The feares or ioyes that death brings.

NAturally men feare Death, The feares of death. because it ends being, which Nature would preserue: Rachel mourned for her children and would not be comforted, because they were not. When Moses Rod was tur­ned into a Serpent, it was feare­full. But when God bids, Feare not to take it vp, it may well be hand­led. Timeat mortem qui Deum non timet, sed si sperare desideras, desine timere. It is well said, Pompa Mor­tis magis terret quam mors ipsa. Groanes, convulsions, and a dis­couloured face shew death terri­ble. But that Philosopher is not to bee followed, who to prepare himselfe the better for death, set forth death most fearefully: nor [Page 43]yet that Emperour to be praised, who so little esteemed of death, that hee dyed in a complement.

Feare of death kills vs often, where death it selfe can doe it but once. The Philosophers thought, that if death (as bad as men count it) were not mingled with bitter­nesse, men would runne to it with desire and indiscretion. Ergo mor­tem concupiscentes, & timentes, aeque obiurgat Epicurus. It is true, life would not willingly be troubled with too much care, nor death with too much feare. Feares be­tray, cares trouble those succours that reason would yeeld to both. Multi ad fatum venêre suum, dum fata timent.

Feares multiply euils, Faith diminishes them: yet most men wish, vt mors potius semel incidat, quam semper impendeat, because nothing is so painefull as to dwell long vnder the expectation of some great euill.

Conscience of dying, giues [Page 44]the right sence of death, and the true science of liuing. For by death absoluitur anima, resoluitur corpus, gaudet quòd absoluitur, quòd resol­uitur, non sentit. Therefore said the Heathen man, Non nego poenas esse quibusdam post mortem, sed quid ad mortem, quod post mortem est? If there be any feares in death, saith a wise man; Quare iuuenes non timent fieri senes? But it is the na­ture of feare to make dangers greater, helpes, lesse then they are.

When Anaxagoras had word brought him that his deare and onely sonne was dead: Scio, said hee, me genuisse mortalem. The sonnes condition, satisfied the fa­thers passion without more words. Hee can neuer be at ease, nor liue contentedly, that liues continually in feare of death. Nil in morte metuamus, si nihil timendum vita nostra commisit. There is no such gentle remoouall of all life's discontents, as a quiet death.

Hee that knowes not how to [Page 45]end his time, hath lost all his time. Nescire mori miserrimum. So­crates de morte disputabat vsque ad ipsam. When Otho and Cato had prepared all things for their death they setled themselues to sleepe: when they awaked, and found themselues vpon the stroke of execution, all they said, was, Vita supplicio data est, mors remedio. Cruell tyrants haue beene told to their faces, that their threates of death, were promises of life. Their swords were fauours to the suffe­rer. Mortall wounds made them immortall. Ʋiuere non potest, qui mori non audet. Though it be true, that it is in vaine to feare what wee cannot shunne, and feare of death, as a tribute due to Nature, is a weakenesse: yet feares be not alwayes ill symptomes before death, nor in death: at that in­stant nature will reluct for loue sake to keepe still her being. But grace thus distinguishes of being. To the wicked the best thing of [Page 46]all were not to haue beene. Non nasci optimum. His next best were to liue long. It was ill with him that he was borne, worse, that he must dye: for hee not being sure of a better, would faine be sure of this. Conscious to himselfe that this dying life, will bring him to a liuing death. His hope is no longer then his breath. His word is Dum spiro, spero; he flutters inter mortis metum, & vitae tormentum: viuere nolit, & merinescit. With good men it is otherwise, to them the best thing of this life is to haue been, for this leades the way ad beatitudinem patriae, to the frui­tion of their faith. Quid huius vi­uere est, saith hee, sed dijs mori. His word is Cum expiro, spero: his hopes faint not, when his breath failes him. Patienter viuit & delectabiliter moritur. To this man, mori quāprimum is his rather: for that ends misery, and begins felicitie. There is no man so vali­ant as the beleeuer. Therefore he [Page 47]saith vnto his soule, Why art thou cast downe, O my soule? Why art thou so disquieted within me? Waite on God.

Soule and Soule are differenced in dying, as well as liuing. The diffe­rence of soules as well in dy­ing as li­uing. The Atheist dares not die for feare of non esse. The ill liuer dares not die, for feare of male esse. The doubt­full conscience dares not die, ne­sciendo; whether hee shall be, not be, or be damned.

Onely the good man dares and desires to die, hee is assured of his hope, his hope is full of immor­talitie. I am thy saluation, saith his Sauiour: to the other theend of these present miserable mise­ries, is the beginning of worse, and such as death it selfe cannot terminate: for that would be hap­pinesse enough; if they had but hope, there would bee an end at last: the greatest pleasure they would desire, is, the act of death, so that might end their sorrowes: but their conscience will not let [Page 48]them lye, or flatteringly perswade them: Adueniet tandem quae non sperabitur hora.

This they know, and grieue to thinke, that Tophet is prepared for the bad, and Paradise for the good. As the tree falleth, so it ly­eth: and as death leaueth thee, so iudgement shall finde thee: hee that liues ill, seldome dyes well. Liue well, and you cannot but die well: practise well doing, and you shall haue the comfort of well dying.

Sed quàm amarum erit hoc tem­pore corporis & animae separatio? Body and soule par­ting. We see old acquaintance cannot part without teares. Quid facient inti­mè familiares, quales sunt corpus & anima, quae ab ipso vtere ita iucun­dissimè vixerint? If the Oxe loweth when his fellow is taken from him that drew the plough with him, qualem mugitum shall wee giue when soule and body part? Siccinè separas amara Mors: Sic­cinè separas, saith the Booke of [Page 49]Kings? The Spirit at this time may be willing, but the flesh will be loth. Egrè amittitur, quod val­dè amatur. Faith will assure, God is thy father; but nature will tell thee, She is thy mother, and thou mayest not yet leaue her. In this conflict take heede the mothers side preuaile not. Shee will play Naomi's part, perswade thee ear­nestly to stay and enioy the de­lights of Moab yet a while lon­ger. But resolue thou with Ruth, to see what entertainment is for thee in Bethleem, for there thou shalt finde a Boaz.

In ista hora, euery man will make Balaams suite, (for no man would be miserable, if it were e­nough to desire to be happy) but such a wish onely will not serue. He must piè viuere, that will se­curè mori. We all desire to shut vp our last Scene of life, with In ma­nus tuas, Domine, commendo spiri­tum meum. But it is not the last words a man vtters that doe qua­lifie [Page 50]his Soule. Remember how in thy life thou hast entertained Gods Spirit: for as wee vsed his in this life, so hee will vse ours af­ter death. Qualem quis (que) se fecerit in hac vita, talem se inueniet exiens ab hac vita.

At this houre what would a man giue for the redemption of his soule? but poore indigent man, neuer was any so rich that could pay the ransome of his own soule. A displeased mercy, askes greater satisfaction then thou canst giue. Laesa patientia fit furor. Now thou goest to giue account of thy Stewardship: that is, tem­poris amissi, mali commissi, boni o­missi. And thy Soule already knowes, in conscientia tua, whi­ther it goes, quando egreditur è cor­pore tuo. And although thou canst carry nothing else with thee, yet this thou canst not leaue behinde thee; Which is liber conscientiae tuae, that will tell thee whither thou goest, and what thou shalt [Page 51]looke for. Tunc quasi loquentia tua opera dicent; Tu nos egisti. Tua opera sumus, non te deseramus: sed tecum semper erimus, tecum pergemus ad Iudicium. Man is a great flatterer of himselfe, but conscience is alwayes iust, and will neuer chide thee wrongfully. It alwayes takes part with God, against a mans selfe. It is Magi­stratus domesticus, that will tell what you doe at home, and, saith the booke of Wisedome, wic­kednesse condemned of her owne wit­nesse, is euer timerous, and being pressed with conscience, forecasteth grieuous things. Nemo seueriorem seipso habet iudicem.

