it He shootes not well that lookes not on the marke and hee cannot liue well that hath not an eye to his death The happinesse of this life consists not in the length of time but in the well vsing of time for the vnprofitable part of mans life is death Our life is not to be measured according to the time but according to our actions it imports not how long we liue but how well Non quà m diu sed quà m benè Life is long enough if we can but tell how to vse it In the longest life of all the time which wee doe truly liue is the least of all considering how much of our life is spent in griefe how much in cares how much in sicknesse how much in feares how much in our young and vnprofitable yeeres and briefly how much in sleepe wherin in a manner we spend a moity of our liues We receiued not a little short life but haue made it so our selues euen as great wealth when it comes into the hands of an vnthrift is wasted in a moment and meane riches on the contrary increase by the good imployment of one that is thrifty euen so this our age is wonderfully extended by him that can dispose well of it The swiftnesse of time is incomprehensible and so it appeares principally to those that looke backward to it and considering the swift and violent course of time it is most strange that the greatest part thereof should bee imployed so much in superfluous things of pleasure or delight So swift is the flight of time as that the time we liue is but as it were a minute and lesse then a minute if it were possible and yet notwithstanding as little as it is Nature hath distributed diuided it into many degrees whereof part she hath allotted vnto Infancie part to Adolescencie part to middle age and part to old age the next neighbour age to death Infancie is scarcely perceiued youth is quickly ouer-blowne middle age stayes not old age is not long Of all ages of our life onely old age is not limited but all the exercises of precedent times and the delights and pleasures of youth do end and vanish in old age why then should any thirst after this life which in effect is no better then a labourers worke spent in toyle and trauell consuming it selfe in vanities ebbing away in words hauing a mansion place in dust and a life in slime and clay without resolution or constancy What pleasure then can there be in this life when the pleasures thereof are nothing but vanities and all the felicity thereof only splendida miseria a shining miserie nay which is worse affliction of spirit for where the loue of this world enters there is no longer rest or quiet of minde but warre of desires vexatiō of thoughts feares cares and vnquietnesse of soule which in deede is a most miserable and pittifull affliction of spirit All the commodities of this world are mixed with discommodities lest wee should loue them too much and all the delights thereof are counterpoized with discontentments the grieuous counterpoize wherof makes the miseries of this world most intolerable which made Iob to detest the very day of his birth saying Let the day wherein I was borne perish and made Salomon to cōmend the condition of the dead before the liuing and to hold him better then them both that neuer was borne by reason he neuer walked in the vanities of this life nor euer saw the wicked workes that are committed vnder the Sunne O miserable and most deceitfull world whose miseries are voyd of all consolation and whose happinesse is mingled with all kinde of misery It deceiues them that trust it afflicts them that serue it damnes them that follow it and soonest of all forgets them that labour most of all for it It is a very Iudas for whom it kisseth it betrayeth vnto Satan The delights of sinne goe downe pleasantly as wine doth at first but at last they bite like a serpent Oblectant sensum sed interficiunt spiritum they delight the sence but slay the soule If we be not moued to leaue this life in respect of the miseries whereof it is full yet ought wee to be willing to forgoe it in regard of the infinite happines which death brings vs vnto in the world to come Here we are but members of the Church militant where is nothing but cōbating there wee shall be parts of the Church triumphant where is nothing but reioycing Here wee sowe in teares but there we shall reape in ioy All the riches and pleasures of this life are nothing in comparison of eternall felicity for no tongue created either of Man or Angell can expresse the ioyes of heauē no imagination conceiue nor vnderstanding comprehend them for Christ himselfe saith Nemo scit nisi qui accipiet No man knowes them but he that enioyes them such is the infinite value glory and maiestie of the felicity prepared for vs in heauen which is the accomplishment of all our hope Thus recounting the vanity of this world the miserable state of this life and the inestimable blessednes of the life to come let vs with the Apostles and Prophets cry O miserable man that I am who