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 that 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 Dialoâ— Doe what thou doest worke what thou workest 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 Q. I doe so I thanke you But I pray you is there yet any thing more that may doe the like R. 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 Q. In deede you did so Speake therefore of the two last I praye you as you haue done of the three first R. 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 Q. And why should this moue a man euer the more to prepare himselfe to die R. Because as the wise man saith Syr. 5. 16. He should not doe rashly either in small things or in great Q. Why but is it a doing rashly to dye without preparation thereto R. What else For what is it not a doing rashly to set vpon any thing without aduisement Q. Yes surelie R. The like it is to die without preparation Q. As a man then prepares himselfe to the doing of any great worke so is hee to the vndergoing of death R. Right so Q. But why so R. Because death is not the least of a mans 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 Q. May you not thereto adde the greiuousest too R. 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 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 Q. 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 R. The fundrie preceptes of Christ and his Apostles and prophets tending to that purpose Q. Why haue either the one or the other of these giuen any precepts touching this matter R. 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 that 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 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
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 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 shal be 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 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 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 bouÌ„d 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 not only to them that suffer it but also to those that see it by others suffered Q. No more doe I neither should I if there were asmuch prooued as was erewhile propounded R. Why do you make an if what is there wanting Q. The latter part of your saying R. What is that Q. Doe not you know R. Whether I do or do not I would know of you Q. And that I can tell you R. Doe it then Q. So I meane but I doe but quicken your wit a little with this being by other things fully resolued of your will R. I can but commend your wit for so doing But I would heare what is wanting to be prooued of that which was propounded Q. That you shall that death brings commoditie to those that see it suffered is the thing which I speake of R. And that 's 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 helpe to the good thâ—â— saw it and a testimonie to the euill Q. Yes indeede doe I. R. 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 Q. It is so I can it not deny but I would haue had more R. 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 Q. But how the one to the one and the other to the other R. 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
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 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 Q. What then R. 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 him to die willinglie and incite him to beare the paines of death couragiously Q. Shall he find those that haue died violently to haue suffered so great paines R. What else Q. Where shall he find that R. Both in the Scriptures and otherwhere Q. What shall hee find in the Scriptures touching this matter R. 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 Q. And what otherwhere R. 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 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 Q When this is found what shall he therevpon finde R. That willingly he is to die though in much paine he doth die Q. Why that R. Because willingly they suffered a violent and vnnaturall death Q. That yet appeares not R. In the forenamed places it may and doth soone appeare for many whē they were offered life refused and accepted death Q. Not because they were willing then to die but because they could not as they would longer liue R. As much and more for the first cause as for and then the last Q. Though that be graunted yet is not the other proued R. What other Q. That willinglie he is to die that dies naturally because willingly they died that died violentlie R. What more or better prooued What 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 Q. I denie not but they should yet I say not that therefore they should R. 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 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
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 Q. If you will not confute what others doe say for it why haue you sayd so much against it R. 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 Q. And might you not haue done that though you had neuer sayd so much against Purgatorie R. No indeede for euer there would haue beene some doubt whether they should not haue gone thither Q. 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 R. 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 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 Q. 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 R. 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 Q. And shall he that doth so come to euer the better friends for that R. 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 Q. 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 that this hath taken the effect you speake of in any R. 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 Q. Why what say these great writers of those of whom they write R. 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 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 Q. 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 R. 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 Q. That is true but it is a question among christians whether they being once departed this life shall euer againe sâ—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 R. In so being they are the more vnwise for the matter you now speake of there needs not to be any matter of question Q. Is it a matter thinke you so manifest R. Yes verily Q. By what meanes appeares it so R. 1. By reason out of the Scriptures 2. by testimonie out of auncient writers Q. Manifest the one and the other of these and I will soone haue done R. So I will if you will Q. I aske it and therefore I will it R. 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
but when that which is perfect is come then that which is in part shal be 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 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 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 if there shal be 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 shal be 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 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 shal be 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 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
A DIRECTION TO DEATH TEACHING MAN THE WAY TO DIE WELL THAT being dead he may liue euer Made in the forme of a Dialogue for the ease and benefite of him that shall reade it The speakers therein are Quirinus and Regulus SYRACH 38.20 21. Remember the last ende forget it not for there is no turning againe Mors sceptra ligonibus aequat LONDON Imprinted for Thomas Man 1599. TO THE RIGHT WORSHIPFVLL SIR THOMAS VANE Knight Lieutenant of her Maiesties Castle of Douer grace and peace in this life and euerlasting felicitie in the life to come IT being my hap right Worshipfull to be abroad of late more than vsuallie I am it was also my chaunce to heare more than otherwise I knewe for mine owne part till then I did but knowe you ex facie And that which then I heard it being spoken by some of good credit if not great calling emboldened me to doe what now you see a dooing for bethinking my selfe to whom I should dedicate what your Worship sees here following that good report which I heard of you both for sinceritie in Religion and integritie in conuersation made mee to resolue my selfe vpon you For well I knowe those two good qualities would fit this simple peece of worke made more for the profit of many others than the praise of any one If I be too bolde with your Worship hauing no acquaintance with you pardon me of your pietie Neither did I purpose to offend you willinglie neither doe I thinke this way to hurt you hastilie If I bee no bolder than I may take well in worth what is done of your courtesie neither is it vnfitting you to defend what is committed to your patronage you being a Knight nor vnbeseeming me to seeke your patrocinie I being an inferior person For the first a sworde was giuen you for the second a tongue was giuen mee As I vse that now so I pray you if neede be vse you the other hereafter as I haue heard you haue done well in the field As I wish doe also wel for the faith that which