If a man will take his ayme by the best men that euer dyed. That of Dauid, Ezechias, yea and of Christ himselfe (as a man) is able to amaze any man. When as our Sauiour Christ at the point of death, said, Father, if it be thy will, let this Cup passe from me. When Dauid said, Saue Lord, for thy [Page 52]mercy sake; for in death there is no remembrance of thee. And E­zechias wept sore, when hee was bid, Put thy house in order, for thou must die. Si Prophetae, si Apostoli, si Martyres, si Christus ipse, was thus troubled at the houre of death: wretched man that I am, what shall I doe? Euen as Christ bids me. Bee of good cheere, for I haue ouercome death. Mors morte redempta est. Now there is aduan­tage in death: that death which was the wages of sinne, is made the reward of righteousnesse: and in these forenamed persons it was not death, but the curse of the Law that went with death, which Christ in our persons, and these other persons in themselues, feared.

When Christ was to leaue the world, and his Disciples to the world, he left them this word for their learning and their comfort: If you loued mee you would reioyce, because I said, I goe to the Father. In [Page 53]my Fathers house are many dwel­lings. I goe to prepare a place for you, that where I am you may be also.

Now that death hath ouercome death, and Faith hath secured feare: nec me taedeat viuere, nec ti­meo mori. What can hee feare in Death, whose death is his hope? Right precious in the sight of God, is the death of his Saints.

Obsecro te Lucili, said Seneca, cur timeat laborem vir, mortem ho­mo? It is the present condition of men in this world, that makes them willing, or loth to die. Nor life, nor death, are alike to all men: some can as willingly leaue the world, nay dye, as others can forbeare the Court. And as men differ in their condition, so doe they in their acceptation of Death: some pleasant their liues, as if the world should alwayes laugh vpon them. Et post mortem nulla voluptas. These would doe [Page 54]any thing rather then die. Others liue as if they came into the world but to act a sad mans part and dye, these wish a change, hoping it will bee a benefit. Therefore well said the sonne of Syrach, O death, how acceptable is thy remem­brance vnto him whose strength fai­leth, that is now in his last age, and vexed with all things: and to him that despaireth and hath lost pa­tience! But contrariwise, O death, how bitter is the remembrance of thee to a man that lyeth at rest in his possessions! vnto the man that hath nothing to vexe him, and that prospereth in all things: yea, to him that is yet able to receiue meate! Certainly to this man that thus liues at ease in delicacie with affluence of all things; (for euen to vse happinesse is as difficult as to forbeare it) to him it is a sad and bitter meditation, to thinke that death must take him from all these ioyes, wherein his heart tooke pleasure.

O quam amara mors mundum amantibus! Euery poore content­ment glues his affections to that he likes. When as the best of this worlds contentments are but con­temptible. If thy heart bee set on Heauen, thy soule will haue no pleasure in these low things, looke vpward. Os homini sublime dedit, coelum (que) tueri. The minde con­templating Heauen, walkes be­yond eye sight, and at so farre a distance discernes God, as if hee were at hand, there is his true so­lace, to conuerse with God. Who euer they bee that dwell in Con­templation of heauenly things, goe off rich in thoughts, satisfied in their expectation.

For an antidote against Death, hate sinne, and the pleasures thereof, then will death bee de­lightfull, nor life dolefull: nay, death it selfe looking thee in the face, knowing thy heart, will change countenance, looke vpon thee facie non horrendâ, sed blandâ, [Page 56]non terribili, sed amabili. This very day of death. Dies iste, quem tan­quam extremum aliqui reformidant, tibi aterni natalis erit.

The good mans hope is euen in death: the world-louer ends both hope and happinesse when he dyes.

Plato discoursing vnto one, de contemptu mortis, and speaking strangely vpon it, was answered, Fortiùs loqueris, quàm viuis. At ille dicebat non quemadmodum viueret, sed quemadmodum viuendum esset.

How euer the Contemplation of death pleases, yet the sufferance of death pinches. A man satisfied that death is nothing but a bridge, to passe him ouer to an other shore where life stands, and lookes for his landing: yet while hee is vpon the Bridge, (which is but a short step betwixt two liues) his vertiginous braine wil grow gid­die, and hee will before troubled in the passage.

Did not the word Ibis ad Pa­tres, [Page 57]sweeten the contemplation, as did that wood cast by Moses into the the waters of Marah, tur­ning bitternesse into sweetnesse: the thought of death (though it be but a gathering to our Fathers) would be an vnpleasing contem­plation.

What ioyes death brings. 3

OVt of the bitter came sweet, The ioyes brought by death. said Sampson. When wee thinke vpon the separation of bo­die and soule, then it is a sweet contemplation, to consider the coniunction of our bodies and soules with Christ: which being once made by the bond of the Spirit in this life, shall neuer after­wards be cancelled. For let death, wilde beasts, or birds, deuoure and teare the body from the soule, yet neither body nor soule are thereby seuered frō Christ. Non curo (saith [Page 58] Ignatius) si ferarum dentes me mo­luerint modo pura fiam farina Christo. And yet the body thus consumed, liues not in the graue or belly of the beast, nor yet re­ceiues life or sense from the soule while it is in this seate, vntill the great Assizes, that generall Venite comes. But then, looke what the condition of Christ was in his death, the like shal be of his mem­bers. The body & soule of Christ were seuered, as farre as Heauen and the Graue were distant: and yet neither of them were seuered from the godhead, but both ex­isted in his person: so likewise our bodies and soules, though rent and pulled in sunder milli­ons of miles distant, yet neither of them is seuered or disioyned from Christ our head. Qui prae­dixit, reuixit, this serues to work it.

Humane wisedome cannot comprehend this. Weake faith lookes for meanes, and is put to shifts when shee sees meanes faile. [Page 59]But omnipotency workes by im­probabilities and tels vs. There is no faith, where there is either meanes or hopes. Difficulties and improbabilities are the obiects of Faith. Through the Spirit (saith S. Paul) wee waite for the hope of righteousnesse in faith.

Yet in nature we see that in win­ter season, trees which seeme as dead, reuiue againe in the Spring, because the body, graines & armes of the trees, are ioined to the root, where the sap lyes all the Winter, and by meanes of coniunction, it conueyes vegitation to all parts of the tree; euen so mens bodies haue their winter, when they are turned into dust. Homo arbor inuersa, cuius Radix in caelis, rami in terra. Their life is hid in Christ with God. Yet in the day of resurrection, by rea­son of this mysticall coniunction, diuine and quickening vertue shall streame from Christ to his Elect, and cause them to resurge from the graue, to life eternall. For the [Page 60]head wil not be without the mem­bers: where he is, there they shall be also.

It is noted how in that transfigu­ration, the body of Moses which was hid in the valley of Moab, ap­peared in the hill of Tabor, which assures that this body of ours, lodge it where you will, is not lost, but layed vp to bee raised in glory, as it was laid downe in cor­ruption. The incineration and dis­sipation of this dust, shall haue a recollection in that day of resur­rection.

In the valley of dead bones, did not the Spirit say to Ezekiel, Prophesie vpon these bones, and say, O ye dry bones, I will cause breath­to enter into you; I will lay sinewes vpon you, and will bring vp flesh, and you shall liue?

