.

And haue you now heard asmuch as you would?

No, not yet.

What is there you would more heare?

First, If a man be able to restore, what order you would wish him to obserue in resto­ring? Secondly, If he be vnable to restore all, and they vnable to forbeare the want of that which he hath vniustly gotten, what course, He that would restore all and cannot, You would wish him to take, that would restore all and cannot?

Touching these two points, what I my selfe thinke without preiudice to any other, you shall soone and shortly heare. And first concerning the first I say, if he be able to re­store and willing with his abilitie to doe it, he needes not obserue any order in his resto­ring. He may beginne where he will, and ende with whom he list. Yet this much he euer beare in minde, that therein he makes as much hast as he can, least that delaying too long, he be driuen not onely to restore the things taken, but also to recompence for the damage by the taking, and the detriment through this de­teyning, and that according to the quan­titie of the things and their damages. If they be certaine, then according to their certaintie must he restore. If they bee vncertaine as in iniuries oft it falleth out, then according to the [Page 275] iudgement of some honest, wise and discret man he must restore, hauing alwaies an eye to the seuerall circumstances of the thing; the time; the place and the person. Now concer­ning the second I say. First, he must consider the things which he hath taken, and should restore, whether they be certaine or vncer­taine? the persons from whom he hath taken, whether they be in better case than himselfe, or as meane, and worse. If the things he hath taken, be some certaine, and some vncertaine, he must restore the certaine before the vncer­taine; (except the vncerteine be such as it is certaine they were neuer any mans certaine: for such may well be giuen to the poore) a­mong the things which are certaine, those things which do yet remaine in their kinde, are first to be restored, after they are restored re­compence, is to be made for them which are perished. For the things which are vncertaine, whether they were any mans certainely, yea or no, they may be restored according to the ad­uise and counsaile of some honest and discret man, or else for his owne benefit, as one of Christs little ones reserued, so there were no daunger of further theft afterward to ensue feared dreaded or suspected. If the persons whom he hath taken vniustly and wrongfully be in farre better case than himself he himselfe thē being in great necessitie; it is sufficient that [Page 276] he hath a good will to restore, though actual­ly he doth not then restore: but if the persons from whom he hath vniustly gotten, and vn­lawfully kept, be in as meane case as himselfe, and worse to, then ought he to restore what he hath to restore, or else to recompence as farre forth as he may.Pro. 28.3. For as Salomon saith: A poore man if he oppresse the poore, is like a raging raine, that leaueth no foode. And thus now you haue heard what you were desirous to heare.

I but yet I am not satisfied. The diffe­rence in person you speake of, driues me to make a little further question.

Whats that trowe?

Nay it is those. For touching either person the better and the worse I haue some­what to say.

Say on.

First you say, if the person from whome he hath vnlawfully taken and vniustly gotten, be in farre better case than himselfe, [...]t sufficeth that he hath a good will to restore, though he doth not indeede restore. And there I demaund, whether he is not bound to restore, if then he re­couers and after comes to estate better after? Secondly, you say, if the person from whome he hath vniustly either taken or gotten, bee in as meane an estate as himselfe, or worse, he then being in no great good case, it is his part and [Page 277] dutie either to restore the thing it selfe if it be, or to recompence for it, if it bee not. And heere I demaunde, whether a man ought not more to loue his owne life than his neigh­bours?

To the first of these demaunds, I aun­swere that if he recouers his health, and after comes to greater wealth hee is to restore, if not the thing hee had vniustly gotte, yet the equiualent to the thing, if so bee that any time hee had occupied the thing ere euer hee came to necessitie. And my reason heereof is, because such occupying of an­other mans goods was vnlawfull. But if hee neuer occupied it before hee came to that his extreeme necessitie, I said suffici­ent for before. To the second I aunswere yes, so hee seekes not vniustly to mainteyne it. But the mainteyning of his life by taking from another poorer than himselfe is vnlaw­full, because so hee killes another to main­teyne himselfe. He killes another by subtract­ing from him, what is necessarie for him. For as Syrach saith: The bread of the neeedefull is the life of the poore: Syr. 34. 22. 23. he that defraudeth him thereof is a murtherer. He that taketh away his neighbours liuing slaieth him. And to kill an­other is vnlawfull. For it is said:Exod. 20.13 Thou shalt not kill. So is it also to mainteyne himselfe by taking from another. For it is written: In the [Page 278] sweate of thy face shalt thou eate bread, till thou returne to the earth: Gen. 3.19. that is by thine owne la­bour and other honest and lawfull meanes shalt thou get what may serue for the preser­uation of thy life, but by vnlawfull and indi­rect meanes thou shalt not get any thing.Psal. 1 [...]8.2. When thou eatest the labours of thine hands (saith the Psalmist) thou shalt be blessed and it shall be well with thee. Ergo when thou eatest the labours of other mens hands, thou shalt be cursed and it shall be ill with thee. With this accords moe. The bread of deceit is sweet in a man, Prou. 20.17 but after­warde his mouth shall be filled with grauell. The gathering of treasures by a deceitfull tongue is vanitie tossed to and fro of them that seeke death. Prou. 21 6. The robberie of the wicked shall destroy them: for they haue refused to execute iudge­ment. Againe, he that increaseth his riches by vsurie and interest, Prou. 28.8. gathereth them for him that will be mercifull to the poore. But these are enough. And I thinke, enough is said touching either of your demaundes. Is there not?

Yes enough, but nothing at all too much.

Enough is sufficient. And what should we do with more? too much of any thing is good for nothing.

In deede so saith the prouerbe. But how­soeuer this enough heere is sufficient, yet haue I neither enough nor sufficient.

Why want you now?

That which I haue not had yet.

It is better to want that, than that which you haue. But what is it you yet haue not, and want, and faine would haue, that you might not want?

The reason of the third rule you say the sicke man was to looke vnto, when he came to the making of his will?

And rhat may you soone haue. For with­out reason it is not.

The last I know; and therefore the first I craue.

The last for the first then you shall haue. The reason thereof is the law and commande­ment of almightie God: and is not that a good reason thinke you?

Yet: who dare say the contrary? but that the will may be sufficient in law, what is the law of God touching a will?

That the Testatour by his will doth make those his heires, which are to bee his heires?

Who are they?

His sonne if he hath one. His daughter if hee hath none, his brethren, if hee hath neither sonne nor daughter; his fathers bre­thren if hee himselfe hath none. If none of them be liuing, the next of his kinne whoso­euer.

How proue you that?

By the 27. of the booke of Numbers, where Gods commaundement to the Israe­lites was, That when any man dyed, his sonne should be heire; Numb. 27.8, 9, &c. and for want of a sonne, his daughter; and for want of a daughter, his bre­thren; and for want of his owne brethren, his fathers brethren; and for want of them, the next of his kinne whosoeuer. For there these are Gods owne words: If a man dye and haue no sonne, then yee shall turne his inheritance vnto his daughter. And if he haue no daugh­ter yee shall giue his inheritance to his bre­thren. And if he haue no brethren, ye shall giue his inheritance vnto his fathers brethren: and if his father haue no brethren, yee shall giue his inheritaunce vnto his next kinseman of his familie, and he shall possesset it.

So are these also: this shall bee vnto the children of Israel a lawe of iudgement, as the Lorde hath commaunded Moses. If therefore you haue no better proofe than that, you may peraduenture misse of your purpose.

Not any thing the more for that For. 1. there are more Israel, than those which are of Israel.Gal. 6.16. God hath his Israel. Galath. 6 16.2. It fol­loweth not because this was a law of iudge­ment for Moses and Eleazar and the Princes, &c. to iudge by, to whome inheritance did appertaine, if any died intestate; that therefore [Page 281] it was not a law of direction to those that did make testaments, whom they should appoint heires by their testaments. I would thinke ra­ther that euery man might priuately by his testament appoynt after this direction, who should bee his heire, because publikely by iudgement Moses and the rest were to deter­mine af [...]er this direction, who was to bee heire. What was to stand for a publike lawē, might well serue for a priuate direction: from a publike lawe, each priuate man is to take in­struction. Moreouer, this which I say, seemes to agree iust with the law of nature, for when Zelophead was dead, and his daughters (as it may be coniectured) defeated of the inheri­tance that did by right appertaine vnto them, they came and stoode before Moses, and be­fore Eleazar the Priest, and before the Prin­ces, and all the assembly, at the doore of the Tabernacle of the congregation, saying: Our father dyed in the wildernes, and he was not among the assembly of them that were as­sembled against the Lord, in the companie of Korah, but he died in his sinne, and had no sonnes. Wherefore should the name of our father be taken away from among his fami­lie, because hee hath no sonne? Giue vs a possession among the brethren of our fa­ther. As though they should haue said, there is neither right nor reason in this, that wee [Page 282] should not bee heires to our father, sith hee committed no such offence, which should cause vs to be disinherited. You that are in office to heare causes, and right wrongs, looke to it, we are as nigh as our fathers brethren: if we may not haue the whole, giue vs a posses­sion among them, and for so much as Moses knew not directly what to say to the cause in question, he brought it before the Lord, who denied it, as before I haue shewed, and there­by argued what hitherto I haue auerred.

What? that the sonne should be the fa­thers heire?

What else? the words there imports no lesse, the sence doth fully and wholy implie so much.

Haue you any other proofe than that?

Is not that enough.

I cannot denie but the words are plaine, and the sence pregnant. Yet the instance is but particular.

You confesse as much as I wish, and though the instance as you say, were but par­ticular, yet Gods owne inference there is ge­nerall.Num. 27.8. If a man die and haue no sonne, then ye shall turne his inheritance vnto his daughter: and where God himselfe speakes, what neede wee any further witnes? As God is greater than our heart,1. Ioh. 3.20. and knoweth all things: so is he worthier than any witnesse, and iudgeth all [Page 283] causes. Yet sith needes you will haue more: as you haue heard God himselfe speake in, and for the cause vnder the law, so may you also heare him speaking in the same before and after: before, Gen. 15. after, Rom. 8.17. 1. Tim. 5.8 Gen. 15.Gen. 15.3. Though God said to A­braham, I am thy buckler and thine exceeding great reward: Yet Abraham againe said vnto him; beholde, to mee thou hast giuen no seede: wherefore, loe, a seruant of my house shall be mine heire. This was Abrahams resolution, till God shewed him his determination, hee thought the right of inheritance, he hauing no issue, did appertaine to the chiefe in his house, but God determining to shew him both who should be his heire, and any mans right heire, said vnto him touching Eliezer of Damascus, the steward of Abrahams house. This man shall not he thine heire, but one that shall come out of thine owne bowels, he shall be thine heire. i. the sonne which shall come out of thine owne loynes, he shall be thine heire.Rom. 8.17. Rom. 8. If ye be sonnes (saith God by the mouth of Paul) then are ye also heires; which words im­porte, that none should be heires but sonnes; if there be sonnes, for they are not: then yee may be heires; but then are ye also heires, as if sonnes ought to be heires, if they be: to con­clude therefore, Paul saith,1. Tim. 5.8. He that prouideth not for his own, & namely for them of his house­holde, [Page 284] is worse than an infidell: as though this by nature were instilled into very infidels, that in their liues, and at their deaths, they would prouide for their owne, and them of their householdes, ere euer they prouided for any other, besides their owne, and their house­holds. And therefore should not be estranged from christians. If nature works so much in in­fidels, grace should not worke lesse in christi­ans. Grace is better than nature: and there­fore the operation should not be worse.

It seemes you count it an exceeding fault for a man, by will to alienate his goods or lands, wholly and finally from his children and ofspring, if he hath any?

Neither doe I in this case any thing without reason: for when God by his lawe hath appoynted who shall bee heires, what shall man at his pleasure appoynt new heires, as if his wisedome were better than Gods? I am sure there is no reason for it, neither will the verie lawe of nature permit or approue it. There is one that saith,Plato de Repub. li. 2. Aristot. pol. lib. 5. c. 8. Dorbel. 4.145. qu. 2. de Testam. A testament made a­gainst the equitie of the law of nature, the law of God, or the law positiue is to be broken: and whe­ther a will that doth appoint other to bee heires, than God in his law doth appoynt, be a will against the equitie of the one lawe or the other, I leaue to other men to iudge?

Then may you soone be gone, for some [Page 285] say, the father may appoynt another, if the sonne hath promerited it?

Diuerse men, diuerse minds: I know some say so, and I deny not but the case may sometime be such, as the father may so deale. Reuben was the eldest sonne of Israel, 1. Chro. 5.1. but he had defiled his fathers bed, therefore his birth-right was giuen vnto the sonnes of Ioseph, the sonne of Israel, so that the genealogie is not reckened after his birth right. When Iaakob called all his sonnes together, to tell them what should come to them in the last dayes, thus he sayd to Reuben his eldest sonne, Thou art my might, and the beginning of my strength, Gen. 49.3.4. the excellencie of dignitie, the excellencie of power: thou wast light as water: thou shalt not be excellent, because thou wentest vp to thy fa­thers bed: then diddest thou defile my bed, thy dignitie is gone. But ordinarilie it falls not so out, though often Parents take occasion to deale hardly with their children. And I speake not now of extraordinarie chances, but of or­dinarie euents: and therefore your then you may be soone gone, comes not in so happilie as you would.

Neither care I whether it doth or no. I am not conceited, my desire is but to be resol­ued, with or for that I thinke you will not be offended.

Ofte and often that hath beene mani­fested, [Page 286] but to the matter againe controuerted. Though the sonne in the fathers iudgement, hath promerited wholly to bee disinherited, yet so much against the sonne, the father in his sickenes vpon his death bed should not be incensed, as therefore of his fatherly benedic­tion, he should vtterly be depriued. The Fa­ther should rather remember the loue hee beares to his sonne, and the obedience hee owes to his God, than thus seeke to reuenge the misdemeanour of his sonne against him, the fault that is in his sonne, at that time hee should forgiue and forget. The time of death is no time for reuenge: as he would then be forgiuen, so should he willingly forgiue, be­cause of his owne trespasse against his father, God almightie, he would be loath to be dis­inherited of his kingdome; so because of his sonnes trespasse against him, he should be vnwilling to disposses him of that which o­therwise (if his trespasse had beene away) should haue descended vnto him. What though the sonne forgets he is a sonne, yet must not therefore the father forget that he is a father. The historie of Dauid and Absolom teaches no such matter. For though Absolom was as vngratious a sonne to Dauid, as a sonne almost might be, yet was not therefore Dauid as vnkinde a father, as a father could be. When Absolom followed him ouer Ior­dane, [Page 287] with a purpose to disposses him of his kingdome.2. Sam. 18.5 Dauid yet said vnto Ioab and Abi­shai, and Ittai; Entreate the young man gently for my sake. And when Ahimanz and Cushi brought him tydings; the first question he as­ked them was this, is the young man Absolom safe? To which when Cushi answered, the ene­mies of my Lord the king, and all that rise a­gainst thee to doe thee hurt, be as that young man is: Dauid the king was moued, and went vp to the chamber ouer the gate and wept, and as he went, he thus said: O my sonne Absalom, my sonne, my sonne Absolom: would God I had dyed for thee ô Absalom, my sonne, my sonne. By this history Parents may learne, not to be too vnkinde to their children, how euer their chil­dren be vnkinde to them, especially at their farewell to them and to the world: for alas, what pleasure may it doe them when they are gone; so to haue dealt with them ere they did goe? What a perpetuall blot to their names in so doing, shall they leaue behinde them? What an euill example shall they giue to other? What a torment shall they fixe in the heart and conscience of their distressed children? For these and other considerations, I could wish that Parents would not be mer­ciles to their children when they come to dye, how euer they seemed mindles of them while they did liue. It is hard to dye with an [Page 288] hard minde toward them. A father pittieth his childe; a father prouideth for his childe. What fathers are they that neither pitie them hauing done amisse, nor prouide for them being in distresse? If at no other time they cā vse either, yet at their dying time they should vse both pitie, that they may be recon­ciled together; prouision, that their ofspring may flourish when they are gone both, that many may thence take instruction, and some thereby reape consolation: though their chil­dren were graceles while they themselues li­ued with them, yet this heaping of coales vp­on their heads, may make them gracious when they are gone from them. It may kindle a fire of grace in their hearts. And after they may seriously repent, what foolishlie in times past they did commit. In Esau the want of it wrought euill. The dayes of mourning for my father will come, Gen. 27.41. and then I will slea my bro­ther. In others the vse of it may worke good. My father dealt more kindely with me than I deserued, much more good therefore will I doe, than is by any expected. No man shall vpbraide me by my gracelesnes in time past, but each man shall commend mee for my goodnes in the time present: what I haue bin, shall be forgotten of euery man but my selfe, and what I am, shall be remembred by others more than my selfe. As I haue more than e­uer [Page 289] I expected, so will I do better than euer I promised. If thus it workes in any, is it not bet­ter than if it had been otherwise?

Yes no doubt. But such things as this is, chaunces but seldome.

Yet parents may hope that it will hap­pen often.

They may hope, and be deceiued.

So they may also, and be assured. For as Salomon saith, What is it that hath been? Eccles. 1.9. that that shall be. And what is it that hath been done? that which shall be done? The prouerbe also is, Hope well, and haue well.

That parents then in this case may haue well, I wish that they may hope well,

And I, vpon their hope well, that they may doe well.

In hoping well, they shall doe well: shall they not?

Yes, for it is a good thing to hope well, but it may be they will not doe sufficiently well.

Why?

Because vpon former displeasure, they may dispose of their goods after an vneuen measure.

Why is it not lawfull for them to do with their owne as they themselues list?

I trow no. Neither doe I yet thinke that you are of that minde though you be a [Page 290] father. Goods are giuen to be vsed, as God will haue them vsed, and not as those to whome they are giuen, doe list to vse them.

It may be Gods will, that they shall vse them as they list.

I, but it is not. Neither is it like that euer it will.Iam. 1.17. For God is no chngeling. With him there is no variablenes, neither shadow of turning.

What is his will?

That all shall haue some; and some neuer a whit. And no meruaile: for what is not one child, a childe aswell as another? and againe, is not one childe as deare as another? and lastly, is not one childe to liue to the world aswell as another?

Yes if hee bee a child, and to liue. But what then? must not or may not a man there­fore giue more to one than another?

I say not; but that he may, and must. But hee neither may nor must that after his owne liking.

Why not?

Because God himselfe hath otherwise appointed.

What or how hath he appointed?

That not any one vpon the fathers owne liking shall haue more than the rest, but that the eldest according to his appointment shall haue most of all.

What reason for that? it may be the el­dest [Page 291] may be the worst and the most vnfit?

Though hee bee, yet must hee not be thought so, because God himselfe hath not thought him so. And the reason of his not thin­king so, no man must aske. His will and de­termination is reason enough for his action or constitution. It is sufficient for vs to know that he will haue it so, though we neuer en­quire why he will haue it so. Yet if any be so scrupulous, or so curious, as hee likes not of Gods constitution without a reason, reason is soone at hand to be found. For God the foun­taine of reason doth nothing without reason. Now there may be three reasons giuen of the Lords appointing the eldest to haue most of all, and more than any, the first is his eldership, which God himselfe hath ratified as a reason why he should haue more than all or any of the rest. For thus saith the Lord in Deuterono­mie: If a man haue two wiues, one loued and another hated, Deu. 21.15, 16, 17. and they haue borne him chil­dren, both the loued and also the hated, if the first borne be the sonne of the hated, then when the time commeth that he appointeth his sonnes to be heires of that which he hath he may not make the sonne of the beloued first borne, before the sonne of the hated which is the first borne. But he shall acknowledge the sonne of the hated for the first borne, and giue him double portion of that he hath. For he is the first of his strength, [Page 292] and to him belongeth the right of the first borne. The second is the preseruation of the stocke, which in his person is to be mainteyned. For in the elder brother from the father to the sonne the stocke is alwaies continued. Among the Iewes the father being dead, the eldest sonne was to all the rest as father, and therefore hee was honoured of all the rest as father. In Noahs house Sem was the eldest, and more is said of him being eldest than of the rest. Blessed bee the Lord God of Sem, and let Canaan bee his seruant.Gen. 9.26.27. God perswade Ia­phet that he may dwell in the tents of Shem, and let Canaan be his seruant in Iacobs house Reuben was the eldest,Gen. 37.22. and more was his counsell regarded being eldest than others. When all the residue of the brethren were a­greed against Ioseph that he should be slaine, his only disagreeing was cause sufficient why Ioseph was not slaine. Amongst our selues, the prerogatiues of the eldest are more and greater than any of all the rest. I neede not to speake of them, he that is any thing acquainted with the lawes of this land, is not ignorant of them. He that is the eldest in any family, will soone labour to know them. I will proceede: the third reason is the hauing of some alwaies in readines to doe seruice for the common wealth. In the time of peace to helpe to go­uerne it; in the time of warre, to helpe to defend [Page 293] it. For of all the brethren if he were vnfit, who should be more fit? for yeares it is sure he ex­ceedes them all, for experience it is thought, he excelles them all: as he hath most yeares, so he should haue most experience. For by most yeares comes most experience. For these rea­sons the eldest should haue portions of his fa­thers goods and landes, both bigger for quan­titie, and better for qualitie, than any of all his other brethren.

Some times I deny not what you say. But that alwaies it should be so, I doe not greatly well like of: for at the time of the fathers death the eldest may be able to shift for himselfe, as well as some of the rest, but the youngest may bee very vnable. And therefore I would thinke greater care should bee had of them, than of others. Besides that, it may bee the youngest shall bee brought vp to some chargeable kinde of life, as a schollers life, a courtiers life, a merchants life &c. and therefore some rea­son as great care should be had of them as of some others.

Whatsoeuer you pretend for ground of your dislike, yet this must you euer know and hold, that mans inuention must giue place to Gods constitution. And though I haue all this while laboured for the prefer­ment of the Eldest (as reason is I should) yet he being prouided for, I neuer stoode, neither [Page 294] now doe I stand against the well prouiding for of the youngest. If the eldest be once regar­ded as he ought, let the others after him be considered, as they may. Yet for that point thus much I say, whatsoeuer is done, let it ra­ther be done vpon reason than affection. Many I know are foolishly affected: and therefore some of their children are carelesly regarded: some haue a great deale giuen them, and some againe haue neuer a whit. Let euery one in his place be considered, and all my words thereof shall be ended.

It is very like so: for if I had not caused thus many, fewer I imagine by many would haue been vsed.

Of that you may be well assured. For your questions and obiections these many haue procured.

I suspected so; and therefore I say so. But pardon mee if I haue runne out of rule touching this rule, and I will keepe my selfe bet­ter in rule, about your last rule.

The more you doe so, the better it will be for you, no hurt euer by keeping of rule. But the last rule is so short, as well you cannot runne from it.

Neither minde I, though I might. But yet I would gladly know the reason thereof?

Whereof? of your wanting possibilitie to runne aside?

No: that is easie. But of the rule it selfe, which is somewhat harder.

That I gaue you with the rule, and haue it againe, you may in the rule.

What is it then?

The Testatours liberty to alter and change his will at his pleasure according to law during his life.

But why is that the reason?

Because the Apostle himselfe in the Epistle to the Hebrewes saith:Heb. 9.17. The testament is confirmed when men are dead: for it is yet of no force, so long as he that made it is aliue. If this saying of the Apostle now be reason suf­ficient, your question is aunswered, and my dutie is discharged, if not, you must seeke to the Ciuilians for more.

Where the first is sufficient, the second is superfluous. I am so well satisfied with the first, as I minde not now to seeke any thing of the last. If so it please you therefore, wee will now passe to the second thing you said the sicke man was to doe, that would in his sicknes seeke to establish good order in his house after his death.

Indeede order requires so much, and the Apostle willeth, All things to be done [...] order. With what you are therfore conte [...] I shall not be discontented. But concerning that, what will you that I say?

I cannot prescribe you any thing?

But you may propounde me some­thing.

The duetie it selfe you haue alreadie prescribed, but how or whence gather you, that a man in his sicknes labouring to procure good order in his familie after his death, should ad­monish all those of his familie, wife, children, and seruants before his death, to learne, be­leeue and obey the true religion of God all their dayes?

I gather it three waies: first, by the ge­nerall commaundement of God: secondly, by the practise of diuerse godly men mentio­ned in scripture: thirdly, by the speciall com­mendation, God himselfe giues to one there­fore aboue the rest. For first, God giues this generall precept,Heb. 1.13. Heb. 3.13. Exhort one ano­ther dailie, while it is called to day, least any of you bee hardened through the deceitfulnes of sinne. And I know little difference betweene exhortation and admonition, vnles you say, admonition goeth before exhortation, & ex­hortation followes after admonition. Second­ly, I finde many good men in the booke of God to haue done thus. In the booke of Deu­teronomie,Deu. 31.32.33. I finde Moses to haue admoni­shed all Israell, Ioshua their captaine, Leui their Priest, and the audience of all their con­gregation, to cleaue vnto the Lord their God, [Page 297] and to serue him after his death. It is so much to repeate some, as I refer you thither to reade all. The reading of all there, is better by much than the repeating of some here. In the booke of Iehoshua, I finde Iehoshuah to haue done the like: For to all Israel, their Elders, Iehosh. 23.1, 2, 3. &c. their heads and their Iudges, and their officers, he said, I am olde and stricken in age: also, ye haue seene all that the Lord your God hath done vnto all these nations before you, how the Lord your God himselfe hath fought for you. And the Lord your God shall expell them, and cast them out of your sight, and ye shall posses their land, as the Lord your God hath sayd vnto you: be therefore of a valiant courage, to obserue and doe all that is written in the booke of the lawe of Moses, that ye turne not there from to the right hand, nor to the left; neither companie with those nations: that is, with them that are left with you, neither make mention of the name of their gods, nor cause to sweare by them, nei­ther serue them, nor bowe vnto them, but sticke fast vnto the Lord your God, as ye haue done vnto this day, &c. Iosh. 23. and 24. by the whole. In the first booke of Kings I finde,1. Kin. 2.1.2 Dauid to haue charged his sonne Salomon to the like effect, saying: I goe the way of all earth, be strong therefore and shew thy selfe a man, and take heede to the charge of the Lord thy God, to walke in his waies, to keepe his statutes [Page 298] and his commaundements, and his iudgements, and his testimonies, as it is written in the lawe of Moses, that thou maiest prosper in all that thou doest, and in euery thing whereto thou turnest thee, that the Lord may confirme his word which he spake vnto me, saying: If thy sonnes take heede to their way, that they walke before me in trueth, with all their hearts, and with all their soules, thou shalt not (sayd he) want one of thy posteritie vpon the throne of Israel. In the booke of Tobit also I finde, That olde Tobit no sooner remembred that hee had wished for death, Tobit. 4.2. but hee said; wherefore doe I not call for my sonne Tobias, that I may admonish him before I dye: (as though when a man were a dying, it were his duetie to ad­monish his sonnes, and those of his familie to doe those things which are pleasing vnto him, which gaue them life, and may at his pleasure take it againe from them:) And therefore when he had called him he sayd: My sonne, after that I am dead, burie me, and de­spise not thy mother, but honour her all the dayes of thy life, and doe that which shall please her, and anger her not. Remember my sonne, how many dangers she susteyned when thou wast in her wombe, and when she dyeth, burie her by me in the same graue. My sonne, set our Lord God alwaies before thine eyes, and let not thy will be set to sinne, or to transgresse the comman­dement [Page 299] of God. Doe vprightlie all thy life long, and follow not the waies of vnrighteousnes: for if thou deale truely, thy doings shall prosperous­lie succeed to thee, and to all them that liue iust­ly, and so forth as followeth in that place. Now by all this which I haue found, this is the conclusion which I make, to wit, that what good thing soeuer men know, touching God and godlines, they are not to keepe it to themselues, but to teach it their children and families, not onely in their life time, but also at their death, that so God may be glorified of them, both while they liue, and also when they dye. And the third thing that induces me thereto, ouer and aboue the precept of God, and the practise of good men, (of which I haue now spoken) is the speciall commenda­tion God himselfe giues to Abraham, the fa­ther of the faithfull, for the doing of the same: for when he was to discouer vnto him the de­struction of Sodome and Gomorhe, he made this the reason of his so doing.Gen. 18.19, I know Abra­ham that he will commaund his sonnes and his householde after him, that they keepe the way of the Lorde, to doe righteousnes and iudge­ment. And what a singular commendation this is, hee that hath but halfe an eye may see? It is a very good thing to be well spoken of by men.Senec. de Reme. fort. The good opinion of men is safer [Page 300] than money. An honest report is a second pa­trimonie. Id. in Prou. Yea saith Salomon, A good name is to be chosen aboue great riches, and louing fa­uour is aboue siluer, Prou. 22.1. Eccl. 7.3. and aboue golde. A good name is better than a good oyntment. But it is a better thing to bee well spoken of by God himselfe: as hee better knoweth what is in man, so hee better iudgeth what is done by man: as he also is greater than man, so is his commendation better than mans. Mans is hardly got, and easilie lost, Gods once got, is euer hardly lost: as hee knowes what hee speakes, ere he speakes; so he speakes surely when he speakes. As Balaam said to Balak. God is not as man, Num. 22.19 that he should lye, neither as the sonne of man that he should repent: hath he said, and shall he not doe it? And hath he spo­ken, and shall hee not accomplish it? (As Peter saith) The word of the Lord endureth for euer. As Christ himselfe saith,1. Pet. 1.25. (which was and is God, Mat. 24, 35.) Heauen and earth shall passe away, but my words shall not passe away. As therefore he that is sicke is desirous to haue the praise of God before the praise of men, (because of all praise it is the best,) so is he to be carefull of that which God himselfe commaundes to all, and commends in Abraham, hee com­maunds it, that it may bee obeyed, hee com­mends it, that it may bee regarded, hee com­maunds [Page 301] it and commends it, that in the time of sickenes, and before the houre of death, it may not be neglected.

But what is the reason that he that is sicke, should in his sickenes be carefull of that you speake of? It may be in his health he hath often before done it?