shall deliuer mee from this body of death My soule thirsteth for thee O God when shall I goe and appeare before the presence of the liuing God I desire to be dissolued and to be with Christ Come quickly Lord Iesus come quickly The GOD of all power and mercie increase in our hearts a desire of this learning that wee may liue in his feare and die in his fauour whereby wee may liue for euer Amen CHAP. 13. Against the loue of the world which is the second cause that lets vs from dying willingly THe loue and respect man beares to the pleasures and vanities of this world is not onely of it selfe a strong impediment and let to our willingnesse to death and to the seruice of God but a generall cause also and as it were a cōmon ground to all other impediments whatsoeuer other excuses are pretended for when the Noble men of Iewry refused to confesse Christ openly Saint Iohn vttereth the true cause thereof to be for that they loued the glory of man more then the glory of GOD Iohn chap. 12. This may be confirmed by that most excellent Parable of the Seed The exposition of the Parable of the Seed which concernes three sorts of persons 1. High-way the first sort of which our Sauiour compareth to a High-way wherein all seede of life that is sowne either withereth presently or else is eaten vp by the birds of the Ayre that is by the Diuels in such carelesse men as contemne whatsoeuer is said vnto them 2 Rocky ground The second sort are compared to Rockie grounds in which for lacke of deepe roote the seed that falleth continueth not whereby are signified light vnconstant persons that now chop in and now
by day by night at home and abroad and neuer missing let all estates at all times and in all places be alwayes ready armed against the assaults of Death CHAP. 6. Against the feare of Death DEath is the ineuitable Law of nature therefore to feare that which cannot bee auoyded is meere folly But our feare of death proceedes from doubt and doubt from vnbeliefe and our vnbeliefe chiefly from ignorance because wee know not the good that is elsewhere and doe not beleeue that our part is in it so that true knowledge and true faith driues away all feare of death Assurance of heauenly things makes vs willing to part with earthly Hee cannot contemne this life that knowes not the other and he is not worthy to liue in the other that is vnwilling to die in this to despise this life is to thinke of heauen and not to feare Death is to thinke of that glorious life that followes it If we can endure pain for health much more ought wee at our last to abide a few pangs that cannot last for an euerlasting glory How fondly doe wee feare a vanquisht enemie ouer whom Christ hath already triumphed by whose death death is swallowed vp in victory and we thereby deliuered from the tyranny thereof It is enough to vs that Christ died for vs who had not died neither but that wee might die the more willingly and with greater safety Death is necessarily annexed to nature and life is giuen vs with a condition to die and our Creator in his mercy continues the vse of our life to this end onely that we may learne rightly to die There is but one common rode to all flesh and there are no by-paths of any fayrer or neerer way no not for Princes Haue we bin at so many graues and so oft seene our selues die in our friends and doe wee shrinke when our course commeth Imagine thou wert exempt from the common Law of mankinde yet assure thy selfe death is not now so fearefull as thy life would then be wearisome Thinke not so much what Death is as from whom he comes and for what Wee receiue euen homely Messengers from great persons not without respect to their Masters and what matters it who he be so he bring vs good newes and what better newes can there be then this That God sends for thee to take possession of a Kingdome Let them then feare Death that knowes not Death to bee the messenger of Gods iustice and mercy To die is a thing naturall necessary and reasonable Naturall Naturall for it is the generall Law of the whole world that all must die and our very essence is equally parted into life and death for the first day of our birth sets vs as well in the way to death as to life Death is the condition of our creation and life is giuen vs with an exception of death to die therfore is as naturall as to be borne and as foolish is hee that feareth to die as to be old To be vnwilling to die is to be vnwilling to be a man for all men are mortall Death being then a thing so naturall why should it be feared The feare of griefe and paine is naturall but not of death Children and mad men feare not death why should not reason then be as able to furnish vs with security as they are fortified by their simplicity idiotisme Beasts feare not death therefore it is not nature that teacheth vs to feare death but rather to attend and receiue it as sent by her whose seruant it is Fooles feare death and wise men attend