If any thinke, The diffe­rence be­twixt the resurrection of the vn­godly and the iust this Resurge a­gaine, which is so wonderfull, is not peculiar, but common vnto all, both good and bad, (as good men loue not to bee happy alone) [Page 61]its truth, yet, it is not by the same cause, nor to the same end. For the wicked rise by the power of Christ, to be iudged and condem­ned. But the godly rise by the ver­tue of Christs resurrection, to re­ceiue eternall life. Vita mortem assumpsit, vt mors vitam assumeret.

Therefore they collect truely, who say, that the rotting of our bones is no death, but a being a­sleepe; and that sleepe must needs be sweet, which hath peace with rest, and rests in safety.

Awake then thou that sleepest, arise, come and liue: hee whom thou louest, sleepeth, but thou wilt come to awake him: till when his couch of ease, is his coffin, the graue his bed, wherein he lyes ne­uer troubled with dreames or fan­cies, what shall become of his bo­die, till it rise againe.

I am the resurrection and the life; (saith Christ) He that beleeueth, though hee were dead, yet shall hee liue: the arrest of Death shall not [Page 62]alwayes keepe him. Well said S. Austine, The bodies of Saints shall bee raised, tanta falicitate, quanta felicitate, with as much ease as happinesse. Nam mors tan­tum intermittit vitam, non eripit; death doth not disanul, but dis­continue life. By our rising, wee are remitted to our better right, a life which neuer dyes, a morning which hath no Eue nor ending. Me thinkes I heare death say of life, as Iohn the Baptist said of Christ: He that commeth after mee, is before me. Which is life.

O sweet word Life. The best Monasyllable in the world. Gods owne Attribute. Deus viuit. And my soule (saith Iob) shall liue, for my Redeemer liueth. And is this life, but the child of this word Death? then blessed also bee the word Death, the mother of life. I will no more call thee Marah, but Naomi; for thou art not bitter, but sweet; more pleasant, though swifter in thy gate then the Row [Page 63]or Hinde. The Stoike could say, Mors est quae efficit, vt nasci non sit supplicium. But what saith S. Iohn? I heard a voice from heauen, saying, Write, Blessed are the dead which die in the Lord, whose workes follow them, they die no more, death hath no more power ouer them, all teares are wiped from their eyes.

Compare together the benefits of life and death, and you shall clearely see, how that death which seemes to dispossesse vs of all, puts vs in possession of more thē that al.

It is but being which wee haue by Nature, or by Birth; our bet­ter being is by Grace; but our best being is in glory: there wee cannot bee, till death haue con­ueyed vs thither. Esse naturae est, benè esse gratiae, optimum esse gloriae. Better therefore is our last being by death, then was our first being by birth. Dici (que) beatus ante obitum [Page 64]nemo. Birth brought mee into the world, but that was misery, allow­ing no vacation to sorrowes. Ne natalem quidem excipit. For crying was the first note of my being. Calamitatis futurae propheta. Death carries me from a world of mise­ries, to a world of felicities. Dies mortalis est fatalis Natiuitas. Heere I dwell in a house of clay, whose foundation is dust: Death brings to an habitation made without hands, euerlasting in the heauens. Ad excelsa sublatus, in­ter felices currit animus, excipit (que) illum coetus sacer. Birth brought mee to conuerse, and haue com­merce with men, death brings mee to haue communion with Saints, and fellowship with An­gels; yea, to enioy visionem illam beatificam. The immediate fruiti­on of God and Christ.

Old father Iacob, when he was told of his sonne Iosephs power in Egypt, was not satisfied to heare of his honours, but en­quires [Page 65]of his life: intimating that life to come, is better then all the honours that are in Egypt, or fortunes that are on earth: nor yet did Iosephs life content him, without being present with him, and therefore said, I will goe downe and see him: counting it better to behold with the eye (and yetmost sinnes begin and creepe in at the eyes) then to walke in desires. Implying, that the best things that are, pleasure vs not in their being, but in our enioying them.

What then shall bee the ioy, The ioy soule & dy at the meeting. when soule and body separated for a season, shall meete againe in ioy, and mutually enioy one the other? The sense of this de­light and contentment did well appeare in that meeting betwixt Iacob and Ioseph, whom mutuall losse and separation for a while, did more endeare each to other.

Intermission of comfort hath this aduantage, that it sweetens our delight more in the returne, [Page 66]then was abated in the forbea­rance.

And was Iacob glad to leaue his countrey, the land of Pro­mise, to see his yonger sonne Io­seph, though in Egypt. What then shall bee the soules ioy to end a pilgrimage in a strange land, and goe to see his elder brother Christ in heauen, an inheritance more pleasant then that land of Go­shen, freed from all the encom­brances of this Egypt? There­fore said S. Paul, I desire to be dis­solued, that I may bee with Christ. For this tedious mortalitie, plea­sant it how man can, will be intol­lerable, if death doe not disbur­then it; because long liuing so loads vs with sinne, as the burthen thereof tyres euery man at last. It is such an inmate, as will roost in vs as long as life affords it house­roome: nor wil it lodge alone, but still one sinne will call in another: but through death, the very body of death, and burthen of sinne, are [Page 67]both cast out together.

Sith then the life I now enioy, is beset with death, tends to death, and ends in death, I will no lon­ger mistake tearmes, calling that death, which is life; and that life which is death. Hanc esse mortem, quam nos vitam putamus: Illam vi­tam, quam nos pro morte timemus, said Lactantius.

More diuinely said S. Austine, Per vitam ad mortem transitus est, per mortem ad vitam reditus est. Therefore the Pagans did not ill, to celebrate the day of their death with mirth; and the day of their birth with mourning. For al­though the soule be then infused, when man is made; Death the regenerati­on of the soule. yet it is new borne, when man dyes. His bo­die being the wombe, and death the midwife, which deliuers that to sorrow, this to glory.

The Prophet Ieremie so little ioyed in his birth, that he said, Let not the day wherein my mother bare me, be blessed.

Quis pauet? quis flet? quis eget? quis errat? Solus (heusortes!) homo sperat, optat alget, voluit, explorat, queritur. Malorum omnia plena, said a diuine Poer.

But to assure there are ioyes in death. What saith the Scrip­ture vnto well dying men? Re­ioyce, and lift vp your heads, for now your Redemption draweth neere.

When Death is to be prepared for: and how.

IT was the saying of the diuine Philosopher Plato. There is nulla salutar is Philosophia, The time when. but per­petua mortis meditatio: and sine ista meditatione tranquillo esse animo ne­mo potest. Scipio was wont to say, Mortis meditatio, Is vita sapientis: and that it was the most honou­rable Philosophy to study a mans [Page 69]mortality. Politiques say, Totâvi­tâ discendum est viuere. But saith Seneca; Hoc magis miraberis, Totâ vitâ discendum est mori. Fooles would faine doe in the end, that which wise men doe in the begin­ning, Prepare for their end: but carelesse men thinke, that the sig­niory and gouernment of times is at their commands, to doe what they list, when they list. We haue little power ouer the present, much lesse ouer the future. There­fore King Dauid cryed betimes; Lord, let me know mine end, and the measure of my daies, what it is, and how long I haue to liue. All the daies of mine appointed time, saith Iob, I wil watch, till my changing shall come.

Change, the great Master of the world, that hath Time for his A­gent, abuses many men with the hope of time. It is true, Time is a seruant equall to all men: it holds pace, and flies as fast in idlenesse, as in businesse; so as time wel spent, diminishes our time: yet when it [Page 70]is imployed in timely preparati­on, it layes vp time as treasure for a future time, and so is rather a husbanding, then consuming of time.