I commend to your Patrocinie though I speake not to commend it is nothing I hope repugnant therto If it may please your Worship to deigne it the reading you shall soone finde whether I falsifie or no. In labor the prouerbe is there is no losse In this it may be there will be some gaine If so your good shall not be my griefe I would what is done might benefit you any that I might haue somewhat the better hope I commit it to your Worship to patronize Oft the Patrone of the thing workes good for the thing Whatsoeuer your Worship procures for this account it as purchased to your selfe If it may proue any thing worth any thing I shall be nothing sorie whosoeuer else be somthing glad If it will proue nothing or as nothing so your Worship be contented I shal be nothing discontented While that is a working whatsoeuer it be I wil make bold to leaue this which you see with you and so humblie for this time take my leaue of you The welspring of all blessings so blesse your Wor whilest you are here as wel and euer blessed you may be when you goe hence Your VVorships henceforth ready to be commanded William Perneby To the Christian Reader COurteous and Christian reader I know not thy conceite it may be good it may bee bad it may bee indifferent if thou answerest either of the titles J haue giuen thee it cannot be bad Jf courtesie cannot compell thee yet Christianitie may counsell thee to thinke and iudge the best here is nothing done to the preiudice of any if it please God to blesse there may bee something to the benefite of many Though some others haue written of the same matter that J haue written of yet that lets not but J may doe the like as diuerse Musitions may play vpon one instrument so diuerse men may write of one thing J hope J haue iniured no man in writing Jf I haue imitated any as J denie not but J haue J thinke in so doing J haue rather honoured them than hurt them For as J take it it is an honour to be imitated VVhatsoeuer it is that J haue done I referre it to thy Christian courtesie or thy courteous Christianitie to iudge Iudge I pray thee the best my purpose was not to offend thee bee not thou offended with me VVhat is giuen thee with the right hand to doe good with take not thou with the left to doe hurt by thou canst neuer heare too often of that thou maiest here reade of Man is neuer so mindles of any thing as of his owne death for that cause God hath bidden thee remember thy end some haue had those that haue put them in minde of their end and I haue collected this as thou seest to direct thee to thy end As thou dislikest not the marke that sheweth thee thy way though it goes not with thee in the way so dislike not of me for directing thee to death though J go not with thee to death Statutum est omnibus semel mori It is appointed to all men to die once and sure I am that therefore once J must die Certius nil morte Nothing more sure than death VVhether thou or I shall soonest tread the track to death is vtterly to either vnknowne Nescit homo finem suum Man knoweth not his end And as that ancient writer saith Mortis hora incertius nihil Than the houre of death nothing more vncertaine Jf thou goest before me ego te sequar J will nay shall follow thee Jf J goe before thee assuredly thou canst not deny but that thou must follow me That we may goe both well when we goe God giue vs grace to prepare thereto and for ere wee goe though it bee the last to vs in action yet it ought to be the first with vs in meditation First because it is certaine it will come Secondly because it is vncertaine when it will come Thirdly because it is the greatest worke wee haue to doe when it doth come Fourthly because there remaineth nothing but iudgement when it is come and gone Js it euer amisse thinkest thou to be put in mind hereof If thou so thinkest thou thinkest not right the better shalt thou die whensoeuer thou doest die if oft thou beest made to remember thou must die Seldome doth he die well that thinks not oft to die once and euer dies he ill that neuer thinkes to die at all Jf not therefore for curtesie which thou wilt deigne many men yet for Christianitie which thou shouldest not denie any man take it in gree that thus J haue admonished thee This if thou doest J shall thinke my selfe beholding if not J must and will bee contented with that which is assigned Howsoeuer thou handlest me God blesse thee whilest thou readest that thou maist be blessed whē thou hast read and when thou remembrest that so
thou maist be too when thou endest And thus for this once J bid thee farewell in Christ. Thine in the Lord. W.P. A DIRECTION TO DEATH TEACHING MAN the way to dye well that he may liue euer Made in the forme of a Dialogue in which the speakers are QVIRINVS and REGVLVS Quirinus ALL haile to your person good Master Regulus and heere you are well met Regulus 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 Q. 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 R. Thankes be to God therefore Q. 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 R. What gather you of this the Lords dealings with you Q. That eyther the time of my departing hence was not come or else that I was not then readie R. 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 Q. That I thinke if he be fit therefore R. Death standes not vpon the fitnes or vnfitnes of any When it comes be he fit or vnfit it taketh him Q. 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 R. 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 the will and the deede euen of his good pleasure Q. That made me to say as I did R. It must moue you also to do more then you had said Q. I doe not deny that for it must moue me to be both humble and thankefull R. 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 Q. What 's that R. 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 Q. We both agree that it is meete for a man to prepare himselfe to dye R. 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 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 Q. But why should a man prepare himselfe to dye R. It is but vaine to aske why the reasons thereof be so many Q. Many how many R. Fiue at the least Q. What may they be R. 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 Q. Except you explaine your meaning I shall not bee much wiser then I was For why your wordes to me seeme darke and obscure R. 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 Q. In so doing you shall both pleasure me and profit others R. 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 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 the same maner do others giue forth their verdicts saith an old Poet. Est commune mori mors nulli parcit honori Debilis fortis veniunt ad limina mortis It is a verie common thing to dye Death spareth none be he neuer so high The weake together with the strong Comes streaming to death all along 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 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 Q. Somewhat then of the second for the second is next after the first as the first is next before the
second R. 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 Q. What whilest he liues is he dying R. 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 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 Q. But what of all this should a man therefore euer the more prepare himselfe to dye R. What else Q. And why R. 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 Q. All this I graunt yet I see not how the other doth thereupon followe R. 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 Q. Yes R. Then may you soone see how a man is to prepare himself to stand against death with which he can enter no couenant Q. Belike then death is an enimie R. 1. Cor. 15.26 So saith Paul The last enemie that shall be destroyed is death Q. 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 R. As you please for what pleaseth you shall not displease me Q. Say not so at euery time and turne R. 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 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 Q. But what ought the ignorance of a mans time to incite him to make preparation for his time R. 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 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 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
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 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 Q. 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 R. How by well regarding of two things Q. What are those R. 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 Q. But how shall he be induced to either of these R. 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 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 the 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 First by the necessitie of death 2. by the 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 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 Q. 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 R. Your will be done Q 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 R. Nothing else but sinne For as the Apostle Paul saith 1. Cor. 15.56 The sting of death is sin Q. But why is sinne compared to a sting R. 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 Q. But how shall a man get this sting out R. 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 Q. Are you sure of what you sa yt R. 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 Q. Can you make it to me to appeare R. I verily if you will see when it doth appeare Q. I pray you do it then for I will see it if you doe it R. 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 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 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 Q. You are to vse