it It is folly to grieue at that which cannot be amended therfore when Dauid vnderstood of the death of his child he ceased to sorrow any longer for him saying While he liued there was hope but being dead there was no remedy and so his care ended Death is a debt of nature which must be payd whensoeuer it is demanded It is no taking day with God when his will is to call for it Therefore it is in vaine to flie from that which wee cannot shunne and those things which of necessity must be performed of vs ought to be done cheerefully not by compulsion as Chrysostome saith Let vs make that voluntarie which is necessarie and yeeld it to God as a gift which we stand bound to pay as a due debt Death is a happines to the faithfull because it is a deliuerance both of soule and body from all misery and sinne By death the world was redeemed to such therefore as doe beleeue in Christ their Redeemer death is to them an aduantage and a thing rather to be desired then feared for they onely are affrighted and daunted with the feare of death that are destitute of faith and hope If thou beleeuest in God why art thou not forward to goe to Christ who died for thee There cannot be a more happy thing then deuoutly to render thy life into his hands who to spare thee spared not himselfe but gaue his life for thee Christ saith Saint Paul is gaine to me both in life and death holding it for a wonderfull gaine to be no more subiect to sinne It is a more grieuous thing to liue in sinne then to die for as long as a wicked man liues his iniquity increaseth if he die his sinne ceaseth the euill therefore of death is only in sinne Necessarie Death brings an equall and an ineuitable necessitie ouer all therfore did nature make that common to all which commonly was feared of all to the end that such an equality might asswage the rigour and seuerity of death and that none might iustly complaine of death from which none was euer exempted 1 Two causes that lets men from dying willingly Lacke of faith But one chiefe cause that lets vs from dying willingly is lacke of faith for had we faith we would night and day desire this messenger of the Lords Iustice and Mercy to deliuer vs out of this miserable life that wee might enter into the fruition of eternall felicity for hauing confidence in GOD wee shall finde death to be as a guide to bring vs to our euerlasting home 2 Loue of the world Another cause of the feare of death is the loue of the world for they feare death most that most loues the world and giues themselues most to the pleasures and delights of this life which they feare to be depriued of by death To feare death is for a man to be enemie to himselfe and to his owne life for he can neuer liue at ease and contentedly that feareth to die therefore to contemne death is a thing one should learne betimes for without this meditation none cā haue any repose in minde seeing it is most certaine that die we must not knowing when and it may be at the very instant of our thought how then can any enioy a peaceable soule who feares death Improuidence ads terror vnto death which threatens
Iacobs pilgrimage Pilgrimage the dayes whereof are in number few and in condition euil as Iacob said The dayes of my peregrination are few and euill and as they are few and euill so is the time of our change most vncertaine of which certaintie we are put in mind in the Lords Prayer saying Giue vs this day c. wee say this day as vncertaine of to morrow Saint Peters argument to draw the Iewes from carnall desires was Obsecro vos tanquam aduenas peregrinos I beseech you brethren as Pilgrims and strangers as if he should haue said Seeing you are in this world but as wayfaring men stay not your selues vpon carnall desires the baits of Satan the bane of your soules but abstaine from them The holy Ghost doth resemble the state of man to grasse to a shaddow to smoake to a vapour to a flower things of no continuance thereby to intimate vnto vs a consideration of our vnconstant and variable estate Let vs therefore in this life meditate of nothing more then of our pilgrimage for here wee shall not alwayes be and let vs by liuing well prepare vs there a place from whence wee shall neuer depart and since Christ hath prepared Heauen for vs let vs prepare our selues for Heauen The life of man is a warfare Warfare therefore vvee ought to be euer looking for our change for men in warre hourely expect their change as Iob said All the dayes of this my warfare doe I wait till my change doe come whose course if wee would follow then should wee bee out of the danger of time to wish to liue one houre longer for then should wee bee so armed against the assaults of death as that nothing could happen that should light vpon vs sodainly or vnlooked for therefore well did one counsel saying Think to liue but for an houre and account euery day a new life for he who euery day puts an end to his life hath no need of time and liue