That hinders not, but that then also he must doe it. It is a duetie that lyes vpon a man, not onely in the time of health, but in the time of sickenes also: though therefore in his health he hath neuer so often admonisht all those of his familie to feare God and keepe his commaundements, yet then in his sicke­nes he is not to cease to admonish them still: ofte had Moses and Ioshua admonisht the Israelites to serue the Lord, and walke in his waies, ere euer the time of their departure drew nigh, yet did they not therefore cease to doe it, euen then, when the time came that they were to depart. No more should he that is sicke, and at the poynt to dye: you aske here what is the reason he should then doe it, but you might better aske what are the rea­sons thereof: for they are many, more than one. One is, because it is the last and best worke he can then doe and the Apostle saith, Desire you the best gifts: And againe,1. Cor. 12.3. Gal. 6.9. 2. Thes. 3.13 Bee not wearie of, and in well doing: for in due season ye shall reape, if yee faint not. Another is, be­cause [Page 302] it is euery mans part to seeke the pro­pagation of Gods glorie, as well when he is dying, as while he is liuing. For therefore the Lord created him. Esa. 43.7. I created him for my glorie. Esa. 41.7. And againe, verse 21. This people haue I formed for my selfe, they shall shew forth my praise. Rom. 14.8. The Apostle also saith, Whether we liue or dye, wee are the Lordes: and therefore while we liue, we should liue vnto the Lord, and when we dye, we should dye vnto the Lord. And because liuing we should liue vn­to the Lord, and dying dye to the Lord, both liuing and dying, we should admonish others to liue and dye vnto the Lord. Liuing, be­cause the Apostle one where saith, Exhorte one another, and edifie one another, euen as yee doe: 1. Thes. 5.11 14. and verse there the 14. Admonish them that are vnrulie dying; because the same Apo­stle other where saith:1. Cor. 10.31 Whether yee eate or drinke, or whatsoeuer you doe, doe all to the glo­rie of God, and therefore this: for this makes much to the glorie of God. Steuens vehe­ment exhortation to the Iewes before his death, made some turne vnto God after his death. Saith Augustine in one of his bookes de ciuitate Dei. Augustinus de ciuitate Dri. If Steuen had not prayed, the Church had not had Paul the Doctor of the Gentiles. Through the many good wordes which Christ vsed, as he went to be crucified, some were either conuerted or confirmed: [Page 303] the theefe was conuerted, the Centurion was confirmed, by both, God was glorified: the theefe said,Luk. 23.42.43. &c. Lorde remember mee when thou commest into thy kingdome, and he receiued this answer. To day shalt thou bee with mee in Paradise. The Centurion when hee saw what was done, he glorified God, saying: Of a suretie this man was iust. And all the people that came together to that sight, beholding the things which were done, smote their breasts and re­turned. But I will returne to that, from which I was not yet turned. And a third reason thereof is, because then a man speakes with the best affection. Seldome when a man is well affected, if in his mortall sickenes he be ill affected: for as Salomon saith,Pro. 29.15. The rod and correction giue wisedome. And therefore Da­uid sayd: Before I was afflicted I went astray, Psal. 119.67 but now (that I am afflicted, I keepe thy worde. By the good admonitions which Moses, and Ioshua, and Dauid, and Tobit, and others, of whom I haue spoken) gaue vnto their sonnes subiects and seruants, a little before their deaths, the trueth of this I say, doth very easi­lie appeare: and by other things which shall hereafter bee said, the same may further ap­peare. If either of these be not enough, there may be some further thought had of the Pa­triarches dying, the Prophets dying: Christ himselfe dying, the chiefe crucified with dy­ing, [Page 304] Steuen the Martyr dying, for there will be seene the ardent affection they spake with­all, when they were dying, and so that explay­ned which I was explayning. But a fourth reason is at hand, and therefore I must from this. And that fourth for which a man dying, should admonish those of his familie to cleaue vnto the Lord, is because the admoni­tion which is then deliuered, is euer best re­membred. How soone soeuer other in other time past giuen, is gone and forgotten, that in that time giuen, is seldome when wholly for­gotten. No words are euer so well thought of, as a mans last words: with them, he which will not be moued, with any will hardly be moued. A tree neuer giues so big a stroke, as when it falls: and a man neuer speakes with such efficacie, as when hee dyes: as then the Swan sings most sweetely, so as then a man speakes most pathetically. All parts are then in great force, because they haue but a while to bee in force. And thus your de­maunde is answered, though your minde be not satisfied.

For this the last is satisfied, as well as the first is answered: but yet I haue where­with your wit may bee exercised, as well as I haue, whereby my minde is perplexed.

And what is that?

What maner of admonitions a man on [Page 305] his deathbed should giue either to wife, children, or seruants or others?

That is a thing that needes neuer much to trouble you. It sufficeth that he giue such generally to al, and particularly to some, as before you haue heard by Moses and Io­shua, giuen in generalitie to all, and by Dauid and Tobit giuen in particularitie to their sonnes, Salomon and Tobias.

But I would heare of such in particu­lar, as may particularly fit either wife or chil­dren, or seruants?

And such you may heare of, such there are already composed and extant: such also you may by yourselfe reade in a booke, which commonly is in most mens hands, and wor­thilie is called the Sicke mans salue.

If it be not troublesome to you, I had as lieue heare them of you, as reade them in him. As they come from you, I shall well remember them: as I finde them in him, I shall be careles of them. More I regarde what I heare, than what I reade; especially if the booke be by me, wherein I may at any time reade: but the truth is, the booke you speake of is out of my hands, as out of some others. If therefore I may intreate you to recite them, I will endeuour what I may in memorie to record them.

That may bee, but I had rather you should there reade them, than I here recite [Page 306] them. It is labour far away for any there to reade them, than for me here to recite them: as they are there, they are long, and it may be as they should be here, to some they would be wearisome.

Whatsoeuer they may be to others, they shall be nothing displeasing to mee. And for their length, you may abridge them if you please.

The coherence of one thing with a­nother, may be that, as any abridgement will be inconuenient.

As you may and will then, so let mee haue them.

Is there no remedie, but haue them you will?

Not any, if haue them I may?

Much what then as it is there, thus may the sicke man say to his wife. Oh sweete wife, you see in what case I lie here, sicke, weake, and the prisoner of God, looking e­uery houre for my departure out of this world. And this visitation of God, is vnto me welcome, and I thanke the Lord with all my heart for it. I doubt not but when I am once gone hence, I shall be in a far better case than euer I was: therefore I pray thee good wife be not heauie, neither take thought for me, but rather pray that the will of God may be done in me: and be as well contented, that I [Page 307] should at the calling of God goe from thee, as euer thou wast that at his appoyntment I should come to thee. I haue run my race; I haue passed those yeares which the Lord ap­poynted that I should liue in this world. And now is the time of my departure come. And I giue ouer this my life willingly, and with a free heart, therefore take no thought for me: and doubt thou not sweete wise, but if thou goest forth, to liue in the feare of God, and to please him, God in the time of thy widow-hoode will be an husband vnto thee, he will be thy patrone and defender, hee will be thy mightie shield and strong buckler, hee will prouide for thee, and foresee, that thou and thine shall want nothing that is good. For he hath promised in his holy word,Psalm. 146. and 20. Esa. 10. [...] Ier. 5.12. Zach. 8. that he will take charge of the widowes, and defend their cause: he hath also charged the Magistrates and rulers, to looke vnto widowes, and to de­liuer them from oppression. I doubte not therefore, but the Lord will aboundantly pro­uide for thee and thine, so that thou and they haue alwaies his feare before your face. In all things therefore good wife, haue it before thine eyes, that so it may goe well with thee. And if after my departure (O wife) thou hast a minde to marrie againe, marrie in the wise­dome of the Lord our God: for I know no man can liue chaste, except God giue the [Page 308] gift. Onely haue this care, that he with whom thou doest determine to marrie, bee such a man as feareth God, loueth his word, is well reported of by his neighbours, dealeth righ­teously with all men, embraceth vertue, de­spiseth vice, &c. Follow not the maner of certaine olde doting widowes, which for bo­dily lust in their olde crooked age, couple themselues with yonkers, which might right well haue bin their children, and vnto whom they might also haue giuen sucke, for such marriages are not blessed of God, because the one marrieth for bodily lust, the other for worldly couetousnes. Chuse thee therefore such an husband as will loue thee, and not thy goods onely, as is equall to thee in con­dition, state, and age: as also will tender thy children, and see them brought vp in the feare of God: that this may be, pray alwaies vnto God, that he wil blesse thee, and prosper thee in all things. Moreouer (oh my sweete and louing wife) looke well to the bringing vp of thine and my children: bring them vp in instruction and information of the Lorde; weed out of their mindes all kindes of vice and wickednes, that their bodies may bee made the temples of the holy Ghost: haue an eye vnto thy seruants, giue them their coue­nants, and suffer them not to be idle. So go­uerne thy house, that there be found in it no [Page 309] vice, but vertue; no wickednes, but godlines; no sinne, but honestie and christian behaui­our. Be thou also an example of godly life vnto thy children and seruants; so mayest thou be sure to haue obedient children, and faithfull seruants: yea, so also shalt thou be well reported of thy neighbours, and belo­ued both of God and all good men. And thus good wife adieu. This is there the sicke mans exhortation to his wife: and this or the like may the sicke man we speake of, vse to his wife.

This I assure you is a good one: the ground of any it doth comprehend; but what maner of one may hee vse to his children?

This which hereafter followeth, or some other much like it in effect. Oh my children, God blesse you, and send you ma­ny, yea, and those ioyfull and quiet dayes vp­on earth. Ye see in what case I am, sore sicke, and very weake, abiding the good pleasure of God. The end of this my life is come, and I am glad of it, and most heartily thanke the Lord my God for it: let it not dismay you (my most deare children) that I shall now be taken away from you: for albeit that I being your naturall father, shall no more serue you, nor prouide for you as hitherto I haue done: yet doubte ye not, but if ye goe forth as ye haue begun, to feare God and to serue him, he [Page 310] will not leaue you comfortles, but in my stead he will be a father vnto you, and pro­uide better for you, than euer I was able to doe: therefore if ye will haue God a merci­full and gentle Father vnto you, behaue you your selues as dutifull and obedient children towards him, feare him, loue him, honour him, serue him, pray vnto him, call vpon his blessed name, bee thankfull vnto him for his benefites, and in all things, seeke to please his godly maiestie. Giue your mindes to the rea­ding of the holy Scriptures, and whatsoeuer you reade therein, practise in your liues and conuersation: be not onely hearers of the word, but doers also, for he that is not a for­getfull hearer, but a doer of the worke, shall be blessed in his deede.Iam. 1.25. Moreouer, auoide idlenes, and too much childish pastimes, let no time of your life passe away without fruite: eschew all euill companie, and haue nothing to doe with them that be vngodly, though their words be sweet for a time, their end is suddaine destruction. Oh my chil­dren many thousands are cast away, for that they haue not the feare of God before their eyes, neither will be ruled by good counsell. Therefore desire alway the fellowship of them that be good and vertuous, haue all your trust and confidence in the Lord your God, take nothing in hand before you haue craued [Page 311] his helpe by feruent prayer, and after that thing done, giue God most heartie thankes therefore, acknowledging him the onely gi­uer of all good things. The sabboth day and such other fruitfull dayes, spend them holilie and godlily, giue your selues to prayer, to hea­ring of Sermons, and to reading of the worde of God. See that ye defile not the name of the Lord your God, with vaine and vnlawfull oathes: reuerence your elders, honour your mother, be obedient vnto her, pray for her, doe for her whatsoeuer lyeth in your power, that God may blesse you, and giue you long and ioyfull life vpon the earth. Be no euill speakers of any man, but be courteous and gentle vnto euery man. Let no lightnes ap­peare in you, neither in gesture nor counte­nance; be true and faithfull, cast away all pride, and embrace humilitie, auoide super­fluous eating and drinking, vse temperance in all your doings▪ be not moued to anger a­gainst any man, but be patient and ready to forgiue all men: be mercifull to the poore, helpe all men to the vttermost of your pow­ers: studie to doe good vnto all, and hurt none: loue all men, euen your very enemies, be not ouercome of euill, but ouercome e­uill with goodnes: these few lessons if ye ob­serue, ye shall doe well. As a most mercifull father God will blesse you, continue his fa­uour [Page 312] toward you, multiply his graces vpon you, and wonderously prosper you vpon the face of the earth. But these if ye neglect and despise, the Lord will be angry with you, set his face against you, neither will he euer leaue till he haue vtterly ouerthrowne you. Take heede therefore ô my good children to the commaundements of our God; apply your hearts alwaies to obserue them, that so it may alwaies goe well with you, and the gratious fauour of God euer bee continued towards you. Thus desiring the Lord to be with you, to blesse and preserue you, to his gracious pro­tection I commend you. Thus in generall (friend mine) you see what manner of admo­nition the sicke man (we talke of) may giue to the whole company of his children, if God hath blessed him, with many.

I doe so, and I thanke you for it. But may I not in like sorte see what in particular he may say to his eldest sonne, the first fruite peraduen­ture of his bodie, & assuredly the heire of all his lands?

Yes that you may.

So then let me. For moe haue many, than either one alone or none at all.

Thus then may he say vnto him, of all the sonnes that God hath giuen me, thou art my first borne; for thee I thank him, for in thee lieth the hope of my posteritie. Looke there­fore [Page 313] that thou seruest God all the dayes of thy life, that thou mayest be the father of many children through the blessing of God. If thou dost resemble me as in countenance and li­neaments of body, so likewise in manners and conditions of life, it shall not repent me to haue begot such a sonne, neither shall it fore­thinke thee to haue had such a father. Take heede therefore that thou dost not degenerate and grow out of kinde. Follow mee in all things as thou hast seene me follow Christ. After I am dead bury me, and despise not thy mother, but honour her all the dayes of thy life, pray for her and doe for her whatsoeuer lieth in thy power,Tobit. 4. remember that God hath appointed thee to be the staffe of her olde age, neither forget thou what and how great paines she had suffred for thee.Prou. 1. Beware of rio­tous companie, and haue alwaies the feare of God before thine eyes.Eccle. 6. Keepe company with such as haue vnderstanding, and leane vnto their wisdome and counsell: be sober minded and eschew the lusts of youth,2. Tim. 2. but follow righ­teousnes, faith, loue and peace with them that call on the Lord with a pure faith. When thou shalt come to the possession of such worldly substance as I haue appointed for thee through the goodnes of almightie God, looke that thou dost vse and not abuse thy goods. Spend in measure, and as present necessitie shall re­quire. [Page 314] Beware of superfluous expences.Pro. 23.21. Auoide banqueting and delicious fare. For whosoeuer loueth delicately to fare, shall come to pouer­tie. Remember it hath cast away many thou­sands. Thinke that well spent, that is spent in thine owne house. Extraordinary banque­tings looke y^t thou flee, remembring that that which is gotten in a long time, is consumed in a short space.Tob. 4. Giue almes of thy goods, and turne neuer thy face from the poore, so shall it come to passe that the face of the Lord shall not be turned away from thee. Be mercifull after thy power: If thou hast much giue plen­teously, if thou hast little, doe thy diligence gladly to giue of that little: for so gatherest thou thy selfe a good rewarde against the day of necessitie. For mercy deliuereth from death, and suffreth not to come into darkenes. Almes is a good gift before the most high to all them that vse it. Beware of all whoredome my sonne, and bring a chast body vnto the ho­nourable state of marriage. When the ripenes of thine age doth require thee to marrie, take heede whome thou chusest to be thy yoke-fellow. Follow not the corrupt manners of the wicked worldlings, which in chusing their wiues, haue their principall respects, vn­to the worthines of the stocke, vnto the weal­thines of the friends, vnto riches, beautie and such other worldly vanities. Consider thou [Page 315] rather the godlines than the worthines of the maides parents, the honest & vertuous bring­ing vp of her, her chaste and sober behauiour, her christian and godly manners, her modesty, grauitie, sobrietie, and womanlines her faith obedience, humilitie, silence, quietnes, hone­stie, housewifelines, and such other fruits of Gods spirit. Let her be no Papist nor Anabap­tist, nor Epicure, but one of the household of faith and such an one as feareth the Lord God vnfeignedly. With such an one couple thy selfe in the feare of God, and know her to be the gift of God, as Salomon saith: House and riches are the inheritance of the fathers, Pro. 19.14. but a prudent wife commeth of the Lord. There­fore when thou art once ioyned with her in the holy order of Matrimonie, seeke after no straunge flesh: beware of whoredome. Entan­gle thy selfe with no other womans loue; but be glad with the wife of thy youth. Let her breastes satisfie thee at al times, and delight in her loue continually. If God send thee chil­dren, thanke him for them, and studie to bring them vp in the feare, nurture and doctrine of the Lord, that they may learne to know God euen from their very cradles. Order thy house­hold godlilie and honestly, cherish thy ser­uants, and giue them their couenants, remem­bring that thou also hast a master in heauen. Loue thy neighbours, and dwell quietly a­mong [Page 316] them. Lend vnto them gladly whatso­euer they neede, if thou hast it. Oppresse not thy tenants, raise not thy rents, take no vncon­scionable incomes or fines. Be contented with the olde accustomed reasonable paiments. bring vp no new customes; maintayne the lawfull liberties of the towne wherein thou dwellest: be no vnprofitable member of the common wealth: defame no man, but speake well of all men, hurt no man, but to the vtter­most of thy power, be beneficiall to all men. Let not pride haue rule either in thy minde, or in thy word. For in pride is destruction, and much trouble, and in fiercenes is scarcitie and great pouertie.: for fiercenes is the mother of fame. Let not the wages of any man that hath wrought for thee, tarie with thee, but giue it him out of hand. Looke that thou doe neuer vnto any man,Matt. 7.12. Tob. 4.15. that thing, that thou wouldest not another man should doe vnto thee. Giue of thy bread to the hungrie, and of thy gar­ments to them that are naked. Aske counsell alwaies of the wise, and despise not any coun­sell that is profitable. Blesse thy Lord God al­way, and desire of him that thy waies may be made streight, and that all thy purposes and counsels may prosper. My sonne doe these things, and God shall blesse and prosper all thy doings. And thus my sonne, the God of peace be with thee. This is the admoni­tion [Page 317] the sicke man may giue to his eldest sonne, hauing many, or but one or more than one.

But what manner of one is that which he may giue vnto his daughters: for all that fit­teth his sonnes, will not fitte them?

That shall you heare also, if you will but giue me leaue to breath a little.

It were hard if I should not doe that for you, you hauing already done so much for me.

Yet many are so carefull of hauing them selues; as they care little for the spoyling of others.

Their loue is small. God keepe me from such a minde. I would not any thing with the hurte of any, much lesse with the hurte of you, which long haue sought my good, and now are doing it.

Your words are good. But I'le stay them. I will now aunswere your demaund. That therefore our sicke man may speake that which shall fit his daughters, aswell as he hath spoken that which may fit his sonnes, he may thus say vnto them. (Oh my sweete daughters) I pray God blesse you, and make you ioyfull mothers of many children. Serue God, obey your mother, be diligent to please her. Giue care to her wholesome admonitions and fol­low them. Doe nothing without her counsell [Page 318] and aduise. When your age shall require you to marrie, follow the counsell of your mother, and other of your faithfull friends, which wish you to doe well in chusing of your husbands. Take heede ye be not corrupted with the gifts of naughtie packes, nor deceiued with the flat­tring tongues of wicked and vnthriftie per­sons. For many in these dayes seeke not the woman, but the womans substance. Couple your selues with such as feare God, loue his word, and be of honest reporte. And when ye be once maried, reuerence your husbands, know them to be your heads and gouernours appointed of God, obey them, and submit your selues vnto them. Suffer not your loue to depart from your husbands, neither know any mā besides them, but keepe the bed vndefiled, that your mariage may be honourable in the sight of God, and of his holy congregation. And if GOD doth blesse you with children, looke that you bring them vp to the glory of God in his feare and doctrine. Engraffe in their young breasts, euen from their tender age vertue, godlinesse and good manners. Looke well vnto your household, and be examples to your maides of godlinesse and honestie. Be no gadders abroade, nor haunters of tauernes, but keepe your houses continually, except some earnest and lawful busines prouoke you to goe forth. Be no bablers, nor vaine talkers, [Page 319] but for the most part vse silence. For silence in a woman is an ornament vnto her. Apparell your selues in comely aray, with shamefastnes and discreet behauiour, 1. Pet. 3.4. not with broydred haire, either golde or pearles or costly garments, but as it becommeth women that professe godli­nesse through good workes. Let the hid man which is in the heart be without all corrupti­on with a meeke and quiet spirit, which is be­fore God a thing much set by. For after this manner in time past did the holy women which trusted in God, tire themselues, and were subiect to their husbands, as Sara obey­ed Abraham, and called him sir, whose daugh­ters yeare, whiles ye doe well, not being afraid of any terrour. These few lessons if you obserue, doubt you not my (deare daughters) but God will well prosper you, and giue you a ioyfull and quiet life vpon earth. In steede of me he will be your father, and will defend you better than euer I could or should, pray to him there­fore for his blessing, and vexe not your selues much for my departure. I am to goe before you, and you are to follow after me. God send vs all a good going. And thus Gods blessing be with you my daughters. This is the admoniti­on the sicke man may make vnto his daugh­ters if he hath any or many.

What if he hath but one?

Then as heere he seem'de to speake plu­rally [Page 320] as hauing many, so there he may speake singularly, because he hath but one.

If then he chaunges the person, he neede not vse any other admonition?

True: except he himselfe will, or he knowes some cause why he should chaunge his stile.

But what manner of admonition may he giue vnto his seruants, for they are a parte of his family aswell as others, and those you said he was to admonish also?

This or the like: syrs (you my seruants) ye see in me what shall be the ende of you and all flesh else; euen a departure from this vile and transitorie world. For we are but straun­gers and pilgrimes on the earth, as all our fa­thers were. We haue heere no continuing ci­tie, but we seeke one to come. The ordinance of God is, that all men shall once dye. There liueth no man that shall not die. A man in his time is but grasse, and flourisheth as as flower of the field. Our life is euen as a vapour that appeareth for a little time, & then vanisheth a­way. On this condition came wee into the world, that we should againe goe out. We haue been sure of death euer since we had life. These things doe ye now see practised in me. The time of my departure out of this world is at hand. I thought it good therefore to send also for you, and to take my leaue of you, till [Page 321] we meete againe in the kingdome of God. I thanke you for the good seruice that ye haue done me; I haue not forgotten your seruicea­ble hearts and good will towards me, but I haue giuen to euery one of you such a porti­on of money, as shall declare some part of my thankefull and wel willing heart toward you. Now this remaineth to bee craued at your hands, that as ye haue hitherto faithfully, true­ly, and honestly serued me in my life time, euen so after my departure (so long as ye tary heere) ye will shew the like faithfulnes, truth and honestie toward your mistresse. Consider, that so long as I liued, I was a stay vnto her, and vnto the things that concerned her; but now her chiefe hope next vnto God consisteth in you. Therefore I pray you looke well vnto the things that appertaine vnto her: see that no­thing goe to wrecke, waste and decay. Prouide that through your diligence her things may rather encrease than decrease. Ye know I hope the dutie of a good seruant, notwithstanding at this my departure from you, I will put you in remembrance of it, that when I am gone, ye may yet remember my admonitions, and so the more speedily aunswer vnto your vo­cation.Eph 6. Col. 3. 1. Tim. 6. Tit. 2. 1. Pet. 2. The duty of a good seruant is to serue his maister and mistresse willingly, and with a free courage, euen for conscience sake, not with the eie, but with the heart, to obey them, [Page 322] to honour them, gently to aunswere them, not to picke or steale away their goods, but to be faithfull vnto them in all things. See rhere­fore that yee on this manner behaue your selues toward your mistresse auoide all stubbornnesse, churlishnes, cursed speakings, telling of tales, lying, picking, wast, idlenes, negligence and sluggishnes, eschew all euill and riotous company. Fly drunkennes and whoredome. Abstaine from vaine oathes and foolish pastimes. So behaue your selues in all your life and conuersation, that the name of God and his doctrine be not ill spoken of. Let the light of your godly behauiour so shine before men, that ye may doe worship to the glorious Gospell of our Sauiour Christ in all things. And in this seruing your mistresse with a glad, ready and faithfull will, thinke your selues to serue the Lord your God, and to doe that thing which is pleasing in his fight, and that he also will see your paines re­compenced,Col. 4. as the holy Apostle faith, Ye ser­uants be obedient vnto them that are your bo­dily maisters in all things, not with the eye seruice as men pleasers, but in singlenes of heart fearing God. And whatsoeuer you doe, doe it hartily, as though ye did it to the Lord, and not vnto men, knowing that of the Lord ye shall receiue the rewarde of inheritance, for ye serue the Lord Christ. But he that sin­neth [Page 323] shall receiue according to his sinne. For there is no respect of persons with God. If ye serue your mistresse truly and faithfully, heere­after, when ye your selues shal be householders God shall likewise send you true and faithfull seruants. But if ye serue her falsely and vngod­lily, then shall ye of your seruants be likewise serued heerafter. For with what measure that ye mete with all, shall other mete to you againe, Mat. 7.2. saith our Sauiour Christ. Liue therefore ac­cording to your vocation in the feare of God, and ye shall prosper right well. God shal blesse you, and neuer leaue you succourses. As the holy man Tobit saith, be not afraid, truth it is we leade heere a poore life: but great good shall we haue if we feare God, and depart from all sinne, and doe well. Well the blessing of God be with you.Tob. 4. For I must ere it be long a­way from you. Farewell. Thus I thinke I haue shewed you, as much as hitherto you haue de­sired of me.

You haue so, and I hartily thanke you therefore. For thereby I learne how to instruct and admonish them that are with me, and vn­der me: but I haue not yet done. For how euer death be the last ende of this life yet it is not the least thing to be regarded in this life, (as before you haue signified.) My request now therefore is to know how the sicke man in the agony of death is to behaue himselfe: for no doubt he [Page 324] must aswell care to order himselfe aright in death, as to prepare himselfe aright to death.

I will satisfie you in your petition, be­cause you please me in your reason. For to a good death there is aswell required a good disposition in death, as a right preparation to death. In the very agony of death therefore, the first thing the sicke man is to haue care of, is, that as he hath liued in faith▪ so he may also die in faith. For such as he dieth, such shall he be iudged. And such as the last day of this life doth leaue him, such shall the last day of the world finde him.Eccles. 11.3 As Salomon saith, In the place that the tree falleth, there it shall be. The second, that as he hath spent the former part of his life, so hee may also spend the latter: for obedience is better than sacrifice, and without obedience his death cannot be ac­ceptable to God, because he seemes to goe vnto God of feare and constraint, as a slaue to a maister; and not of loue and good will, as a childe to his father. The third, that as in the beginning he receiued his soule of God, so now in the ende he renders it againe to God. For as he was the first giuer, so he is the best keeper.

I hope you wil heere deigne me the same libertie, that hitherto you haue, that so it shall be as lawfull for me to question with you about these things, as before it hath been about others?

I should else do little for you. For whom at all times I would doe asmuch gladly, as I might fitly.

By how much the more you are at all times readie to doe for me, by so much the more I am alwaies bound to thinke my selfe beholding to you. All this is courtesie in you: no desert in me.

Let such words passe, least time ouer­passe, leauing what you could say, goe to what you would say.

I will then. Touching the first thing there­fore you spake of, what is it to die in faith?

It is with all thy heart wholy to relie a mans selfe vpon Gods special loue and fauour and mercie in Christ, according as it is reuea­led in the volume of the booke of God.

But why is the sicke man in the agonie of death to looke to this?

Because that is the most speciall time of all his time, for him to put his faith in practise.

Why that?

Because then, all things in and of the world doe faile and forsake him. His friends, his riches, his pleasures, his outward senses, yea and his temporall life too, do then all at once, leaue and forsake him. What helpe soeuer in times past they yeelded him, yet then they faile him, and yeelde him no helpe at all.

And what can faith then doe for him that so much you wish him to establish it in him?

It can make him go wholy out of him­selfe, and to despaire of comfort and salua­tion, in respect of any earthly thing, and cause him with all the power and strength of his heart to rest on the pure mercie of almightie God.

Hath it euer effected so much in any?

Yea that it hath in many.

Where haue you an instance thereof?

In the first booke of Samuel, the thir­tieth Chapter, and the sixt verse.

Why what is there said?

1. Sam. 30.6That Dauid comforted himselfe in the Lord his God.

What doth that make to the purpose you speake of?

As much as may bee. For the time when Dauid did this, was then; when the people intending to stone him, there was nothing before his eyes to bee seene but pre­sent Death.

And what made him then to doe it?

The application of the mercifull pro­mise of God to his miserable and distressed soule. For thus he saith vnto God, and of his promise in one place,Psal. 119.49 50. Remember thy promise made to thy seruant, wherein thou hast caused [Page 327] me to trust, it is my comfort in trouble: for thy promise hath quickned mee. And thus of him­selfe in another place, and the comfort hee found in his trouble: My soule she failed and my heart also, Psal. 73.26. but God is the strength of my heart, and my portion for euer.

But doth it hereupon follow, that it will effect as much in some other?

What else? for wherefore else is this written of Dauid, but for our instruction? what agrees to and with the generall, will not I hope disagree to and with the parti­cular. But for the generall Paul saith. What­soeuer things are written aforetime, are writ­ten for our learning, Rom. 15.4. That wee through pa­tience and comfort of the scriptures might haue hope. And therefore for this parti­cular, you may soone know what I might say. For written you see it is: and therefore for our learning written it is.

But it may be we may learne some other thing thence than this?

Though that may be, yet it followeth not therefore, that this is not thence to bee learned. I stand not against other things, but for this.

What reason haue you therefore?

More then that which is shewed, I haue the efficacie of faith. For if faith bee; faith worketh. (Saith Iames the Apostle) [Page 328] Faith without workes, Iam. 2.26. August. in serm. 22. is dead, and saith Au­gustine that learned Clerke, Faith is called Faith, of that which is done, two syllables doe sound, when faith is named, the first is of that which is done, the second is of God. I aske thee therefore whether thou doest beleeue, thou sayest I beleeue. Doe what thou saiest, and it is faith, and saith our Sauiour Christ,Mar. 16.17. These tokens shal follow them that beleeue, In my name they shall cast out diuels, and shall speak with new tongues, and shall take away Serpents, And if they shall drinke any deadly thing, it shall not hurt them, they shall lay their hands on the sicke, and they shall recouer.

But faith may then worke some other thing, then that which you speake of?

But this is then the proper worke of faith, and that then is the due time for that worke.Nom. 21.9. As the Israelites a dying looked vpon the brasen Serpent, which was erected by the appointment of God, that so they might bee healed from the stinging of fiery Serpents: so others a dying must with the eye of a true and liuelie faith looke vpon Christ exalted and crucified on the Crosse, that so they may bee saued from their sinnes, and the wrath of God due vnto them for the same. For the brasen Serpent was a figure of Christ, Ioh. 3.14. and Christ, as Paul saith, is to the godlie both in life and death aduantage. Philip. 1.21 In either whosoeuer beleeueth in [Page 329] him shall not perish, but haue eternall life. Ioh. 3.15. For God so loued the world, that he hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life, for God sent not his Sonne into the world, that he should condemne the world, but that the world through him might be saued.

Is it not inough that in times past the sicke man hath beleeued, though in the agonie of death he doth not beleeue?

No marrie, First by the Euangelist the Lord saith: Be thou faithfull vnto the death, Apoc. 2.10 & I will giue thee the Crowne of life. Secondly by his Sonne hee saith:Mat. 10.22. He that endureth to the end hee shalbe saued, by neither he saith, be faithfull a while, and it is well, but be faithfull to the death, and endure to the end: arguing by both, that it is not inough to beginne well, and then giue ouer: but that hauing begun, they must neuer bee wearie, but continue to the end. In vaine is good done, Greg 1. moral. if it be left before the life be ended, because he runs in vaine, which giues ouer before he comes at the mark. There is no ioy of a ship that perisheth in y^e hauen; nei­ther yet of a man that beleeueth not in death. Blessed are they (saith the Spirit) which dye in the Lord, Apoc. 14.13 they therefore which would be bles­sed after their death, must labour to die in the Lord at their death now they die in the Lord, which are ingraffed in Christ by faith, and rest [Page 330] and stay onely on him, and reioice to be with him, they therefore which wil die in the Lord, must till their death continue in faith for the Lord, faithes time, is this liues time, so that faith doth want of her time, if she hath not all of this lifes time, when this life is once past, the time of faith is ouerpast, faith exceedes not this life, neither should she faile during this life. As in the agonie of death, the diuel is most busie to bring vnto death, so thē should faith most striue to helpe vnto life, for thus & well it is written: The iust man shall liue by his faith. Abac. 2.4. 1. the iust in this life, shall liue after this life, by his faith in God and his Christ had and held during the terme of this life, for except he beleeues in this life, during the time of this life, he shall not liue with God after this life: by this you may easily tell whether it bee i­nough, yea, or no, to haue beleeued in God and his Christ before death: though he doth not beleeue at all in death.

I may so: but yet I cannot tell how any shall shew that then he doth beleeue?