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 Q. But when may Christ be said to doe that R. When the thoughts wil and affections of man together with all the powers of bodie 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 Q. So may it well be because the word is the rule after which a man must direct his goings R. 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 Q. 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 R. 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 shal be 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 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 Q. I acknowledge as much as you affirme Men should bee thus minded in life that they might neuer bee ouertaken by death But how should a man inure himselfe to dye that so hee might not be ouertaken R. 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 Q. And what then R. That asmuch as he may he is to inure himselfe thereto For who doth not buckle himselfe to that he must needs doe Q. I thinke there is none which doth not R. Neither should there bee any which should not inure himselfe to death Q. Neither doe I denie that For the duetie of all is one But when should a man inure himselfe to dye R. When not daylie hourlie continually Q. Why that R. 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 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 Q. But what must he do nothing in the time present but inure himselfe to dye that well he may dye R. 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 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 Q. If it doth not I pray God it may R. Euen so doe I.
For he it is that must fit it and none there is besides him that can fit it Q. 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 R. As you will if so be you be satisfied for that which is past Q. 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 R. 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 Q. 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 R. 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 Q. 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 R. 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 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 Q. What is the dutie that concerneth God R. That he seekes to be reconciled vnto him in Christ Q. It may be that he was long before R. All the better so much the sooner hee shal be 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 Q. How shall he seeke and obtaine this reconciliation R. 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 Q. How shall he renue these R. By considering with himselfe whence his sicknes doth arise wherefore it commeth Q. It may be heere his imagination wil bee diuerse and soone hee shall not light vpon the truth touching either other For some thinke one thing and some another R. Whatsoeuer men thinke there is but one truth Q. That 's true But about that many much contend R. In this as in some other much more than they neede Q. I do thinke so too But that a man may be resolued touching these poynts I pray you shew me the truth R. Why I do not thinke you to stand in doubt Q. 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 R. 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 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 Q. 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 R. 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 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
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 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 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 be at his iourneies ende what should he that liues be afraide to die death is the ende of his â—ourney Euery thing reioyces in the ende What should the sicke man feare death death vnder the Gospell to him that beleeues â—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 epâ—â—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 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 much If therefore he that is sicke or any other doth beleeue he needes not ouermuch 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 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 Q. But is this his reasoning good and laudable R. How thinke you Q. I aske you R. And I you Q. I thinke it not good R. No more doe I. Q. But why doe neither of vs both thinke it so R. Because there is no reason either of vs 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 Q. 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 R. 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 Q. 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 R. 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 Q. Either to that wee were in hand withall or to that which is to follow R. 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 Q. 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 R. Right vse in so doing haue you made thereof For thereto and for haue I said thereof what I haue said Q. 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 R. 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 Q. 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 R. 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 also fower waies doe the same Q. But how R. 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 Q. But touching these matters there may be a double doubte One touching the truth of them another touching the effect of them R. 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 Q. Is it true then that the death of euery man is not onely forescene but also foreappointed of God R. Why else say I so vse I my tongue to lie and my mouth to deceiue you neede neuer make question thereof if either you consider the saying of Iob touching this point or the historie of Christ his death Q. Why what saieth Iob touching this point R. That 's 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 Q. And what is the historie of Christ his Death R. 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 Q. What gather you thence R. 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 Q. But what 's that to the death of another man or to the death
of all men R. 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 Thus now you see that the Death of Christ is asmuch to the Death of all men as either I desired or you required Q. But you said it was more R. If so I did say It is not otherwise then now I doe say for the more comprehendeth the lesse Q. But yet the more is neuer the more prooued R. 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 Q. Yes if that were proued R. 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 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 Q. Admit that may we not therefore make a doubt touching the death of other men R. No surelie we ought not Q. And why R. For the resemblance that is betwixt Christ and his members Q. 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 R. Yea that I doe and more too Q. More too what 's that R. 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 Q. This more is much and more by much then before you spake of R. 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 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 Q. But doth this necessarilie follow of the former R. 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 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 Q. That which you say should be as you say but it will not be R. 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 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
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 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 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 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 fore-thought 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 Q. And whither will you backe R. To that from which we are somewhat fallen Q. What is that R. The bad dealing and ill speeding of those that vse the prescripts of Coniurers and Charmers Q. Why you haue been about the one and the other of these all this while R. I haue so but otherwise then I would if you had not been Q. What would you haue done if I had not been R. Haue made quicker speed about their euill speeding Q. Me thinke you haue been quick inough and if it be as you say they are sure to speed ill inough R. 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 Q. Why what is his history R. 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 Q. And is there hereby as much prooued as was before by you propounded R. What else Q. 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 R. 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 Q. I but yet it is not shewed how hee did speede R. 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 Q. But did this so R. Yea verilie for