those few dayes that remain to the Lord whom thou oughtest to haue serued all daies of thy life To the wayfaring man it is no little comfort to talke of his iourneys end ioyfully doth the bondman reckon of the yeere of Iubile this wearisome pilgrimage this burthensome bondage of ours may iustly moue vs often to remember our end for as Saint Augustine saith Quid est diu viuere nisi diu tor queri what is it to liue long but to bee long tormented Death is like to sayling on the Sea Death is like a voyage vpon a tempestuous Sea for whether wee sleepe or wake still wee are making towards the hauen so whether we direct our course towards death or no sure we are wee cannot possibly alter our course from death This life cannot bee more fitly compared to any thing then to a Ship in the midst of a tempestuous Sea for there it is in danger of tempests heere of quick-sands on this side of Pyrats on the other of Rockes so in this life here is the Diuell there the world on this side the flesh on that side sinne which neuer forsakes vs so long as life lasts So that in this vast Sea subiect to all storms and tempests we that sayle therein are euer in feare danger and are neuer glad but when wee approch to the Hauen euen so should we be when we draw nye vnto death which is the Port which brings vs to eternall securitie If some bitternes were not mingled with death doubtlesse men would runne vnto it with great desire and indiscretion To keepe therefore a moderation that is that men neither loue life nor feare death too much sweetnesse and sharpnesse are therein tempered together CHAP. 9. The vulgar remedy against Death THe remedy that the vulgar sort doe giue herein is too simple and that is neuer to thinke or speake of death but such a kinde of carelesnesse can not lodge in the head of a man of vnderstanding for at the last it would cost him too deare Many torments attend an vnexpected death for death comming vnawares and vnexpected what torments out-cryes furies and despaires are there commonly seene wisedome aduiseth much better that is to attend and expect death with a constant foot and to incounter it and the better to do this it giues vs contrarie counsel to the vulgar sort that is to haue it alwayes in our thoughts so shall we neuer feare it to accustome our selues vnto it and to be familiar with it for familiaritie cannot stand with feare to present it vnto vs at al houres and to expect it not only in places suspected and dangerous but in the middest of feasts sports following herein the custome of the Aegyptians who in their solemn banquets placed the image of death before their eyes and of the Christians who haue their Church-yards neere their Temples and other publike and frequented places that men might alwayes bee put in minde of Death and that others are dead that thought to haue liued as long as our selues and that that which happened then to them may happen now to vs. It is vncertaine in what place death attends vs therefore let vs attend death in all places and be alwayes ready to receiue it Omnem crede diem tibi diluxisse supremum Grata superueniet quae non sperabitur hora. CHAP. 10. Grieuances and excuses of fearfull men to couer and colour their complaints of Death 1. IT grieues them to die yong and they complaine that death preuents them and cuts them off in the flower and strength of their yeeres this is the complaint of the vulgar sort who measure all by the ell as though whom God loued best hee did not soonest take frō hence Enoch walked according to God and was no more seene for God tooke him vp so that to please God is to be taken quickly from the corruptions of the world So did he by Iosias his soule pleased the Lord therefore he made haste to take him out of the midst of iniquity As Parents containe their children within their duties by a seuere sharp discipline so God vvill not suffer those hee loues to haue the head but proues them tryes them and prepares them for his seruice laying the bridle on those he loues not for those he doth but weaken and effeminate for euils to come Great vertue and long life doe seldome or neuer meete together a a little man is as perfect a man as a greater and neither men nor their liues are measured by the ell They are troubled to thinke they must leaue their Parents and their friends as though whither they goe they shall not finde more and those they leaue behinde them should not shortly follow after them But what shall become of their small Children and Orphanes left without guide without support as if those their children were more theirs then Gods or as if they could loue them more then hee that is their first and truest Father