He liues in safety that watches his time. Diem perdidimus, said Ve­spatian. But in reckoning of time, most men miscast-time, counting that first which is last, and that last which is first; beginning our ac­compt from the day of our Birth, whereas our deaths day is our first day. For in the accompt of life, our last day of life, is the first day to life. Wee then ceasing to dye, when we leaue to liue.

Solebat dicere Fabianus, In tria tempora vita diuiditur, quod est, quod fuit, quod futurum est, ex his, quod agimus breue est, quod acturisumus, dubium, quod egimus, certum. Rec­kon first with time past, and you may make time to come certaine: make your saluation certaine, saith Saint Paul.

The Scepticks put a fortasse vp [Page 71]on all things in the world. But said S. Austine, there is no one thing in the world to be named, where this word fortasse had not place, except you speake of death. Hîc solùm for­tasse locum habere non potest. Death, as it is said of the kingdom of hea­uen, comes not by obseruation. He liues not, that knowes where, when, or how he shall dye: yet noneliues but knowes hee must dye. Mors omnibus finis, multis re­me dium, quibusdam votum, de nullis melius merita, quam quibus accidit antequam vocaretur. Therefore said one, dementiae est, it is more then folly not to bee prepared for death. Sed si mors veniens praemedi­tatur, tunc superatur. The prepara­tion for death, is the fruition of life. Nemo propter Canos & Rugas diu vixit: yet neuer man preserued himselfe from dying, by forget­ting death. The very Heathens, by natures instinct, prouided themselues for death by sacrifices to their gods.

Solomon saying, A faire way of dying well the day of death was better then the day of birth, in­ferred that there was a faire way of dying well: whereunto two things were most requisite.

First, a timely preparation be­fore death. Nam facilè sustinet, qui expectat mortem. Seneca said, Saepe debemus mori, nec volumus; mors­mur, nec volumus. Wee ought of­ten to prepare for death, and we will not: at last we dye indeed, and we would not. In hoc errore omnes versamur, quòd non putamus, nisi se­nes ad mortem vergere, citamur nec sensu, nec aetate. Mors quo faciliùs obrepat, sub ipsovitae nomine latet.

If you intend preparation for death, you must auoid all procra­stination, Nescis enim quid serus ve­sper vehat. This vox Coruina, that alwayes cryes, Cras, cras, couzens many a man, making him perdere [Page 73]hodiernum, trusting vpon to mor­row, saith Tibullus. I am mala finîs­sem letho, sed credula vitam spes alit, & meliùs cras fore semper ait, but trust not to that: Ille sapit quisquis, Posthume, vixit Heri. Solomon saith, Ne gloriêris in crastinum, nescis enim quid superventur a pariet dies.

By deferring, we presume vpon that we haue not, and neglect that we haue. Quod in manu fortunae po­situm est, disponimus; quod in tua est, dimittis. Which made the Hea­then Poet, diuino furore instinctus, vtter hoc salutare carmen, Optima quaeque dies miseris mortalibus aui, prima fugit.

Therefore, noli tardare, delay not thy prepare for death, til thou feelest the approaches of Death. Recordare nouissimum, & non peri­bis in aeternum. Doe the worke of of the day in die suo. No man can promise himselfe a morrow.

Euery man hath his day. Est & dies hominis, & dies Domini. When mans day is past, then Gods day comes.

The case therefore of those men is mostvnhappy, who after forty or fifty yeeres of dayes, in their mis-spent time (for it was not vi­ta, but tempus) and now ready to die, are euen then to learne how to dye, when they are in the Act of dying. Quae tam stulta mortalitatis obliuio, inde velle vitam incoare, quò pauci perduxerimus?

It was a sweet speech, and might well haue become an elder body, which a yong innocent child vsed lying in extremity of sicknesse: Mother, what shall I doe, I shall dye, before I know what death is, I pray you tell mee what is death, and how I should dye? Certainly, multum interest, peccare aliquis no­lit, an nesciat. But there is nil mise­rius morienti, quam nescire mori; nay saith one, Tolerabilior est non esse, quam nescire mori.

Since then it is a thing as well naturall, as necessarie for a man to dye, Quisquis ad summum peruenit, ad extremum properat. It is no thankes to a man to pay that wil­lingly, which hee must doe of ne­cessity. But in paying of this debt, wisedome counsels thee two things:

First, to consider the time when.

Secondly, the meanes or maner how.

For the time, seeke not death in the errour of thy life. Remember thy Creator in the dayes of thy youth, while the euill dayes come not, nor the yeeres approach wherein thou shalt say, I haue no pleasure in you. Before the siluer cord bee loosed, or the golden ewer broken. Before the Al­mond tree flourish, and the Gras­hopper be a burthen. Before the kee­pers of the house shall tremble, the strong men bow, the grinders cease. They waxe darke that looke out by the windowes, and the daughters of musicke be brought low.

Old Barzillai, being in this case, refused all the pleasures of a Kings house, though hee was gently in­treated by King Dauid.

Age, or sicknesse, will make a man vnapt either to compose, or dispose himselfe to death. Tunc tibitarda sluunt ingrata (que) tempora. It is no good time then to prepare to die, when it is a burthen to liue.

Thy best health affoords but time good enough for this busi­nesse. Therefore dedicate not all thy time to businesse, for that as well as sloth, may rob thee of thy time.

Doe you desire some signes of death, Three signes of approch­ing death. before you take this course? Tres sunt mortis nuntij, casus, infir­mitas, senectus. Casus dubia infirmi­tas grauia, senectus certa denunciat. Casus nuntiat mortem latentem, in­firmitas apparentem, senectus prae­sentem.

When man begins to be sicke, his senses are wholly busied about the paines of the disease.

The Physician is then confer­ring with thee of the state of thy body. The Lawyer is consulted with, about thy worldly state. The Minister touching thy soules health. Thy friends are then vn­welcome, strangers trouble thee, visites, offend thee: thy owne ser­uants cannot please thee, other mens discourses tire thee, to speake thy selfe spends thee, and to be si­lent grieues thee, not to bee told how thou doest, vexes thee, to be told how ill thou art, discomforts thee; but it most of all afflicts thee, to see thy wife, children and kind­red, weeping and lamenting by thee.

Thus miserably we poore men at this time are distressed and di­stracted, made vnfit for any thing, when, as God knowes, a due pre­paration to death, requires all the faculties and strength, of a sound, perfect, and whole man.

Euery man naturally, when hee comes neere the goale of death, euen for some intrinsicall cause, though vnknowne to himselfe, is then weary of himselfe, enter­taines life with a tedious dislike. Tunc iniucunda est rei poenitendae re­cordatio, distasting euery thing, neglecting the very thought of all humane affaires.

But then thinkes, O how am I straitned till it be accomplished!

This should haue beene done when strength of vnderstanding serued. Nam serum est tunc viuere incipere, cum desinendum est.

The little Bee, so soone as flow­ers spring, goes abroad, viewes the gay diapry, and the diuersitie of the flowerie fields, suckes the choisest of them, fraights her thighes, carries to her hiue, makes a cuurious combe, and so by times hoards vp honey in Summer a­gainst the Winter. Why is the winter harder to the Grashopper, [Page 79]then to the Ant? onely prudencie and imprudency differs them.

Thinke not thou the winter of thine age, a time fit enough for this worke. Mauna must bee ga­thered in the morning; it is too late to prepare when time is past before you begin.