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 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 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 Q. 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 R. 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 Q. How so when as Isaiah was no phisition but a Prophet R. 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 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 Q. 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 R. 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 Q. And after what sort shal the sicke take it R. 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 Q. But how in more particularitie is that to be taken R. First with preparation to it Secondly with sanctification of it Thirdly with consideration of the vse and end thereof Q. And why with the one and the other of these R. With the first because he that is to take phisicke must not onely prepare his bodie as Phisitions doe prescribe but his soule also as Diuines
it and holde it if they will I am weary of talking of it there is so small comfort in it R. 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 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 shall be 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 Q 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 R. 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 Q. 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 For as I beare away hee was the third person you say the sicke person was to thinke of R. 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 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 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 Q. 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 R. That may bee yet I hope you are not so senceles but you knowe the sence thereof Q. Though I be not yet I would haue you so speake as not I alone but that all others may vnderstand you R. 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 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 Q. Not of the dutie as I haue said R. Not yet of the sence as you did say Q. Of neither but of the accomplishment of the dutie according to your sence R. That is more then you need if as I haue said the sicke doth proceed Q. How is that R. That is if he doth simply forgiue and sincerely desire to be forgiuen Q. 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 R. Nothing but well the will of the sicke God will heere accept for the deed
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 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 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 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 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 〈…〉 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 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. Q. 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 R. But not so I hope as that it shall make theÌ„ 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 entraÌ„ce 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 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 shal be 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 maÌ„ 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 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 Q. But like you this his exhortation and that which hee saith touching the matter in question R. 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 Q. No but yet you may examine the truth R. 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 Q. Put in if it be once manifested R. 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 euaÌ„g Amb de Trinitate That faith is worth little which hath proofe from humaine reason 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 Q. I dislike not any thing though I doubt of something R. What is that you doubt of of a mans fearâ—ng death Q. I neede not doubt of that that 's a thing a man cannot auoide R Yet that 's a thing a maÌ„ should refraine Q. Why would you not haue a man to be afraide of death R. 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 Q. But that all men doe not for all men haue not faith R. But I speake to him and of him that hath faith Q. And would you not haue him that hath faith to feare death R. 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 Q. How then would you haue him to feare it R. First as it is the destruction of humaine nature in him i. as it makes him cease
rarelie in both R. 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 Q. That a man then might die in faith you would wish him to liue in faith R. 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 Q. It is more ieopardous I see to delay to liue well than many iudge it to be R. 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 Q. That a man then may bee in the better possibilitie to die well it is good betimes to begin to liue well R. That is most certaine Oh Lam. 3.27 saith Ieremiah it is good for a man to beare the yoke in his youth What liquor sweete or sower a vessel first doth take The smell thereof will aye remaine or hardly it forsake 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 Q. What may perswade this you speake of R. 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 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 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
by and by be dead Sodayne death wee know seiseth vpon many Q. 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 R. 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 Q. I denie not that R. Presume not then vpon the other Q. 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 R. And I will answere in both and neither in health alone nor in sickenes alone Q. And why that R. 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 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 Q. What needes he prepare in health will it not serue well enough in sickenes R. 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 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 Q. Why but it is neuer to late to repent For a man may repent when he will R. 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 Q. But are you of that minde R. Of what other minde should I be Q. If so you are and other you cannot be of what reason haue you for being of that R. 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 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
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 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 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 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 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 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
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 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 Q. For my parte I thinke none I hope none I knowe none R. Neyther should there then be any of any 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 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 Q. 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 R. It is so and a foole he is if he doth not so Q. A foole may say not so Matth. 5.22 Whosoeuer shall say foole shall be worthie to be punished with hell fire R. 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 Q. Still then you deeme him as you did R. 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 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 Q. But why if a mā may aske you is he a foole R. 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 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 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 Q. That a man then may neuer be vnprepared at euerie time he is to prepare R. It is iust so For he which is euer in preparing therefore shall neuer bee vnprepared therein Q. But why ought a man at euery turne to prepare himselfe R. 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 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 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 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 Q. You haue so I thanke you But yet I haue not done R. What will you further Q. 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 R. I will not denye you this no more than I haue done the former Q. How then I pray you should a man prepare himselfe to death R. According as his condition is after one sorte in health and after another in sickenes Q. Why is there a double kinde of preparing to death R. Yea that there is For there is one a generall preparation and another a particullar Q. What is the one and the other the first and the second the generall and the particular R.