runne out now are feruent and by and by key-cold againe and so in time of temptation they are gone 3 Good ground but full of thornes The third sort are compared to a Field wherein the seede of life groweth vp but yet there are so many thornes about the same which be the cares troubles miseries and deceiueable vanities of this life as the good corne is choaked vp and bringeth forth no fruit Where the Gospell is preached receiued and professed and doth not fructifie in our hearts to bring forth a vertuous life there the seed is choaked with the loue care of this world so that the fault is neither in the sower nor in the seede but onely in the ground This Parable containeth sixe points 1 How this world and the commodities thereof are meere vanities First how and in vvhat sence this world and the vanities therof are meere vanities in themselues and of no value and therefore ought not to let vs from seruing of God and from so great a matter as is the Kingdome of Heauen 2 Deceptions Secondly how they are not onely vanities and trifles but also Deceptions deceits and fallacies not performing those trifles which they doe promise 3 Pricking thornes Thirdly how they are spinae that is pricking thornes albeit to worldly men they seeme to be most sweet and pleasant things Fourthly 4. Miseries and afflictions how they are Aerumnae miseries and afflictions Fifthly quomodo suffocant 5. How they do strangle the possessor how they strangle or choake their possessors Sixtly 6. How they are to be vsed without danger how wee may vse them notwithstanding without these dangers and euils to our great comfort gaine and preferment That all the pleasures How all the pleasures of the world are meere vanities delights and goodly shewes of this world are meere vanities is proued by the testimony of King Salomon who tasted and proued them all of his own experience and practice yet after all this hee pronounced at last this sentence of it all Vanitas vanitatum omnia vanitas by vanity of vanities meaning the greatnesse of this vanity aboue al other vanities that may be deuised Saint Iohn maketh an earnest exhortation to all wise men neuer to intangle themselues with the loue of worldly affaires for Mundus transit concupiscentia eius the world is transitorie and all that is to be desired therein is vaine vncertaine and not permanent This transitory vanity The generall branches of worldly vanities hee reduceth to three generall heads or branches saying Whatsoeuer is in the world is either Concupiscence of the flesh or concupiscence of the eyes or pride of life Vnder concupiscence of the flesh Concupiscence of the flesh hee comprehendeth all sensuall pleasures vsed in cherishing pampering of the flesh Vnder the second 2 Concupiscence of the eyes all beauty and brauerie of riches Vnder the third 3 Pride of life is signified the vanitie of Ambition in worldly honour and estimation Three principall vanities These are three generall and most principall vanities of this life wherein worldly men do weary out their braines to wit Ambition Ambition couetousnesse carnall pleasures Couetousnes and carnall pleasures Whereunto all lesser vanities are addressed as to their Superiours To Ambition belong these sixe members To Ambition and pride of life belong these sixe members First Vaine-glory which is a certaine disordinate desire 1. Vaine-glory to be well thought of well spoken of praised and glorified of men What a vanity what a misery is this to depend on other mens mouthes to cast thy trauels into the winde of mens mouthes where euery flatterer may rob thee of them It is a miserable thing for a man to bee a wind-mill which grindeth not but as the blast endureth so praise the vaine-glorious man ye make him runne if he feele not the gale blow he is out of heart How many haue wee seene puffed vp with mens praises and almost put besides themselues for ioy thereof who afterwards being brought downe with a contrarie wind haue beene driuen in a maner to desperation by contempt 1 Worldly honour and promotion The second vanity that belongeth to ambition is desire of worldly honour dignity and promotion This is a great matter in the sight of a worldly man this is a iewell of rare price and worthy to be bought with any labour trauell or perill whatsoeuer the loue of this letteth infinite men daily from embracing the meanes of their saluation Nolite esse puert sensibus Be you not children in vnderstanding It is the fashion of children to esteeme more of a painted bable then of a rich iewell And such is the painted dignity of this world gotten with much labour maintained with great expenses and lost with intolerable griefe sorrow For better conceiuing whereof ponder with thy selfe any state of dignity that thou wouldest desire and thinke how many haue had that before thee and what are now become of all those great Emperours Kings Princes and Prelates which reioyced so much at their aduancement Who talketh or thinketh of them now Are they not forgotten and cast into their graues long agoe And doe not men walke boldly ouer their heads now whose faces might not be looked on without feare in their life What then haue their dignities done them good Saint