Neither neede you to seeke that, it is inough for you to know how hee that doth beleeue shall shew that he doth beleeue.

To come to that knowing, asketh great cunning, for euerie one that saith hee doth be­leeue, doth not shew indeede that hee doth be­leeue.

But euery one that doth indeed be­leeue, may shew that he doth beleeue.

I denie not that, if he be in health, but I aske how he that is sicke, and in the agonie of death, shall then shew that he doth beleeue?

And that I answere hee may diuerse waies doe, first by praying vnto God: second­lie by speaking well either of him, or of his religion.

Why? but may a man pray when he is a dying?

I thinke not but oft times he may, so I am sure Iaakob the Patriarke did, so Christ our Sauiour did; so also Steuen the Protomar­tir did,Gen. 47.31. when death had seised vpon the body of Iaakob, he raised vp himselfe, and turning his face towards the beds head, he leaned on the toppe of his staffe by reason of his feeble­nes, and then he praied vnto God, and this his praier is counted a fruit of his faith, Heb. 11.22. When Christ was in his agonie in the gar­den he praied,Heb. 11.22. Mat. 26.39.27.48. Luk. 23.34.46. Mat. 26.37. and vpon the crosse againe he praied, thrice vpon the one, and thrice within the other. In the garden once he said. ô my Fa­ther if it bee possible let this cup passe from me: neuerthelesse not as I wil, but as thou wilt. Ano­ther time he said, O my Father if this cup can­not passe away from me, but that I must drinke it, thy will be done. Againe he praied the third time saying the same words. Vpon the crosse, the [Page 332] first time he said, Mat. 27.46 Eli, Eli, Lamasabachtani▪ that is, my God, my God, why hast thou forsaken me? the second time he said:Luk. 23.34 Father forgiue them, for they know not what they doe, the third time he said, Father into thine hands, I commend my Spirit. When Steuen was a stoning hee called vpon the Lord, and that twice: once for him­selfe, and once for his enemies, for himselfe he said,Act. 7.69. Lord Iesus receiue my spirit, for his eni­mies hee said, Lord lay not this sinne to their charge. And this his calling vpon the Lord there is attributed to his being full of the holy Ghost, by all this I gather that the sicke man beleeuing, when he is dying, may also pray when he is dying. It is well knowne what the good thiefe vpon the crosse did euen when death was seising vpon him, and life leauing him; and by that as by the former it may bee collected, what by a sicke man dying may be practised, for his crucifying death might be as hard a death as some sicke mans death, if not harder, the thiefe then praied, Lord remem­ber mee when thou comest into thy king­dome, and so also the sicke man may nay, ought asmuch as euer he ought, for saith God, call vpon mee in the time of tribulation and anguish, and thats a time of both: and saith Iames,Iam. 5.13. Is any man sicke, let him pray. And then I thinke a man is sicke if euer he be sicke, no sicknes or affliction to the agonie of death.

Alas, Alas, when sence failes, & tongue falters, and death nippes, how would you haue a man to pray?

With heart, if not with tongue, in affec­tion, if not in action, for praier stands not in the enuntiation of words, but in the affection of hearts, when Moses spake neuer a word vnto God, God said vnto Moses, Wherefore cryest thou vnto me? Exod. 14.15 When death therefore as­sailes me, & all sences external failes, so as the sicke bee vtterly vnable to pray with tongue, yet if through the instigation of others he be willing thereto, that his will to praier is as good as if he did pray: for as Dauid saith,Psal. 10.17 145.19. God heares the desires of the poore, and he will fulfill the desires of them that feare him: he also will heare their cry, and will saue them. And this he speakes, as if the sighes, sobs, and grones of a repentant and beleeuing heart, were praiers before God, as well as the supplicatory words of a loud and mournfull crying tongue, but to stay further speech of this, though I might make much more, you see many speake and vnderstand well to their last gaspe, and they (I think) may vse their tongues in praier aswel as their hearts.

There are but a few that doe so, and sel­dome when it is that any doe so.

Yes vndoubtedly, they are many that doe so, and such times fall out often, and nei­ther [Page 334] is greatly to bee marueiled at, for why? As good words either of God and godlines, or to God and his goodnes are sighes of a true and timely faith: so often doth God enable many to the last point of their liues, both to speake, and to vse many good words to his glory, their owne comfort, and others great good. If you will looke either into the Scrip­tures, or into other histories, you shall find there many good men to haue spoken to the last, and to haue vsed merueilous good words at the last. In the nine and fourtieth of Gene­sis the last words of Ia [...]kob were prophecies of blessings and curses vpon his children, the duration of gouernement in Israel, and ardent praier for his owne good. Amongst all and other things by him there said, these are nei­ther least nor last:Gen. 49.10. The Scepter shall not depart from Iudah, and the Law-giuer from betweene his feete, till Shilo come. And againe, O Lord I haue waited for thy saluation. In the two and three and thirteth of Deuteronomie;Deu, 32.35. the last words of Moses, were his most excellēt song, conteining the benefites of God toward his people; and their ingratitude towards him; and Moses his blessing wherewith he blessed the children of Israel before his death, the words are better for you there to reade, then forme heere to repeat; referring you thither therefore there to reade them; heere for this [Page 335] time I willingly omit them. In the second of Samuel and the three and twentieth Chapter, the last words of Dauid were, The spirit of the Lord spake by mee, 2. Sam. 23.1 and his word was in my tongue, the God of Israel spake vnto mee, the strength of Israel said, Beare rule ouer me &c. In the foure and twentieth of the se­cond booke of Chronicles, the last wordes of Zacharias the sonne of Iehoiada,2. Chro. 24.22. when he was stoned, were these, The Lord looke vpon it, and require it, the last words of our Sauiour Christ when he was dying vpon the crosse, as they were many & admirable, so they were full of spirituall grace and comfortable.Mat. 27.46 First spea­king to his Father he said, 1. Eli, Eli, Luk. 23.34. Luk. 23.43. lamasa­bachtani. My God, my God, why hast thou forsa­ken me. 2. Father forgiue them, they know not what they doe. 2. to the theefe he said,Ioh. 19.26.27. &c. Ʋerilie I say vnto thee, to day shalt thou be with mee in Paradise. 3. to his mother he said, Woman, be­hold thy Sonne, and to Iohn, Behold thy mother. 4. Earnestly desiring our saluation he said, I thirst, 5. Hauing made perfect satisfaction vnto God for mans offence he said,Luk. 23.48 It is fini­shed. Lastly when body and soule were par­ting hee said againe vnto God; Father into thine hāds I commend my spirit, Act. 7.56.59.60. the last words of Steuen were these, 1. Behold I see the hea­uens open, and the Sonne of man standing at the right hand of God. 2. Lord Iesu receiue my spi­rit. [Page 336] 3. Lord lay not this sinne to their charge. In other writers you may see the last words of others, and those very good, all spoken at the last cast of life.Euseb. lib. 4 cap. 15. At the last and as the last, thus spake Polycarpus Bishop of Smyrna; Thou art a true God without lying, therefore in all things I praise thee, and blesse thee, and glo­rifie thee, by the eternall God and high Priest Iesus Christ thine only sonne, by whom and with whome, to thee and the holy spirit, be all glory now and for euer. And thus Ignatius Bishop of Antioch:Id. lib. 3. c. 30. I care not what kinde of death I die. I am the bread of the Lord, & must be grounde with the teeth of Lions, that I may be cleane bread for Christ who is the bread of life for me. And thus Ambrose Bishop of Millaine:Paulinus in vita eius. I haue not so lead my life among you, as if I were a­shamed to liue. Neither doe I feare death be­cause we haue a good Lord. Possidoni­us in vita Augustini And thus Augu­stine Bishop of Hippo. 1. He is no great man that thinkes it no great matter, that trees and stones fall and mortall men die. 2. Iust art thou ô Lord and righteous is thy iudgement. Foxe pre­face to Lu­thers Com­ment. vpon the Psalmes of degrees. And thus Luther comparable to the chiefest (as Ma­ster Foxe once said,) My heauenly father God and father of our Lord Iesus Christ, and God of all comfort, I giue thee thanks, that thou hast reuealed vnto me thy sonne Iesus Christ, whome I haue beleeued, whome I haue professed, whome I haue loued, whome I haue praised, whome the [Page 337] Bishop of Rome, and the whole company of the wicked persecuteth and reuileth. I pray thee my Lord Iesus Christ, receiue my poore soule, my heauenly Father though I be taken from this life, and this bodie of mine is to be laide downe, yet I know certainely that I shall remaine with thee for euer, neither shall any be able to pull me out of thy hands. And thus Bishop Hooper, O Lord Iesus sonne of Dauid haue mercie on me, and receiue my soule. And thus Annas Bur­gius; Forsake mee not O Lord, least I forsake thee. And thus Melancthon: if it be the will of God I am willing to die, and I beseech him that he will graunt me a ioyfull departure, and to the like effect many others. But to speake of them al were too much, the examples of those good men that at the last end of their liues haue ex­pressed their notable faith in God, and his Christ, are infinite, and therefore too many as well for me to recite, as for you to remember. As these (which I haue mentioned) may suf­fice to shew what many haue done, so may they well serue to signifie what all should do, for good words by the good are euer to bee spoken, so long as a word by them can bee spoken.

What if through the extremitie of their paines, and the idlenes of their braines, such wordes cannot or will not be spoken? shal we think them to be euer the more faithles and vngodly?

Truely no: God forbid wee should, many good men are silent long before their death; many againe, through the extremitie of their disease speake hardly and badly at their death, though therefore their words nei­ther be as they should be, nor as wee would wish them to bee, yet must we neither iudge of them by their words, nor condemne them for their words, not iudge, least we our selues come to bee iudged, for with what measure wee mete vnto others, with the like wil others mete vnto vs, as therefore wee would not be iudged of others for any infirmitie in our selues, so must wee not iudge others for any infirmity espied in them, iudgement is Gods, and to him we must leaue it, as Paul saith, We must iudge nothing before the time, 1. Cor. 4.5. vntill the Lord come, who will lighten things hid in dark­nes, and make the counsels of the harts manifest, that euery man may haue the praise of God. Not condemne; least therefore we chance to bee condemned, euill words at the time of death may proceed of other causes, then want either of faith or religion, the disease may cause much, and in euery disease men are not euer alike affected, the more violent the disease is whereof a man dies, the more vnseemely are his gestures when he dies, of violent sicknes­ses, the companions are often fransies, and other vnseemely motions. As therefore it is [Page 339] follie to attribute that to one thing, which is to bee attributed to another, so it is to con­demne a man for wordes which come not from him, but from the disease that doth pos­sesse him.

When we see any then at the point of death, vsing worse wordes than they should, or we would, what will you that we doe?

Other thinges than either iudge or condemne.

Thats like in deed, because you dislike them, but what are those other thinges you speake of.

First, perswade him as you may & can to vse better, for it is written,Leuit. 19.17 Thou shalt plain­lie rebuke thy neighbour, and suffer him not to sinne. Secondly, pray for him as you ought, that the spirit of God may put better words in his mouth. For no man can say, 1. Cor. 12.3. Luk. 11.13. Iesus is the Lord, but by the Spirit, and this spirit is obtai­ned by praier. Thirdly, looke vpon your owne present loue towards him, and for that, practise the two former last named, but ab­steine from the two other afore mentioned: for as the Apostle saith, Loue thinketh not euil, 1. Cor. 13.5. but loue beleueeth all things, hopeth all things, endureth all things: and therefore it thinketh not that he is altogether faithles, that vseth a word fruitles, but beleeueth that he is, and ho­peth that he may be the childe of God a few [Page 340] bad words notwithstanding.Rom. 7.20. For sure it is not he that speaketh them, but the sinne that dwel­leth in him. Fourthly and lastly, looke vpon the sickmans life bypast and gone, and if that hath beene as it ought to be, neuer feare euil, nor yet suspect amisse. For as that auncient and learned father Augustine saith:August. de ciuitat. dei lib. 1. That is not to bee thought an euill death, afore which there hath gone a good life, for there is nothing which makes an euill death, but that which fol­loweth death. Now because thats vnknowen to vs,Id. lib. 5. de baptismo ca. 27. because that many that seeme to bee without, are within, & many that seeme to be within, are without, wee must learne to hope the best, and leaue to iudge the worst.

God graunt that so wee may, for prone inough we are of our selues to iudge amisse.

That makes not, but that we must re­straine our selues.

Neither doe I say otherwise, for that cause I wisht as I did.

And nothing amisse, for our nature as it is, is to be corrected, and not to be followed, and that which euen now you vsed, is a meane to haue that I speake of, practised.

Therefore I vsed it, but to let this point goe, and to meddle no further with censuring, whether men die in faith or out of faith, may it please you to say some thing of the next, which is their dying in obedience.

I haue said somewhat thereof already.

Thats little to that I would haue you say.

Why? what would you haue mee to say?

What it is to die in obedience?

That is soone said.

The sooner, the better.

To die in obedience is to bee willing, readie and desirous to goe out of this world, whensoeuer it shall please God to call, and that without murmuring or repenting.

No marueile though you say a man in his sicknes is to take care for it. It is not easy, how shall a sicke man compasse it?

By practising the former, For to him that beleeueth, all things are possible, Mark. 9.23. and ther­fore this easie, not impossible.

Possible peraduenture supernaturally, but not portable voluntarily.

Yes no doubt: for that faith which makes all thinges possible beyonde nature, makes all things portable against wil.

That may be, and I verily thinke is, but that a man should be willing, readie and desirous to goe out of this world without murmuring, grudging or repining, whensoeuer, wheresoeuer, and howsoeuer it shall please God to call him, is very hard, rare and difficulte.

Not a whit, If a man hath faith, Ioh. 5.4. but as a graine of mustard seede: for this is the victory [Page 342] that ouercommeth the world, as Iohn saith, Euen your faith. What therefore should a be­leeuing man be vnwilling to vndergoe, what necessarily he must vndergoe?

No hee should not; that I graunt: but what may perswade him that hee shall not? this I aske.

And that I answere, the very last thing I spake of, for voluntarilie that is to be suffe­red, which necessarily must be suffered.

What then?

Therefore death voluntarily is to bee suffered.

Wherefore that?

Because death necessarily is to be suf­fered,Heb. 9.26. for as the Apostle saith: It is appointed of God, that all men shall once die.

But how shall any of them be perswaded willingly to die?

I haue already tolde you, by this very necessitie of once dying.

All men know they shall once die, yet no man almost is euer the willinger to die?

The greater is their sinne, and the more is their shame, by how much the more cer­tainly they know they shall die, by so much the more willingly they should die, this knowledge should worke that willingnes.

I deny not but it should; I see not that it doth.

Somewhere you may see it, though euery where you cannot see it, knowledge is not euer fruitles, they that know this well, frame themselues to die willingly, for to die willinglie, is a fruit of knowing they shall die once.

But they haue more then, then this knowledge to make them willing: for thats not the onelie tree whereon this fruit doth grow.

Neither did I yet say so: there are many things which may moue men in sicknes to be desirous of death ere it comes, and maketh them willing to die, when it comes.

I would I might bee acquainted with some of them, if you will not, or cannot recite all; yet I beseech you reckon vp some, (if not the most, yet the best of them,) that so whensoeuer death doth come, I may the better know how to bidde her welcome?

To pleasure you therewith, I passe not for any paine thereabout. First it is Gods will, pleasure and ordinance that all shall die, for God created vs, that we should once die: no man therfore is to repugne and striue against the good pleasure of God.Rom. 9.19. For who euer resis­ted his will? the sicke mans and euerie mans dailie praier is, Thy will be done in earth, Mar. 6.10. as it is in heauen. Why therefore should he be vn­willing to haue that thing chance vnto him, for which hee dailie praies? That were but a [Page 344] drawing neere vnto God with his lippes, and a dishonouring of him with his heart. And what were that but an assuring of his soule, that in time he shalbe despised & abhorred of God? for thus the Lord himselfe saith,1. Sam. 2.30 Them that honour me, I will honour; and they that despise me shalbe despised. But to proceed: it is natu­rall to die, for who euer liued, that hath not died? who doth now or shall heereafter liue, that shall not also taste of death? why then should he that is sicke desire to degene­rate and grow out of kind? One man is wil­ling to bee rich, because an other is rich, to haue wife and children, because another hath so, to goe trimly apparelled, because another doth so &c. Why should hee not also be willing to die, because another doth so? In this there is greater necessitie, then in the others possibilitie, for euerie man cannot be rich, euery man cannot be braue and trim, euerie man cannot haue wife and children &c. but certaine it is, that euery man must die, his auncesters the most holy and perfit haue died; why should he disdaine to follow their steppes? Is hee better then Abraham, Isaac and Iaakob, and the rest of the Patriarkes, that hee should not die? Is hee wiser then Dauid and Salomon, and other of the kings, that hee should heere vpon earth for euer liue? Is he holier then Aaron, and Eleazer, [Page 345] and other of the priests, that he should escape Death? is he cunninger than Nathan, and Esaie, and Ieremie, and other of the Prophets, that he should not yeeld to nature? when as all these Kings, Priests, Prophets, and Pa­triarches are dead, why should hee grieue and grudge to die? as by them hee is to learne, that once hee must dye; so by their example he is to gather, that neuer either wisedome, or holines, or cunning can saue him from death. If death had been only cast vpon him, the bur­then thereof might haue been thought some­what the more vnrighteous and intolerable. But for so much as all the forenamed haue al­readie tasted of death, and all other heereafter shall, there is no reason but he also shuld both willingly and patiently submit himselfe there­to, for hee is heere no other, than they were and all are. A stranger and soiourner as all his fathers were, an aliaunt and Pilgrime as all his brethren are. Heere he hath no continuing citie, but he is to seeke one which is to come. Whiles he is heere at home in the body, he is absent from the Lord. The daies of his Pilgri­mage are both few and euil. Nature hath giuen him but an Inne to rest in, not a place to dwell in, & what should a straunger be vnwilling to depart hence, and go home? that is neither the part nor propertie of a stranger. A stranger as he delights to heare frō his country when he is [Page 346] thence, so he desires to go thither, that he may for euer abide there. There is his father, there is his mother, there are his brethren, there are his kinsefolkes and acquaintance. And with thē he is desirous to be. As y^e Eagles are, where the carcase is; so his affection is, where these are, why then should he or any sicke (who is no other than a stranger) be vnwilling to die, and lay downe his life? his father, his mother, his brethren, his kinred are all hence, and in hea­uen.Matth. 6.9. Gal. 4.26. Our Father (saith he) which art in heauen. Ierusalem which is aboute, is free, and is the mother of vs all saith Paul.Act. 3.21. Iesus Christ (saith Peter) the heauens shall conteine, vntill the time that all things be restored. And saith Sa­lomon,Sap. 3.1. the soules of the righteous are in the hands of God, and no torment shall touch them. And who would not be willing to be with them?Luk. 15.18. Ruth. 1.16. I will goe to my Father; quoth the prodigall. Intreate me not to leaue thee, nor to depart from thee, quoth Ruth, whither­soeuer thou goest, I will goe: and where thou dwellest I will dwell:Philip. 1.23 I desire to be dissolued & to be with Christ; quoth Paul. And againe, in another place to Barnabas he said:Act. 15.36. let vs returne and visite our brethren in euery citie, and see how they doe. Much more may he say thus, if he be wise, stay heere he cannot; he is mortall. He may not; he is miserable, he shall not. Vpon that condition he came [Page 347] in that once he should goe out. It is appointed of God that all men shall once die. It is ap­pointed, and therefore it cannot be altered.Heb. 9.26. It is appointed of God, and therefore it will not be chaunged. He is God, and is not chaun­ged; his counsell shall stand and his will will be performed. It is appointed of God that all men shall once die; and therefore it will not be remedied, but once he must die. What is appointed all men, must needs be appointed him. As where all are expressed, none are ex­empted, so in all he must needs be compre­hended. I hope he will not expect to haue that graunted him which was denied Christ him­selfe. By how much the more he is inferiour to him in other things, by so much the lesse is he like to be superiour to him in this. As he was man, he died, because he is man, he must nei­ther grieue nor grudge to die. The seruant is not greater than his Lord; Ioh. 13.16. Ioh. 15.20. Matt. 10.24 Ioh. 13.13. the disciple is not aboue his maister. Neither must he be aboue Christ, or greater than Christ, Christ is his master, Christ is his Lord. As Christ therefore dyed willingly for him, so should he for Christ. He hath left him an example, 1. Pet. 2.21. that he should follow his steppes. It is more for his profit so to doe than he is aware. Who would be an ene­mie to his owne good? he cannot cease to sinne, except he die, why should he be vnwil­ling to escape so great an euill? he shall neuer [Page 348] come to the true life, where felicity both ioy­full and eternall is except he die; why should he neglect to attaine so great a good? he shall neuer haue the fruition of Gods maiestie, and the blessed company of heauenly spirits ex­cept he die; why should he not pray daily to be deliuered from this present euill world, vp­pon condition he might once come to enioy the most glorious presence of the almighty: The very heathens which knew not God a­right, but only dreamed of the immortalitie of the soule, as those that look'te for a better life after this, (though they knew not what that life was or might be) both wished death ere it came, and died valiantly and ioyfully when it came; and shall he being a Christian, one which knoweth both God and his word, and hath the promise of ioy, hope and comfort af­ter this life, both abhor death ere it comes, and refuse to vndergoe it when it comes? oh fie for shame that it should be so. If an Ethnicke said thus:Cic. lib. 1. quest. Tus­cul. Oh immortall God, how is that pleasant and ioyfull iourney to be wished for, which being once done and past, there remaineth no sorow, no care, no pensiuenes? ô that goodly and plea­saunt daie when it shall be my hap to leaue this filthy and troublesome world: and come to their companies that inhabit the heauens. Id. de senec­tute. If God would suffer me, that I being of this age might become an infant and sucking childe againe, [Page 349] I would vtterly refuse it, neither would I by any meanes call the race that I haue runne, backe againe, that I might againe be young. For what pleasure and commoditie hath this life? yea rather what displeasure, incommodity, paine, trauell and trouble hath it not? but let it be graunted, that it hath pleasures: certes yet hath it either saciety or measure. And na­ture in this world hath giuen vs a place to tar­rie in for a while, but not to dwell and continue in for euer. What should a Christian say? to him should death be much better, and lesse bitter than to an heathen? Of him therefore should death be better accepted than of any heathen. But it is a world to see the world, the heathen writers in their monuments call death a chaunging for a better life, a quiet sleep, are-mouing frō mortalitie to immortalitie, from trouble to quietnes; from the shadow of a life vnto a very perfit and vncounterfet life, from sorrow to ioy, from euill to good, and hauen of rest, a solace of the minde; and end of all euill and wickednesse, and a beginning of all true ioy, felicitie and pleasure, and there­fore they were vnwilling to liue. The Christi­an professours acknowledge all this, and more too, and yet they are vnwilling to die. What must follow heereupon, but that they must therfore be their iudges. It is said, that one once hauing read a little booke of Platoes touching [Page 350] the immortalitie of the soule did therefore make a way himselfe, being thereto incensed by too great a loue to eternitie & a better life. How much more should he that hath read the whole booke of God touching the happie estate of soule and bodie after death, be willing well to welcome death when God doth im­pose and lay the same vpon him? 1. In Gods booke of life there are better reasons found to perswade by thereto, than in Platoes booke of the immoratlitie of the soules there are any to enforce the making away of a mans owne life. 2. God hath more authoritie ouer. the soule of man to recommaund it againe to himselfe at his pleasure; than man hath ouer his life, to deceiue himselfe of it when he will. God is the first giuer, and therefore should be the first receiuer. Man is the sole recaller, & there­fore should be the safe keeper. But not longer than the first doner is content he should en­ioy such a gift. All good men haue euer desired to depart with it, when God was purposed to recall it. And what should not he that is sicke doe the like? either his sicknesse hath made him good, or it ought to haue made him good. For sickenesse is euer sent for good, and Gods great mercy it is, that he warnes with sicke­nesse ere euer he strikes with death. If it hath made him good, why is hee vnwilling to lay downe his life, when God doth call for his [Page 351] life? if it hath found him good, why would he longer detaine it life than he may? If it be to make him good, why doth he hinder the working of it? be he good, or hath he a minde to be good, it is not his part to be vnwilling to die. So farre from being vnwilling to die, haue sundrie of the godliest wights (that euer were in the world) been, as earnestly they haue longed, wished, desired and prayed for death. That Princely Prophet Dauid cryeth out and saith. Woe is me and sorie am I for it, Psal. 120.5. that I must yet longer abide in this world like as the hart desireth the water broookes, Psalm. 42.1 so longeth my soule after God. My soule is a thirst for God, yea euen for the liuing God, when shall I come to appeare before the presence of God? Psalm. 84 1 And a­gaine: O how amiable are thy dwellings thou Lord of hostes? my soule hath a desire and longing to enter into the courts of the Lord, my heart and my flesh reioyce in the liuing God. Blessed are they that dwell in thy house, they shall alway bee praysing thee. One day in thy courts is better than a thousand, I had rather be a doore keeper in the house of my God than to dwell in the tents of vngodlinesse. In another Psalme he prayeth after this manner;Psal. 142.7 [...]. Deliuer my soule out of prison, that it may come and praise thy name. That good olde man Tobit,Tobit. 3.6. made thus his prayer vnto God and said: O Lord deale with me according to thy will, and [...] [Page 352] commaunde my spirit to be receiued in peace. For more expedient were it for me to die than to liue. How desirous of death the holy Apo­stle Paul was, these his wordes doe manifest, Christ is to me life, Philip. 1.21 23. and death is to me aduan­tage. And therefore againe he saith: I desire to be loosed and to be with Christ. What should I speake of that auncient and godly father Si­meon, whose historie is knowne, & laid down in the second of Luke? how did he desire to die as soone as he had seene Christ in the flesh, and know him to be the Sauiour of the world? Was not this thereupon his present saying? Lord now lettest thou thy seruant depart in peace according to thy word. Luk. 2.29, 30, 31, 32. For mine eies haue seene thy saluation, which thou hast prepared before the face of all people, a light to the Gentiles, and thy glory of the people Israel. Such affection as was in these good and god­ly men, Dauid, Tobit, Simeon, and Paul, should also be in those that are sicke, and by their sickenesse are admonished to looke for death, they should desire rather to die, than to liue, to be dissolued, than to bee restored, to bee deliuered, than to bee detained. For if they marke well, what is their life but a vapour that vanisheth, a flower that fadeth, a winde that passeth, a smoake that flieth, a lampe that burneth. And what should they be desirous to haue a winde to holde, a flower [Page 353] to stand, a smoake to stay, a vapour to conti­nue longer then either they may, or God will suffer and permit? He numbers their daies, he measures their monethes, he recordes their yeres; when they are all come to their summe, number and measure, why should they be vn­willing either to end them, or to end with them? will they nill they, end they shall, and end them God will. And better I thinke it would be with them, if God might end them with their good will, then it will be, if he ends them with their euil will.Apoc. 14.13 For blessed are they which die in the Lord: but it is in doubt what they are, which die vnwillingly, for they hard­lie die in the Lord, because they die not in o­bedience to the Lord.

I but I pray you, do not censure them so hardlie, you know not what death can do, death is fearefull, and the feare thereof may affright the best.

But not so I hope, as that it shall make thē vtterly vnwilling to die, for though death of it selfe be feareful, yet is not euery way fear­full, nor to euery one fearefull: though in it selfe it be the entrāce into eternal misery, be­cause of sinne from whence it came, & whose wages it is, as Paul saith;Rom. 6.23. yet in Christ it is the gate to eternal life, abounding with all felici­tie: for when Christ tooke away sinne, he took away also death issuing from sin which drew [Page 354] with it eternall condemnation, and when hee gaue vnto vs righteousnes, he gaue vnto vs also immortalitie and celestiall felicity the companion of righteousnes, so farre is it therfore from the godly to feare death, which terrifies others, as often they wish death, and soone they desire to leaue this life, for they know they are heere but strangers, and not citizens, and therefore they are euer seeking a Citie to come, to them therefore death is pleasant and amiable, for then cease all their miseries and troubles, yea then begins all their ioyes and pleasures, as appeareth by this say­ing of Iohn the Euangelist.Apoc. 14.13 Blessed are the dead which die in the Lord, for from henceforth the spirit saith, that they shalbe at rest from their labours. But to the vnfaithfull and vnbelee­uing death is fearefull, for then begins their sorowes and miseries, their plagues and tor­ments, as is to be seene in the historie of the rich man, Luk. 16. When the wise man there­fore speaketh of this very point in question, this is his saying:Syr. 41. 1. Oh death how bitter is the remembrance of thee to a man that liueth at rest in his possessions? vnto the mā that hath no­thing to vexe him, and that hath prosperity in all things: yea vnto him that yet is able to re­ceiue meate, or that yet setteth his mind on bellie cheare.Sy. 41.2. O death how acceptable is thy iudgment vnto the needfull, & vnto him, whose [Page 355] strength faileth, and that is now in his last age, and is vexed with all things, and to him that des­paireth, and hath lost patience, and this there­vpon is his exhortation: Feare not thou the iudgement of death: remember them that haue beene before thee, and that come after: this is the ordinance of the Lord ouer all flesh. And why wouldest thou be against the pleasure of the most high, whether it be ten, or a hundreth, or a thou­sand yeeres, there is no defence for life against the graue.

But like you this his exhortation, and that which hee saith touching the matter in question?

What else? I know no reason why I should dislike either, he speakes truth, and ac­cording to truth, and should I dislike his spea­king of truth?

No, but yet you may examine the truth?

What? where there is no doubt? but I doubt whether I may examine the truth, fur­ther then for the finding out of the truth for the truth is to be beleeued, not examined.

Put in, if it be once manifested.

Whether that bee in or no, the truth must bee beleeued,Heb. 11.1. For faith (as the Apostle saith) is the ground of things which are hoped for, and the euidence of things which are not seene. And Gregorie saith,Grc. ho 26. super euāg. Amb, de Trinitate. That faith is worth little, which hath proofe from humaine reason. [Page 356] Take arguments away (saith Ambrose) where faith is sought. In her owne schooles let logicke now holde her peace. Fishers are beleeued, not Logicians. August. su­per Ioh. What is faith, but to beleeue which thou doest not see? whence and how, the Trinitie is comprehended, ô man thou doest well enquire: how it is beleeued, thou doest not well aske, yea therefore it is well beleeued, because soone it is not comprehended, for if it were soone compre­hended, it were not needefull that it should bee beleeued, because it should be seene. But to leaue this, and to returne to what we were in hand withall. What is it that you dislike in the wise mans saying, you make so much adoe a­bout it?

I dislike not any thing though I doubt of something.

What is that you doubt of? of a mans fear [...]ng death?

I neede not doubt of that, thats a thing a man cannot auoide.

Yet thats a thing a mā should refraine.

Why? would you not haue a man to be a­fraide of death?

No, not a good man; not a faithfull and beleeuing man, for what should he feare death that hath his faith fixed on Christes death? Death is swallowed vp into victorie through Christs death, death hath neither power nor dominion ouer him that beleeueth.

But that all men doe not, for all men haue not faith?

But I speake to him, and of him that hath faith.

And would you not haue him that hath faith, to feare death?

Not so, as he should, therefore be vt­terly vnwilling to dye: for it is appoynted by God, that all men shall once dye, and I would not haue him that hath faith, to withstand the ordinance of God: for his it is to obey, not to resist.

How then would you haue him to feare it?