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 Q. To beginne with the first then what course should a man take in his life that hee might euer be prepared for his death R. That course that is fitting for that purpose Q. What is that R. 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 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 Q. 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 R. 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 Q. And what will this minding of death in the time of life worke any good in him that liues R. It either will or should Q. I speake not of the dutie but of the vertue R. 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 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 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 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
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 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. 4.17 causeth 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 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 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 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 Q. I doe so I cannot deny it But what if his sickenes be mortall R. 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 Q. 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 R. 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 Q. 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 R. By meanes Q. What meanes R. These two practises and meditations Q. By practises how R. 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 the 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 Q. But will the consideration of each of these serue to arme the soule of him that is sicke against the immoderate feare of death R. I thinke no lesse I teach no lesse I know not how to perswade you lesse Q. Shew me the reason of each and I shall the better beleeue you R. Will you not beleeue else Q. I did not yet say so I speake comparatiuely not simply R. That comparatiuely then you may beleeue me if simply you will not I will endeuour to doe as much as you desire Q. So doe and I will beleeue you simply and comparatiuely R. 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 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 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 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 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
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 Q. Nothing at all in my minde But what is death so R. Why else say I so Q. Because it pleaseth you to say so R. What must I speake what pleaseth mee Q. You should not R. Neither will I so neere as I can but that will I speake which may please God and pleasure man Q. 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 R. To whom not It is commodious to him that suffers it and it is commodious to him that sees it suffered Q. But not to euerie one of those that suffer it or see it suffered R. 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 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 t s 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 Q. What good brings Death to him that suffers it as you haue sayd R. 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 Q. I would I might heare somwhat of thē that so both I others might be benefited by them R. 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 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 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 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
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 Q. That 's sure but what may moue him to reforme that which is peruerse and to conforme it to that from which it is auerse R. The first and last meditations I haue yet spoken of Q. I pray God that all you are to speake off may effect what you and I do affect R. 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 Q. Manifest both in all as you haue done in one R. So will I in time Q Out of time you cannot doe it R. That 's so because nothing is done which is not done in time but yet there is a difference of time there is a due time and an vndue time Q. And this is now a due time for the second to succeed the first and each one to followe another R. You say well if you thinke your selfe satisfied for the first Q. 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 R. 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 Q. Why what is it that is there writtten R. Apoc. 14.13 That Blessed are they which dye in the Lord for they rest from their labours and their workes follow them Q. And doth it thereupon followe that Death ioyned with and following after a reformed life hath the promise of blessednes annexed vnto it R. What else for first there is none die in the Lord but they which haue liued in the Lord 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 SecoÌ„dly 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 Q. 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 R. 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 Q. 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 R. 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 Q. You say well if euery death had the promise of these things made vnto it R. Neuer if at the matter for there is no good death which hath them not all promised vnto it Q. There is much difference betweene a good death and any death R. 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. Q. That a man might come to that what should he doe R. Liue well so neere as he can For as the 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 Q. August de doctrina chrâ—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 R. 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 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 Q. 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 R. Yes else would not the Lord haue said vnto him Luk. 23.43 This day thou shalt be with me in Paradise Q. 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 1â— 32 a reuiler of the sonne of God R. All this I know too because the scripture reuealeth so much but what inferre you thereof Q. That he that dyes in the Lord doth not alwaies liue in the Lord R. That 's not true in the Lord he doth liue 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 Q. You now speake of another life than I doe R. Not a whit For you speake either of a naturall life or a spirituall life or both And so doe I. Q. My meaning was to speak but of one R. My meaning was then to answere you perceiued me not Q. You did not so though you meane so R. I did as much as I meant though you perceiued me not Q. In deede there might be a fault R. 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. Q. If I were deceiued those two words In and to deceiued me R. Not the words but the misposing of them it was that deceiued you Q. When and where did I mispose them R. Where and when you inferred that whether he that dies in the Lord doth not alwaies liue in the Lord. Q. Why is not that inference good R. No for the last in you should haue put to Q. Why it is true is it not R. Yes but it is not due It fittes another time and place better than this and now Q. Make it then as you would haue it R. As you should haue made it Q. So then how is that R. Thus he that dies in the Lord doth not alwaies liue to the Lord. Q. 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. R. If you had said so my labour had been lesser and your gaine greater Q. Take it so What loose I thereby R. That which you labour to haue prooued thereby Q. What was that R. Thinke you I haue forgotten Q. I know not R. You shall see that I haue not Q. What was it then R. It was this that it is not alwaies necessarie that a good life should goe before a good death Q. And doth not that thereupon well follow R. The contrarie thereto I haue all this while followed Q. What soeuer you haue followed doth not that follow R. How often shall I tell you no Q You neuer tolde me so much before R. I insinuated so much if I tolde you it not Q. There is difference betweene an insinuation and a negation R. In time more than in truth Q. But to the matter againe You confesse that the theefe we speake of died in the Lord doe you not R. I doe so I neither doe nor will deny it before I haue confessed it and still I stand to it Q. You acknowledge also that at the time of his crucifying with our sauiour hee was a wicked man a theefe and an euill doer R. I doe so and must so because the scripture saith so Q. How then say you that necessarily a good life must goe before a good death R. Matt. 24.44 Euen 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 saued others himselfe he cannot saue If he be the king of Israel let him now come downe from the crosse and we will bâ—leeue him Luk. 23 3â— 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 Q. But why say you so R. 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 Q. What times speake you of R. 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 Q. What difference betweene
these times R. 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 but that was a bad time wherein they both reuiled and rayled on the sonne of God Q. It seemes all was at one time For it was all at their and Christs death R. 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 Q. But what happened in these three houres R. 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 Q. Be it so what inferre you thereupon R. That which before I defended and you denied Q. Why that R. Because he which you say died in the Lord did sometime also ere he died liue to the Lord. Q. How doth that appeare R. 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. Q. Why what saith the scripture thereof R. More than that which you haue heard yet somewhat you haue heard Q. Haue I heard any thing that makes for this purpose R. I that I hope you haue Q. What was that R. 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 Q. And what is there more which I haue not heard but may heare R. 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 Q. 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 R. 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 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 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 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 Q. 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 R. 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 Q. Why who