Paul so much despised worldly honour in this life as that hee made lesse account thereof then of common dung Most vaine then is the pursuite of this worldly honour which neither contenteth the minde nor easeth the pained body nor continueth with the possessour nor leaueth behind it any benefit or contentation The third vanity that belongeth to Ambition or pride of life 3 The vanitie of worldly Nobility is Nobility of flesh and blood a great pearle in the eye of the world but in deed and in it selfe and in the sight of God a meere trifle vanity Which Iob well vnderstood when hee said I said vnto rottennes Thou art my father and vnto wormes You are my mother and sisters Hee that will behold the Gentry of his ancestours let him looke into their graues and see whether Iob saith true or no. True Nobility was neuer begun but by vertue and therefore as it is a testimonie of vertue in the predecessours so ought it to be a spurre to vertue in the successours And hee which holdeth the name thereof by descent only without vertue is a meere monster in respect of his ancestours for that he breaketh the limits and nature of Nobility such haue their glory onely from their natiuity from the belly and from their conception It is a miserable vanity to begge credit of dead men whereas we deserue none our selues to seeke vp old titles of honour from our ancestours wee being vtterly vncapable thereof by our owne base manners and behauiours to seeke vp this and that old title of honour to
Vae vobis qui trahitis iniquitatem in funiculis vanitatis Woe vnto you that doe draw iniquitie in the ropes of vanitie These ropes are those vanities of vaine-glory Promotion Dignity Nobilitie Beauty riches delights which alwayes draw with them some iniquity and sinne Beatus vir qui non respexit in vanitates insanias falsas Blessed is the man that hath not respected vanities and the false madnesse of this world The second part of the Parable sheweth How worldly vanities are deceits how this world with the commodities thereof are not onely vanities but also deceits for that indeed they doe not performe vnto their followers those idle vanities and trifles which they doe promise Can there be a greater deceit then to promise renowne as the world doth to her followers and to forget them as soone as they are dead Who now remembreth one of 10000. iolly fellowes that haue beene in this world who once thinks or speaks of them now hath not their memory perished with their sound as the Prophet foretold Did not Iob promise truely that their remembrance should bee as ashes troden vnder foote and Dauid that they should bee as dust blowne abroad with the winde Infinite are the deceits and dissimulations of the world It seemeth goodly faire and gorgeous in outward shew but when it commeth to handling it is nothing but a feather when it commeth to sight it is nothing but a shadow when it commeth to weight it is nothing but smoake when it commeth to opening it is nothing but an Image of plaister-worke full of old rags and patches within O miserable and most deceitfull world saith Saint Augustine whose sorrows are certaine and pleasures vncertaine whose paines are permanent and repose transitorie whose toyles are intolerable and rewards most contemptible whose promises are princely and paiments beggerly whose miseries are void of all consolation and whose happinesse is mingled with all kinde of misery It hates them that loue it deceiues them that trust it afflicts them that serue it reproacheth them that honour it damnes them that followe it and soonest of all forgets them that labour most of all for it vpon great cause then said the Prophet Dauid O you children of men how long will yee bee so dull hearted Why doe you loue vanity and seeke after a lye He calleth the world not a lyer but a lye it selfe for the exceeding great fraud and deciet which it vseth How pleasures of the world are thorns How pleasures of the world are Thornes for that with the prickes of their carefull cogitations they teare and make bloudy the mindes of worldly men for euen as a mans naked body tossed and tumbled among Thornes cannot but bee torne and made bloudy with the prickes thereof so a worldly mans soule beaten with the cares and cogitations of this life cannot but bee vexed vvith restlesse pricking of the same and wounded also with many temptations of sinne which doe occurre This doth Salomon signifie when he doth not only call the riches and pleasures of this world Vanity of vanities that is the greatest of all other vanities but also affliction of spirit Of all the miseries and vexations that God layeth vpon worldlings this is not the least to bee tormented with the cares of that thing which they esteeme their greatest felicitie Which notwithstanding like an vnmercifull tyrant giues them no rest either by day or by night The fourth point of the Parable how this word Misery and calamitie Aerumna that is misery