Repentance also begun in the time of sicknesse, Repentance when to be practised. is commonly as sicke as the party, yeelding then, when it cannot resist, and then preparing and repenting, when all other helps and hopes faile.

Sound repentance and fit prepa­ration must both be timely, not then forsaking sinne, when sinne forsakes vs; and wishing time, when time is past. Omnis motus na­turalis velocior est in fine, the end of time, affoords little time.

Holy Iob tels vs, If thy bones be full of the sinnes of thy youth, they will lie downe with thee in the dust. Sed mortantur ante mortem vitia, & ad iudicium non sequantur. Whē death hath folded vp thy dayes, all op­portunitie [Page 80]is past. The Cocke crowed, but that Gallicinium, so soft a voice could not awake thee. Therfore Signicinium, lowder mu­sicke, must end the Scene.

It is a great masse of sinnes that we haue wound vp, in the dayes of a long mis-led life; it will aske long time to vntwist this bottome; nay, to rauell it out in many ends, will aske great labour. Great labour, and little time, suite not: Therefore worke while it is day, The night commeth, when no man can worke. Vse not time, as ill hus­bands doe their Farmes, let their Lease runne out, before they bee e're the better by their Farmes.

Few and euill are the dayes of the longest liued man, and yet to eue­ry man there is a Triduum lent, the space of three dayes at least: but sleepe not vs (que) Quatriduum, lest it be said, Hee hath lyen foure dayes in the graue: Iam foetet.

Flatter not thy selfe by the theeues example, who repented, [Page 81]but in illa hora. That is not set for imitation, but to keepe from des­peration.

It is a strange thing to see, that old men wil not see death, though it be before their faces; nor young men, though it stand at their backes. The old gray-headed man to seeme young, had coloured his haire blacke; but the diuell told him hee would not bee so co­zened.

The common fashion is to put men in mind of their death, when we doubt they cānot liue. Till the Physician findes some ill symp­tomes, the patient may not bee dis heartened with the name of death. But hee is the good Physi­cian of my soule, that tells mee of death, when he sees me liue in sin.

There is not any man so wic­ked, who with his good wil would die in his sinnes; yet most so liue, as if they beleeued permission [Page 82]were the Article of their faith all their life long: and the Article of remission of sinnes, were reserued till the point of death.

But terrible will death be, when the dying man with griefe for op­portunitie lost, will repent that euer he liued, and count it happi­nesse enough, if then he might die and be no more. But that will not be, quia Mors est sine morte. Sem­per viuit, semper occidit, sed nun­quàmpraeoccidit.

That which ends all, is without all end; Remember the parable of the fiue foolish virgins, and the faire warning Christ giues: Bee yee readie, for the Sonne of Man comes at an houre when yee looke not. Ecce venio sicut fur; that is, when you sleepe best, and thinke least of him.

Now as it is wisedome to bee prepared for death; Settlement in Religion, the best pre­paratiue for Death. so if you will die with peace of conscience, bee well resolued in point of Religion before you die, neuer any man was [Page 83]a looser by beleeuing; for faith is euer recompensed with glory; while thou liuest it is not amisse to make doubts: but thou shalt finde it a fearefull thing, to die in doubt; and the happiest thing vnder hea­uen, to be well assured, and cleere­ly resolued in the trueth of thy faith before thou diest. This done, then be of good cheere, for thou shalt heare Christ say vnto thy sicke soule, as he said vnto the sin­full woman, Goe in peace, thy faith hath saued thee. And let all concei­ted humanists remember what their master Aristotle said when he died: Anxius vixi, dubius morior. O Ens entium, miserere mei.

Now of the way to die well.

Non est res magna viuere: Hoc omnes faciunt: sed pauci bene mo­riuntur. Et illi Mors grauis iucum­bit, qui notus omnibus, ignotus moritur sibi. Man is readie to die before hee liues, and there­fore liued in the world, that hee might die to the world, his yeeres [Page 84]come to an end, as a tale that is told: his dayes deceiue him, for they passe as a shadow by Moone­shine, then appearing longest, when they draw neerest to an end. Wee that now liue, liue by death; for had not Christ dyed, wee had not liued. Therefore saith S. Paul, My life is not deare vnto mee, so as I may finish my course with ioy.

Doe you desire to liue a long time: the sonne of Sirach saith, A man that is made perfect in a short time, fulfils a long time. Et vita ip­sa, si scias vti, longa est. Vir bonus bis viuit, saith the Spaniard. Am­ [...]liat at at is spatium sibi vir bonus, hoc est viuere bis, vita posse priore frui He liues twice, that leades his first life well. Alexander had a good account of his age, reckoning by victories, not by dayes. So should Christians count their dayes by euery sinne they conquer in that day. Numbring of dayes, saith Saint Austine, is not numerus die­rum [Page 85]quis sit, but, quî sit.

Tres sunt dies hominis, saith Saint Hierom, Dies Conditionis, dies Con­uersionis, dies Resurrectionis. One day certifieth another, saith Dauid. Time lent vs, flyes away in the time that is lent, euery moment comming, being the death of that is past: But weigh well euery mo­ment, for it is of so great moment, as that vpon it depends eternity of time to come.

Vnto dying well, there are three things most requisite. Three things requisite to dying well.

First, to bee often meditating vpon death.

Secondly, to be dying dayly.

Thirdly, to dye by little and little.

Often meditation of Death, The first step to dy­ing well. brings you to die in ease, alleuiates paines, expels feares, eases cares, cures sinnes, corrects death it selfe. Quo modo non morimur, cùm viuitur mortuis? wee liue with so many deaths about vs, that wee cannot but often thinke of dying. [Page 86]Euery humour in vs engenders a disease enough to kill vs, so that our bodies are but liuing graues, and we die, not because wee are sicke, but because wee liue, and when we recouer sicknesse, wee escape not death, but the disease.

Doe then as the Preacher coun­sels; what you haue to doe, that doe quickely; For in the graue, whither thou goest, there is nei­ther worke, nor discourse, nor tra­uaile, nor wisedome, nor conuer­sation, nor fruition of any thing; all is entombed in silence, darke­nesse ouershadowing it.

Measure not life, spatio, sed actu, because life is ordained for Acti­on, not for fruition. If thou hast any good to doe for the Church, the Commonwealth, or thy Friends, doe it quickly. Hast thou much goods laid vp in store? make thee friends with thy Mammon, but sing not a requiem to thy soule; say not vainely, Viuamus dum viuimus, sors fortuna vt volet, [Page 87]ordinet: vita iam in tuto est. Re­member Hac nocte: know, that af­ter the day of vanitie, comes the night of Iudgement: then both light and delight goe out toge­ther. Sadly and suddenly shalt thou find all worldly pleasures turned into waking dreames: Et quae pa­rasti, cuius erunt? All the towers in the ayre that thou hast built, Vno ictu prosternentur.

On the other side, doest thou eate the bread of carefulnesse, and drinke the water of wearisome af­fliction? Heere is Manna, bread from heauen, and water after which non sities.

There is no such cordiall to comfort cares, or temper sorrows, as often and seriously to thinke of death, and to be acquainted with it betimes; Priuacie with death, a souereigne cordiall a­gainst death. for through acquain­tance, death will leese his horror: like vnto an ill face, though it be as formidable as a Monster; yet often viewing will make it fami­liar, and free it from distaste.

It is said that Philostrates liued seuen yeeres in his tombe, that hee might be acquainted with it against his bones came to lye in it. Some Philosophers haue beene so rapt in this Contemplation of Death and Immortalitie, that they discourse so familiarly and plea­singly of it, as if a faire death were to bee preferred, before a pleasant life.