taught him to do what he did R. No other schoolemaster than the spirit of God Q. How know you that R. By the word of God Q. Why. It saith not that the spirit did teach him R. But it implieth it and that 's 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 Q. But whether doth the word imply what you say it implieth R. Where it saith the theefe said vnto Iesus Lord Luk. 23.42 remember me when thou comest into thy kingdome Q. Why say you so R. Because the Apostle Paul teacheth me to say so Q. Where R. In the first of his Epistles to the Corinthians the twelfth Chapter and the third verse Q. What saith he there R. That No man can say 1. Cor. 12.3 that Iesus is the Lord but by the holy Ghost Q. And doe you by this prooue that the spirit of God taught the theefe to doe what hee did R. 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 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 Q. 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 R. 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 Q Seneca Epist 22. But as the same Seneca saith No man considereth how well he liues but how long he liues R. 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 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 Q. What counsell therefore do ye giue R. The same that ere while I did viz. that he which desireth once to die well hath euer a mind to liue well Q. But it is not inough to haue a minde to liue well vnlesse he also labour to liue well R. That 's 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 Q. All this is true I cannot deny it R. VVhy did you then contend so much about it Q. Because I was desirous euerie way to be resolued R. Are you so now Q. Yea for this matter R. VVhat haue you other that you put in this Q. 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 much auaileable against the immoderate feare of Death R. In deede I haue yet spoken of no moe Q. 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 R. And what will you with that Q. No other then with the former R. There needes not all that for I knowe no doubt touching eyther the truth or the effect thereof Q. 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 R. 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 Q. And those are the thinges I am yet in doubt of R. 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 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 Q. 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 R. 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 Q. But they are both seuered one from another so as neither soule with bodie nor body with Soule
hath any communion or fellowshippe R. 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 Q. I know they shall so in the resurrection at the last day R. 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 Q. 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 R. You heard me euen nowe professe so much and I like it well you will so soone thereupon confesse so much Q. I must confesse the truth for therefore I learne R. I am glad thereof for therefore I teach you it Q. 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 R. In so doing you shall do well Q. 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 R. So haue I alreadie Q. I deny not that in demaunding this but I now speake of a more speciall thing then those which are past R. It is verie like so but what is that that I may soone satisfie you Q. The last of your 4. meditations which you long since said were verie sufficient to comfort the Soule of man against the immoderate feare of Death R. If that be it we shall do well ynough but what would you that I should say touching it Q. 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 R. 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 Q. I thank you for that not because I doubt of what you say but because I would know your ground for that you say R. 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 Q. Yes it is so I neither can nor will deny it but the Lord himselfe is inuisible is he not R. 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 Q. By what meanes therefore doth he manifest his presence that so wee may perceiue a performance of his promise R. 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 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 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 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 that 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 bond-woman said touching her sonne Ismael I will 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 accâ—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 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 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
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 Q. So it may be it is though physicke be not vsed of all R. How appeares it to bee so when the meanes to preserue it are neglected so Q. It may be they often are omitted not because they are euer neglected but because they cannot well be procured R. So there be no fault in those that should procure the meanes I haue done I speak not against those that haue not the time to vse the means but against those that want will to vse them Q. They may haue will to vse them and yet want them R. I graunt that and in wanting them their fault is so much the lesse by how much their will is good to haue them Q. 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 R. The moe the worse It were better there were fewer Q. Whether it would bee better or no I say not but I am sure it cannot easily be holpen R. 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 Q. Yet there may be fault in them R. Little or none simply All that is is respectiuely Q. Why none simply R. 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 Q. Why any respectiuely R. Because either the ministers may erre in their ministring or the reciuers faile in their 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 Q Well now sith so you cleare physicke of crime and you charge her receiuers with blame aunswere me one thing R. What 's that I for I must heare ere I aunswere Q. May a man vse the counsel and physicke that is giuen and prescribed by any physition R. 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 Q. Whether then may a man vse the prescripts of coniurers and charmers R. 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 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 Q. Yet these meanes are more commonly vsed of the common people then good Phisicke R. 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 Q. 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 R. If they speede well being so eased cured and healed it is well they speede well in 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 Q. Thinke you then that they which are thus eased helped cured and healed of their paines griefes sores and diseases doe not speede well R. 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 Q. I would you would lay aside may be and speak resolutely R. It may bee that would not please you Q. That 's but a small fault you haue said ere now that you should not seeke to please men R. Neither will I where seeking to please them I shall be sure to displease God Q. Then speake as I wish you R. 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 Q. This indeed is resolutely spoken R. So you bad me speake Q. I did so but why say you so R. 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 Q. 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 R. 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
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 Q. 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 R. 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 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 Q. Yes for him but not for others R. 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 Q. 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 R. Yea if they bee as before I said for knowledge skilfull for practise fortunate for conscience vpright and religious Q. Your If argues not that euery others helpe beside Coniurers and Charmers is either to be craued or practised R. It is very like so if they be not qualified as before is specified Q. Why require you so much in a Phisitian R. 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 Q. I but that is seldome when R. 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 Q. I confesse none of them all is good R. And dare you affirme that one is not worse then another Q. I neither dare nor doe yet that which is in the comparatiue or superlatiue must also be in the positiue R. That 's true because neither comparatiue not superlatiue can be without the positiue but why stand you vpon those things Q. Because you haue driuen me to them R. If I wist that I would draw you from thē for it is not for vs now to stand vpon thē Q. Yet we may well speake of them R. I withstand not that Q. Neither do I withstand you in the qualities of your Phisitian but yet I would craue a reason of that his condition R. I haue giuen one already will not that content you Q. That 's a very generall one R. Is it euer the worse for that Q. 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 R. 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 Q. Your will is good but who is so good R. He that practiseth well Q. What is he R. He that practiseth religiously in regard of himselfe and commodiously in regard of his patient Q. Doe not all practise alike R. No diuerse practise diuerselie some worke onely by the inspection of the vrine some againe hand ouer head some other by Astrologicall rules Q. And doe you finde fault with euery of these R. 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 Q. Why is it not good to iudge by the vrine R. 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 Q. Why is that R. 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 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 Q. May one the same vrine then fore-signifie both life and death and may be a signe of diuerse and different diseases R. 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 Q. I muse then why most Phisitians worke by the inspection of the vrine R. 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 Q. It seemes then there is fault aswell in them that should vse them as in themselues R. You may be