First, as it is the destruction of humaine nature in him, i. as it makes him cease to be a liuing man: for so Christ feared it when he sweat water and blood in the garden, & here­vpon said: My soule is heauie vnto death: Mat. 26.38. Se­condly, as it is an hurt to the church or com­mon wealth, for often by death the church and commonwealth are depriued of those which either were then indeed, or might haue been in time, a great help, stay, and comfort to either.

Otherwise than thus would you not haue him to feare it?

No.

And why?

For many causes. First, because it is [Page 358] vnto him an abolishing of sinne. For he that is dead, Rom. 6.7. is freed from sinne, he then ceaseth to of­fend God any more as hee hath done. Se­condly, because it is a bettring of his bodies condition, for whereas before it was sensible, and so perplexed with many miseries; it is by death made insensible, and therefore freed from all calamities: whereas before in life, it was both an actiue and passiue instrument for sinne, it is then after death neither of both. Thirdlie, because it is the way for his soule to come to rest, life and glorie. For they that die in the Lord, rest from their labours, enioy life, and remaine in glory. Rest from their labors, Apoc. 14.13. Enioy life, Mat. 22.32. remaine in glorie. Rom. 2.7.10. Dan. 12.3. And they that come to these things must die ere they come at them. As one saith, There is no other way to come to heauen by, but death.

And what conclude you thereupon?

That which I should, viz. that hee which hath faith in Christ, should not so feare death, as therefore he should be vnwilling to leaue this life.Cyprian in serm. de mortalitate For as Cyprian saith, It is his part to feare death, which hath no will to goe to Christ: It is his to haue no will to goe to Christ, which beleeueth not he shall beginne to raigne with Christ. God (saith he) hath promised to thee departing out of this world immortali­tie, and eternitie, and doest thou doubt? this is [Page 359] not to haue known God at al; this is with the sinne of incredulitie to offend Christ the mai­ster of all beleeuers; this is being set in the Church, not to haue faith in the house of faith. Let him bee afraide to die, who not being borne anew by water and the spirit, is manci­pated to the fire of hell, let him be afraide to die, which is not marked with the crosse and passion of Christ: let him bee afraide to die, which from this death must passe to the se­cond death: let him be afraide to die, whom the eternall flame shall torment with euer­lasting paine so soone as hee departes this world: let him be afraide to die, vpon whom this by his long stay heere is bestowed, that during his abode heere, his punishment is de­ferred: but let him neuer bee afraide to die, that knowes himselfe to be heere a Pilgrime and stranger, that beleeues the resurrection of the bodie, and the life euerlasting, that loues the Lord with all his heart. As the fore­named writer saith. What stranger is he that hastens not to returne into his countrey? Wee make account that Paradise is our countrey, now we haue begun to haue the Patriarkes our Parents; Why do we not make hast and runne, that wee may both see our countrey, and salute our parents. A great number of our deare friendes doth there expect vs, a mightie traine and troupe of parēts, brethren [Page 360] and children, now sure of their owne immor­talitie, and yet carefull for our safety doth wish vs: to come vnto their sight and companie, what ioy is it in common both to them and to vs? What pleasure there without feare of dy­ing, and with certaintie of liuing? How great and perpetuall felicitie? Againe, who would be afraide to dye, that beleeues the resurrecti­on of the dead? For as one saith, The most sure trust of christians is the promised resur­rection of the dead from aboue And no mer­uaile when Christ himselfe saith, This is the will of him that sent me, Ioh. 6.40. that euery man which seeth the Sonne, and beleeueth in him, should haue euerlasting life; and I will raise him vp at the last day. And againe, I am the resurrec­tion and the life, he that beleeueth in me, al­though he were dead, yet shall he liue and who­soeuer liueth, and beleeueth in me, shall neuer dye. Lastly, who would be afraide to dye, that loues God sincerely? For it is the propertie of him that loues, to adioyne himselfe to the thing he loues, and to wish that he might en­ioy it, and to grieue at that which doth hinder his enioying of it. It is a token therefore, that he loues not God as he should that is, either afraide or vnwilling to dye: for other way to come to God, to heauen, to immortalitie, than by death, there is none; he that dyeth not, commeth to neither, And who if hee might would not come to all? Except the wheat corne [Page 361] fall into the ground and dye, it bideth alone: so except a man fall into the earth and dye, he bideth alone:Eccl. 4.10. and woe (saith Salomon) to him that is alone, but if the wheate corne die, it bringeth forth much fruite, so if a faithful man dye, he attaineth to much fruite? He com­meth as I said to God, to heauen, to immorta­litie. And who would not if he might, come to all these? None surely that is wise, that is god­ly, that is faithfull and beleeuing: for to come to God, is to come to the fountaine of liuing waters, which who so commeth to, shall ne­uer more thirst; to come to heauen, is to come to the hauen of euerlasting happines, which who so commeth to, shall neuer more faint; to come to immortalitie is to come to eternall life, which who so commeth to, shall neuer more dye: none therefore that is wise, that is godly, that is faithful, that is beleeuing, should be afraide and vnwilling to dye, for dye any when he wil, that is so qualified, & death shall not hurt him, death shall haue no power ouer him, death shalbe game & not losse vnto him.

I but whensoeuer he shal dye, death will be painefull vnto him?

And what then? Let him be neuer the more vnwilling to die for that: for why, the A­postle saith,Act. 14.20. By many tribulations we must enter into the kingdome of God (By many) and there­fore he must be willing to haue the paines of death some: we must enter into the kingdome [Page 362] of God, and therefore neuer be vnwilling to die for the paines of death, for as the same A­postle saith.Rom. 8.18. All the afflictions of this life, are not worthie of the glorie which shalbe shewed vnto vs, and therefore the few afflictions in death are vnworthie thereof. The paines that are suffered are but temporal, but the ioyes which are to bee enioyed are eternall, and who wil not be content to suffer a short paine for a long pleasure? He is not worthie of any sweete, which came away with no sowre, the labourer workes, ere he receiues his wages, the Souldier fightes, ere he winnes the victo­rie; the gamester runnes, ere hee enioyes the price;2. Tim. 2.11 And the christian must die with Christ, ere euer he shall liue with Christ, yea hee must suffer with Christ, ere euer he shall raigne with Christ. As he that will haue the meare, must cracke the shell, so hee that will haue the life after death, must abide the death that goes before life. As for the paines thereof they are neither greatly to be dreaded, nor impatient­ly to be suffered: not to be dreaded because they cannot hurt.Rom. 8.28. For to them that loue God, (as they do which beleeue in God) all things worke togither for the best, not vnwillingly to be suffered, because they bring much good. For these light afflictions, which are but for a moment, 2. Cor. 4.17 cause vnto him that suffers them a farre most excellent, and an eternall weight of [Page 363] glory, while he lookes not on the things which are seene, but on the things which are not seene, for the things which are seene are temporal but the things which are not seene are eternall. Who now that is wise will not willingly suffer the one, that he may enioy the other? there is no comparison betweene glasse and gold; and verie vnwise is he, that wil not doe away the first for the last, if hee may: euen so there is heere no comparison betweene the paines of death which are to be suffered, and the ioyes of heauen, which are to be expected. So that altogether foolish is hee which will not wil­lingly abide the one, that happily hee may at­taine the other, the paines that ordinarily are suffered in death naturall, are nothing to the paines that are suffered in death violent and vnnaturall; yet diuerse godlie men haue suffe­red them willingly, that they might after in heauen liue happily. Why then should not he that is godly, suffer willingly the paines of death naturall, that so hee may come to the fruition of ioy celestial, for my part I see smal reason to the contrary.

What then?

Let him then that is vnwilling to die naturally, because death is painefull, consider of the great and intolerable paines, which they haue suffered, which died violently and vnnaturally, and see if that will not animate [Page 364] him to die willinglie, and incite him to beare the paines of death couragiously.

Shall he find those that haue died vio­lently to haue suffered so great paines?

What else?

Where shall he find that?

Both in the Scriptures and other­where.

What shall hee find in the Scriptures touching this matter?

That the prophet Isaiah for the hope of euerlasting life, suffred his body to be cut asunder with a woodden saw, that Ieremiah was stoned to death; that Amos after diuerse other greeuous torments was thrust into the temples of the head with a great naile of iron, and so shortlie after died;Mat. 14 that Iohn Baptist was cast into prison and beheaded, that Iames the brother of Iohn was slaine with the sworde;Act. 12. that Steuen was stoned vnto death, and last of all that Christ our Sauiour was crucified,Mat. 27. and nailed to the crosse, on which he died.

And what otherwhere?

That some good men were deuoured of wilde beastes;Actes and Monum. some burnt with fire vnto ashes; some broiled vnto death vpon hote coales; some slaine with the sword; some han­ged vpon gibbets; some pearced to death with arrowes; some beaten to death with [Page 365] stones; some boiled; some rent in peeces with hote burning iron hookes; some racked; some drowned; some cruellie murthered in prison, some torne in sūder by horses; some dismem­bred by trees; some one waies made away, & some another: many an one very badly, very beastly, and very cruelly.

When this is found, what shall he there­vpon finde?

That willingly he is to die, though in much paine he doth die.

Why that?

Because willingly they suffered a vio­lent and vnnaturall death.

That yet appeares not?

In the forenamed places it may and doth soone appeare, for many whē they were offered life, refused and accepted death.

Not because they were willing then to die, but because they could not as they would lon­ger liue.

As much and more for the first cause, as for and then the last.

Though that be graunted, yet is not the other proued.

What other?

That willinglie he is to die that dies na­turally, because willingly they died, that died violentlie.

What more or better prooued? What [Page 366] better instruction may thence be taken? what better collection may thence be drawne? If they so suffered, that otherwhere they might be crowned. Why should not others in like sort suffer, that otherwhere they may bee blessed?

I denie not but they should; yet I say not that therefore they should.

And in so saying you say not as you ought; if any death be to be suffered willing­lie, a naturall death is much more, a naturall death is sometime better, if not most what then some other, oft times there are therein fewer paines, then in some other, and what shoulde a man bee vnwilling to die for a fewe paines? No Souldiour is vnwilling to fight for a few blowes; no fields-man vnwil­ling to plow for a few blastes; no trauailer vn­willing to goe on his iourney for a few show­ers; neither should any christian bee vnwil­ling to die for a few paines, either they are not so many for number, or so mightie for mea­sure as they might be, or as they haue deser­ued they should bee, and what should he suf­fer then vnwillingly, when as they are neither many nor mighty?2. Tim. 2.5. No man is crowned, saith Paul, except he striue lawfully: Neither say I, is any man blessed except he suffers patient­ly, what therefore should he be vnwilling to die, that knowes of necessitie he must die, and [Page 367] would gladlie bee blessed when he doth die? though hee dies neuer so painefully when he doth die; yet let him die willinglie, that hee may die blessedly, as Paul said of his prea­ching, If I doe it willinglie, I haue a reward, 1. Cor. 9.17 so say I of his dying, if he doth it willingly, he hath a rewarde.Apoc. 14.13 Wis. 3.1. Blessed are they which die in the Lord. The soules of the righteous are in the hands of God, and no torment shall touch them. Though they suffer paine before men, yet is their hopeful of immortalitie. They are punished but in few things, yet in many things shall they bee well rewarded. In the time of their vision they shall shine, and runne through as the sparkes a­mong the stubble, they shall iudge the nations, and haue dominion ouer the people, and their Lord shall raigne for euer. And when so great a reward as this now mentioned, is not onely propounded, but promised, what should hee die vnwillinglie, that must die necessarilie? the hope of reward should moue much, the Apo­stle Paul was willing to suffer all kind of paines and torments for the glorie of God, and there­fore he said, the holie ghost doth testifie in eue­rie Citie, saying.Act. 20.23. That bonds and troubles doe a­bide me: but I care not for them, neither is my life deare vnto mee, so that I may finish my course with ioy. So should he that is about to die, be willing to suffer all the paines of death, and therfore say; Though once it be appointed [Page 368] me to dye and I cannot shift it, yet I care not for it, neither is my life deare vnto me, so that I may lay it downe with ioy: for as Paul said of himselfe, I am readie not onely to be bound, but also to dye at Ierusalem for the name of the Lord Iesus: so may he say of himselfe: I am rea­die not onely to suffer with Christ, if so it be his will, but also to dye for him, wheresoeuer and whensoeuer it shall please him to call me. This if he would say, as it would be wondrous profitable to him, so would it be merueilous comfortable to others: he should receiue a re­ward for it, and they take occasion by it, to glorifie God their father in heauen, forgiuing such gifts here on earth vnto men.

And this it may be he would say, were it not for the feare of death, with which he is possessed, the paines of death, with which he is a­stonied and some other things, with which he is molested.

These things should not hinder him, as I haue shewed.

Yet they doe, as oft it is experienced.

That is the fault of men that are to die, not of the things: for these are no causes to make men vnwilling to dye, that know of ne­cessitie they must dye.

Yet they are taken for causes, as well as other things?

I know they are; but that makes not [Page 369] that they are causes, mens accepting them as causes, is no prouing of them to be causes.

Neither doe I say they are?

Why doe you then so often propound them as causes?

Because I would haue you throughly dis­proue them to be causes.

In so doing you doe little amisse, but haue I not alreadie sufficientlie disproued them to be causes?

Yes so many of them as are named.

Why? are there moe yet vnnamed?

Why else said I as I said?

What may they be.

The taking of him away from his gor­geous and pleasant houses, his sweete and deli­cate pastures, his other commodious and com­fortable creatures; the spoiling him of all his ho­nour and pompe the seuering of him from all his frends and acquaintance, his wife, his children, his kins-folkes, neighbours and other his fa­miliars, the disappointing him of al his good pur­poses, the prouiding for his wife and children, the disposing of his goods, the repenting him of his sinnes, the preparing of his Tombe and other things necessarie for his solemne and seemelie funerall.

Are these thinke you such thinges as should make a man vnwilling to die?

Whether they should or no I know not, [Page 370] but what they doe I am not altogether igno­rant.

I hope you make your selfe more ig­norant then you neede, I take you not to bee so simple as you would seeme to bee, where the effect is to be condemned, the duetie can­not be commended.

You then are of the minde they should not doe what they doe, whatsoeuer they doe?

Not in making him vnwilling to die, such effect they should none of them take.

What not the first.

No nor yet the last.

Why? would it not greeue a man thinke you to be taken from his faire houses which hee hath builded, his seeled parlours which he hath vsed, his pleasant Orchards which he hath plan­ted, other commodious things which hee hath much delighted?

Yes: but not that way, this way to be taken should bee no griefe at all, giuen they were once, one day this way to be taken a­gaine, and what should the feare of being once taken away from these things make him that is but a steward ouer them, vnwilling to die? his loue to these things should not be so great, but that hee should willinglie leaue them, alwaies hee cannot stay with them, a parting there must be from them, and rather he should be thankfull vnto God, for the long [Page 371] vse he hath had of them, then vnwilling to die, because of the loue he beares to them. It may be if he had liued longer they should haue bin taken from him; & what a griefe would that haue bin? of the twain, it is better for him to be taken from them, then thē to be taken from him, by the first he is sure he hath vse of them during life; and so escapes the miseries many others are subiect vnto which want them: by the last he should haue beene sure to haue beene filled with griefe conceiued vpon the losse and lacke of them: by the first hee is in possibilitie to dispose of them to Gods glorie and others good: by the last he should haue been at a certaintie, that he should no waies haue bestowed them, for man cannot dispose of that he hath not. What therefore by death should he be vnwilling to leaue them? It is bet­ter to leaue them by death, then to loose them by misfortune in life, in taking him from them when he can no longer stay with them, death doth him no hurt, but good. First,Gen. 47. Ps. 39. 1. Pet. 2. Heb. 13. it takes but him away, that cannot stay, the best in this world is but a pilgrime and stranger, he hath heere no dwelling Citie, but he lookes for an other that is to come, and what should hee bee vnwilling to goe, that must of necessitie goe? It is better be times then too late, hee shal the sooner come to his waies end, he shal haue the longer time of rest when he comes, [Page 372] there he shall all the way goe in the lesse pe­rill and the more safetie &c. Secondly, it takes him but from those things which will one day leaue him, though it were granted him many daies to stay with them, for though his houses were neuer so strong and stately, yet are they but earthlie & transitory, as in time they were made of clay, so in time they wil turne to clay, how soone, and in what maner, neither he, nor any man else can tell. And what should he be vnwilling to be taken from those things which one day will he, nill he, will bee taken from him? It is better to leaue them, then to be left of them. The contempt of them makes a man rich, not his loue to them. Thirdly, it helpes him to more and better, then it takes him from, it takes him from earthlie; it helpes him to heauenlie; it takes him from corrupti­ble, it helpes him to incorruptible; it takes him from temporall, it helpes him to eternall, it takes him from somewhat that man made, it helps him to y^t which none but God made: and what should he be vnwilling to change for the better? It is euer good changing for the best and for the best he is heere sure (so he beleeues) for to change after this his earthlie house of this tabernacle be destroied he shall haue a building giuen of God,2. Cor. 5.1. an house not made with hands, but eternall in the heauens. Where as here he had but a cottage, then hee [Page 373] shall haue a building: where as heere he had but a cottage either by his fathers gift, or his owne purchase, then he shall haue a building giuen of God, another maner of giuer then e­uer his father was, he giueth abundantlie,Iam. 1. [...]. and casteth no man in the teeth, whereas heere he had but a cottage made with hands, then he shall haue a building giuen of God, an house not made with handes, whereas heere he had but a cottage made with hands and tempo­rall, and corruptible. For whatsoeuer is made in time, doth fade with time, then he shal haue a building giuen of God, an house not made with hands but eternall, and that in the hea­uens, and durable, for it euer endureth that is eternall, which of all these should moue him to dislike? a faire building is better then a foule cottage, as there is therein more roome, so there is thereby more delight, a building giuen of God, is better then a cottage bestow­ed by parents, or procured by purchase, as there is oddes in the giuers, so there is in their giftes, the giftes of God are like himselfe as Paul saith without repentance,Rom. 11.29 An house not made with handes, is better then an house made with hands, the first cannot bee pulled down with hands the last may. An house eter­nall in the heauens, is better then any tempo­rall on the earth, the one will vanish and con­sume with the earth, the other shall stand and [Page 374] abide with the heauens, the place of the one farre better then the place of the other.Apoc. 21.18. &c. Pure gold like vnto cleare glasse; the foundations of the wall thereof garnished with all maner of pretious stones, the gates of fine pearle, and the streetes pure gold, the people of the one much difference from the people of the other, all clothed with garmentes which will neuer change colour, nor alter condition. Clothed of God with white garments which shall neuer waxe olde, but alwaies abide glorious and in­corruptible, and all fedde with Manna which is hid and of the tree of life which in the midst, of the paradise of God, all stored with gold bet­ter then any of Ophir, and all filled with plea­sure for euermore, to such an house who should be vnwilling to goe? or why should any be vnwilling to goe, to change a cottage for a pallace euery man could be content: to goe from his house that he hath heere, to his house he shal haue other where, no good man should be discontent: for situation it shall be better, for prouision it shalbe better, for plea­sure and delight it shalbe better so situated as there shalbe no need either of the Sun or the Moone to lighten it, for the Lambe of God is the light of it, so prouided for as they that in­habite it, shal neither care for meate nor cloth, for Manna is the meate that is vsed in it, and Sanctitie the cloth, so adorned as no pleasure [Page 375] is wanting, for there is whatsoeuer may bee desired to be; and good whatsoeuer is or shal be, for the treasures in Gregorie saith. Earth­lie substance compared to eternal felicitie, Greg. in ho. is ra­ther a weight then an helpe. For the pleasures of it Augustine saith. We shall there be vacant, August. lib. 22. de ciuit. dei. and shall see, we shall see, and shall loue, we shall loue, and shall reioyce to be what shall be in the end without end, for both the same Augustine saith: Farre sooner may we say what is not there, August. de symb. lib. 3. then what is there: there is there no death; there is there no mourning, there is there no wearines; there is there no sicknes; there is there no hūger, no thirst; no heate; no colde, no corruptiō, no need, no sorrow, no sadnes, but as Barnard saith,Bern. in quod. serm. there is there that ioy, to which al other ioy being com­pared is but sadnes, all pleasure but paine, all sweete but sowre, all comly, but filthy, al that may delight but greeuous, there is: Aug. de ti­lit: agendae peniten. alwaies the grea­test felicity, happy liberty, happy blessednes, there shalbe fulfilled that which the Lord saith in the gospel, men shalbe like vnto the Angels, Mat. 22.30.13.43. 1. Cor. 2.9. and also that, the iust shal shine as the Sun: to conclude, there the things which eye hath not seene (be­cause they are no color) neither eare hath hard (because they are no sound) neither came into mans heart (because mans heart must go vnto them) are, which God hath prepared for thē that loue him. Why then for a house or land, an or­chard, a garden, a chamber, a parlour, or any such like should a man bee vnwilling to die? [Page 376] so good he neither hath nor may haue, as o­ther where he may and shall haue, so he liues as he should, and dies as he ought. And what man wil not change leade for siluer, brasse for golde, earthly and transitorie houses, for cele­stiall and heauenly buildings? know you there is any? thinke you there should be one?

I neither know any, nor yet thinke there should be one.

Neither should you knowe any that should be vnwilling to die, because of his fine houses or faire buildings. First there are foure things which may make the houses them­selues blame worthie; or if not them, yet either their builders or inhabiters. 1. The matter of them, if they be made of things vniustlie got­ten,Ier. 22.13. for saith Ieremie. Woe vnto him that buil­deth his house by vnrighteousnes, and his cham­bers without equitie. 2. The forme, if they bee too great, too costlie, too full of pleasure and delight, for againe saith Ieremie. Woe vnto him that saith, I will build me a wide house, and large chambers, (and here is the greatnes con­demned,) so he will make himselfe large win­dowes (and here is the pleasure therof and de­light therein disproued) and seeling with Ce­dar (and here is the costlines disalowed) and paint them with vermilion. 3. The varietie, if they bee too many, moe by many that are meete and necessarie, for saith Esaie: Woe vnto [Page 377] them that ioyne house vnto house, Esa. 5.8. and lay field to field till there be no place that ye may be pla­ced by your selues in the middest of the earth: and immediatelie after, this is in mine eares saith the Lord of hostes: surely many houses shall be desolate, euen great and faire, without inhabitants. 4. the euill intent, if they be made more to shew vanitie, than to serue necessitie: for as Seneca saith, an house is a muniment and defence against those things which are hurtfull to the bodie: this whether an hedge or a wall doth vphold it, it little skils. Know yee this, men are as well couered with gale as with golde. Contemne ye the rest, which superflu­ous labour makes as an ornament: remember yee that there is nothing merueilous but the soule, to which being great, there is nothing great. 2. There are fiue or sixe things which may or should draw the founders of them, and dwellers in them, frō so much loue vnto them, as should make thee vnwilling to depart from them. 2. The curse that is denounced against those that loue them, Esa. 5.8. and Iere. 22.13. 2. The hatred y^t God beareth against the houses that are so loued, Amos 6.8. The Lord God hath sworne by himselfe, saith the Lord God of hostes, I abhor the excellencie of Iacob, and hate his palaces: 3. The examples of sundry good ones whose steps we should follow, who nei­ther much loued them, nor any thing esteemed [Page 378] them. In his birth our Sauiour Christ for his house had but an Inne, Luk. 2.7. and at his death a tombe, Matth. 27.60. all his life he had not where to rest his head, Matth. 8.20. For A­braham the father of the faithfull;Rom. 4.11. the Apostle saith, Heb. 11.9. By faith he abode in the land of promise, as in a strange countrey, as one that dwelt in the tents with Isaac and Iacob, heires with him of the same promise: for he looked for a citie, hauing a foundation, whose builder and maker is God. For others he saith, Heb. 11.37, 38. They wandred vp and downe in sheepes skins, and in goates skins, being destitute, af­flicted, and tormented: whom the world was not worthy of: they wandred in wildernesses and mountaines, and dens, and caues of the earth, (great, faire, costly, and sumptuous buildings, strong, stout, and stately habitations, huge, high, and honourable houses) for some one o­ther amongst many. It is reported of him, that he had his house in the maner of his sepulchre. And when the Emperour that then was asked him, why he fitted his house to his body, hee answered him, this is sufficient for a man that must dye, and thereto he added: It is better leapt into heauen out of a cottage than out of a pallace. 4. The iniurie that is offered others in the making of them. For there often the builders lay, which at will they should haue giuen to the poore, and therefore Paul of whom Hierome writes, would not lay out his [Page 379] money vpon such stones as should perish with the world but vpon liuing stones which are tumbled vpon the ground, and of which the citie of the great king is builded. 5. The ac­cusation that the stones often in such houses make vnto God against those that there layde them, and being layde, too to much loued and esteemed them: for as the Prophet Habakuk saith, Hab. 2.11. The stone shall crie out of the wall, and the beame out of the timber shall an­swer it. 12. Woe vnto him that buildeth a towne with blood, and erecteth a citie by iniqui­tie. 6. The follie that is shewed in building of fine houses, and committed in louing them when they are builded. For first mens liues are shorter now than euer they were, and yet now they must haue brauer houses than euer they had, and what wise man thinkes not that a follie: Secondly, mens soules are as pretious now as euer they were, yet now they will haue better houses for their bodies than for them, and what religious man knowes not that a follie? The care for the soule, should not be lesse than the care for the bodie: he that saith for the bodie, Care not for the bodie, saith for the soule; Keepe thy soule diligently, Matth. 6.25 Deut. 4.9. and he that will be worshipped in Spirit, because he is a spirit, wil be glorified with the body, because the spirit remaines in the bodie, as the Apostle therefore saith in one place:1. Cor. 6.13 The bodie is not [Page 380] for fornication, but for the Lord, and the Lord for the bodie: So againe hee saith in another, Therefore glorifie God in your bodie and in your spirit: for they are Gods. And betweene both: Knowe yee not that your bodies are the members of Christ? Shall I then take the mem­bers of Christ, and make them the members of an harlot? God forbid: and againe, Know ye not that your bodie is the temple of the holy Ghost, which is in you, whom ye haue of God? And ye are not your owne. Thirdly, the Apostle saith:Col. 3.2. Set your affections on things which are a­boue, and not on things which are on the earth, yet now they haue such loue to their houses, as for their houses they are loath to goe to God, loath to yeelde to nature, vnwilling to goe the way of all earth, and what good man deemes not this a folly? Howsoeuer men loue their houses here, yet for loue of them they should not bee careles of the houses, they should seeke otherwhere.2. Cor. 5.2. We sigh (saith the A­postle) desiring to be cloathed with our house, which is from heauen, and they sigh, because they must forgoe their house which they haue on earth; and yet the Apostle by his speech sheweth what house their loue should bee most to, their house from heauen; their house eternall in the heauens. How much soeuer they loue their houses, yet will not their hou­ses here continue, neither shall they euer get [Page 381] any thing by the loue they beare them. Fourth­ly, their houses shall and will decay: the tem­ple of Ierusalem was a fine house, a finer house I guesse, than the finest they haue, yet as fine as it was,Matt. 24.2. Iesus said of it when his Disciples shew­ed him the building of it, there shall not be left a stone vpon a stone, which shall not bee cast downe. If that might not stand which was built at Gods appoyntment, and for his ser­uice, they may well thinke theirs shall not, which are built at their owne assignement, and for their owne pleasure and delight: theirs haue no such priuiledges as that had. What the Lord spake against the houses of Iaakob, Amos 3. they may well thinke spoken against theirs.Amos. 3.1 [...] Surely in the day that I shall visite the transgressions of Israel vpon him, I will also vi­sit the altars of Bethel, and the horne of the al­tar shall be broken off, and fall to the ground. And I will smite the winter house with the sommer house and the houses of iuorie shall pe­rish, and the great houses shall bee consumed saith the Lord. And thereupon conclude, that what betided them, will also in time betide theirs: for among the signes which shall goe before the day of iudgement. Hierome recites this as one, that all buildings shall fall and ther­fore theirs too, because els al shal not, for none is exempted where all are expressed. Second­ly, though they should or could stand, yet they [Page 382] should get nothing by their loue towardes them. For our Sauiour Christ sayth, Whosoe­euer shall forsake houses or lands for my name sake, Matt. 19.29 hee shall receiue an hundreth fold more, and shall inherite euerlasting life. And thence it may bee collected, that whosoeuer shall make more account of houses, or lands, than of the name of Christ, hee shall here loose of that hee hath, and in the ende misse of eternall life too: And then what shall they gette? By this Iudge you now which haue heard me all this while, whether it is good that a man that must die, should be vnwilling to die because of his fine house, from which Death when she comes doth take him?

If you make mee Iudge, I must iudge as you haue perswaded mee to iudge, vz. that it is not good. For as you say, by his being vnwilling, he looses more than euer he can get, because he looses his houses on earth, and his house from heauen: and by his being willing hee gets more than he can lose, because hee gets an house eter­nall in the heauens: for the leauing of an house temporall on earth, and that I thinke the better.

In so thinking you thinke well: for as Dauid saith,Psal. [...]4.10. A day in Gods courtes is better than a thousand other where: and immediate­ly, I had rather be a doorekeeper in the house of my God, than to dwell in the tabernacles of wic­kednesse, such as are many braue houses in the [Page 383] world. And before, Blessed are they that dwell in thine house: they will euer praise thee. And after againe, The Lord God is the Sunne and shielde vnto vs: the Lord will giue grace and glory, and no good thing will hee withhold from them that walke vprightly.

But what would you haue me to thinke of the rest that makes some vnwilling to die as well as this?

No otherwise then of this, vnles they be other both greater and better than any you haue yet named.

Why, would it not grieue a man thinke you, to be spoyled of all his honour and glory hee hath had in this worlde, in the space of an houre or lesse?

Not a whit, so long as he is to goe to better and greater.

But that he is vnsure of.

No more than hee was of holding that he had, nor so much neither, if he be righteous, iust and holy: for the honour of such is farre greater after this life than euer it was or could haue bene in this life. Then, .1.Mat. 13.43. When the wic­ked are condemned and punished, the iust shall shine as the Sunne in the kingdome of their fa­ther. And they that be wise shall shine as the brightnes of the firmament: Dan. 12.3. and they that turne many to righteousnes shall shine as the starres for euer and euer. Wisd. 3.7 8. In the time of their vision [Page 384] they shall shine, and runne through as the sparks among the stubble, thy shall iudge the nations, and haue dominion ouer the people. As the Psal­mist sayth, Such honour haue all his Saints; or, this honour shall be to all his Saints. If this ho­nour be not better than all the honor the most honourable in this world hath, You may see the honour of the Saints after this life specified in more particular maner, and thereafter after iudge. First, they shall bee the friendes of the great king. Ioh. 15.15. Henceforth call I you not seruants, but I haue called you friendes. Secondly, they shall be of the house and fami­ly of the almighty God, Ephes. 2.10. Now yee are no more strangers and farreiners, but citi­zens with the Saints of the houshold of God. Thirdly, they shall bee of the counsell of God, 1. Cor. 6.17. Hee that is ioyned vnto the Lord, is one spirit. Fourthly, they shall be admitted to the table of God, Luk. 22.29. I appoint vn­to you a kingdome, as my Father hath appointed vnto me, that yee may eate and drinke at my ta­ble in my kingdome, and sit on seates and iudge the twelue tribes of Israel. 1. Cor. 6.3.2 Doe yee not knowe, sayth Paul, that the Saints shal iudge the world? know yee not that wee shall iudge the Angels? Fiftly, they shal be manifested to be the sonnes of God, Ioh. 3.2. Now are we the sonnes of God, but yet it doth not appeare what we shall be: and we know that when he shall appeare, we shall be [Page 385] like him: for we shall see him as he is. 6. They shall be heires of the heauenly inheritance, Rom. 8.17. If we be children, we are also heires, euen the heires of God, and heires annexed with Christ. 7. They shall be all kings, to euery one of them shall be giuen a kingdome, Luk. 12.32. Feare not little flocke, for it is your fathers pleasure to giue you a kingdome: and to the righteous it shall be said: Mat. 25.34. Come ye blessed of my father, inherite yee the kingdome prepared for you from the foundations of the world. A king­dome that fadeth not, but a kingdome that endureth; a kingdome that continueth and a­bideth for euer, for they that come into this kingdome shall raigne for euermore; they shal neither soone nor suddainly be put there­fro, as many other kings are from their king­dome: but they shall raigne for euermore, Apoc. 22.5. Is not the last and least part of all this honour greater and better than all the best and chiefest honour of, and in all this world?