This is well for Natures part, Where the power of death lyeth. and Moralists thinke it enough for their part, but Christians must goe further, and search deeper. They must search where the power of death lies: They shall finde that the power of euery particular mans death, lyes in his owne sins, that death neuer hurts a man, but with his owne weapon: it alwayes turnes vpon vs some sin it findes in vs.

The sting of death is sinne. Plucke out the sting, death cannot hurt. Quid huius viuere est, diû mori? Dye often, and you shall be sure to dye well.

The second step to dying well, The second step. is to dye dayly. Morior, ne moriar, I dye dayly, saith S. Paul. Singulos dies, singulas vitas putae; qui enim [...]m­nes dies tanquàm vitam ordinat, cra­stinum nec optat, nec timet. The old saying is as good, Doe that euery day, which thou wouldest doe the same day that thou dyest. Bonum est consumere vitam ante mortem: Make that voluntarie, which is necessarie, and yeeld that quickly as a gift, which you must pay as a debt at last. Did men know that death were onely an end of life, and no more: euery man for his owne ends would bee a disturber of the worlds peace while hee li­ued, and seeke to make his owne but when he dyed. Hee that dies daily, seldome dies deiectedly: so he that will liue when he dies, must dye while hee liues. The widow that liues in pleasure (said Saint Paul) is dead while shee liues. Liue holily & you shal die happi­ly. Studeto talem esse in vita qualem [Page 90]velis reperiri in morte.

A liuing man is subiect to a double death: Two sorts of death, where to euery man liuing is subiect. The one natu­rall, the other spirituall. Naturall death doth but separate the bodie from the soule: But the spirituall death separates the soule from God. Of all other, it is the most desperate state of life to liue natu­rally, and to bee dead spiritually: Thou hast a name to liue, but thou art dead, said Saint Iohn. but of the Prodigall child returned from his euill wayes, it is said, This my sonne was dead, but is now aliue.

Wee count it a fearefull thing for a man to bee author of his owne death. A sinfull life slayes the soule, and so while we liue, we kill or lose our better life. The commandement that sayes, Thou shalt dee no murder, specially for­bids the murthering of our owne soules: but certainly that which depriues vs of our better life, makes of all other the worst death.

It is therefore a holy wisedome for a man to let his sins go before him. Moriantur ante te vitia. They to die actually, thou heere virtu­ally: and so to liue, that when thou art to die, thou haue nothing to doe but die. Atchieuement of riches, pleasures, honours, haue beene painefull; yet if these things leaue not vs by accident, we leaue them by death, and at our death we shall plainely tell them, as Iob said, Miserable comforters are you all.

If life delight, then vse it, yet so, as a Traueller doth his Inne, for a night and away, and in thy iour­ney follow not the common tracke. Nam ad Deum faciens iter, per trita si itur, longiùs abitur. But do as the doubtful passenger, aske questions of euery one you meete, that can set you in your right way. Herein bee as great a questi­onist as were those religious La­dies of Rome, who neuer let Saint Hierome rest for questions, [Page 92]which was the readiest way to hea­uen. If a man would but compare the Forenoone of his age with the Afternoone, how long the one is and how short the other is, euery man would be dying dayly. Pal­marios posuisti dies. The longest liuer hath but a handfull of dayes. Life it selfe is but a circle, alwayes beginning where it ends.

Erat, quando non erat; sed erit. Time was, when man was not. But how late a beginning soeuer man had, yet after death hee shall be sure neuer to see end. With the Ancient of dayes there are no dayes: And the time shall be, when time shall be no more.

There be two common errours which deceiue most men: Two com­mon errors. First, that a man enters not into eternall life, till he dyes: when as his cal­ling heere begins his life eter­nall. To Zacheus (Christ said) This day is saluation come vnto thy house.

Faith preuents time, and makes [Page 93]things future, present. The godly man that hath his present life hid with Christ in God, so liues heere, as if his conuersation were in hea­uen, carrying himselfe not onely honestly, ciuilly and humanely; but beyond naturall condition, his life seemes super-humane, di­uine and spirituall.

The second errour is that how­euer a man liues, yet if at last he seeme to die well, then, all is well, and his soule is sure to bee saued: this is a bold and a dange­rous conceit; for though Misery be the obiect of Mercy, and Hope the miserable mans god; yet hu­mane life hath not a greater friend, nor many times a greater foe, then Hope.

Many would dye, did not hope sustaine them: more haue dyed, flattered with vaine hope. Whoso hopes too much, cozens himselfe at last. Be not deceiued, God is not mocked: not euery one that saith, Lord, Lord, shall enter into the [Page 94]Kingdome of Heauen. In this mor­tall life enter into the first degree of life eternall or thou mayest die eternally, with Lord haue mercy vpon vs in thy mouth. But haue thy part heere in the first Resur­rection, which is from sinne to Grace: and then thou shalt enioy the second Resurrection, which is from dust to Glory.

The third step to well dying, To die by little and little, the third step. is to die by little and little Totâ die mortificamur. Naturally wee are euery day dying by degrees. The faculties of our mind, the strength of our bodies, our common sen­ses euery day decaying paulatim.

He that vseth this course, euery day to dye by little and little, to him let death come when it will, it cannot be either terrible or sud­daine. If wee keepe a Courser to runne a Race, wee leade him euery day ouer the place to ac­quaint him by degrees with all things by the way; that when he comes vpon his speed, he doe not [Page 95]start or turne aside for any thing he sees: So let vs enure our soules and then wee shall run with bold­nesse the race that is set before vs.

To die by little and little, is first to mortifie our lesser sinnes, and not to say with Lot, Is it not a lit­tle one? Wee may not wash our hands from crying and from bloody sinnes, and yet hugge in our bosome some beloued and Herodian sinne. Certainely great sinnes will neuer be conquered, if little sinnes be cherished. Saint Cy­prian writing consolatory Epistles, to the Martyres of his time, told them that he that once hath ouer­come death in his owne person, doth dayly ouercome him in his members: if you mortifie the members of your flesh by little and little, you will not feare the crueltie of any exquisite death the Tyrant can deuise.

There be a sort of little deathes, as sicknesse of body, troubles of minde, losse of friends, and the [Page 96]like: vse these rightly in their kinde, and you may make them kindely helpes to dying well.

The right way to bring any thing to a good end, is to proceed by degrees. God himselfe made nothing absolute at first. This great God loues to haue degrees kept degreeingly: to grow to greatnesse is the course of the world, so by little and little to goe out of the world, per gradus, not per saltum, is the way to Heauen. Let a man goe out of the world, as he came into the world, which was, first by a life of Vegetation, then of Sense, afterwards of Rea­son. Dauid prescribes vs this or­der when hee sayes, Doce me & duce me, Domine. Hee will not runnetill hee bee taught to goe. Teach mee to doe thy will, and leade me into the land: What land is that? There is terra quam terimus: land on earth, which yeelds vs all pleasures, that's not it. There is terra quam gerimus, refined earth, [Page 97]beautified bodies which we beare about vs, nor is this it. There is, terra quam quaerimus: the glorious land of promise, that's the land we seeke. Into this land, duce me, Domine.

For the manner of dying.

AMongst men it is a matter of chiefe marke, the manner of a mans death. All men, as men, die naturally; as Christians, they should die religiously. The good man equally can die, or liue, for he knowes if hee liue: God will protect him, if he dyes, God will receiue him. The Prophet Dauid in a Contemplation of Death, in­geminates the word, saying. Do­mine Domine; exitus Mortis. The issues of Death belong to thee.