doe appoint and that hee must prepare by humbling himselfe vnder the hand of God in his sicknes for his sinnes and crauing parâ—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. 3â— 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 this rule Asa the king is much blamed in scripture 2. Chro. 16 1â— for he sought not to the Lord in his sickenes but to the phisitions put his trust in theÌ„ 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 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 the 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 that 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 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 Q. 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 R. Neuer suspect it but beleeue it God is 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 writteÌ„ 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 Q. I pray God blesse vs from that For as the death is ill so the company therein is also ill R. It is for the euill and therefore it cannot be good Q. So it seemes Sith it is for the euill let the euill take it and keepe
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 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 and so should he for what fitted them being magistrates fittes him also being a magistrate Q. What if he bee a priuate man and yet hath some gouernement of others as wise children and seruants what must he then doe R. 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 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 Q. I denie not what you say yet if you will giue me leaue to speake you shall heare what I will say R. Take leaue and say on Q. 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 R. 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 Q. What say you then each of them is to doe R. 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 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 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
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 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. Q. 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 R. Yea surely vnles others are imagined than are alreadie by some pretended Q. Why what doe some pretend for their not making of a will R. 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 Q. And are none of these sufficient stoppes to stay a man from making of a will R. Truly no. Q. It may be your simple word will not be taken of euery one for a sure warrant R. I can then shew reason of my assertion Q. So do then and the better they may credit you R. 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 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 that 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 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 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 Q. 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 R. These which the lawiers say testatours should obserue Q. What are those R. Aske the lawiers Q I am not with them nor amongst them except you be one R. Why you know I am none Q. It may bee notwithstanding you haue hearde what they say R. In some sorte I may not that denie Q. What then haue you hearde R. 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.
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 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 Q. What if he hath but one R. Then as heere he seem'de to speake plurally as hauing many so there he may speake singularly because he hath but one Q. If then he chaunges the person he neede not vse any other admonition R. True except he himselfe will or he knowes some cause why he should chaunge his stile Q. 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 R. 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 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 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 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 Q. 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 must aswell care to order himselfe aright in death as to prepare himselfe aright to death R. 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 Q. 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 R. I should else do little for you For whom at all times I would doe asmuch gladly as I might fitly Q. 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 R. Let such words passe least time ouerpasse leauing what you could say goe to what you would say Q. I will then Touching the first thing therefore you spake of what is it to die in faith R. 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 Q. But why is the sicke man in the agonie of death to looke to this R. Because that is the most speciall time of all his time for him to put his faith in practise Q. Why that R. 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 Q. And what can faith then doe for him that so much you wish him to establish it in him R. 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 Q. Hath it euer effected so much in any R. Yea that it hath in many Q. Where haue you an instance thereof R. In the first booke of Samuel the thirtieth Chapter and the sixt verse Q. Why what is there said R. 1. Sam. 30.6 That Dauid comforted himselfe in the Lord his God Q. What doth that make to the purpose you speake of R. 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 Q. And what made him then to doe it R. 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 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 Q. But doth it hereupon follow that it will effect as much in some other R. 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 Q. But it may be we may learne some other thing thence than this R. 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 Q. What reason haue you therefore R. More then that which is shewed I haue the efficacie of faith For if faith bee faith worketh Saith Iames the Apostle 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 Q. But faith may then worke some other thing then that which you speake of R. 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 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 Q. Is it not inough that in times past the sicke man hath beleeued though in the agonie of death he doth not beleeue R. 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 shal be 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 the 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 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 Q. I may so but yet I cannot tell how any shall shew that then he doth beleeue R. Neither neede you to seeke that it is inough for you to know how hee that doth beleeue shall shew that he doth beleeue Q. To come to that knowing asketh great cunning for euerie one that saith hee doth beleeue doth not shew indeede that hee doth beleeue R. But euery one that doth indeed beleeue may shew that he doth beleeue Q. 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 R. 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 Q. Why but may a man pray when he is a dying R. 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 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 that 's 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 Q. Alas Alas when sence failes tongue falters and death nippes how would you haue a man to pray R. 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
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 Q. But they haue more then then this knowledge to make them willing for that 's not the onelie tree whereon this fruit doth grow R. 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 Q. 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 R. 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 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 shal be 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 shal be 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 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 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 the 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 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
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 Q. Otherwise than thus would you not haue him to feare it R. No. Q. And why R. For many causes First because it is 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 Q. And what conclude you thereupon R. 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 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 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 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 shal be game not losse vnto him Q. I but whensoeuer he shal dye death will be painefull vnto him R. 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 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 shal be 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