Yes: there is none that may or can de­ny it: but yet you see the inheritance is the childrens, and the kingdome is theirs that are blessed of the father; and it may be he is neither a friend, nor a childe, nor blessed?

He must hope well if he will haue well, he must not condemne himselfe before God doth condemne him, a friend he is, if he doth [Page 386] whatsoeuer Christ commaunds him.Ioh. 15.14. 1. Ioh. 3.10. A childe he is if he loues the brethren. In this (that is in loue) are the children of God knowne, and the children of the diuell: for Augustine expoun­ding that place saith,August su­per eundem locum. 1. Ioh. 3.10. Onely loue discerneth be­tweene the children of God, and the children of the diuell. All men signe themselues with the signe of the crosse, all men answere Amen: all men sing Alleluiah; all men are baptized, goe to church, &c. yet are not the children of God discerned from the children of the diuell, but by loue: they which haue loue are borne of God; they which haue not loue, are not of God: and if not of God, then of the diuell, for there is no meane betweene God and the diuell. Christ himselfe also saith: By this shall all men know that yee are my Disciples, Ioh. 13.35. if yee haue loue one to another. Lastly, blessed he is if his sinnes bee forgiuen him. For Blessed is hee (saith Dauid) whose wickednes is forgiuen, and whose sinne is couered. Blessed is the man to whom the Lord imputeth not iniquitie, Psal. 32.1.2. and in whose spirite there is no guile.

It may bee these (ifs) will make him more and more vnwilling to dye, than otherwise, for it may be, and most likelie it is, he neither doth what hee ought, nor loue as hee ought, nei­ther is he assured of the forgiuenes of his sinnes as he would.

What then? Yet let him be neuer the [Page 387] more dismayed for all these may bees. If he be assured of the forgiuenes of his sinnes, as hee should, though not as he would, it is enough, though he neither doth all that he ought, nor loue any as he ought: for both these latter, are salued by that former.

But without those latter, hee cannot bee assured of that former?

That is very true. Yet must it not bee looked for, that either hee can doe what hee is commaunded to doe, as hee is commaunded to doe it, or loue whom he is commaunded to loue, as he is enioyned to loue him.

Neither did I yet vrge that: for as I take it, where action cannot be, it is good if af­fection be.

So in deede saith the prouerbe; In things aboue our reach, it is enough to will well. To the like effect also saith the scripture: If there be first a willing minde, it is accepted according to that a man hath, 2 Cor. 8.18. and not accor­ding to that hee hath not. Not vnlike either saith Hierome:Hie. om. ad Demetr. With God to whom all things are knowne before they be done a perfect will of doing, is taken for the doing of the deede it selfe. August. su­per. Psal. 51. And to shut vp all saith Augustine: Whatsoe­uer thou will bee, and eanst not, that God ac­counts as done: and this may be a great com­fort against that which ere while you obiec­ted. vz. that so much the more a man that is [Page 388] dying should be vnwilling to dye, because of the honour hee is to loose, by how much the more he is vnable to doe what he is comman­ded, and to loue whom he is enioyned, both which are meanes to the honour hee is to seeke: for if his good affection bee taken for right due action, he neede not be vnwilling to dye in regarde of his honour present, because through that hee is assured of better honour yet to come.

If that were as you say, it were both somewhat, and somewhat worth.

It being so lately put out of doubt, you neede not thereof make any doubt. Let him liue in feare, and dye in faith, and there is no feare but he shall come to honour enough. You heard ere while of the honour of the saints;Psal. 149.9. such honour saith Dauid, haue all his saints: such honour therefore shall he haue, be­ing one of his saints.

But it may be he shall want of the plea­sure he had here?

That is most true: but hee shall meete with better otherwhere, and ioy in them and of them, more than in and of any, here he euer might, or once could: for all pleasure here is mingled with paine, all ioy here is mixt with sadnes, all delight here is intermedled with griefe, but the ioye, pleasure, and delight, hee shall goe to, shall be full, safe, and pure, full, [Page 389] without defect; safe without perill; pure without mixture: such as can neuer bee wa­sted, neuer lost, neuer corrupted. It is infinite, and so it cannot bee diminished:August. in soliloq. saith Augu­stine, There the ioy neuer decreaseth. It is euery where, and euery whence, and so it cannot be lost.Anselm. There shall be ioy (saith Anselmus) within and without; ioy aboue and beneath, about and aboue, and euery where full ioy. It is simple and pure, and so it cannot be corrupted, Apoc. 21.4. God shal wipe away all teares from their eyes, that shall be there whither hee is hoping and bounding to goe: and there shall be no more death, neither sorrow, neither crying, neither shall there bee any more paine: for the first things are passed, God shall wipe all teares from their eyes, the teares of compunction saith Bernard, because there there shall be no sinne: the teares of compassion, because there there shall be no miserie: the teares of deuoti­on, because there there shall not be vado & venio ad vos, I goe away, and come againe vn­to you. Lastly, it shall bee eternall, and so it shall neuer bee ended, Esa. 35.10. The redee­med of the Lorde, shall returne and come to Zion with praise, and euerlasting ioy shall be vpon their heads: they shall obtaine ioye and gladnesse, and sorrow and mourning shall flee away: and what should it grieue him to forgoe those ioyes and pleasures that here hee hath [Page 390] had, to goe to those that there he shall haue? Or why should he be more vnwilling to goe hence, in regarde of those he hath had, than he is willing to depart, in respect of those he is to haue? If you compare the one with the other, the first with the last, the least with the grea­test, the best with the worst, you shall finde as much ods betweene the one and the other, as betweene a little drop of water, and the great sea, the light of a small candle, and the bright sun, a slender pebble, and the whole earth. As Barnard saith,Bernard. in quodam Sermone. In truth that is the true and onely ioy which is conceiued, not of the creature, but of the creator? which when thou shalt pos­sesse, no man shall take it from thee, to which all ioy otherwhence compared is but griefe, all plea­sure but paine; all sweete, but sowre; all faire, but filthie, last of all, all that may delight, but dolo­rous; for the goodnes of God doth infinitely ex­ceede all created goodnes. The delight there­fore which shall be in the immediate percep­tion of that goodnes, shall infinitely be bet­ter then all perception of any created good­nes, surely if it were possible for one man to see the ioyes of that goodnes, hee would streight waies despise all the ioyes of this life, this appeares plaine in blessed Paul, who after he had beene rapt vp into the third heauen, presently said.Philip 3.8. I haue counted all things losse, & doe iudge them to be dung, that I might winne [Page 391] Christ. For as Augustine saith:Augustinus lib. 4. de lib. arbitr. so great is the beautie of righteousnes, so great the pleasure of the eternall light, that if it were lawfull for a man to stay there but a day, he would for this alone contemne all the yeares of this life, though they were both innumerable, and full of pleasure and abundance of temporal goods: for neither with a small nor a false affection is it sayd. One day in thy courts, is better than a thousand other where. What ioy soeuer a man hath, or can haue in this life, it is nothing to the ioy that there is to be found. Here he may haue ioy from himselfe, from his friends, from his goods, but this ioy is but short, impure and obnoxious. It is short, Iob. 20.5.Iob. 20.5. The reioycing of the wicked is short, and the ioy of hypocrites is but a moment. The ioy of the world (saith Augustine) comes from abroad, Aug. confes. and easilie it is hindred, and soone it is discontinued. It is im­pure, Pro. 14.13.Pro. 14.13. Euen in laughing the hearer is sorowfull, and the end of that mirth is heaui­nes: Boetius. The carnall man (saith Boetius) hath one griefe of the delaie of the delights which he desi­reth, another of the defect which hee findeth when he vses them. For wheresoeuer the fleshe seekes refreshing; there it findes defect distres­sing. Euery little too much ioy, hath following it double anoy. To wit, the remorse of conscience, and the oppression of nature. It is obnoxious, Pro. 14.13. The end of that mirth is heauines, Pro. 14.13. [Page 392] in the vse whereof the heart is sorowful. Iob. 28.13. Wisedome is not found in the land of those that liue pleasantly: And Luk. 6.25. Woe be to you that now laugh: for yee shall wayle and weepe. But there you shall haue ioy from God, ioye from himselfe, ioye from the saintes, ioye from the place hee is in, ioye from that hee hath attayned, and ioye from that hee hath escaped: as Anselmus saith, Ioye from within him, and ioye from without him, ioye from aboue him, and ioye from beneath him, ioye from euery place round about him: and this ioye as I haue saide, shall be full without defect, simple without mixture, continuall without ceasing, as pleasing, as profitable, and yet profitable without hurting, and plea­sing without annoying: euermore delight­ing, euermore reioycing, euermore prouo­king, more and more to reioyce at it, and de­light in it. As much as this ioy is better than a­ny other ioy, so much the more willing shuld any bee to hasten to it, that once and euer hee might enioye it; and neuerthelesse, vn­willing to dye, any that is to dye, because without dying here, he cannot come to it o­therwhere.

True is what you say, in regarde of due­tie: for as euery man is desirous of the best, so he should hasten to the best. But there is some­what which hinders the effect of that you [Page 393] say in him that is a dying, as well as in him that is yet liuing?

What I pray you is that?

The departing from those his friendes here, whose companie he oft frequented, and in whose societie he much ioyed and delighted.

Alas, that is a thing that should little or nothing molest or trouble him, for there is such a diuersitie of friends here in this world, as a man can neuer say he hath a friend, as Bar­nard saith. All friendes, and all enimies, in the historie of our Sauiour Christ, a man may see a plaine president of worldly friendes; euen now hee must bee a king, his friendes would haue it so: euen by & by, he must be no body; his friendes would haue it so.Ioh. 6.15. They which so dearely loued him, that they would make him a king, shortlie after for no occasion fell away from him and followed him no more. In the one and twentieth of Mathew, they which receiued him ioyfully, when hee came riding into Ierusalem, crying and saying. Ioh. 19.15.12.18.30. Blessed is he that commeth in the name of the Lord; not many daies after, intreated him despitefully, crying, away with him; away with him; crucifie him. If thou deli­uer him thou art not Caesars friend, if he were not an euill doer wee would not haue deliuered him vnto thee. If thus the friends of this world vsed Christ a man that went about doing good, and healed all that were diseased; a man [Page 394] that did all things well, and nothing amisse, how will they vse those that are of Christ?Mat. 10.25. If they haue called the master of the house Beel­zebub, how much more then of his household, the disciple is not aboue his master, nor the seruant aboue his Lord. It is but follie therefore for a man to be vnwilling to leaue this world, be­cause in leauing it hee must leaue his friends also, what though he hath not found falshood in fellowship afore time, in all his time, yet let him not thinke but that he both may and shal in time to come, if he liues. For the world is e­uer like it selfe, Ioh. 15.19. it loues his owne: it hates those that are not of it, and when the wiseman spea­keth of the friends which in this world are to bee found, hee thus saith, and not otherwise: Some man is a friend for his owne occasion, Syr. 6. 8. and will not abide in the day of trouble. And there is some friend that turneth to enimitie and ta­keth part against thee, and in contention hee will declare thy shame, & againe some friend is but a companion at the table,Syr. 32. 1. and in the day of thine affliction hee continueth not: and againe, there is some friend which is onelie a friend in name: but there are but a few earnest and harty friends, which wil stand by a man, when the world is most against him. Moreouer let him looke to the friendes of whom he makes so great account, & from whom he is so vnwilling to depart, & I feare [Page 395] not but he shall find them more casting for his goods, how to get them, then caring for his health, how to procure it. If so the case stands with him and his friends (as twentie to one, but it doth) what griefe should it bee to him to depart this life because of such friendes?

Surelie little, if all were such: but it may be that he hath better, for there are some good, and it is hard if amongst many, hee hath not some such, now if he hath any such, I warrant you it will grieue him to depart with them, and from them for of such Syrach saith. Syr. 6. 84. A faithfull friend is a strong defence, and he that findeth such an one, findeth a treasure. A faithfull friend ought not to be changed for any thing, and the weight of gold and siluer is not to be compared to the goodnes of his faith. A faith­full friend is the medicine of life and immor­talitie, and they that feare the Lord shall find him.

I know that to be true which Syrach saith, but I like not of that which thereupon you would inferre, for though a man had such friends as Syrach speaketh of, and you ima­gine your sicke man to haue, yet should not a man therefore bee vnwilling to leaue this world, and yeeld to nature: but I feare me you presume more of your sick-mans friends, then you neede to do, for where shall a man finde [Page 396] a faithfull friend?Cic. lib. de Amicit. A true friend, saith Tully, will neuer be found, for he that is a true friend, which is as it were another the same. As Theo­phrastus once said to one that told him,Seneca in prouerb. Philosoph. that yonder man is such a mans friend. Why then is he poore, he being rich? hee is not a friend which participates not infortune with his friend, so I thinke it may be said to you telling me your sick-man hath so many friendes, and amongest the many some verie good, Why then he being sicke, are not they also sick? they are not friends, which in fortune participate not with their friendes, Thomas (which is called Didymus) was a bet­ter friend to Lazarus then any of these you speake of, for he had no sooner heard his ma­ster say: Our friend Lazarus is dead; but hee presently said vnto his fellow disciples, let vs also go that we may die with him, Ioh. 11.16. as though it were the part of friends, to be euer like affected to their friends: but which of these you speake of, hearing tell their friend is sicke, will say to his fellow friends; let vs also goe, that we may be sicke with him? I doubt mee neuer a one; yet you know well that it is the precept of the Apostle:Rom. 12.15. Reioyce with them that reioyce, and weepe with them that weepe: be of like affection one towards another. My conclusion therefore is as before, that when as there will no such friends be found (as will be sicke when their friend is sicke, or die when their friend doth [Page 397] die, there should none that is sicke be vnwil­ling, to die because of his friends. First, he hath knowen the good his friendes can doe him. Secondly, he is not ignorant what he himselfe can doe for them. Thirdly, he shall leaue them to one that may and can, and peraduenture will doe more for them then euer he was pur­posed, though many yeeres more hee should haue liued. Fourthly, he is vncertaine whether his friend would continue if he should liue. Many change soone, and some doe what they minde to doe very sodenly, when they haue done, what they can for him, and he what he could for them, what should hee stay vpon them? It may bee the longer his stay is with them, the worser it would be for him. Friends often cause men to doe amisse, and sometime men sustein more thē euer they should, had it not bin for their friēds, somtime they come to pouerty by their friēds, somtime they receiue punishment for their friends, sometime they reape shame through their friends. Stil there­fore I dehort euery one, & wil diswade any frō being vnwilling to die because of his friends.

And though you so doe, yet still will many an one be vnwilling to depart from his friends, except hee could bee perswaded that either hee should goe to better presently, or else that hee should see them againe afterwards.

If that will helpe to make him wil­ling; [Page 398] I will neuer stand with him for either, let him looke that he bee one of the number of the faithfull ones, and I will prooue both that he shall goe to better then those hee leaues presently, and that hee shall after againe see whom he leaues apparently.

Doe these; and doubt not that.

Departing then from his friendes here, in the faith and feare of God, doubt you not but he shall goe to better other where. For first he shall goe to God the Father, God the Sonne, and God the holie Ghost, which were here and wilbe there, better friends then euer he found any, here the father created him, the Sonne redeemed him, the holie ghost sancti­fied him; which of all his friendes heere did halfe so much for him? there the whole Trini­tie in vnitie will glorifie him, which of all his friends may compare with him? whereas o­ther friends doe often varie and change, these will euermore remaine and abide; whereas o­thers are mutable and inconstant, these are, were, and wil be alwaies immutable and con­stant, whereas others are as they were) mor­tall, and must die, these will euer endure im­mortall, and shall neuer die; whereas others if they remained still togither, could but plea­sure him in small thinges: these can and will pleasure him in great.1. Cor. 2.9. For such things as eye hath not seene, nor eare hath heard, nor mans [Page 399] heart euer conceiued, hath God prepared for them that loue him. Secondly, he shall goe to the goodly company of heauen, the glorious Angels and blessed Spirits, whom he shal find much better friends, then euer in this world he found any: for whereas his friends here did now and then forsake him, they will euer a­bide with him; whereas his friends heere did now and then breake from him, they will euer keepe company, and hold friendship with him, whereas his friends here were euer fickle, and must be sought to, to be preserued; they will be euer faithful, and neuer seeke occasion to be reiected, by this I thinke the first point is manifest, for the next now I say thus much. After his departure hence (so he then and his friendes afterwardes, depart in the faith of Christ) he shall see those his friendes againe from whom he departes here, and that in farre better sort and case, then euer heere he either did or could see them, for hee saw them cor­ruptible, but there he shall see them incorrup­tible; here he saw them mortall, here he saw them miserable and inglorious, but there he shall see them all blessed and glorious. And is not this thinke you inough?

Inough? no there are too many thereto that doubts, hereof and of the former too.

There is neuer the lesse truth in either for that, for there are some that doubt whe­ther [Page 400] there be any truth at all, and therefore a­uouch a generall vncertaintie in all.

But their follie is easily perceiued, being by many sundrie waies manifested.

So is also theirs that doubt of the truth of either of these things which I haue said, for as truely as the Lord liueth, they are both true.

In your conceite like inough.

Nay in the iudgement of the best I assure you.

The longer you say so, the greater doubt you make, for it is hard to iudge who are best.

Not a whit in regard of these points, for the Apostle saith: the spirits of the Prophets are subiect to the Prophets, 1. Co. 14.32 and the Prophets iudgement (as the word Prophets is there vn­derstoode) is as I haue said, for what I haue herein said, I haue said it after the iudgement of the Prophets.

Yea after it may be in regarde of time, more then truth.

No more the one then the other, for in regarde of truth aswell as time, I speake ac­cording to the iudgement of the Prophets, for touching the going of those that depart hence in the Lord, vnto better friends then a­ny here they can find, or are to bee found, the iudgement of the Prophets is as I haue said, [Page 401] for thus speake the Prophets, the soules of the righteous are in the hands of God, Wis. 5.1. and no tor­ment shal touch them. Dust returne to the earth as it was, Eccl. 12.7. Ioh. 17.24. and the spirit returne to God that gaue it. Father, I will that they which thou hast giuen me, be with me, euen where I am, that they may behold my glorie which thou hast giuen me. Now, where he our head expected to be after his departure out of this world, may easilie be gathered by this his praier which he made to God his father at his way going. Father into thine handes I commend my spirit, Luk. 23.46. for why should he commend his spirit into his handes except he knew it were then to goe into his hands? and thereupon also it may soone and readily be collected, where the soules of the righteous after their departure are and shall be, for where the head is, there the members must be. If the head therefore bee with God, and so hath been euer since his departure out of this world, the members shall also bee af­ter their departure, and so shall continue for euer.

Yea in time peraduenture, but not pre­sentlie.

Yes presently without any peraduen­ture, for as Christ said to the thiefe vpon the crosse. This day shalt thou be with me in Para­dise, so Paul said to the Philippians:Luk. 23.43. Phillip. 1.21 22. Christ is to me both in life and death aduantage, desiring [Page 402] to be dissolued and to be with Christ.

It is true that Christ said as you say to the theefe, and that Paul so said vnto the Phi­lippians, but what you would, will not thereupon presently follow: for Christ said to the theefe, this day shalt thou be with me in paradise, to wit, in hope but not in deed, for henceforth thou shalt hope to come thither, and Paul said to the Phi­lippians, I desire to be dissolued, and to be with Christ, according to his petition, but not accor­ding to Christes execution, for it followeth not, because Paul desired to bee with Christ, that therefore presentlie after his dissolution he was with Christ.

All followes that I would haue to fol­low, for all that yet you say, for these toyish distinctions haue nothing in them, because they haue not in scripture any thing for them. Where is it there said, the theefe according to hope should bee in paradise? also, where is it there said, that Christ did not execute Paules petition, when once he came to his finall dis­solution? hope hath respect to the time that is peraduēture long yet to come; Christ speakes to the theefe, as it were in the time present: to day thou shalt be with me in paradise, as heri, yesterday is an aduerbe of the time past, and cras, to morow, an aduerbe of time to come, so hodie, to day, as I guesse is an aduerbe of the time present, as I take it therefore your distin­guishing [Page 403] inter spem & rem, is but tri [...]ing circa spem & rem, and so nihil omnino ad rem, that is nothing at all to the matter for this day th [...] shalt bee with mee in Paradise, is as much as this, assoone as life is gone out of thy bodie, whatsoeuer becommeth of thy bodie, thy soule shall goe with mee into the kingdome of heauen, that so where I thy master am, thou my seruant maiest be. And whatsoeuer you say touching Pauls desiring to bee dis­solued, and to bee with Christ, yet I am sure Paul himself saith the contrary, for Paul saith, that when the time of his departing came, there was no distance of time, betweene his dissolution and his acceptation. In his second epistle to Timothie his sonne in the faith, when hee was neere his end, this was his say­ing, I haue fought the good fight, 2. Tim. 4.7.8. and haue fini­shed my course, I haue kept the faith; from henceforth is laid vp for me the crowne of righ­teousnes, which the Lord the righteous iudge shall giue me at that day, & not to me onlie, but vnto all them also that loue his appearing.

If this be as you say and seeme to proue, what shall become of purgatorie?

Euen what will, or else what should, for what should become of that which is not?

Is not? say not so, for so saying you may haue more tongues on your toppe then you are aware of.

As Pilate said touching the superscrip­tion set vpon Christs head,Ioh. 19.22. What I haue writ­ten, that I haue written; so say I touching pur­gatorie, what I haue spoken, that I haue spo­ken: Otherwise then I haue said, will not be said, how many tongues soeuer I may haue on my toppe for saying so, yet still and euer I must say so, for out of this life there is no pur­gatorie; and in this life the true and onelie purgatory, by which, and in which our sinnes must be cleansed, is the sweete pretious and euer vertuous bloud of Christ,1. Ioh. 1.7. For the bloud of Iesus Christ, as Iohn saith, cleanseth vs from all sinne.

What then? doe you thinke that present­lie after the seperation of soule from bodie by death, that the soules of all men goe either to heauen or to hell?

I doe more then thinke it, for I con­stantlie beleeue it.

What ground haue you for it?

As much as neede to be for any mat­ter of faith.

What? Scriptures?

Yea, and Fathers also.

Faine would I see that.

Soone may you see it, if wel you listen to it. The petition of old Tobit doth prooue so much,Tob. 3.6. for this it was, Commaund O Lord that I may be dissolued out of this distresse, and [Page 405] goe into the euerlasting place, and what may this euerlasting place be but the kingdome of heauen? It can no waies be vnderstood of purgatorie, for purgatorie is not an euerla­sting place: as Fisher sometime Bishop of Rochester saith in his booke against Luther. Among the old Doctours and Fathers of the Church, there was either no talke at all, or verie little of purgatorie:Tobit 1.3. besides Tobit was a right good man as his historie doth declare, and therefore not to goe into purgatorie, for by the new deuised doctrine of the purgato­rie proctours, no such persons are to come there They themselues exempte martirs out of purgatorie, Aret. prob. part. 1. loc. de purgat. Luc. 16.22. the historie of Lazarus and Diues doth proue so much, for this it is. It was so that the begger died, and was caried by the Angels into Abrahams bosome. The rich man also died and was buried, and being in hell in torments he lift vp his eies, and saw Abraham a farre off, and Lazarus in his bosome, and what may the inference hereupon be, but that which I say? this heere upon I am sure is the saying of Iu­stine:Iustin. q. 60 to Orthod. this is a plain and a manifest doctrine of Lazarus and Diues, by which is taught that after the departing of the soule from the bo­die, men cannot by any meanes or prouisi­ons, or by any pollicies bring profit or com­moditie to them, the sayings of Christ, Iohn the third, and Iohn the fift doe proue so much, [Page 406] for these they are.Ioh. 3.18. Hee that beleeueth in him ( [...]hat is Gods owne beloued sonne whom he sent into the world, not to condemne the world, but to saue it) shal not be condemned: but he that be­leeueth not is condemned alreadie, because hee beleeueth not in the name of the onelie begotten sonne of God. And againe, he that beleeueth in the Sonne hath euerlasting life; and hee that o­beyeth not the Sonne, shall not see life, but the wrath of God abideth on him: and againe, Ve­rilie, verilie, I say vnto you, he that heareth my words, and beleeueth in him that sent me hath euerlasting life, and shall not come into condem­nation, but hath passed from death to life. And what is hereupon to be gathered, but that the soules of the righteous at their departure from their bodies goe vnto God in heauen, and not vnto fire or water in purgatorie, for they goe vnto that which they had ante sepe­rationem, before their seperation, and not vn­to [...]hat which they neuer had in expectation, and what had they before their seperation but life?Ioh. 5.24. He that beleeueth in him that sent me hath euerlasting life, neither may haue, nor shall haue, but hath, and where is that life but with God?Colos. 3.3. With thee is the well of life, saith the Psalmist, and your life is hid with Christ in God saith the Apostle, Whither then must they go, when they go, but vnto God, who was and is their life, and with whom their life is? Whe­ther [Page 407] also I see not? in this heir life when and while they heere liued, they neuer so much as once dreamed of going into purgatorie after death, but of going into heaue [...] some of them both write and speake. We kn [...]w, saith Paul,2. Co. 5.1. that if our earthlie house of this [...]abernacle be destroied, we haue a building giuen of God, that is an house, not made with hands, but [...]ternall in the heauens. For therefore we sigh, des [...]ing to be clothed with our house which is from heauen. Neuerthelesse we are bolde, and loue ra [...]her to remoue out of the bodie, and to dwell wi [...]h the Lord. And againe;Philip. 1.21 22.23. Christ is to mee both in life and death aduantage, and whether to liue in [...]he flesh were profitable for me, and what I do I know not, for I am greatlie in doubt on both sides, desi­ring to be loosed and to be with Christ which is best of all. Newes quoth Oecolampadius to his friendes, who came vnto him a little before his death, I shall be shortlie with Christ my Lord. I pray thee my Lord Iesus Christ (saith Luther) receiue my poore soule: my heauenly father; though I be taken from this life, and this bodie of mine is to be layd downe, yet I know certain­lie, that I shall remaine with thee for euer, nei­ther shall any be able to pull me out of thy hand. Returne ô my soule vnto thy rest quoth Babylas martir of Antioche. When his head was to bee chopt off, because the Lord hath blessed thee: because thou hast deliuered my soule from death, Ps. 116.7.8. [Page 408] mine eies from teare, and my feete from falling, I shall walke before Iehouab in the land of the liuing. Furthermore in a generality, these are y^e sayings of the auncient Fathers touching this point.August. lib. 13. ca. 8. de ciuitat. dei The souls of the godlie being seperated from their bodes, are in rest, and the soules of the vngodlie [...]oe suffer punishment, vntil the bo­dies of those do rise againe vnto life euerlasting, and the bodies of those vnto eternal death, which is also called the second death, so saith Augu­stine. I is most certaine that the soules of the right [...]ous being loosed from the flesh, Greg. lib. 4. Dialog. c. 25 are recei­ued into heauenly seates, and that the very trueth it selfe testifieth, saying, where the corps is there the Eagles will resorte. So saith Gre­gorie. Of these sayings I gather, what all this while I went about to gather: to wit, that pre­sently vpon the departure of any out of this life, their soules goe straight waies, either vnto God in heauen, or else vnto satan in hell. For as Au­gustine saith,August. in his serm. of Time the 232. serm. There are but two places, and as for any third place, there is none at all: he that reigneth not with Christ, shall perish with the diuell, without any doubte. Againe, there bee two habitations or dwelling places; August. de verb. apost. serm. 18. the one in the fire euerlasting: and the other in the king­dome that neuer shall haue ende, the first place the Catholike faith by Gods authoritie, belee­ueth to be the kingdome of heauen: August. lib. [...]. hypog. the second place, the same Catholike faith beleeueth to be [Page 409] hell, where all runnagates, and whosoeuer is without the faith of Christ, shall taste euerla­sting punishment: as for any third place, we vt­terly know none, neither shall we finde in the ho­ly scriptures, that there is any such. Now for mine own part, sith there it will not be found, it shall not any other where bee sought. For as Theodoret saith,Theodoret. lib. 1. cap. 7. The Euangelists and Apo­stles writings, and the sayings of the olde Pro­phets doe cleerely instruct vs what iudgement we ought to haue of the meaning and will of God.

What then? What though also you will take no further paines to seeke a third place, doth it therefore follow, that therefore there is none? Augustine I can tell you, vpon whom you so much stand, is very doubtfull in the case, for sometimes hee denies, as you say; sometime he affirmes, as others pretend, and sometimes againe he doubtes, as himselfe declares: he de­nies in the places by you named; hee affirmes, De gen. contra Manich. lib. 2. c. 20. de vera & falsa poenit. c. 18. & lib. 21. de ciuit. Dei c. 23. &c. 26. Non redarguo (saith he) quia forsan verum est. I reproue it not, because it may per­aduenture be true, that some after this life suf­fer temporall punishment. Hee doubtes in his Enchiridion cap. 69. Item de fide & operibus cap. 16. in quaestione 1. Dulcitij. Tale aliquid post hanc vitam fieri incredibile non est, & v­trum [Page 410] ita sit quaeri potest. It is not incredible that after this life, some such thing may bee, and wh [...]ther it bee so or no, it may bee demaun­ded.

Whatsoeuer Augustine is, I much passe not, for I stand not so much vpon him, but that I can follow him or reiect him. Neither herein doe I him any iniurie at all. For this is his owne saying:August. in proem. lib. 3. de Trinit. Be not bound vnto my wri­tings, as vnto the canonicall scriptures. But when thou shalt finde in the scriptures, that which thou diddest not beleeue; beleeue it without any doubting or delay: but when thou findest that in my writings, which thou diddest not know certainelie before, except thou shalt certainelie vnderstand it, doe not stiffelie af­firme it. August. e­pist. 198. ad Fortuna­tum. And againe: We receiue not the dis­putations or writings of any men, be they neuer so catholike or praiseworthie, as we receiue the canonicall scriptures: but that sauing the re­uerence due vnto them, we may well reproue or refuse some things in their writings, if it hap­pen we finde they haue otherwise thought, than the trueth may beare them. Such am I in the writings of others, and such would I wish others to be in mine. But here in this matter, of which we now intreate, I stand more vpon his ne­gation than either his affirmation or his dubi­tation. First, because hee therein accordeth with the holy canonicall scriptures, which I [Page 411] some while mentioned ere euer I him named. Secondly, because he oftener denieth it accor­ding to the scripture, than he either affirmeth it, or doubteth of it, altogether against the scriptures: for besides the places named, in which he denyeth it (which for weight, if not for number, are able to counteruaile all those in which he either affirmeth it, or doubteth of it) hee denieth it also in his first booke against the Pelagians, where he thus saith.August lib. 5. cont. Pe­lag. A third place we know none, neither doe we finde in the holy scriptures that there is any such: out of the forge of thine owne conceite (O Pelagian) fayne thou such an one to be. And in his Enchi­ridion, where he thus saith:August. Enchirid. cap. 67. They which teach that some men are punished in a long continu­ing fire, but not eternall, are deceiued through a certaine humane beneuolence: for the holy scripture being consulted with, answereth an­other thing. And also in his questions of ei­their testament, where hee thus saith: In the world to come, there is onely remuneration, August. in quaest. vtri­usque Te­stament. and condemnation, but here (in this world) sinnes are either loosed or bound. But why stand I thus long vpon him, vpon whom if I stoode nothing at all, the trueth of that I say, would be neuer a whit the more impaired or weake­ned? It is because I was thereto vrged and moued: and not because my matter had been naught, vnles by him it had been confirmed: [Page 412] for the ground thereof is good. And there­fore as tha [...] house will stand which is built vp­on a ro [...]ke; so will this doctrine which is grounded vpon the trueth.