calamitie may be verified of the world and of the felicitie thereof Among many other miseries the first and one of the greatest 1. Breuitie is the breuitie and vncertaintie of all worldly prosperitie O how great a misery is this vnto a worldly man that would haue his pleasures constant and perpetuall O death how bitter is the remembrance of thee vnto a man that hath peace in his riches 2 Discontentment Another misery ioyned to the prosperitie of this world is the grieuous counterpoise of discontentments that euery worldly pleasure hath with it The possession of riches Riches is accompanied with infinite feares and cares The aduancement of honours Honour is subiect to all miserable seruitude that may be deuised The pleasure of the flesh Pleasure though it be lawfull and honest is yet accompanied with tribulation of the flesh but if it be with sinne a thousand times more it is inuironed with all kinde of miseries 3 Miseries of body who can reckon vp the calamities of our body so many diseases so many infirmities so many mischances so many dangers Of minde Who can tell the passions of our minde that do afflict vs now with sorrow now with enuy now with fury Of goods Who can recount the aduersities misfortunes that come by our goods Of neighbours Who can number the hurts and discontentations that dayly ensue vpon vs from our neighbours one calleth vs into Law for our goods another pursues vs for our life a third by slander impugneth our good name so that there are not so many dayes nor houres in our liues as there are miseries and contrarieties in the same And more then this The prerogatiue of euill the euill hath this prerogatiue aboue the good in our life that one defect onely ouerwhelmeth and drowneth a great number of pleasures together As if a man had all the felicities heaped together which this world could yeeld and yet had but one tooth out of tune all the other pleasures would not make him merry GOD shall raine snares vpon sinfull men Pluet super eos laqueos that is God shall permit wicked men to fall into snares which are as plentifull in the world as drops of raine from heauen Temptations and dangers Euery man almost is a deadly snare vnto a carnall loose-hearted man euery sight that he seeth euery word that hee heareth euery thought that he conceiueth c. all are snares to draw him to destruction that is not watchfull Facility of sinning The last and greatest misery of all others in this life is the facilitie whereby worldly men do runne into sinne and make no scruple of the matter as Iob saith Bibit quasi aquam iniquitatem hee suppeth vp sinne as it were water that is with great facility custome and ease aduentureth hee vpon any kinde of sinne that is offered him as a man drinketh water when hee is a thirst The fifth point of the Parable How the world choketh strangleth vs. how the loue of the world choketh and strangleth euery man whom it possesseth from all celestiall and spirituall life for that it filleth him with a plaine contrarie spirit to the Spirit of God Si quis Spiritum Christi non habet hic non est eius If any haue not the Spirit of Christ that man belongs not vnto him The effects of the Spirit are Charitie Ioy Peace Patience c.
most vncertaine whether it shall euer bee or neuer or whether God will accept it or no. What Law iustice or equitie is this that after thou hast serued the World Flesh and Diuell all thy youth and best dayes in the end to come thrust thine old bones defiled and worne out with sinne into the dish of thy Creator his enemies to haue the best and hee the leauings The onely way therefore to escape this dangerous and vncertaine point is Esay 55. to conuert in time to seeke vnto GOD while hee may bee found to call vpon him while hee is neere at hand CHAP. 15. Against mistrust in Gods mercy THis is that great and maine impediment that stoppeth the conduits 〈…〉 God 's holy grace from flowing into the Soule of a sinfull man for there cannot bee a greater dishonour to GOD nor any thing more displeasing to him then to doubt of his mercy whose heart is more tender towards vs then the heart of any mother can bee to the onely childe and infant of her wombe for thus hee saith to Sion which for her sinnes beganne to doubt least hee had forsaken her Can the mother forget her owne infant or can shee not bee mercifull to the child of her owne wombe If shee could yet can I not forget or reiect thee behold I haue written thee in the flesh of mine owne hands As the Father pittieth his owne children so doth the Lord take mercy vpon vs hee knoweth whereof we be made hee remembreth that we are but dust God will not despise the worke of his owne hands I am hee I am he saith the LORD that for mine owne sake will doe away thine offences and will no more thinke of thy sinnes Esay 43. As surely as I liue I will not thy death but rather that thou shalt be conuerted and liue Ezech. 