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 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 Q. 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 R. These things should not hinder him as I haue shewed Q. Yet they doe as oft it is experienced R. 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 Q. Yet they are taken for causes as well as other things R. I know they are but that makes not that they are causes mens accepting them as causes is no prouing of them to be causes Q. Neither doe I say they are R. Why doe you then so often propound them as causes Q. Because I would haue you throughly disproue them to be causes R. In so doing you doe little amisse but haue I not alreadie sufficientlie disproued them to be causes Q. Yes so many of them as are named R. Why are there moe yet vnnamed Q. Why else said I as I said R. What may they be Q. 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 R. Are these thinke you such thinges as should make a man vnwilling to die Q. Whether they should or no I know not but what they doe I am not altogether ignorant R. 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 Q. You then are of the minde they should not doe what they doe whatsoeuer they doe R. Not in making him vnwilling to die such effect they should none of them take Q. What not the first R. No nor yet the last Q. 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 R. 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 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 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 that which none but God made and what should he be vnwilling to change
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 Q. 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 R. In so thinking you thinke well for as Dauid saith Psal â—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 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 Q. But what would you haue me to thinke of the rest that makes some vnwilling to die as well as this R. No otherwise then of this vnles they be other both greater and better than any you haue yet named Q. 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 R. Not a whit so long as he is to goe to better and greater Q. But that he is vnsure of R. 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 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 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 Q. 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 R. 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 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 Q. It may bee these ifs will make him more and more vnwilling to
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 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 Q. And so are you R. 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 Q. Speake you this to your selfe or to me R. To both if you will because it fittes vs both but to my selfe especially because I seeke for my selfe wholly Q. You spake for the sicke ere while R. So had I done still if you had not stayed me Q. I am sory I stayed you R. There is no cause you should be so I can turne to him at your pleasure Q. 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 R. What so euer other things things they be yet are they thereto of as small validity as those things which haue gone before Q. I know you wil say so how euer they proue not so R. I cannot say otherwise though I would vnles I would betray what we all ought to defend vz. the truth Q. Why in earnest doe not you thinke it would yrke a man to be disappointed of all his good purposes R. Not a whit so long as he is disappointed 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 Q. These are both good lessons But they are not hereby taught to be euer the more willing to dye R. 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 le ts heare some of the good purposes that makes them vnwilling Q. You haue heard them already R. 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 Q. All this is true As therfore heare them 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 R. 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 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 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 that 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 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 Q. But whither will ye R. But whither you would to that which followeth as another stay from dying willinglie Q. Good inough then go to while you speake I will heare R. 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 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
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 Q. Yet you confesse there is reason he should somewhat regard it R. What then Yet it thereupon followes not that therefore hee should haue no will to 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 Q. I but you heare he did not R. 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 Q. That grieues him R. 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 Q. I but hee is then vnprouided of those things which makes for the adorning thereof R. 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 him to leaue the care thereof to them as then to referre the disposition of all vnto them Q. 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 R. 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 Q. Executors oft come short of that R. Often also they goe to farre They spend more than neede or is meete Q. They seldome trespasse that way R. The seldomer the better In this case they should see they do not trespasse any way Q. If each man would what he should all things would be well quickly R. 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. Q. I would he would so I wish he might so sure I am you haue pretily perswaded him to doe so R. I wote what I would I know not what I haue Q. Remoued you haue those things that might make him vnwilling or that he himselfe pretended why he was vnwilling R. If I haue done that I haue done but what I was moued vnto by you Q. If you were thereto moued by mee I would I might moue you to one thing more R. What 's that Q. What you would further counsell any vnwilling to die to doe that he might become willing thereto R. 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 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 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 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 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 that 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 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 shal be in vaine Q. 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 R. Amen And whensoeuer God calles hee himselfe giue vs grace to answere him patientlie to goe to him quietly to leaue this world willingly that so dying wee may die aswell obediently as faithfully to his great glorie and our eternall felicitie Q. 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 R. 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 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
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 Q. Is this reason thinke you as forcible as the former R. 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 Q. God graunt it may so be R. 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 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 that which doth dissolue it Q. You say true ours it is to doe so but our blindenes is such and our senselesnes so much 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 R. 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 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 And hence is it that man should prepare for his end before his end that so he might assuredly speede well at his end Q. 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 R. 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 Q. 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 R. More without cause than with cause For there is no cause the time should be doubted when the truth cannot be denied Q. You speake as if there were as much truth for the time as there is in the thing R. I speake then but as I ought for the truth is as much for the one as it is in the other Q. When is it then that a man should prepare to dye sith that prepare he must R. When when not there is no time which thereto and for is not a tyme because we all are euer vncertayne of our time Hee which now liueth may
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 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 Q. What if it be not then done R. It can neuer after be done After death there is no doing of any such thing Q. If it be not done at all will not God take his owne where he finds it R. 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 Q. Thinke you there is no good man but doth it R. God forbid I should so say so might I soone condemne the righteous and iustifie the wicked doer For God knoweth many a good man dieth sodeinly and hath no time to bethinke himselfe of any thing Q. That a man may both doe it and doe it well what must he of necessitie doe R. 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 Q. 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 R. 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 to them that feare him Psal 25.14 Esa 54.13 Iâ—re 31.3 Ioh. 6.45 and as it is witten in the Prophets they shall bee all taught of God Q. But how shall the righteous know by the spirit of God that God will receiue his soule and keepe it R. 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 shal be 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 soule he will still loue to preserue Q. I thinke well that but how shall he know that the testimonie that is giuen to his spirite is the testimonie of Gods spirit R. 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 Q. 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 R. 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 Q. Why ioine you these two togither his liuing and dying in faith and obedience R. Because it is hard to haue him die in them that hath liued without them Petrarc Optate bene mori quod ipsuâ—â— 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 maÌ„ might despaire and one alone and no moe least any man should presume Q. 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