So let it then; for I see by that which [...] said against purgatorie, that there is little ground for purgatorie.

Neuer little it, as if there were any, but rather none it, because there is none at all: for except it be in Philosophers and Poets, Purga­torie hath no ground. And what should wee doe with the authoritie of Philosophers and Poets, against the expresse testimonie of scrip­tures and Fathers?Alphonsus. lib. 8. de hae­res. de In­dulgent. Polydor. Virg. de In­uent. lib 8. cap. 7. August. lib. 2. ad Gau­dent. Vntill this day of the Greci­ans, or of the East Church, Purgatorie was ne­uer beleeued, saith Alphonsus: and of Purga­torie among the auncient fathers, there is ei­ther no mention at all, or very seldome: yea, e­uen vntill this day the Grecians beleeue it not, saith Polydore Virgill. And though they did, yet were that nothing to vs. For wee must not alwaies imitate or allowe, whatsoeuer allowed persons haue done: but lay the iudgement of scriptures to it, to see whether they allowe the doing of it. Exod. 23.2. For thus they runne. Thou shalt not follow a multitude to doe euill, neither agree in a controuersie to decline after many, and ouer­throwe the trueth. Iere. 23.16. And againe: Heare not the words of the Prophets that prophecie vnto you, and teach you vanitie: they speake the vision of [Page 413] their owne heart, and not out of the mouth of the Lord. And againe;1. Ioh. 4.1. Beleeue not euerie spi­rite, but trie the spirits, whether they be of God: for many false Prophets are gone out into the world. And to the same the auncient writers accord: saith Ignatius, Whosoeuer speaketh a­ny thing more than is written, Ignatius in his epistle to Hieron. although he be worthie credit, although hee fast, although hee keepe his virginitie, although he doe miracles; although he prophecie, yet let him seeme to thee a wolfe in the flocke of sheepe, saith Hierome: After the Apostles of Christ, Hieron. su­per. Psal. 86. notwithstan­ding some man be holy, notwithstanding he be eloquent, yet he wanteth authoritie: and saith Picus Mirandula: We ought to beleeue a sim­ple plaine husbandman, or a childe, Picus Mirā ­dula in the quest. Whe­ther the Pope be a­boue the Councell. Deut. 12.32. or an olde woman, rather than the Pope and a thousand Bishops, if the Pope and the Bishops speake a­gainst the Gospell, and the others with the Gospell. If the scriptures allowe not what wee would haue allowed, we must not allow it. Deut. 12.32. Saith the Lorde, Whatsoeuer I com­maund you, take heede you doe it: thou shalt put nothing thereto, nor take ought therefrom. If any man shall adde vnto these things, Reuel. 22.18, 19. God shall adde vnto him the plagues that are writ­ten in this booke, and if any man shall diminish of the words of the booke of this prophecie, God shall take away his part out of the booke of life, and out of the holy citie, and from those things [Page 414] which are written in this booke.

An hard sentence, a heauie burthen. I see well by this, that wee must beleeue neither Pope, nor Papist in their purgatorie cause.

You may be right well assured of that, for therein they speake not with the Gospell. But they adde to the Gospell, and diminish from the Gospell, yea and speake against the Gospell. The Gospell saith, Christ the Lambe of God, hath taken away the sinnes of the world: But they say, Purgatorie must doe somewhat thereto. The Gospell saith, The guilt of sinne being remitted, the punishment thereof cannot be reteyned. They say, The guilt of sinne being remitted, some part of the punishment thereof, and fire in purgatorie must be sustained. The Gospell saith, God doth not punish one sinne twise. They say, The sinne that God doth in part punish here, he doth afterward more fully punish in purgatorie. The Gospell saith, All the punishments that God doth leuie vpon sinners after this life, is in hell. They say, Some punish­ment that God doth lay vpon sinners after this life, is in Purgatorie. The Gospell saith, After this life, there is no punishment of sinne tempo­rall any where. They say, Yes in Purgatorie. Thus in this poynt are they and the Gospell contrarie.

Yet by hearing and reading of others, I haue found that much they pretend the Gospell.

That is not vnlike: yet are you not therfore euer the more to credit them in what they say. For thus saith Saint Cyrill.In concil. Calcedon. act. 1. Athanas. cont. Arri­anos orat. 1. All here­tiques out of the heauenly inspired scriptures gather occasion of their error. And thus Atha­nasius: Heretikes vse the words of the scrip­ture for a bayte.

I but they doe not so?

The better for them, if it be not found so, but I feare me as Tertullian sayd of one he­retike,Tertullian. de Baptis­mo. Hee assaulteth the faith by the same words of God that breedeth faith: so wee may well say of them: They assault the faith by those things which engender faith. For as the diuell fought against Christ with the scripture: so they often fight against the trueth with the scripture. If time would permit, and opor­tunitie did serue, I could shew you what I say by those places of the scripture which they pretend: for what therein and out they pre­tend for purgatorie, makes wholly and fully against purgatorie. But I cannot here and now stand to manifest what I say.

If you will not confute what others doe say for it, why haue you sayd so much against it?

To proue that they which depart hence in the faith of Christ, doe goe to better friends and companie, than here then they forgoe, or euer before they enioyed.

And might you not haue done that, though you had neuer sayd so much against Purgatorie?

No indeede: for euer there would haue beene some doubt whether they should not haue gone thither.

What and though they had been perswa­ded of that, yet should they not therefore haue doubted euer the more of this. For as the Pur­gatorie patrons auouch, there comes no bad persons into purgatorie: as Origen a fautor of this error saith: Origen. in Psal. 36. homil. 3. As I suppose, all wee must needes come into that fire, yea, although it be Paul or Peter.

But they would haue been somewhat the lesse willing to haue dyed, and so would any one that is to dye: for thither they must all haue gone to paine, and no man is willing to goe to paine, though he goes to neuer so good companie, but all talke of companie in purga­torie, is but lies and vanitie: for as there is no purgatorie, so there is therein no companie. Locus and Locatum, i. the place, and that which is therein placed, are relatiues. If there­fore there be not any such place as purgatorie. (as in trueth there is not) there cannot bee any such thing (as better friends than any in this world are to be found) placed in Purgatorie: but you knowe it is manifest, that there is no such place: & therfore it must be denyed, that [Page 417] there is any such company: for if the place be not, the companie cannot bee: the nature of relatiues is such, that if the one of them be, the other must also be.

But this ere you goe, shall or will any bee euer the more willing to dye, because after his death, he shall not goe into Purgatorie?

Whatsoeuer any one is, euery one should: for dying in Christs feare and christi­an faith, euery one shall bee sure to escape all punishment, which is painefull, and attaine to peace and pleasure which is ioyfull.

And shall he that doth so, come to euer the better friends for that?

What else?Heb. 12.22.23, 24. For he shall come vnto the mount Sion, and to the citie of the liuing God, the celestiall Ierusalem, and to the company of innumerable Angels, and to the congregation of the first borne which are written in heauen, and vnto God the iudge of all, and to the spirits of iust and perfect men, and to Iesus the media­tour of the new Testament, and to the blood of sprinkling, which speaketh better things than that of Abell. And are not these better friends than any here are, or are to be found?

Yes verilie I thinke that, for here are none that either may or can doe, as these alwaies may, and some times doe. Neither are there here any that in times past haue done, at these haue done. But haue you euer read or heard, [Page 418] that this hath taken the effect you speake of in any?

Yea, in many: for such effect it tooke in one, whome Tully speakes of, in the first booke of his Tusculane questions: such effect it tooke in Socrates, of whome Erasmus wri­teth in the third of his Apothegmes; and such effect it tooke in Cercidas Ciuis Megalopoli­ta ex Arcadia, of whom Aelianus reportes in his thirteenth booke de varia historia.

Why, what say these great writers of those of whom they write?

Of his man, Tully recordes, that hee should say,Cic. lib. 1. Tuscul. q. Oh that goodly and pleasant day, when it shall be my chance to leaue this filthie and trouble some world, and come to their com­pany that inhabite the heauens. Of Socrates, Erasmus reports,Erasmus. lib. 3. Apo. that when Crito vpon great affection towards him, perswaded him to keepe himselfe aliue, in regarde of his little children, and his friends that did hang vpon him, if he would not in regard of himselfe, he thus answered Crito. For my children, God which gaue me them will take care for them: for my friends, departing hence from them, I shall either finde others like vnto you, or some­what better than you, neither shall I long want your company, sith shortly you also are to goe thither, whither I my selfe now goe. Of Cerci­das Aelianus writes, that being fallen into a [Page 419] most daungerous sickenes.Aelianus de varia hist. lib. 13. One asked him whether he would die willingly yea or no, vn­to whome (as Elianus saith) he gaue this an­swere: why not? For after death I shall see the best learned men in all kinde of sciences, of the Philosophers, Pythagoras: of the historiogra­graphers Heratious: of the Poets, Homer; of the Muses, Olympus; which through their mo­numents of learning haue gotten themselues an immortall name. And thus now you haue what these great writers say of these, of whom they haue written.

By how much the sooner I haue it, by so much your kindenes towards me is the greater. But would you haue the consideration of those his friends to whome he is to goe, take as great effect in him that is sicke and ready to departe this world, as in these you haue named?

What other thing should I? for these things are written for his instruction aswell as others, and christians euery way, should be as forward in christian conuersation, as hea­thens (such as these) were euer any way.

That is true: but it is a question among christians, whether they being once departed this life, shall euer againe s [...]e and know after this life, those whome they saw and knew, and were acquainted with all in this life? and there­fore often they are lesse willing to die, than in duty they should, and in affection they would.

In so being they are the more vnwise: for the matter you now speake of, there needs not to be any matter of question.

Is it a matter thinke you so manifest?

Yes verily.

By what meanes appeares it so?

1. By reason out of the Scriptures. 2. by testimonie out of auncient writers.

Manifest the one and the other of these, and I will soone haue done.

So I will, if you will.

I aske it, and therefore I will it.

I promised it, and therefore I will per­forme it.Gen. 2.23. Out of Genesis then the thing wee speake of doth thus appeare. Adam before he sinned being in the state of innocency, knew Euah so soone as God brought her vnto him, and called her by her name, for assoone as she was come vnto him he said: this now is bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man. And therefore the departed out of this life shall know one another after this life. For why? their knowledge in heauen shall not be infetiour to Adams knowledge in paradise. But their estate shall be much more blessed and perfect. For Adam in his best estate had possibilitie to fall, but they in theirs shall haue neither power nor will. Out of the .84. Psalme it doth thus appeare,Psalm. 84. they which are singing [Page 421] men in this world but for a season continu­ing togither, know one another; and there­fore the departed hence in the faith of Christ, shall also in the life to come,Apoc. 4.8, 9, 10.11. Apoc. 5.11, 12. Apoc. 1.15. Matth. 17.3. know one an­other, for they shall euer praise the Lord. Out of the Gospell according to Saint Mathew .1. the .17. chapter it doth thus appeare: when Christ was transfigured in mount Thabor, his Disciples Peter, Iames, and Iohn, did not only know Christ, but also Moses and Elias which talked there with Christ, whome notwith­standing they had neuer seene nor knowne in the flesh. And therefore the departed hence being once come to beholde the glorious maiestie of God, shall not onely know Christ their Sauiour, and such as with whome heere in this world they were acquainted, but also all the elect and chosen people of God which haue been since the world began; for being gone hence, they are gone (as before hath bin said) To the mount Zion, Heb▪ 12.22, 23, 24. and to the citie of the liuing God, the celestiall Ierusalem, and to an innumerable sight of Angels, and to the con­gregation of the first borne which are written in heauen, and to God the iudge of all, and to the spirits of iust and perfect men, and to Iesus the mediatour of the new Testament, &c. And being there, their knowledge cannot be lesse than was the knowledge of Peter, Iames and Iohn, on mount Thabor, but greater; for [Page 422] now Christ is both ascended and glorified, but then he was but for a time transfigured, and the fashion of his countenance changed: 2.Luk. 9.29. the 19. chapter it doth thus appeare. They which are to iudge one another, must knowe one another: for they cannot iudge whome they knowe not, but after this life the depar­ted hence shall iudge one another, for when Peter in the person of his fellow Disciples as himselfe,Mat. 19.28. said vnto Iesus, Beholde, we haue for­saken all, and haue followed thee: what shall we haue? Iesus said vnto them, verilie I say vnto you, that when the sonne of man shall sit in the throne of his maiestie, yee which followed mee in the regeneration, shall sit also vpon twelue thrones, and iudge the twelue Tribes of Israel. The departed hence therefore after their de­parture shall one knowe another, not onely those their friends, whom before they knew in the flesh, but also those the saints and seruants of God, whom in this life they neuer knew, ne yet at any time euer were acquainted with. 3. The 22 chapter it doth thus appeare: they which shall bee like the glorious Angels of heauen shall knowe one another, as the An­gels doe:Mat. 22.30. But the saints departed shall be like the glorious Angels of heauen: therefore the Saints departed shall know one another. For what reason should they belike to the Angels in other things, and vnlike to them in this? [Page 423] Out of the Gospell according to Saint Luke,Luk. 16. it doth thus appeare: if there bee mutuall knowledge after this life, betweene the good and euill, there is much more so betweene the good themselues, for they are all Citizens in one citie, fellow heires of one kingdome, members of one body, fellow seruants in one householde seruing one Lord and God, and they we all know well, know one another: but there is mutuall knowledge after this life, be­tweene the good and euill. For after death, Luke 16. The rich glutton being in hell, Luk. 16.23. did know both Abraham and Lazarus being in ioy: and Abraham againe (though he were long be­fore the rich man) did know that miserable and vnmercifull rich man (though hee were much after Abraham) for as the rich man seeing A­braham a farre of, and Lazarus in his bosome, cryed, saying, Father Abraham haue mercie on me, and send Lazarus that he may dippe the tippe of his finger in water, and coole my tongue, for I am tormented in this flame: so Abra­ham hearing the rich man crying, answered and sayd: Sonne remember that thou in thy life time receiuedst thy pleasure, and likewise Lazarus paines; now therefore hee is comfor­ted, and thou art tormented. Therefore there is mutuall knowledge much more after this life, betweene the good themselues: for neerer to­gether, and much more conuersant one with [Page 424] another, are the good themselues, than are the good and euill: the good are in heauen, the e­uill are in hell. Heauen and hell are much di­stant one from another: the one is aboue, the other is beneath. Betweene both there is a great gulfe set, so that they which would goe from heauen to hell, cannot; neither can they which are in hell goe from thence to heauen. If there­fore they which are in hell, doe both see and knowe them that are in heauen, and they which are in heauen, knowe them also which are in hell; much more doe they which are in heauen, knowe those that are with them in heauen. For it is easier to knowe them that are of the same house and familie with them, with whome they are daylie conuersant, than those which are of another, and with whome they seldome or neuer meete. Conuersing one with another, is a ready way to the knowing one of another. But to proceede, out of Paules epistles to the Romanes, it doth thus appeare: the members of one and the same bodie know one another: for the head know­eth the hand, and the hand the head; the eye knoweth the foote, and the foote the eye, the eare knoweth the tongue, and the tongue knoweth others, and the heart knoweth all. But all the godly departed, are members of one and the same bodie: for saith the Apostle, We being many, Rom. 12.5. are one bodie in Christ, and e­uery [Page 425] one one anothers members. As the mem­bers therfore in the bodie know one another; so also doe the godlie departed know one a­nother, if they know one another while heere they liue togither, where they see God but with the eies of faith, why should they not in heauen much more know one another, where they shall see God face to face? shall their knowledge bee lesse there, then heere? In the first of his Epistles to the Corinthians Paul the Apostle seemes to say the contrarie. For there he saith. Here we know in part, 2. Cor. 13.9 10.12. and we prophecie in part, but when that which is perfect is come, then that which is in part shalbe aboli­shed. Now we see through a glasse darkely, but then we shall see face to face, now I know in part, but then shall I know, euen as I am knowen, and vpon this saying of the Apostle. What may a man better inferre then this, knowing one a­nother while they are heere, they shall not be ignorant one of another when they are gone hence? for mine owne part I neither see how this can be infringed, nor how a better thing may be inferred, but to eche forward: thus a­gaine I say, where the knowledge of the grea­ter and the better cannot bee denied, there I would thinke the knowledge of the lesse must needes be graunted, but there the knowledge of the greater, and the better cannot bee de­nied.1. Ion. 3.2. For there we shall know and see Christ as [Page 426] he is, Heb. 1.3. which is the wisedome, image, and bright­nes of the heauenly father, There therefore the knowledge of the godlie among themselues must needs be graunted, for what shall they know their head which is Christ, and shall they not know themselues which are mem­bers of that head? In that I take it there is smal likely-hoode and lesse reason, of my minde I am sure are others no meane persons for ac­count in the Church of God. Amongst others the principall I will now stand vpon is that ancient and learned father Gregorie, who in his dialogues hath this saying.Greg. lib. dialog. 1.33 There is a cer­taine thing in Gods elect and chosen people, which is to bee marueiled at, for they being in heauen, doe not onelie know them whom they knew in this world, but they know also the good people whom they neuer saw, euen as perfectly as though they had afore both seene and knowne them, for when they in that euerlasting inheri­tance shall see the auncient Fathers, they shall not be vnknowne to them in sight, whom they al­waies knew in worke: for when they all with a like cleannesse doe behold God, what is it that they should not there know, where they know him that knoweth all thinges? The next out of whom I will alledge any thing is Brandmiller a Minister and citizen of Basil,Brandmil. conc. funer. Conc. 10. who in one of his funerall Sermons hath this memorable saying: It is certaine that in the life eternal we [Page 427] shall know those, with whom in this life wee haue beene conuersant, our parents, our children, our kinred and acquaintance, yea and also all the Patriarches and Prophets; Adam, Abraham, Moses, Dauid, Esaie, Iohn the Baptist, Zacha­rie, Elizabeth, Marie the mother of our Lord Christ, Peter, Paul and others as the Apostles in mount Thabor both saw and knew Moses and Elias, whē they there talked with Christ, though they themselues still were but in their mortall and corruptible bodies, For in the life euerla­sting we shall not be stockes wanting all sence and vnderstanding as some affirme, which say that after this life we shall not one mutuallie know a­nother. If we shall know God (which we must be­cause it is said Ioh. 17.3. this is life eternall to know thee to be the onelie verie God, and whom thou hast sent Iesus Christ) much more shall we know men. As also blessed Gregorie reasoneth in the fourth booke of his dialogues where he saith: Because there all in a common cleannes do behold God, there is not any thing there whereof they should bee ignorant, where they know him that knoweth all things. Did not the rich man of whom mention is made Luk. 16. know La­zarus (after his death) whom before hee had knowne in his life time, and also Abraham whom neuer he had seene before? did not the disciples also according to their old manner know Christ after his resurrection. Further­more, [Page 428] if there shalbe loue in the life to come, there shall also be knowledge, for knowledge causeth loue, and loue commeth of know­ledge (there is no loue or desire of a thing vn­knowne) but there shalbe loue most perfect in the life to come. 1. Cor. 13.8. loue neuer falleth away, ergo there shall also be know­ledge, besides all this in the holie Scripture the place and estate of the blessed is called heauenlie Ierusalem, and the Citie of the li­uing God, but what Citie should that bee, if therein the citizens should not mutually one know another, by the testimonie of these two (as I take it) and the reasons out of Scripture before propounded, there is now at length as much proued, as was by mee sometime since promised. If further manifestation thereof bee required, more is yet at hand to be adioyned, many of the better sort among the heathens were so well beaten to the beliefe thereof, as they not onely thereupon hartilie desired death ere it came, but also tooke it ioyfully and patiently when it came, they desired it, that so they might goe the sooner vnto the blessed company of immortall Gods: they quietlie and ioyfullie suffered it, that so much the more certainlie they might see and know, not onelie the gods, but also all those noble, good and vertuous persons that euer liued in this world, aswell such as they neuer knew, as [Page 429] also those whome in this world they did most perfectly know. As Tullie therefore relateth the matter, this was the saying of Cato the el­der. I haue a great desire to see your fathers, Cic. lib. de Sene. whom I honoured and loued: but I wish not onely to talke with them whom I haue knowne in this world, but with them also of whom I haue heard and read, yea, and I my selfe written, If I were once againe going thitherward, J would neuer haue mind to returne hither againe, and againe this was his saying; Oh that noble and pleasant day, when it shalbe my chance to come vnto that heauenlie companie, and blessed fellowship, and depart from this troublous and stinking world, for then shall I goe not onelie vnto those men of whom I spake vnto you before, but also vnto my Cato, which was as worthie a man as euer liued, and as noble. Moreouer as the same author reporteth; these were the sayings of Socrates when hee went to his death: It is a most blessed and goodlie thing for them to come togither which haue liued iustlie and faithfully. Cic. lib. [...]. Tuscul. q. O what a great pleasure thinke it you to bee, friendly to talke with Orpheus, Museus, Home­rus, Hesiodus and such like? verily I would die full oft, if it were possible to get those things I speake of. And as ere while you heard this was the saying of Cercidas when one asked him whether he would die willinglie,Elianus de varia hist. lib. 13. being fallen into a most dangerous and desperate disease; [Page 430] Why should I not? for after my death I shall see the best learned in all kind of sciences; among the Philosophers, Pythagoras: among the Historians Herateus; among the Poets, Homer; among the Muses, Olympus; which through their mo­numentes of learning haue gotten themselues an immortall name. If thus these heathens were perswaded of this matter, as they tooke a truth without any question, that they which in this world liued godlie, iustlie, righ­teouslie and soberlie should goe into a ioyfull place of rest, where hauing the blessed com­pany of the immortall gods, they should see one another, know one another, talke and re­ioyce one with another; what should christiās be which haue not only the grounds that hea­thens had, but better & greater far away then euer heathēs either had or could haue? should not they think you to be more credulous, cō ­fident, & beleeuing then euer heathens were?

Yes surelie, for as it was a checke to the Scribes and Pharisees, that the Publicans and harlots did goe into the kingdome of heauen be­fore them, so it is to christians, that heathens herein should be more beleeuing then they: but what if christians grounds faile them, more then heathens conceits?

Oh fie on such a question, damnable is such an assertion, are heathens conceites comparable with christians grounds? What [Page 431] grosse absurdities should you fall into, if you shold auouch any such thing? first you should accuse the Scriptures of vntruth. Secōdly you should preferre heathenish groundes before christian principles. Thirdly, you should iniu­rie the heathens in accounting that their con­ceit, which is gods truth.

God forbid that I should fall into any of these, the last is naught, the second worse, the first of all, I did but aske the question, I will not a­uouch any such assertion.

But why aske you such a question?

Because of that I haue heard obiected against that which all this while by you hath bin proued and confirmed.

What is that I pray you?

That which is thus written in the ninth of Ecclesiastes, commonly called the booke of the Preacher. The liuing know that they shal die,Eccl. 9.5. but the dead know nothing at all: neither haue they any more reward, for their remem­brance is forgotten: and againe; there is nei­ther worke nor inuētion, nor knowledge, nor wisedome in the graue whither thou goest.

Alas, alas, by either of those sayinges the doctrine before deliuered is nothing at all crossed or disproued. For first, the dead know nothing at al as they are dead, yet it followeth not therefore, but that they know something as they liue. Secondly, in the graue (where the [Page 432] bodie must lie when it is dead) there is no knowledge, yet it thereupon followes not, that in heauen (where the soule doth liue) there is no knowledge. Moreouer the dead know nothing at all, as they are dead, so lōg as they are dead: but shall they therefore know nothing when they shall liue againe? they know nothing in the bodie, so long as the bo­die is in the graue, and shall they therefore know nothing in the bodie, when the body is raised vp out of the graue? they know nothing in the bodie betweene the day of their death, and the day of doome; and shall they there­fore know nothing at all after the generall re­surrectiō? or do they therfore now in the soule know nothing betweene the day of their dis­solution, and the generall day of restauration? there is a non sequitur in all these: so is there also in that which should be concluded out of the places obiected, for they speake of the dead, as they are dead; they speake of the the dead while they are dead; they speak nei­ther of the dead as they doe liue, nor as they shall liue. And the doctrine before deliuered speakes wholly of the dead as they shal liue in soule, in the time present; and as they shal liue in bodie & soule in the time to come. Againe, they speake of knowledge earthlie, for it fol­loweth in the next verse; And they haue no more portion for euer, Eccl. 9.6. in all that is done vnder [Page 433] the Sunne. But this doctrine now lately deli­uered, speakes of knowledge heauenly, for it speakes of knowledge from the day of death to the day of iudgement, and from thence­forth to all eternity.

Still then you hold what you held?

What should I else doe, this that you haue said cannot withhold mee, a man must stand to the truth til he die, yea & though it be for the truth that he doth die, and other then a truth I know not this to be that I haue said, for they that depart hence in the Lord shall after their departure know those their friends that were gone before them, and those also that shall follow after them.

But this one thing further touching that point, how shall they know them?

Euen as the Apostle saith,2. Cor. 13.12. As they are knowne, now I know in part, but then shall I know euen as I am knowne.

Shall the Father know the Sonne, and the Sonne the Father, the husband the wife, and the wife the husband &c.

Yea no doubt, though I thinke not that either the father shall know the sonne, or the sonne the father, as here the father knewe the sonne, and the sonne the father. For all earthlie and polluted knowledge shall bee abolished and done away, and I am moued to be of this minde: partly by the saying of Christ,Mat. 22.28, Mathew [Page 434] the two and twentieth, where being deman­ded, whose wife of the seauen in the resurrec­tion, that woman that had had seauen hus­bands, should be; he gaue this answere: In the resurrection they neither marrie wiues, neither are wiues bestowed in mariage, but are as the Angels of God in heauen, and partlie by the saying of another, a learned and godlie wri­ter, who in the tenth of his sermons saith thus. In heauen where there shall be no more place of miserie, Brandmil. serm. 10. conc. funer. or time of mercie, and so no affection of mercie (as Barnard saith in the 11. of his Epi­stles) we shalbe no more so affected, as heere vp­on earth we are. For our will shalbe one and the same with Gods will, whome he will haue to bee with him in his heauenlie kingdome, him shall we also willingly haue with vs; but whom the Lord will not haue to be with him him shall wee haue no minde to be with vs, whatsoeuer a one he shalbe yea as the Psalmist saith: Psal. 58.10. Ausbertus lib. 6. in 14. cap. Apoca. The righteous shall reioyce when he seeth the vengeance, for as Ausbertus saith. The torment of the wicked shal make for the increase of the praise of the elect.

Why but shall not the father knowe the sonne to haue been his sonne, and the sonne the father to haue been his father?

To that as I dare not say definitiuely yea: so do I not say, resolutely, no. What maner of knowledge there shall be in particular be­tweene one and another, my knowledge [Page 435] heere doth not serue me to describe. Yet thus much I dare say (because God by his word hath emboldened mee so much to say) that Peter in the transfiguration of Christ his mast­er, knew Moses and Elias, to be Moses and Elias. And that he and other of the Disciples knew Christ after his resurrection to be Christ. That the vnmercifull rich man knew Lazarus to be Lazarus after his death, and Abraham to be Abraham though he had neuer seen him in the flesh. For Peter vpon the sight of Moses and Elias said vnto his master Iesus:Mat. 17.4. Master it is good for vs to be heere. If thou wilt let vs make heere three tabernacles, one for thee, Ioh. 21.5. &c. and one for Moses, and one for Elias. And Iohn the Disciple whome Iesus loued (after that Iesus appearing vnto them as they were a fishing, said vnto them, Cast out the net on the right side of the Shippe, and yee shall find, said vnto Peter, it is the Lord, and after that Iesus said vnto them, come and dine. But as the text saith, none of the Disciples durst aske him who art thou, seeing they knew that hee was the Lord.Luk. 16.23, 24. And the rich man being in hell in tor­ments lift vp his eyes, and saw Abraham a farre off, and Lazarus in his bosome. Then he cryed and said, father Abraham haue mercie on me, and send Lazarus that he may dippe the rippe of his finger in water, and coole my tongue, for I am tormented in this flame. [Page 436] What may further be gathered of these things I leaue to the wise to iudge, and to the learned to gather. Heere is seeing one of another, knowing one of another, and talking one with another; but what manner of knowing one of another, heere after shall be in more particu­lar manner, neither my will, nor my skill doe now serue more particularly to describe. This that I haue said may very well serue for the purpose for which I haue said it. All that are wise, are warie, how they speake of things a­boue their reach, and beyond their conceite.

And so are you?

If I be not, I should be, (though I be no­thing so wise as I would be.) For as Salomon saith.Pro. 25.27. It is not good to each much honey, neither yet is is glorie to search their owne glorie. The counsell of sage Syrach also is this: Seeke not out the things that are too hard for thee neither search the things rashly which are too mightie for thee. Syr. 3. 22, 23 24, 25. But what God hath commaunded thee, thinke vpon that with reuerence & be not curi­ous in many of his workes: for it is not needefull for thee to see with thine eyes the things that are secure. Be not curious in superfluous things for many things are shewed vnto thee aboue the capacity of men. The medling with such hath beguiled many, and an euill opinion hath deceiued their iudgement.

Speake you this to your selfe, or to me?

To both if you will; because it fittes vs both but to my selfe especially, because I seeke for my selfe wholly.

You spake for the sicke ere while.

So had I done still, if you had not stay­ed me.

I am sory I stayed you.

There is no cause you should be so. I can turne to him at your pleasure.

So I must request you. For yet I haue not done though that which you haue said, touch­ing the knowing of his friends departed, and to depart, after he himselfe is departed, might make him wondrous willing to depart this wo­full and miserable life: yet are there other things which keepes him from so being as not long since I declared vnto you.

What so euer other things things they be yet are they thereto of as small validity as those things which haue gone before.

I know you wil say so, how euer they proue not so.

I cannot say otherwise though I would vnles I would betray what we all ought to de­fend vz. the truth.

Why in earnest, doe not you thinke it would yrke a man to be disappointed of all his good purposes?

Not a whit, so long as he is disappointed [Page 438] by God; who doth dispose of all things better than euer he could purpose or imagine. And he that hath so many good purposes in his head and his heart, why doth he not dispatch them out of the way, ere euer death come? It is no time then to bethinke himselfe of them. Death will not tarie either his or their leasure: any wise man will thinke it were good looking to them afore hand. Salomon saith, All that thine hand shall finde to doe, Eccle. 9.10. doe it with all thy power. 1. out of hand, without delay, ere euer death come. What reason, is there that God should tarie vpon any mans purposes? or why should man purpose any thing vpon hope? when his thoughts are vaine, his purposes cannot be very good. For out of his thoughts comes his purposes. First he thinkes, then he purposes. If he hopes that God will deferte his death be­cause of his purposes, he wil surely be deceiued. The purposes of man cannot disappoint the purpose of God. If they might, men would be full of good purposes, that they might liue long. But so God hath ordeyned, that many are taken away in the midst of their good pur­poses, to teach the rest to be as quicke in fini­shing, as in purposing. And not to deferre the dispatch of their purposes, in hope that there­fore God wil deferre the prefixed time of their death.