33. Nunquid voluntatis meae est mors impit Haue I any pleasure in the death of a sinner saith the Lord. GOD by his Prophet Ieremy complaineth grieuously Esay 1. that men will not accept of his mercy offered saying Turne from your wicked wayes why will yee dye O you house of Israel GOD so loued the world that hee gaue his onely begotten Sonne to the death to redeeme vs Special arguments of Gods exceeding loue that whosoeuer beleeueth in him should not perish but haue life euerlasting The sum of the Gospell hereunto all the Prophets beare witnesse that whosoeuer shall beleeue in him by his name hee shall haue remission of sinnes and withall eternall life God gaue his Sonne to redeeme vs euen then when wee were his enemies and if when wee were his enemies wee were reconciled vnto GOD by the death of his Sonne much more being reconciled shall we be saued by his life Christ came not into the world to condemne the world but to saue it hee came not to call the righteous but sinners to repentance CHAP. 16. The promises of God to sinners that repent are manifold absolute and vniuersall VVHosoeuer shall depart from his euill wayes and turne vnto mee saith the Lord I will receiue him Behold here the the vniuersality of all people and persons without excluding any At what time soeuer a sinner doth repent him of his sinne from the bottome of his heart I will put away all his wickednesse out of my remembrance saith the Lord see the vniuersalitie of all times and seasons vvithout exception Leaue off to doe peruersly and then doe you come and finde fault with mee if you can For if your sinnes were as red as Scarlet they shall be made as white as Snow Consider here the vniuersalitie of all kind of sinnes bee they neuer so grieuous so horrible or hainous As nothing doth more exasperate they re of God then the depriuing of his Maiesty of that most excellent propertie wherein he chiefly delighteth and gloryeth which is his infinite and vnspeakeable mercy so nothing doth more assure vs of Gods mercy fauour towards vs then that he is our Creator and Father which two words the one of loue the other of power takes away all doubt of beeing denied any thing that wee shall aske in his name with Faith This blessed name of Father in God doth import vnto vs by his owne testimonie all sweetnesse all loue all comfort all fatherly prouidence care and protection all certaintie of fauour all assurance of grace all security of mercy pardon and remission of our sins whensoeuer vnfainedly we turn vnto him for neuer sinner repented that was not pardoned neuer any that returned vnfainedly that was not mercifully accepted Three things there are saith S. Bernard wherein my hope consisteth and whereby it is made inuincible 1 Charitas vocationis First in the exceeding loue and charitie of him that calleth vs to him by repentance 2 Veritas promissionis Secondly the infallible truth and certainty of his promise which he maketh to vs of pardon and mercy 3. Potestas redditionis Thirdly the endlesse power and abilitie hee hath to performe whatsoeuer he promiseth Therefore if thou beest ready to breathe out thy soule and Spirit feare not to repent for Gods mercy is not restrained by the shortnesse of time CHAP. 17. How one should demeane himselfe when sicknesse beginneth THe first and principall thing religiously to bee remembred in the beginning of sicknesse is that the soule doe call her selfe to a serious account of sinnes passed of the euill committed and the good omitted remembring that of the Prophet Psal 32.9 I will confesse against my selfe mine owne vnrighteousnesse In all extremities our chiefest care ought to be by Prayer to call vpon God for helpe and religiously to commend our selues and soules vnto God A ioyfull lifting vp of the heart to the Throne of grace makes vs willing to renounce the world and to resigne our selues ouer vnto his diuine pleasure to whose will wee ought with patience meekely to submit our selues both for our continuance in this life and for our deliuerance out of this life CHAP. 18. The disposing of blessings temporall HIs sinnes by the sicke partie confessed his soule religiously commended to GOD his desire to liue or die referred to the diuine prouidence an orderly disposing of those temporall blessings which God hath lent vs is very conuenient for euery Christian specially in time of health and nothing ominous as some haue timorously doubted This disposing of blessings temporal maketh vs not to dye the more quickly but the more quietly Wee shew our thankefulnesse to God and charitie to men when we become beneficiall vnto others remembring whose saying it was It is a blessed thing to giue Acts 20. Then is he with a free and willing minde to yeeld and render his soule into the hands of Almightie God his Creator who of his infinite mercy redeemed him by the death and Passion of his deare Sonne Iesus Christ our onely Sauiour and Redeemer in whose onely merits is his last repose at parting