A good man by his good will would die praying and doe as the pilgrim doth, goe on his way sing­ing, and so addes the paine of singing, to that of going. Yet by this Surplus of paine, vnwearies [Page 98]himselfe of paine. But some wret­ches thinke God rather curious, then they faulty, if a few sighes, with a Lord haue mercy vpon vs, be not enough at the last gaspe.

There is no spectacle in the world so profitable, or more terri­ble, then to behold a dying man: to stand by, and see a man disman­ned. Curiously diddest thou make man in the lowest part of the earth (saith Dauid:) but to see those elements which compounded made the body, to see these di­uided, and the man to be dissol­ued is rufull. So dependant is the life of man, that it cannot want one element. Fire and Ayre, these fly vpward. Water and Earth, they sinke downeward. So liuing man, becomes a dead carkase.

Seneca thought a man might choose his own death, which was some ease to him. Quemadmodum nauim elegam nauigaturus, & do­mum habitaturus: Ita mortem vti (que) quá sum exiturus è vita. But bet­ter [Page 99]saith another, Stultè haec cogi­tantur: vitam alijs approbare quis­quam debet, mortem verò sibi.

But since it is so great a matter to die, so necessarie to die well, so dangerous to die ill: Let your life be an acting of death.

Certainely Death hath great dependancie on the course of a mans life. There bee many that choose rather to die quickely, then to liue long sickely. Some that will inuite Death to doe them the kindnesse to take them soone out of the world, counting a short death, the happiest houre of a mans life. And for this (saith Tul­ly) a man is most beholding to Nature. Quòd vnum introitum ad vitam dedit, exitus vero multos. Sed non sic itur ad astra. Christians know better wayes, as how to liue in grace, that they may die in peace. And to whom this grace is giuen, for him glory is reserued, saith Saint Paul. Many a good man is sore troubled to see men of [Page 100]the best liues, to haue distempered and perplexed ends. Some rauing, some despairing, some dying sud­denly, and seldome haue any so bitter draughts, as those whom God loues best.

It is fit therefore to take notice of the causes that be naturall. De­spaire in dying, may arise as well from weakenes of nature, as from trouble of minde: but in neither case can this preiudice him that hath liued well. Marke the righte­ous, and behold the perfect man, for the end of that man is peace.

Rauings, and other strange pas­sions, are many times rather the effect of the disease, then mouing from the minde. For vpon deaths approaches, choler fuming to the braine, wil cause distempers in the most patient soule. In these cases the fairest and truest iudgement that can be made, is, that sinnes of sicknesse, occasioned by violence of the disease in a patient man, are but sinnes of infirmitie, and not to [Page 101]be taken as ill signes or presages: I will not despaire in respect of that mans impatient dying, whom the worme of conscience had not troubled, or deuoured liuing.

Dauid in this case, the better to make his way, prayed, and cryed, Lord, spare mee a little, O spare me, that I may recouer strength, before I goe hence and be no more.

Indeede to Ezekias some yeeres of dayes were lent, but we are not worthy of that fauour, wee must time it as we may, and bee content to liue and die at vncertainties.

As a sicke man hearkens to the clocke, so let vs watch Death. For sudden comming of death, finding a weake soule vnprepared, makes it desperate, leaues it miserable.

Sudden death of it selfe is not therefore euill, What death is to bee counted suddaine. because it is sud­den: but because it may take vs away suddenly, our soules vn­prepared. The good man neuer dyes vnprepared, because his per­seuerance in goodnesse, is a pro­uidence [Page 102]against sudden death.

If a man bee alwayes prepared, and haue set all euen betwixt hea­uen and his conscience; sudden death is but a quicker passage to heauen, and is not to be accoun­ted a sudden death, but a sudden departure, because it came not vnlookt for.

Though the righteous be pre­uented by Death (saith the Booke of Wisedome) yet shall hee bee at rest, because hee hath made his peace beforehand. His departure is no miserie, for his hope is full of eternitie. Ezekiel the Prophet (so often stiled Sonne of man) to him God sayes, I take away from thee the delight of thine eyes, (which was his wife) with a stroke sudden­ly, and yet thou shalt not weepe. Let not the present pleasures of this life allure thee, nor the cares thereof possesse thee, and sudden death cannot surprise thee. Impro­uisa nulls Mors, cui prouida Vita. But if a man doe not prepare to [Page 103]die, he may liue seuen yeeres in a consumption, and yet die a sud­den death. For any time is sudden to him that is vnprepared.

They take their marke amisse, who iudge a man by his outward behauiour in his death. If you know the goodnesse of a mans life, iudge him not by the strange­nesse of his death. When a man comes to bee iudged, his life, and not the manner of his death, shall giue the euidence with him, or against him. Many that liue wickedly, would seeme to die ho­lily, more for feare to be damned, then for any loue to goodnesse. To these men there is malum tri­plex, quod manet in septima. Which is Horrour in exitu. Dolor in tran­situ. Pudor in conspectu Dei. If my life please God, I am sure my death shall please me: for hee that liues well, is sure to die well: but he that liues ill, is not sure to d [...]e well. Vitae praesentis finem, talem esse oportet, quale futurae est principium.

It is a great happinesse to die in ease. Quis tam facile, quando vult, dormit, as he that layes downe his life in peace. Yet a good man doth not alwayes die in the exercise of his goodnesse. But as a wise man when hee sleepes, leeses not his knowledge; no more doth a good man his graces, though he die in distemper. For habitudes of good­nesse doe not then leaue him, though they cannot then do their office for him.

But the vulgar opinion, if a man die quietly, and goe away like a lambe (which in Consumptions and dul diseases, all men doe) then sure hee goes to Heauen. But if he die distempered, and of franticke behauiour (which happens to ma­ny through extreame inflamma­tions) then sure he goes to hell, is a iudgement from nature, not of Religion; and in this case trust not Natures iudgement, for it is arted with subtilties of physicke.

Serenitie, ioy and peace in a [Page 105]dying man, is a hopefull behaui­our: yet wee see the cleere starres that are so delightfull to behold, bring forth their Rayes by sparke­lings, and dartings, as though they were deliuered of their light by trauell and hard assayes. So good men in their death, haue great va­rietie of accidents, many languors, many agonies, many iterated en­deauours, trauailing of Death, as in a Childbirth. But when the pas­sages of the soule lye open to God without opposition of world­ly cares; then it peaceably makes egresse with a sweetnesse, and without disturbance.

Naturall causes haue their ope­rations; but it is the God of na­ture that commands them. It is Gods propertie sometimes to worke supernaturally by nature.

But trust to this, beleeue aright and liue as you beleeue, and you shall be sure to die in safety: and the way to end life quietly, is to render it willingly.

Let no contentment of the world so fixe you to the world; as to make you desire longer life. Saepe in hoc esse, Bene, non diu. Short­nesse of life is no vnhappinesse. Citiùs mori vel tardiùs, adrem non pertinet; bene mori aut malè, adrem spectat.

The Booke of Wisedome saith, Hee was suddenly taken away, least ill should alter his vnderstanding, or deceit beguile his soule.

Had present death beene euill, or long life good, Cain had beene slaine, and Abel had suruiued. But Death commonly begins first, where God loues best. His soule, saith the sonne of Sirach, pleased God; therefore hasted hee to take him away.

Wee see the best men liue not longest. And indeede it were in­iurious to wish that goodnesse should hinder any man from hap­pinesse. Hee that lends good men to the world, owes them a better turne then to let them [Page 107]liue long in the world.

One man seemes to die casually, another violently, both by desti­nie, all men by Decree.