These are both good lessons. But they are not hereby taught to be euer the more wil­ling to dye?

What are they then? when they see many disappointed of their purposes, why should they be vnwilling because of their pur­poses? God disposeth not according to their purposes; and daily they pray that his purpose may take effect and not theirs. Either they pray foolishly, or they should die willingly. More ought they to regard Gods purpose, which cannot bee altered, than their owne, which vpon many occasions may soone be chaunged. But sith you say, some are vnwilling therefore to die, because they are thereby dis­appointed of their good purposes. I pray you lets heare some of the good purposes that makes them vnwilling?

You haue heard them already.

But good things can neuer bee heard too often. And therefore we may heare them againe. More good is gotten at the second or third hearing, than the first.1. Sam. 3. Samuel knew more at the fourth hearing, than he did at the first. So also may we, the first as the following stroke strikes not so deep, the first as the fourth droppe pierceth not so farre: the first as the se­cond hearing leaues not such an impression behinde.

All this is true. As therfore heare them [Page 440] you may so heare them you shall. These they are, the promising for wife and children: the dispo­sing of goods; the repenting of sinnes; the pre­paring of Tombe and other necessaries for a solemne and seemely Funerall.

Alacke, alacke: that the missing of these things should make any man vnwilling to die, heere is nothing of any such waight. 1. his wife is vnprouided for. What then? must he therefore be vnwilling to die? 1. he might haue prouided for her aforetime he had time enough, if he had had a minde thereto. 2. is he sure she should haue beene prouided for if he had liued. Many the longer they liue, the more they spend: and the lesse they haue in the end to leaue behinde them. Many againe, loose more in an houre than they get in a yeare. What he might or should doe is altogither vnknowen, and to him very vncertaine. 3. his wife may be better prouided for than he is a­ware of. 1. God himselfe hath promised to be an husband to the widow. And as I thinke he both can and will then better prouide for her than euer he either would or could. I am sure he hath prouided wel for many after their hus­bands death, that neuer were well prouided for in their liues, you your selfe can produce ex­amples enough, I neede not propound any yet that by them you may thinke of others, you may call to minde, Ruth the Moabitesse the [Page 441] wife of Mahton, the widow of Zarephath,Ruth. 4.10. 1. King. 17. 2. King. 4.1. and one of the wiues of the sonnes of the Prophets. 2. his wife may marrie againe to another after his death that will be as carefull for her as euer he was in his life. The second marriages are not euer the most second. Many speed better at the last, than at the first. The Roman princes and captaines haue married widowes; and the most holy king, Dauid, tooke two widowes to wife, which both had been the wiues of his inferiours. The one was Bathsheba the daugh­ter of Eliam, wife to Vriah the Hittite,2. Sam. 11.3 the other Abigail the wife of Nabal the carmelite. What may betide his he knoweth not. It may be a better than himself may ioyne with her. What then for her cause should he be vnwilling to die? let him leaue the prouiding for her, either to him that shall next enioy her, if she marries againe, or to God himselfe, if she keepes her selfe a widowe the one or the other, or both of these will so sufficiently prouide for her, as he needs not any thing to beate his head about her. But. 2. (and secondly to) his children are vnprouided for what then? shall he therefore grieue and grudge to die? did neuer any man leaue his children vnprouided for but he? or shall they neuer be prouided for, because they are not prouided for, because they are not pro­uided for by him? or is he sure they shall be prouided for, if he doth what in him lyeth to [Page 442] prouide for them? many haue left their chil­dren vnprouided for, because they had not any thing to giue them; and yet they haue done well enough. Many againe haue left them much because they had enough, and yet they in short time haue come to nothing: it is neither the fathers prouiding for them, nor the fathers, nor prouiding that doth anything, but the blessing of God that doth all in all. If he blesses, though the father doth nothing, the children shall do well enough, his blessing will make them rich. If he curses though the father giues much, the children wil come to nothing. His cursing will make them poore what may, shall, or wil betide them he is vtterly ignorant. It may be a better stepfather may step vp in his place, than he euer would or could haue been a naturall father. I my selfe haue knowne some that haue come to more by their steede fa­ther, than euer they could by their owne father what then for their cause should he be vnwil­ling to die? let him leaue the prouiding for them, either to him that shall be their stepfa­ther, if euer God moue the minde of their mo­ther to marrie againe, or else to him that hath promised to be a stedfather to the posteritie of those y^t loue him. The one or the other, or both of these wil so sufficiently prouide for thē, as he needs not any thing to trouble his mind about them. If they be good, God himselfe will take [Page 443] better care and charge of them, then euer he himselfe did, for he wil neuer leaue them, nor let them be fatherles, he will nourish them, & teach them from their youth vp; vntill their olde age, death and graue, hee wil not forsake them. So will he prouide for them, as wel they may say and sing with Dauid: my Father and my mother forsooke mee, but the Lord hath taken me vp. If they be euill, what should hee so much care for them as he should be vnwil­ling to depart the world by reason of them? rather let him leaue them to the world, to bee corrected by the worlde, then prouide for them in the world, that yee may haue where­with to follow the fashions of the world, by caring for them hee doth but foster the wic­kednes that is in them, and what should hee care to cherish that which will grow too fast of it selfe? wee weede the thistles out of our corne, wee cut the nettles out of our gardens, we rend the Iuie from our Oakes:1. Sam. 2.23 4.17.18.19 So should we weede, cut and rend wickednes from our children. Old Eli cherisht wickednes in his children, but it spoilde both him and his chil­dren, they were both slaine; and hee fell from his seate backward and brake his neck. What others must expect by his example, they may learne, for mine owne part I must proceede further, and therefore I must passe hence, I can not stay here.

But whither will ye?

But whither you would, to that which followeth as another stay from dying wil­linglie.

Good inough then: go to, while you speake I will heare.

Thirdlie, his goods are vndisposed, what of that? must he therefore be vnwilling to die? First, why were they not disposed in the time of his health? I hope he might better haue bethought himselfe how they were to bee bestowed then, than now: the time of death for such a purpose is not the most com­mendable time, though it be the most com­mon time, especiallie if a man hath much to dispose, and many to care for. Secondly, why doth he not in as much speede as he may dis­pose of them? If he wil, he may make a quicke dispatch, the law of the Land doth teach him what hee shall giue to his eldest sonne if hee hath many, or any more then one, the law of the land doth tell him what hee shall bestow vpon his wife, if he hath one, and shortened is his care if he hath none. Reason and religion can both instruct him what he shall giue vnto others, either children, or friendes, or needie neighbours. Why doth hee delay? doth hee thinke he shall die euer the sooner for the dis­patching of his busines out of the way? he is then in an errour, and in a vile errour, death [Page 445] tarieth not the disposing of his goods, manie would neuer make will vpon that condition if he will not dispose of them while hee may, when he would, he shall haue nay.

I marrie, that is that which troubles him?

The fault is his owne: why should that trouble him? either he might haue done it before his sicknesse, or in the beginning of his sicknes.

He might so: but in his health he thought not of sicknes, and in the beginning of his sicke­nes he hoped for health.

In neither he did them, as hee should and ought.

That cannot now bee holpen, the time past is irreuocable.

Neither must he therefore be euer the more vnwilling to die, though hee hath not disposed of his goods, there are that will dis­pose of them, neuer let him feare that his goods shall lacke owners: Whilest he liues they are wished, desired and expected: when hee is dead, they will bee enioyed and pos­sessed.

That is that which grieues him, for by this meanes they goe not to whom he would?

But they shall goe to whom God wil, and that ought to content him, for hee is the Lord of them, and as he gaue them to him ere [Page 446] he had them, so he will deriue them to others when he shall leaue them, better it may bee, nay assuredlie, he will dispose of them, then e­uer he would or could, he trieth the heart, and searcheth the reines, hee knoweth what is in man, better then man, hee can tell for whom they are fit, and for whom vnfit. For whom they are most fit, on them hee will bestow them, this is more then any man can doe, for he is blinde, and cannot see; he is affectionate, and cannot iudge, who is the fittest to haue this or that, much or little, something or no­thing, what then for his goods should anie man be vnwilling to die? let him leaue them to the disposing of him that disposed them to him, and let him neuer doubt but they shalbe disposed well inough, there is no disposer like him, none comparable to him, none that can doe as he doth. In this regarde he needes ne­uer be vnwilling to leaue either them or the world.

No more it may be he would, these things you haue said being once and well considered; If so his sinnes were pardoned and remitted, but he hath not so much as repented him of them, and that doth much affright him.

The fault is his owne, and no bodie is to be blamed for it but himselfe, why did hee delay so long? who doth hinder him now? what meanes he to driue off further? doth he [Page 447] thinke to liue the longer for that as to die the better?

What his thoughts are I know not, but loath he is to die for it, I am sure.

How loath soeuer he is, die hee must, and he had best to looke to it in time, if he dies in his sinnes, he shall rise againe with his sins, and in the end he shalbe condemned for his sinnes, he might better carie anie thing with him then his sinnes: that burden wil bow him downe to hell.

The feare of that makes him loath to dye.

Why doth it not also cause him soone to repent? of the twaine this it should soonest effect, therefore in deede it is laide vpon him; let him not neglect his time, whatsoeuer is ill deferred, is worse omitted, except he repents; he perishes, and what will he perish?

He would not?

Why then repents he not?

He feareth it will not be accepted?

Why doth hee not more feare to bee condemned? If once hee sheweth his vnfeig­ned repentance, neuer let him feare Gods gratious acceptance.Act. 17.40. Ion. 6.37. Ezek. 18.21.22. Chrisost in lib. de repa­rat. lap. He that cals euery man thereto, reiects no man therefore. At what time soeuer a sinner doth repent him of all his sinnes from the bottome of his heart, he will put them out of his remembrance, saith the Prophet. God [Page 448] neuer despiseth repentance, if it be offered vnto him simply and sincerelie, although a man comes to the height of euils, yet if he wil returne thence to the way of vertue, he takes him willinglie and embraces him louinglie. For repentance is not weighed by the length of time, but by the since­ritie of the affection. The theefe which hung vpon the crosse needed not the prolixitie of time, that therein he might merite entrance into paradise, but so much time sufficed him, as would serue him to vtter one speach (Lord remember mee when thou comest into thy kingdome) so that in one moment of time being absolued from the sinnes of his whole life, he was thought meete to goe before the Apostles into paradise. If thus the Lord dealt with him, let him not thinke he will deale o­therwise with him, this example is recorded for his instruction, and for the consolation of all that in true saith & with vnfeigned repen­tance turne vnto the Lord.

And therefore not for his, for his hope is small, because his sinnes are great, and his repentance is not good, because it comes not in time.

If his hope be small so it be somewhat at all, let him say with Dauid: let mee not bee disappointed of my hope. If his repentance be not good, let him pray with the people in the lamentations of Ieremie:Lam. 5.21. Turne thou vs vnto [Page 449] thee ô Lord, and we shall bee turned: renue our daies as of old. Whatsoeuer they either be, so they both at all be, let him not thinke but that which is written for the instruction of any, and the consolation of all that repent, is also writ­ten for his, one amongst any, or all he is: What though his sinnes be great; yet the mercies of God are greater, saith an auncient writer, Gods mercie is greater then mans iniquitie, and if it were not so; how could any sinne be pardoned, any trespas remitted, any offence forgiuen and couered?Lam. 3.22. His mercie it is (saith Ieremie) that we are not cōsumed, as if his mer­cie were not, our sinnes would worke our de­struction, the wages of sinne saith Paul, is death, Rom. 6.23. but eternal life is the gift (and mercie) of God through Christ. Bern. in quod. serm. As Barnard therefore saith in a certaine sermon of his, so may it well bee said to him that is so hardly conceited of his owne sinnes and Gods mercies. Let not your consci­ence hinder you, because where sinnes haue a­bounded, there grace hath been wanting to su­perabound, the truth of this is to bee seene in diuerse mentioned in Scripture, who haue bin accepted to mercie, the greatnes of their sins notwithstanding. Examples for this purpose, are Dauid, Salomon, Manasses, the prodigall Sonne, Marie Magdalen, the Theefe vpon the crosse, the blessed Apostles, Peter and Paul, these all found grace to haue more abounded [Page 450] where sin much abounded, for these all were receiued into fauour, how euer their sinnes many for number, and mightie for measure, deserued nothing but eternall wrath and dis­pleasure, some of them confessed their sinnes to bee as many as the haires on their heads, more then the sands, too heauie for them to beare, yet as great and as manie as they were, they were all pardoned, forgiuen and remit­ted. Why then should any doubt or despaire of mercie, because his sinnes are great? as his sins are great, so let his repentance bee good, and let him not feare.Esa. 1.18. Though his sinnes were as crimsin, they shall bee made white as snow: though they were red like skarlet, they shalbe as wooll. Aug. in lib. [...]e [...]lito [...]e [...]g [...]d. pen [...]. Let no man despaire (saith Augustine) the wickednes which he committed did not so much cause Iudas the traitour vtterlie to perish as his despaire of mercy, to the same effect saith Am­brose: Let no man distrust, let no man being guilty of his old sinnes, Amb. super Lu [...]. lib. 2. despaire of the diuine re­wardes, the Lord knoweth how to chaunge his sentence, if thou knowest how to chaunge thine offence.

I if he changes it in time: but he this hath delaied till death: and now he feares it comes too late?

If it comes in life, and comes then in truth when it comes, it comes not too late, as one saith, It is neuer too late if euer it be true, [Page 451] for the Lord himselfe testifieth that at what time soeuer a sinner doth repent him of his sinnes, he will put them all out of his remem­brance, and what is he that dares distrust him? whom will he beleeue, that will not beleeue him? it is an hard thing not to beleeue a man when he speakes the truth: but it is an harder not to beleeue God when hee sweares to the truth. Now saith the Lord as I liue, Ezek. 33.11 I desire not the death of the wicked, but that the wicked turne from his waie and liue. Tertullia. in hunc loc. He inuiteth by re­ward, he promiseth saluation, he desireth to bee beleeued, swearing. O bless [...]d they for whose cause God doth sweare: O most wretched we, if we do not beleeue the Lord swearing. Hee that beleeueth not God (saith Iohn)1. Ioh. 5.10 hath made him a liar. If hee will not make God a liar which is the truth it selfe, and hath sworne by himselfe that that is true which is spoken by himselfe, let him beleeue God that his repen­tance will not come too late, if it comes at all; that he might not doubt God hath confirmed asmuch by deed, as he hath affirmed by word, he pardoneth the theefe repenting at the last gaspe, when he was vpon the crosse readie to yeeld vp the ghost hee did but say;Luc. 23.42.43. Lord re­member me whē thou comest into thy kingdome; and immediatly againe Iesus said vnto him, ve­rilie I say vnto thee, to day shalt thou be with me in paradise, as Chrysostome saith: he needed not [Page 452] so much as one day to repent himselfe: Chrysost. homil. 27. vpon Ge­nesis. Cyprian in his first treatise a­gainst De­metrian. what speake I of one day? no he needed not one houre: so great is the mercie of God toward vs. VVhat Cyprian therefore writeth to another, let him take as spoken to himselfe: Although thou doest at thy verie departing out of this worlde, and going downe of this temporall life, pray vnto God, for the sinnes, who is the true and only God, calling vpon him with a faithfull confession, and acknowledging both of thine offences, and of his truth: thus confessing and beleeuing, thou hast free pardon and forgiuenesse giuen and granted vnto thee, of the meere goodnesse and mercie of God. And in the verie death, euen assoone as thou hast giuen vp the ghost, thou passest vnto immortalitie. For as the same Cyprian againe other where writeth:Cyprian in his sermon of the Lords Supper. In that verie moment of time, euen when the soule is readie to depart a­way from the bodie, and is euen at the lippes of the partie to yeeld vp the Spirit, the goodnesse of our most mercifull God refuseth not repentance, and whatsoeuer is trulie done, is neuer too late done, August. ser. 59. de verbis do­mini. and as Augustine saith: Whensoeuer anie man turneth himselfe vnto God, all things vt­terlie are forgiuen him, let no man be doubtfull, least any thing happily be not forgiuen: As Isi­dore saith,Isid. de summo bono lib. 2. Let no man despaire of pardon al­though he turnes not to repentance, till the end of his life. For God iudges euery man according to his end, and not according to his life bypast, and [Page 453] againe, In the life of mā the end is to be sought, Ibidem. because God respects not what kind of ones be­fore wee liued, but what kind of ones we were a­bout the end of our life. So then it repents him at length of his sins, that hath liued long in his sins, let him not thinke his repentance comes too late. For it is better to repent late then ne­uer. Late, workes good as you haue heard: ne­uer brings death as you may reade, Luk. 13.5 Except ye repent, ye shall perish. Neither let him be euer the more vnwilling to die because his repentance comes late. For well he dies, that dies repenting, and what should he be vnwil­ling to die, that shall die well when hee doth die? to that a man should neuer be vnwilling which either he knowes he can, or hee is sure he shall doe well, either ignorance to doe a thing, or assurance, that he shall not do it wel, is that which makes a man vnwilling to doe it at all. Insomuch therefore as he knowes hee must die, because he is mortall, and that hee may die well, if he repents; let him neuer bee vnwilling to die, that is willing to repent, but let him repent earnestlie, because he repents late, that he may die blessedlie, because he re­pents at all.Apoc. 14.13 For blessed are they which die in the Lord, and die in the Lord do they, which by repentance turne vnto the Lord.

Your counsaile is good: commend it hee [Page 454] must; obey it he would, but as yet he thinkes not himselfe fitted thereto.

VVat lackes he yet?

The trimming of his tombe, the making of his graue, the getting of things necessarie for the celebrating of his funeral.

And is he for these things vnwilling to dye? The further hee goes, the simpler hee is, did he know or consider what it is to be with Christ in heauen, he would neuer be desirous for a graue to stay from him here on earth. If he neuer hath any at all, it is little to him. The losse of a sepulture is nothing. Hee is couered with heauen, which is not couered with earth: He that is sure to be couered with that, what neede he care whether he be couered with the other? There shall no other thing betide him, if hee bee so serued, than hath betided many o­ther, both better and greater than hee. And what should that trouble him, when hee hath many in the same miserie to accompany him? The prouerbe is, The miserie of many swee­tens the misery of any. If he lookes well about him, he shall finde many in this predicament. Pompey the great, wanted his graue: Cyrus the king of Persia, lay vnburied: Christ him­selfe was layd in Iosephs tombe. It were too much to speake of those whome the waters drowned, beastes deuoured, fire consumed, [Page 455] the earth swallowed vp, serpents destroyed, dogges spoyled, and the sworde made away. These all, and many moe wanted that which hee is so desirous to haue: and yet I hope a number of them were neuer the worse for that: neither I warrant him shall any bee that liues in the feare of God, and dyes in his faith: it is not a stately tombe or a costly sepulture that betters any: as good haue wanted both these, as haue enioyed either. Moe are there also, that shall come short of both, than that shall at­taine either. One or two peraduenture in a towne shall come to one, the other, or both of them: shall all the rest therefore be vnwilling to dye? God forbid, such impietie be far from the hearts of the godly: all that are wise know that the buriall of the dead was, or denied more for the solace of the liuing, than the suc­cour of the dead: so much also the very forme of the tombes that are made doth giue. They are very fayre and plaine on the out sides, and haue much cost bestowed on them, they are guilded with golde beset with pearle, vernisht with oyle, adorned with armes, &c. but they are very rough and vglie on the inside hauing nothing at all done to them, nor any thing vn­les it bee a small board betweene them, and the corpes they couer and inclose: and who would for the want of that which should worke a little eye pleasure to others, stay him­selfe [Page 456] from the vndergoing of that which should bring eternall ioy to himselfe? What account soeuer some makes of a gay tombe, and a gallant sepulchre, yet there haue beene, and are others as wise, that neither haue, nor doe make very much thereof. When Demo­nastes was a dying, his friends asked him how he would be buried; and this answere he gaue them: Let this thing neuer trouble you, The st [...]nke shall burie me: Erasmus [...]. 8. Apoph. and they saying, It were an vnworthie deede, that such a mans bodie as his, should be torne in peeces of dogges: hee againe said,Aret. de se­pult. What hurt is that to me so long as I shall doe good to some other. To like purpose said Theodorus Cyrenensis to Lysimachus the king, threatning him the crosse, and other extremities: Little cares Theodorus whether, he rottes vpon the ground, or aboue in the ayre. Furthermore,S [...]b. serm. 160. the same day that Socrates was to drinke poyson, hee was asked of some that wisht him well, how he would be buried? and then he answered, That way that shall be most easie for you. The same time also, Apollodorus offered him a cloake of great price, that hee might dye hauing that about him:Erasmus. li. 3. Apoph. but he refu­sing that gift, sayd: Why should not mine owne cloake which serued me while I liued, serue me also when I am dead? Thereby condemning the pride of a number, who with great care and cost prouide aforehand, that being dead, they may [Page 457] be buried most honourably, as if all the world lay in a braue buriall.

That I may interrupt you a little. Would you haue a man careles of his buriall?

No, I thinke you heard me not yet say so?

No, but you speake as if you would so.

You mistake mee then: but you must know there is a difference betweene caring in a meane, and caring too much: caring so, as he would haue it seemelie, but not sumptuous, if he might perswade himselfe hee shall be ne­uer the worse if he wants it, nor much the bet­ter if hee haue it, and caring so as hee is vnwil­ling to dye, except he haue it so sumptuous as hee would and doth wish: because he thinkes hee shall neuer dye well, nor speede well, be­cause he wants it. The first caring I allow: the good men of God from time to time haue re­garded it. God himselfe among his temporall blessings hath inserted it: much good also to posteritie is done by it: the second I con­demne; good men haue abhorred it, God himselfe doth not esteeme it, little good, but much hurt proceedes from it. Hee that makes that a reason of his being vnwilling to dye, hath in him but small reason, and lesse religi­on: neither reason nor religion would haue a man vnwilling to dye, because hee cannot bee buried sumptuouslie: as there comes no hurt [Page 458] to the good, by the want of a sepulture, so there comes no good to the euill, by the ha­uing of a glorious sepulture. The first is ma­nifest,Rom. 14.17 Because the kingdome of GOD is not meate nor drinke, a noble, or ignoble, or no se­pulture; but righteousnes and peace, and ioy in the holy Ghost. The second is apparant, be­cause Euery one shall receiue according to his workes, Rom. 2.6. and not according to his sepulture. Both are euident by one saying of Augustine: Nei­ther doth a denied buriall hurt any thing the faithfull bodies, neither doth a graunted profit any thing the vnfaithfull. Luke. 16. There are two that dye, the one rich, the other poore, the one euill, the other good, the one vnrighteous, the other righteous, the one vnfaithfull, the other faithfull and beleeuing. The last and least of these twaine in the eyes of the worlde dyes,Luk. 16.23, 24. and no mention is made at all of his bu­riall, but immediately after it is said, that hee died. It is also said, and was caried by thē An­gels into Abrahams bosome, as if because hee was denied buriall in earth, hee was graunted buriall in heauen, and so it should seeme by that which followeth: Send Lazarus, that he may dippe the tippe of his finger in water, and coole my tongue. The first and fairest in out­ward shew dyes to, and immediately after, it is said that he dyed, it is added, that he was al­so buried, as if hee were buried sumptuouslie, [Page 459] but after that, this to either is added, And be [...]ng in hell in torments, &c. As if his glorious buriall did benefit him nothing at all: and so must it needes be by arguments from the con­trarie: for if the good bee neuer the worse for want of a sepulture, the euill are neuer the bet­ter for hauing a braue and glorious sepulture. Againe, if a bad sepulture hurts not the good estate of the good, a good helps not the bad estate of the bad. But the place forenamed doth manifest both these, vz. That the good are neuer the worse for the want of a sepulture, nor the euill euer the better for the hauing of a glorious and sumptuous sepulture. And Au­gustine hath a good saying in his questions vp­on Genesis to the same purpose.Augustin. in questi. super. Gen. This ought to be the comfort of the faithfull, that whereso­euer their bodies bee buried, or through their e­nemies rage they bee left vnburied, or for their lust being torne in peeces they are consumed, that therefore they shall not bee euer the lesse whole, or euer the lesse glorious in their resur­rection. Whether therefore a man be good or euill, there is no reason he should be vnwilling to dye, because as yet hee hath not made such preparation for his buriall as he would.

Yet you confesse there is reason he should somewhat regard it?

What then? Yet it thereupon followes not, that therefore hee should haue no will to [Page 460] dye, hee should haue thought vpon both his death and his buriall ere then. Ioseph of Ari­mathea in his health, and in his garden where ofte hee solaced himselfe, both thought of his death and his buriall. There hee prouided his tombe, though another enioyed it before him, there he made prouision for his death, though he liued longer than those that were more like­ly to liue than he. So should he, this instruction should he haue taken of Ioseph.

I but you heare he did not.

He was so much the more negligent. For so much as he did it not then himselfe, he must leaue the care of his buriall now to o­thers.

That grieues him.

And why? though he had before taken neuer so much care therefore, yet he must haue done so in the ende. No man can see himselfe buried, he can but shew where and when and how he would be interred. And all this I hope he may then do in few wordes if he please.

I but hee is then vnprouided of those things which makes for the adorning thereof?

When hee is gone hee neede not take any care for that. Though he had made all the prouision he could yet he is not sure he should haue enioyed it. They whome he left behind, would haue bin in choyce whether he should haue had it or no, as good therefore now for [Page 461] him to leaue the care thereof to them, as then to referre the disposition of all vnto them.

I would not thinke it to be so; because then they would so haue disposed of things as he had directed them, and now they will order them as best pleases them.

No doubt they wil now, as they would then, now as then, and then as now, they must haue had a care of comelines. It may be now they will not be at so much needeles charge; they will spare of that which he would haue spent. And I thinke in so doing they shall not doe much amisse that hee bee honestly and seemely buried according to his estate and calling, it is sufficient.

Executors oft come short of that?

Often also they goe to farre. They spend more than neede, or is meete.

They seldome trespasse that way.

The seldomer, the better. In this case they should see they do not trespasse any way.

If each man would what he should, all things would be well quickly.

He also you speake of would die wil­lingly, he would neuer trouble his head about that he must learne to others whether he will or no.

I would he would so; I wish he might, so sure I am you haue pretily perswaded him to doe so.

I wote what I would; I know not what I haue.

Remoued you haue those things that might make him vnwilling, or that he himselfe pretended why he was vnwilling.

If I haue done that, I haue done but what I was moued vnto by you.

If you were thereto moued by mee, I would I might moue you to one thing more?

Whats that?

What you would further counsell any vnwilling to die, to doe, that he might become willing thereto?

Hauing yeelded to more, I will neuer stand with you for this.Syr. 7. 35. Iam. 1.27. In his health, I would aduise him often to visit the sicke, sometime to goe to funeralles, now and then to enter into the house of mourning. For as Salomon saith,Eccle. 7.4. It is better to goe to the house of mour­ning, thā to the house of feasting. The first is the house of knowledge, the last, the house of for­getfulnes, the house of knowledge, first of our selues, for there we shall know our selues to be but men. Secondly of our God. For there we shall learne that we are in his hands, as the clay is in the hands of the potter. By the .1. we shall be admonished of the calamities of this life, into which we all fell through sinne; and also of repentance, through which the flesh being mortified, in spirit we shall liue vnto [Page 463] God. By the 2. we shall be taught to submit our selues vnder the mightie hand of God, and to content our selues with that lot the Lord in his wisedome doth lay vpon vs.Rom. 9.20. Shall the thing formed say to him that formed it, why hast thou made me thus? The house of feasting as I said is the house of forgetfulnes. 1. of our selues: for as Hierome saith: Nothing doth so much decay the vnderstanding as eating and drink­ing. And what sooner brings a man into for­getfulnes of himselfe than the ouerthrow of the vnderstanding? 2. of our God. For as Osee saith: They were filled, Hose. 13.6. and their hart was exal­ted: therefore haue they forgotten me. Exhd. 32.6. 1. Cor. 10.7 Of the Israelites it is said, They sate downe to eate and drinke, and rose vp to play: as if playing were the fruite of feasting, rather than praying. And the reason why Iob sent and sanctified his Sonnes when the dayes of their banketting were gone about,Iob. 1.5. and rose vp earely in the morning, and offered burnt offrings according to the number of them all is rendred to be this. For Iob thought, it may be that my sonnes haue sinned, and blasphemed God in their hearts. As if it were not possible almost to feast with daintie fare, and fast from wicked fact. But I will backe againe to the aduise you haue required me to giue any one that is vn­willing to die. And touching that, as before in his health I aduised him to goe to the house of [Page 464] mourning; so now both in sickenes and in health I would wish him to make the memo­rie of death familiar vnto him.Eccle. 7.4. For as Solo­mon saith, The house of mourning is the ende of all men, So he saith: the liuing shall lay it to his heart i. the liuing shall remember that he himselfe most also die. The want of this makes many die vnwillingly; for hardly men yeelde to that they are not acquainted with: but the daily vse of it makes any euer willing. Vse makes perfectnes. As a man takes better the death of his friend which lay long sicke, than of him which died sodeinly: so doth he take his own death more willingly, that hath been often thought of, than that with which he is sodeinly ouertaken. So much giues the aun­swere of Musonius:Maximus sermon. 36. for he being once asked, who might best shut vp his last day answered, He which alwaies thought his last day to be pre­sent vnto him. So much also proues the action of Gorgias. For hee being asked whether he would die willingly, aunswered: I die willing­ly, for willingly I go out of my body as out of a rotten house. Furthermore both in his sicknes after his health, & in his health before his sicke­nes, I would wish him to crucify his old mā & acquainte himselfe with forsaking the world, and the things both of and in the world, in few words, I would wish him to learne to die, while he is like to liue. For as a drie tree is [Page 465] sooner burnt then a greene, so is he more wil­lingly dissolued, that is in spirit mortified then hee which yet with the loue of the world is intangled:Chrysost. Tom. 5. pag. 502. He which contemneth riches (saith Chrisostome) and pleasures and vaine glorie, for whose sake he doth desire to liue; cannot but suffer patientlie his going out of this life. For as Seneca saith: Hee hath contemned to die, Seneca in Traged. 3. Chrysost. ad popu­lum. Antio. which doth not couet I told you a day agoe (saith Chrisostome to the people of Antioche) that we feare death, not because it is terrible, but be­cause neither the loue of the heauenly kingdome doth enflame vs, nor the feare of hell trouble vs, nor a good conscience remaine in vs: will you that of this importune anxietie I relate vnto you the fourth cause, not lesse true than the former? wee liue not in that asperitie which is fitting Christians, but this softe, loose, and easie life wee loue, so that it is verie likely wee are delighted with these present things. But if wee would passe ouer this life in fastings and watchings, and a thinne diet, cutting off our desires, restraining our absurde pleasures, suffering the troubles of vertue, according to Paule, chasticing our body,1. Cor. [...].27. Rom. 13.14 and bringing it in­to subiection taking no thought for the flesh to fulfill the lust of it, quickly would wee de­sire the things which are to come, making hast to be deliuered from our present labours &c. For this mortifying of the deedes of the flesh [Page 466] by the operation of the spirit, is a readie way to make vs willing to die, and vnwilling to liue. But the cockring of the flesh, and the giuing our selues to delight, is that which makes vs altogether vnwilling to leaue this present world, and wholly desirous euer to remaine and abide in the same. For this we finde by proofe, that no man is more vnwilling to die, than he that desires to followe the delights of the world, and to fulfill the lustes of the flesh. If therefore any man would be willing to die, he sees what is one point of his dutie, by one part of the aduise I giue him. More he may see, by farther aduise to bee giuen him. But my meaning is not to burthen him with precepts: all that I will further say, is this, that I would perswade him to recal into his minde some of those good lessons which all his life long, ei­ther he himselfe hath read, or else heard, either read or preached by others. For the time of sickenes is the time wherein a man is to make vse of al the good things he hath learned al his life long. And he y^t hath not furnisht himselfe with some thing for that purpose, hath not so wel prouided for himself as he ought. Neither shall he be so able to stand in the euill day as otherwise he might. For it is written, is a good weapon to fight with against our aduersarie, which then will fight hardly against vs. With it Christ himselfe repeld Satan in his conflict, [Page 467] Matthew fourth and with it Paul willes vs to withstand him; Ephesians the sixt:Matth. 4.4. Ephes. 6.17. Take saith he the sword of the spirit, which is the word of God. Happy is he which can euery way so fur­nish himself therewith, as able he may stand in the euill day, and that so, as the wicked one may haue no aduantage against him. But woe vnto him, that being vnfurnisht therewith, is not able to withstand any assaults of the wic­ked, him hee will conquer, subdue, and leade captiue to the kingdome of darknes, there to be tormented for euer; him hee will trouble, molest, and afflict, him hee will plague, pu­nish, & torment, him he will so hardly intreate so cruelly handle, so seuerely opresse, as curse e­uer he shall the daie, wherein he was borne, the yeare in which hee liued, and the verie mo­ment of time, in which he came thither. But further to increase his miserie, all his yelling and cursing shalbe in vaine.

God then enarme vs that wee may bee able to stand; that standing wee may ouercome, and ouercomming wee may bee crowned, and being crowned, wee may reioyce, and reioicing, prayse and honour, and glorie, Apoc. 5.13. and power bee vnto him that sitteth vpon the throne, and vnto the Lambe for euermore.

Amen. And whensoeuer God calles, hee himselfe giue vs grace to answere him patientlie, to goe to him quietly, to leaue this [Page 468] world willingly, that so dying wee may die aswell obediently as faithfully, to his great glorie and our eternall felicitie.

Amen also to this say I, for this at his hands are we euer to aske, that so once we may speede, for of him it must bee, or else it will ne­uer be. Iames 1.17. But I will cease further to trouble you in this poynt. I see by your petition, you are at a conclusion. But yet I will not wholly cease as I remember somtime since sayd, that e­uen when the verie pangs of death were vpon him, the religious and well minded sick man was to haue care of three things, that he might die in the Lord and be blessed: the first was, that he might die in faith; the second, that he might die in obedience, the third, that he might render againe vnto God his soule which once he had of him, and hitherto hath enioyed by him. Of this third thing what I pray you might or may your reason bee?

As then it was, so now it is diuerse, one is, because God was the first giuer of it, and it is reason when a man is a dying (if he hath not done it afore) that he restore euery thing to the proper owner. Now the proper owner of the soule is God, for as hee was the first Creator thereof, so was he the sole bestower. Eccl. 12.7. Genesis 2.7. Another is, because so Christ our sauiour did, for when he was dying vpon the crosse for vs, this amongst others [Page 469] was his saying.Luk. 23. Father into thine hands I com­mend my spirit. And it is reason that the ser­uant in this case should doe as his master did. For euerie action of him the master, is the in­struction of other his seruants, he also hath said. First learne of me: Mat. 11.27. Ioh. 13.15. secondly I haue giuen you an example, that yee should doe as I haue done. More ouer the first Martyr that euer was after Christs death did thus. Blessed Stephen while his aduersaries the Iewes threw stones at him to kill him, called vpon God and sayd: Lord Iesus receiue my spirite. Act. 7.59. By this example shoud other learne: for this is written for others learning, if Dauid did it when hee was but in some danger of death, much more should o­thers doe it, when they are past all hope of life. For more is to bee done vpon a certaintie then a ieopardie. But Dauid being in some ieopardie did it, for thus hee said.Psal. 31.5. O Lord into thine hands I commend my spirit. Others ther­fore being out of hope of life (as all those are that are mortally sicke) should not be slacke, remisse and negligent in doing it: a third rea­son is, because so the soule shall be well kept. And it is reason that which a man hath some care of, should be committed to his custodie which will keepe it well. For things commit­ted to ill keepers are soone lost, now the Lord is the best keeper that is. Out of his hands he is so powerfull as no man can plucke it. [Page 470] Iohn. 10.28. And in his hands he is so merci­full as nothing may hurt it. Wisdome. 3.1. And therefore reason that as it was of him in the beginning receiued, so now againe in the ending it should to him be commended, as nothing hath better right vnto it, so nothing will haue greater care of it. The right that is had in it, and the care that will be had of it, should worke this disposition of it.

What if it be not then done?

It can neuer after be done. After death there is no doing of any such thing.

If it be not done at all, will not God take his owne where he finds it?

Yes it is like that he will take it. But it is vncertaine whether he will take it into his owne hands, to preserue and keepe it, or giue it in to the Diuels hands, to plague and punish it. It may be for his negligence in not doing it, the Lord will so take it, as nothing but ven­geance shall light vpon it. It is good euer to preuent the worst. The Diuell lieth alway in wait to deuour, but neuer is he so greedy as them. For then he knowes, that what he gets, he for euer gets, as then he for euer looses, what then he looses.

Thinke you there is no good man, but doth it?

God forbid I should so say: so might I soone condemne the righteous and iustifie [Page 471] the wicked doer. For God knoweth many a good man dieth sodeinly, and hath no time to bethinke himselfe of any thing.

That a man may both doe it and doe it well what must he of necessitie doe?

First he must resolue himselfe of the power that God hath to preserue his soule, if he commends it vnto him. Secondly, of the will that he hath to take it vnto his custody being commended into him. He that is not resolued aswell of the one as of the other of these, he cannot surrender his soule into the hands of God, as into the hands of a faithfull creatour.

It is an easie matter to be resolued of the first. vz. Of the power of God, becaus God is om­nipotent, and nothing can resist his power. Rom. 11.34 But how shall he be resolued of the second that is of the will of God? for as the Apostle saith. Who hath knowne the minde of the Lord? or who was his counseller?Wisd. 9.13. And as the Wise man saith. What man is hee that can know the counsell of God? or who can thinke what the will of God is?

Though no man of himselfe can think, know, or be resolued of the will of God,Iere. 10.14. be­cause by his owne knowledge euery man is a beast before God; yet by the spirit of God the righteous may, yea shall know it, because as Dauid saith, The secrete of the Lord is reueiled [Page 472] to them that feare him; Psal. 25.14. Esa. 54.13. I [...]re. 31.3. Ioh. 6.45. and as it is witten in the Prophets; they shall bee all taught of God.

But how shall the righteous know by the spirit of God, that God will receiue his soule and keepe it?

By the witnesse it giueth to his owne spirit, for the spirit of God certifieth his spirit, that hee is redeemed, iustified and sanctified by Christ, and that in the end he shalbe glori­fied. And he that is thus certified and assured, may boldlie commende his soule into the hands of God as into the hands of the faithful creatour, and that in assurance that it shall be for euer preserued and kept For why?Rom. 11.29 Rom. 8.30. the gifts and calling of God are without repentance, and looke whom hee calleth, him hee iustifieth, and whom he iustifieth, him he glorifieth, This assu­rance made Dauid commend his soule into the hands of God; for a reason why hee did commend it vnto him, was the redemption which he had wrought for him. For as in these words,Psal. 31.5. Into thy hands I commend my spirit, is his action; so in these, for thou hast redeemed me O Lord God of truth, is his reason: and this assurance also may make any good man to commend his soule into the handes of his al­mightie creatour, and most mercifull redee­mer, neither needes he doubt, but that it shall be accepted being so commended, for what soule soeuer God hath loued to redeeme, that [Page 473] soule he will still loue to preserue.

I thinke well that; but how shall he know that the testimonie that is giuen to his spirite is the testimonie of Gods spirit.

By other fruites of the same spirit, for the spirit of God is no where without fruit, saith the Apostle, Where the spirit of the Lord is, there is libertie, and saith Christ,2. Cor. 3.17 when he is come. i. the spirit, Ioh. 16.8. he wil then reproue the world of sinne, and of righteousnes and of iudgement &c. Ioh. 16.8.9.10.11.13.

But what may those fruits of the spirit be, by which hee shall knowe the testimonie that is giuen to his spirit, to bee the testimonie of Gods spirite?

His liuing and dying in faith and obe­dience, for these are fruits of the spirit of God. Gal. 5.22. and he that liues and dies in these, is not without the spirit of God, for where his fruits are, there he himselfe also is.

Why ioine you these two togither, his li­uing and dying in faith and obedience?

Because it is hard to haue him die in them that hath liued without them.Petrarc. Op­tate bene mori, quod ipsu [...] nisi bene vixeri­tis, frustra est. I know but one example in al the Bible, of a man that died in faith, which liued without faith, and that is the example of the theefe vpon the crosse: who is one that no mā might despaire, and one alone and no moe, least any man should presume.

What is the reason that he which liueth not in faith and obedience, should hardlie die, ei­ther in the one, or in the other, and verie rarelie in both?

The bitternes of the panges of death, for to him that hath not liued in both, they are so hard, vneasie and intollerable, as oftener they driue him cleane from them, then draw him any thing to them, neither is this any thing at all to be marueiled at, for if other light afflictions doe sometime shake the faith of the seruants of God endued with great mea­sure of grace; it is not to bee thought, but the pangs of death will keepe him wholly from faith and obedience, which in his life time was neuer acquainted with either, but the force of the one is to bee seene in that good man Iob; who once in his affliction said: though the Lord kill mee, yet will I trust in him, but afterwards in his trouble (his faith be­ing ouercast as with a cloud) hee said, that God was his enemie, and that hee had set him as a marke to shoote at, the furie therefore of the other is to be found I feare me in some o­ther, some such matter I am sure was to bee found in that euil man when he died, who ne­uer cared to liue either in saith or obedience while he liued, but whollie dispised the one, and vtterlie neglected the other.

That a man then might die in faith, you [Page 475] would wish him to liue in faith?

You may gesse twise, and not gesse so right againe: for if that he that in his life was accustomed to liue well, doth sometime in shew die ill, how shall he certainely die well, that euer in his life was addicted to liue ill? the prouerbe is, Such as the life was, such the death is: and oftentimes it is found true: nei­ther is it any wonder though it be so: for an e­uill custome is not often left vpon the sodaine. Can the blacke Moore change his skinne, saith Ieremiah, or the Leopard his spottes? Iere. 13.23. then may yee also doe good, that are accustomed to doe euill.

It is more ieopardous I see to delay to liue well, than many iudge it to be?

You may be right sure of that, for hee which is not willing to liue well to day, will be more vnwilling to morrow. It is an hard thing to resist custome: for custome in time becoms another nature. And the saying is, Doe what you can, nature will some wayes haue the course: what is bred in the bone will hardly be forgone.

That a man then may bee in the better possibilitie to die well, it is good betimes to begin to liue well.

That is most certaine: Oh, Lam. 3.27. saith Iere­miah, it is good for a man to beare the yoke in his youth.

Prou. 22.6. Teach a childe, sayth Salomon, in the trade of his way, and when he is old he shall not depart from it.

What may perswade this you speake of?

That which I doe speake: and what is there else almost that may not? The word of God doth euery where and way perswade it: the entrance of euery man into the Churche of God doth perswade it; the petition hee makes in the Church dooth perswade it; the confession he makes before the Church, doth perswade it; experience in many things doth perswade it; euery thing but folly, vanitie, and iniquitie doth perswade it. If you will haue precept,Eccle. 11 6. the word goeth thus: In the morning sowe thy seede, and in the euening let not thine hand rest. Eccle. 12.1. Syr. 18. 20. Remember thy Creator in the daies of thy youth. Whilest thou mayest yet sinne shew thy conuersion. Matth. 6.33. First seeke the kingdome of hea­uen. If you will haue promise, the word goeth thus:Pro 8.17. Pro. 8.18, 19 20. They which seeke me early, shall find mee. Riches and honour are with me, euen durable riches and righteousnes. My fruite is better than golde, yea than fine golde and my reuenues better than siluer. I cause to walke in the way of righteousnes, and in the middes of the pathes of [Page 477] iudgement. That I may cause them that loue me to inherite substance, I will fill their trea­sures. Seeke ye first the kingdome of God, Matt. 6.33. and his righteousnes, and all these things (.i meate, drinke and cloth, after which the Gentiles seeke) shall be ministred vnto you. If you will haue menace and threatning, the word goeth thus: Make no tarying to turne vnto the Lord, Syr. 5. 7. and put not off from day to day for suddenly shal the wrath of the Lord breake forth, and in thy securitie thou shalt be destroyed, and thou shalt perish in the time of vengeance. Thus euery way the word goeth to perswade a speedy con­uersion vnto God, that man may escape con­fusion with the diuell. For profite thereby it sayth: This is the acceptable time, 2. Cor. 6.2. this is the day of saluation, to day heare his voice. For perill through the neglect thereof, it saith: ex­horte one another dayly, while it is called to day, lest any of you be hardened through the deceit­fulnes of sinne. For example of those that haue been diligent in the practise thereof it saith: that Samuel began to serue God in his minori­tie; that Timothie knewe the Scriptures of a childe; that Iohn grewe in spirit as hee grew in yeares; that the lady to whom Iohn wrote,2 Ioh. 4. had children that walked in the trueth of all these things, and moe in the word, there is nothing which doth not perswade to a speedie turning vnto the Lord, both in faith and obedience, the [Page 478] commaundement is holy, and that should moue; the measure is sharpe and that should moue; the menace is sharpe, and that should moue; the profit by obeying is good, and that should moue; the danger in neglecting is great, and that should moue; the example of doing is pleasant, and that should moue; hap­pie is he, whom either any, or all of these doe moue. If these doe not throughly moue, the rest that follow may somewhat helpe thereto; they should, and these would faine moue. So soone as a man is borne, or not long after, hee is baptized in the name of God the Father, the Sonne, and the holy Ghost; and wherefore is that, but to shew, that when he cannot run to Christ, he should creepe vnto him, & serue him as he can in youth and age? So soone as he be­ginneth to pray, he saith; Halowed be thy name, thy kingdome come, thy will be done; before e­uer he saith: Giue vs this day our daily bread: and wherfore is that, but to shew, that so soone as he can pray, he is to seeke the will of God, which hee must doe; before the foode which hee must eate, the words which hee liues by, before the sinnes and pleasures which he peri­shes by? It is written, that when Christ heard a young man answere, that hee had kept the commaundements from his youth, hee be­gan to loue him: and wherefore is that, but to shewe how Christ loueth timely begin­nings [Page 479] to obey and serue him? There is not one confession for olde men, and another for young men, as though it were a worke of ne­cessitie for old men to beleeue, and a worke of supererogation for young men; but one for all, as though it were as cōuenient for young men to beleeue as well as olde. The olde man saith not, I did beleeue in God; neither doth the young man say, I wil beleeue in God: but both say, I doe beleeue in God. And wherefore is this, but to teach that a man must beleeue in God, as well when he is young, as when he is olde? He which in Scripture is called I am; lo­ueth I am; and careth neither for I was; nor I will bee. As hee is euer present, so hee de­lighteth in that which is present. As mans time therefore is onely the present time, so should hee both beleeue and obey in the pre­sent time. As it was a fault in Felix to say vn­to Paul, I will heare thee when I haue a con­uenient time: so it is in him that would bee Felix, to say vnto God, I will beleeue in thee; I will obeye thee, when I haue a conuenient time. As when Christ asked Peter this que­stion, louest thou mee? Hee looked that Pe­ter should answere him, Yea Lorde I loue thee: so when hee asketh any this question, Beleeuest thou in mee? Hee looketh that hee should answere him, Yea Lord, I doe beleeue in thee. He liketh not, I will beleeue in thee. [Page 480] There is some certaintie, in I doe beleeue in thee; but there is great doubt, in I will be­leeue in thee. He that doth not beleeue, is vn­certaine whether euer hee shall beleeue. It is not in his owne power to beleeue when he list to beleeue: neither if it were, is hee sure that God will then like of his beleeuing, which would not other when beleeue, when it was meete he should haue beleeued.

Why but it is an old saying; Repentance can neuer be too late?

I, but it is a true saying, Repentance can neuer bee to soone. The first lesson that Iohn taught was,Matt. 3.2.10 Repent, for the kingdome of hea­ven is at hand. The first lesson that the Disci­ples taught was,Matth. 4.10 Repent too, for the kingdome of heauen is at hand. And the first lesson that Christ taught was, Repent also, for the king­dome of heauen is at hand. And all this was for no other cause, but to teach all, that repen­tance should bee the first worke any man should doe. And now if this bee so; then nei­ther faith nor obedience must be the last that must bee looked after. For repentance is not full, till faith and obedience comes; the first to assure of pardon for the sinnes past, the second, to preuent through grace, all sinnes that other­wise would come. As a man therefore in the beginning of his age, is to repent, that he may attaine to the kingdome of heauen, so is hee [Page 481] also to beleeue and obey, timely crookes the tree that true cramhooke will be, and timely turnes the man that true Christian wil prooue. The tree which buddeth not in spring is dead all the yeare, the man which beleeueth not in youth, is most what vnbeleeuing in age. If children be deformed in youth, there is small likely good they will be well fauoured in age. So if mens minds be planted in sinne while they are young, seldome any goodnes buds thereout when they are olde. As other grafts, so vertue must haue a time to grow. The seede thereof is sowen in youth, but the fruite cometh vp in age. As the best killing of a Ser­pent is in the egge, so the best mastring of sin is in the youth. If it be not then ouercome, it will hardly be ouercome. It is hard making of an old dogge to stoope. If he be not taught while he is a whelpe, he will be vnskilfull, so if man be not reformed while he is young, he will be wicked when he is olde. What man in youth doth most put in vre, that til death to keepe he shall be sure. As the arrow is di­rected at the first, so it flieth all the way, ouer or vnder or beside, but it neuer findeth the marke vnles it be leuelled right in the hand. So as the life of man is begunne, so it is most what continued, either wide, short or gon of, and from that it should be. The beginning is halfe of the whole. Of a good beginning sel­dome [Page 482] comes a bad ende. If therefore a man will be in hope of a good death, it is good for him betimes to sette vpon a good life. A good life is a good meanes to a good death; and the sooner that that is begunne, the better this in the ende will be. Ye wish (saith Petrarch) to die well, but that your wishing is in vaine except ye haue liued well, as if without liuing well there were no dying well.

But what if a good life be not begunne betimes?

There is so much the more paines to be taken about it towards the ende. He that set­teth not on his iourney till noone, must goe faster than he that began in the morning. So he that beginneth not a good life betimes must liue so much the more streightly when he doth beginne it. It is said, the Diuell is very busy, because his time is short: an olde man therefore in goodnes is to be much more busie because his time is shorter, as the Israelites therefore gathered twice so much Manna the day before the Saboth as they gathered any day before y^t, because they might not gather vpon the Sabaoth: so the gray headed which looketh euery day for the last Saboth, must pray twice as much, heare twice as much, doe twice as much to prepare the sacrifice of his body and soule, as euer he did in any time of his life before, because the night is at hand [Page 483] in which he can neither heare, nor pray, nor worke any more. For there is neither worke, Eccle. 9.10. nor inuention, nor knowledge, nor wisedome in the graue whither he goeth. Serm. Disc. Ser. 115. de Tempore. A certaine Mer­chant passing through a wood found there an Heremit of a hundreth yeares old, of whome he demaunded what he there did? to whome the Hermit aunswered, I learne to die. Vpon him againe the Merchant thus replyed, what neede you doe that seeing you are olde? for without that shortly you must die, to him a­gaine the Hermit thus aunswered: that is the thing I feare, because I know I must die, and yet I know not to die. What is it therefore quoth the Merchant to know to die? marrie quoth the Hermit, to leaue sinne and doe righ­teousnes, according to the saying of the Psal­mist, Eschew euill and doe good. Among other things in this historie worth the nothing, this is not the worst that by how much the shorter the time was, the Hermit had to liue, by so much the greater his care was to liue well. What was this olde mans practise, should also be other old mens as well as his. What fitted him because he was olde, doth also well fit them, because they are old. His time was short and therefore he was desirous to know to die. Their time is short, and therefore they should be desirous to doe the like. Surely they must away: whether it be to night before to mor­row, [Page 484] or to morrow after, to night they do not know. Better it is to prepare in time than to say I would I had. Had I wist comes to late. As it was a great commendation for Mnason to be called an old disciple: so it is a great discredit for them to be counted olde dissem­blers. It is ill for young men to be vitious, but it is worse for olde men not to be vertuous. It is too bad for men to follow sin when sin forsakes them. Nothing doth so much blemish olde men as sinne. For old Noah to be drunke; for old Lot to be sleepie; for olde Sampson to loose his strength; for olde Eli to cocker his children; it is a great disgrace. If olde men re­garde ought a good name after their death which is better than great riches in their life, I wish them, I will them, I aduise them to be sober, discreet, holy, righteous, and religious in their age.Pro. 16.31. Age is a crowne of glory when it is found in the way of righteousnes. Syr. 25. 4, 5. 6. Oh how plea­sant a thing it is when gray headed men mini­ster iudgement, and when the elders can giue good counsell, oh how comely a thing is wisedome vnto aged men, and vnderstanding and pru­dence to men of honour. The crowne of olde men is to haue much experience, and the feare of God is their glory. But if then they neglect the wayes of God, and the works of his com­maundements, the Lord haue mercie vpon them, without his great mercy, their estate is [Page 485] euil; their condition is all too bad.Syr. 25. 2. Three sorts of men (saith the Lord) my soule hateth, & I vt­terly abhorre the life of them: a poore man that is proud; a rich man that is a lier, & an old man that doteth. If therefore hated and abhorred of God they will not be, let them speedily refor­med be. If death (which is at their gate) take them vnawares, the thredde of their hope is cut off, and perish they must in their sinnes. For after death there is no place, Ignat. in e­pist. 6. August. ad Petr. diac. cap. 3. August. e­pist. 80. ad Hesychium. nor time to cō ­fesse them. In the life to come, they shall haue repentance for them, but in the sight of God they shall not finde remission of them. In what state their owne last day shall finde them, in the same state the last day of the world shall finde them: for such as euery man in the same day shall die, euen such in that day shall he be iudged. As Sa­lomon saith, If the tree fall toward the South, Eccle. 11.3 or toward the North, in the place that the tree falleth there it shall be. As the apostle Paul therefore saith vnto all: While wee haue time, Gal. 6.12. let vs doe good vnto all men: so say I vnto them while they haue time, let them doe good vn­to themselues: and to doe that let them not linger with Lot till the angell plucke them, but haste with Noah, while the floud doth warne them, least when they would enter, with the foolish virgins, they haue answere, I know you not, Mat. 25.12 41.34. in steed of (with the disciples) from the beginning I haue loued you: and when [Page 486] they come to iudgement, they receiue with the wicked, Goe yee cursed, in steed of Come yee blessed, sounded to the blessed. Sharpe is the word Goe ye: sweet is the word Come yee: as they like of the sweete Come ye better than of the sharpe Goe yee: so let them like better of the meanes to the sweete Come yee, than of the waies to the bitter Goe ye.

As your counsell is good, so they had best follow it.

You say true: as it is commodious to follow it so it is perilous to forsake it perilous in the time present, because it bereaueth thē of the honour due vnto them: for who will honour an olde man that is vitious? I reproue an olde man (saith Cleanthes) that hath graye haires, Laert. lib. 7. c 2. but hath not a graue heart: and peri­lous in the time to come, because it disposses­seth them of the kingdome of heauē: for God hath said:Apoc. 21, 27 Stob. ser. 113. No vncleane thing shall enter there­in. And Metrodorus said: An olde man is not blessed except he hath the nūber of good workes absolute. And to one that asked Diogenes what thing was most miserable in this life, he answered:Laert. lib. 6 An olde poore man: and that may be an olde man void of good workes, as well as an olde man destitute of great riches: for poorer is he that is destitute of goodnes, than he that is destitute of goods. And vnlike it is that he wold cōdemn that in another, which [Page 487] he so highly commended in himself: for great was the amity that was betweene him and pouerty, great also the commendation hee gaue to pouertie: when one obiected to him his pouertie, he said:Stob. ser. 95. Oh vnhappy man that thou art, what sayest thou? I haue not seen any man exercise tiranny for pouerty, Idem ser. 93 but all men for wealth and riches: pouerty is a vertue which is learned of it selfe and an helpe to phi­losophy: for to what philosophy doth per­swade by words, to that pouertie compells by deedes. But what doe I prosecute this thus farre? It is no great matter which way it be taken. It makes little for the honour of olde men that are vitious; neither doth it derogate any thing from the renoune of those that are vertuous. By that which I haue said, may ea­sily be coniectured, what I would haue said. It is euery way perilous for olde men to per­sist in their sinnes, and to perseuer in their wickednes. Themselues they ouer burthen, others they too much corrupt, all they hurt. In asmuch as I cannot effect with tongue, what I affect in minde, I beseech God to giue them all grace so to liue while they are olde, as well they may die, when they do die.

Amen to that say I. For it is as miserable to die, to die, as it is pleasurable to die, to liue. And I would as gladly die to liue, as liue to be olde.

Yea, I thinke and rather too. Of the twaine the first is the best.

But of the other twaine, the last is the best.

I say not that, because I know not whether there be any goodnes at all in y^e first. But this I say (because I know it) that of those two, neither the one can be attained, nor the other annoyed without liuing wel while they liue, and dying well when they die. For the scripture saith;Apoc. 14.13 Blessed are they which die in the Lord. It saith not blessed are they which die out of the Lord, neither yet, blessed are they which die against the Lord. For neither the one nor the other of those can be blessed. Nor the first,Rom. 8.1. because the Apostle saith, There is no condemnation to them which are in Christ Iesus. For thereby he insinuateth that there is nothing but condemnation to them which are out of Christ Iesus. Nor the second, be­cause the Lord saith,1. Sam. 2.30 Them that honour me, I will honour, and they that despise me shall be despised. For thereby it may be gathered, that they which are against the Lord both in their life and death, shall not be with the Lord after their death. For how should they then be de­spised? they are not despised, that are recei­ued of the Lord to be with Christ for euer. Greater honour cannot be done vnto them. For when Paul desired the best of all, he de­sired [Page 489] to be with Christ, which (as he saith) is best of all. Philip. 1.23. desiring to be dissol­ued, & to be with Christ which is best of all.

Whatsoeuer you say; by that which you doe say, this I find must be said, that a good life must goe before, that a good death may follow after, and both concurre togither, that perpetu­all blisse may ensue either.

In finding this you haue found the truth. For as the second is not often without the first: so the third is verie seldome without the two former. But that there hath enough been said of this before, there might heere now more be said. But referring you to that, I will rest heere with this. For when all is sought that may be sought, this will once at length be found, that a good life till death, and a good death after a good life, are the best meanes to an happie life, after life and death.

That we may all finde the last, God giue vs grace to seeke the first. For as it is his grace that we liue at all, so it must be of his grace if we liue well.

True is that you say. For as Paul saith, By grace wee are saued; and without grace wee could not but bee damned. Then is a man ouer­come by his sinnes, while he labours to liue righ­teously of his owne strength, without the hope of the grace of God that deliuereth him. More­ouer [Page 490] as the fore named Apostle sayd of him­selfe,1. Cor. 15.10. By the grace of God J am that I am: so must we say of our selues, by the grace of God we are that we are, whatsoeuer in goodnesse we are, for as that learned man Hierome saith, Our righteousnes doth not consist of our me­rites, Hieron. lib. 1. aduers. Pelag. but of the grace and mercie of God: that therefore I may once come to a conclusion, I heere say Amen to your petition

So much the iuster is my petition, by how much the better (Amen) fittes your conclusi­on: but I see it fittes well; and I wonder nothing you sought to conclude. For loe we are at the pitch of our parting, and I neuer thought there­of. Lord how soone and sodeinly is this day gone? I had thought we had beene much farther from our parting place then now I see we either were, or are. But seeing there is no remedie, I thanke you hartily for your company, most hartily also I thank you for the good documents both touching my life, and concerning my death, you haue in your conference with mee vouchsafed to deliuer vnto me. God make me willing to regard them and able to requite you. I esteeme them because they are healthy, and I must and will remember you, because you haue dealte courteously.

Your kindenes is great, yea greater by much than I either euer deserued, or nowe de­sired: neither my company, nor my conference haue merited, what either willingly you saye [Page 491] you gaue, or dutifully you saye you owe. The first necessarily you were to haue because thus farre one way did well serue vs both. Except one of vs should haue gone about, wee coulde not haue gone asunder. The last handsomely you could not be denied, because as friendly as earnestly it was desired, of some thing also we were to be talking, whilest togither by the way we were to be walking.

But you might haue chosen that not­withstanding, whether you would haue talked of this matter yea or no?

Not oportunely, though lawfully. For e­uery time fittes vs to talke of death, because we knowe not howe soone wee must yeelde thereto; whether to night before to morowe, or now before anone?

In deede we are at an vncertaintie, ei­ther when or where we are to expect it, but the remembrance thereof to some is yrkesome?

That makes not that conference there: aboutes, to others should bee lothsome, some seeke it, many wishe it, all must vndergoe it, though some cannot abide to heare of it, yet there is no reason but some should thinke of it.

God forbid that any should bee otherwise minded. If we thinke of other petite businesses (as we doe) (for what goe wee about which wee thinke not of afore we goe about it?) much more should we thinke of it. It is the last and greatest [Page 492] busines we haue to doe, and in their last actions men commonly labour to excell themselues. Shall or should they then in this seeke to shame them selues? they should not, whatsoeuer some will, wise men will not, whatsoeuer others doe: whatsoeuer others doe or will doe, God make vs wisely to thinke of it, well to prouide for it, that strongly to arme our selues against ouer much feare of it, orderly we may come to it, patiently we may beare it, happily we may passe through it, and christianly as well as couragiously wee may ouergoe it.

Amen: for the well minding of it ere it comes, is the right managing of it when it comes, he that neuer thinkes of it, can hardly abide to vndergoe it, and will scarcely labour well to passe through it, that makes many so vnwilling to heare of it, and so impatient to beare it as they are; namely, their seldome minding it, and their neuer thinking of it.

I am iust of your minde for that: so am I also for all else that hitherto you haue spoken concerning it. I could say more, but I will not, the time that tarieth no man, and the way, which being vnknowen troubleth euery man, doe both call me a way. Once againe therefore good master Regulus, I hartily thanke you, and humbly take my leaue of you.

If there be no remedy, but needes wee must breake company, the Lord be with you.

And with you also.

Amen: I beseech him for without him; neither of vs both can doe any thing: the ho­ly Angell of God goe with vs, to the places whither we are going, and conduct vs to the place which we are euer desiring, and protect vs in the places wherein we shalbe abiding.

Amen, Amen: for so shall now our iour­ney be prosperous, and in the end our arriuall to rest most ioyous, but againe fare you well, 2. Cor. 13.13 for I must yeelde to time being subiect to time.

Farewell sweete friend Quirinus: and the grace of our Lord Iesus Christ, and the loue of God the father, and the most comfor­table fellowship of the holy Ghost, bee with vs and remaine with vs this day and alwayes: Amen, Amen.