Quē dederat cursum natura, peregi, said the Poet. But the Diuine tels vs, though Moses dyed vpon one Hill, Aaron vpon another Hill: yet both where they might see the land of Promise.

How familiarly did Moses heare of Death, when there was no more betwixt God and him, But, Moses goe vp and dye?

With such a sociable compella­tion are good men inuited to Death, as to a Feast.

The assurance of life after Death.

ALthough my flesh bee eaten with wormes, Assurance of life after death. these wormes turned to dust, this dust blowne through the earth, yet after thou [Page 108]hast turned all to destruction: A­gaine thou sayest, Come againe you children of men. Redemptor meus, is the word of assurance, My Fa­ther, and your Father, saith the Gospel. Meum and tuum, are words of Assurance to mens soules, though in mens states they make all Controuersies. I know that my Redeemer liueth. How doe I know it? not by Opinion, but by Faith. Fides non creditur, sed cernitur. Things are not so, because we are perswaded they are so: but because they bee so, there­fore wee are so perswaded. The woman with child, knowes shee is with child, when shee feeles it stirre liuely: So the Spirit of God assures our spirit, when wee feele his Spirit in vs.

Holy Iob saith, Though after the skinne wormes destroy the body yet in my flesh I shall see God for my selfe, and mine owne eyes shall behold him, and not an others.

Which numerall Identity giues [Page 109]certaintie, that this soule of mine, impersonated anew, and so inani­mating my body againe, shall giue a new being, and a better be­ing vnto both.

That soule, the lost pearle, which to finde a man would haue giuen all that he had, shal there be found ingrauen in gold, where as heere it was found set but in clay.

What our last thoughts should be.

AS in greatest extremities, good Physicians leaue drugges, and minister onely Cor­dials: so deale by thy soule when death approaches, cast away all worldly cares, entertaine onely thoughts that will animate thy weake body, and refresh thy thirstie soule, as did that dew of [Page 110]Hermon, falling vpon the Hill of Sion: nor will I feare how this body of mine shall appeare an other day. For I am promised by him that will performe, it shall not be found naked: But this co­uering of flesh being cast off, I shall take this body againe cloa­thed with glory, as with an other garment.

This doth Saint Paul most ele­gantly and diuinely expresse, say­ing: Wee know, that if our earthly house of this Tabernacle bee de­stroyed, wee haue a building giuen of God, that is, a house not made with hands, but eternall in the heaueus. For therefore wee sigh, and desire to be cloathed with our house, which is from heauen: Because, that if wee be cloathed, wee shall not be found na­ked. For indeede, we that are in this Tabernacle, figh and are burthened, because we would not be vncloathed, but cloathed vpon, that immortalitie might be swallowed vp of life. And hee that hath created vs for this [Page 111]thing, is God, who also hath giuen vs the earnest of his Spirit. Therefore we are alwayes bold, though we know that whilst we are at home in the bo­die, wee are absent from the Lord. For wee walke by faith, and not by sight. Neuerthelesse, we are bold and loue rather to remoue out of the body, and to dwell with the Lord. 2. Cor. 5.

This is so promising and so sweet, as it seemes, to transport a man aliue from earth to Heauen. Hîc in via es, sed illic eris in Patria. Therefore baite not too long vp­on pleasures by the way. All the while I liued, said a good man, I was going on my iourney to­wards my countrey: but now that I am dying, I finde my selfe neere home, I am now come to Mount Sion the Citie of the liuing God, the heauenly Hierusalem.

I will not therefore sit downe on this side Iordane, but hasten to the Citie; whither when I come, I shall there see my God face to face: Heare my Sa­uiour [Page 112]say, Euge, bone serue. It is my Fathers will to giue thee a king­dome.

Is it not enough, that my God is gone vp to prepare a place for me, but will hee giue mee a king­dome also? And shall not I bee glad, when God shall come and fetch mee to inthrone mee in this kingdome? Absit.

Now mee thinkes I heare my soule say, Cur non accedis, Domine? Quid moraris? I haue too long dwelt in this sepulchre of earth. And woe is me, that I still remaine in Mesech, and dwell in these tents of Kedar. It is enough, Lord, as Elias said in the wildernesse, Take now away my life, for I am no bet­ter then my Fathers were.

Nay, my soule is now growne so high minded, that shee saith, Maior sum, & ad maiora genitus, quàm vt mancipium sim huius cor­poris. Thus rich in thoughts, and great in expectation, doth diuine Contemplation make vs.

God hath not giuen a soule to any creature else but Man: There­fore it is but duety in Man to know the dignitie of his Soule, which is so heauenly ambitious, as it will not let heauen alone, till it may see, as it is seene.

Grauata est anima mea, my bo­die is a burthen to my soule. It hath had honour enough to haue beene so long companion with my Soule: wherefore now as Saint Hierome said, Egredere, anima, egredere.

The Hermite sitting on his turft, said to his soule, Sexaginta annos seruiuisti Deo, & nunc mori times? Goe out of this Arke of flesh, O my soule, for I smell the sauour of rest. Celeritas nunc in de­siderio, mora est.

Though my soule, as a bird, for necessitie sake, hath been faine to stay awhile heere vpon earth; yet willingly would she be soring in the skies. But I finde that ista vita est mihi impedimento ad id, [Page 114]propter quod viuitur. Specially when I heare my Sauiour say, Father, I will that those whom thou hast giuen mee, be with mee also where I am: That they may behold my glory. To him that is faithfull vntill death, I will giue a Crowne of life. Therefore, desiderio desideraui ergastuli huius egressum, that I may see facie ad faciem, him whom my soule loueth, and to bee (Lord) where thou enioyest thy selfe, and glorified spirits en­ioy thee.

Entertaine thy last houres with such like thoughts. Et hatibi da­bunt ad aeternitatem Iter, & in iti­nere subleuabunt. They will An­gelize thy body, and imparadise thy soule, before thou commest into Heauen; yeeld a sweetnesse, farre beyond the bitternesse of Death.

Certainely, a good soule, thus imploying it selfe, in ista hora, will not leaue the felicitie it shall haue in such a transmigration from [Page 115]death to life, for all the ioyes that life past did euer render her.

Good Saint Austine, in a high speculation, endeuouring to ex­presse this heauenly ioy, was as­ked by a graue old man: Father Austine, quid agis? A man may as well draw in all the ayre in the world with one breath, as ex­presse to the life that which thou art now about. Though this in­effable ioy cannot bee expressed: yet it is res generosa conari alta, & mente maiora concipere, quàm quae effici possunt.

Therefore this wee may doe, some way sample that which wee can no way expresse.

Looke as a Bird that hath been long encaged, then chants it most merrily, when she gets loose into the open ayre.

Or as a sicke man, that hath wearily tossed and turned himselfe in his bed all night, is them com­forted [Page 116]when hee sees the day breake, and the sunne beames guild the morning:

Or as a prisoner that feeles his chaines heauy vpon him, longs for releasement.

So it will bee with thy Soule, when thou shalt heare thy Sauiour say, I am thy saluation. Come vnto mee thou that art weary and heauy laden, and I will refresh thee. Poeni­tentibus & petentibus pertinet Reg­num Coelorum To them that are weary of this durance, and sue for deliuerance, belongeth the king­dome of heauen.

Wherefore as a wearied trauel­ler that hath passed a long iour­ney (though perhaps met with some delights by the way) is then gladdest, when hee comes with­in kenning of his countrey.

Natale solum dulcedine cunctos du­cit. Euen so thy soule, after many yeeres pilgrimage in the wilder­nesse [Page 117]of the world, being come with Moses to Mount Nebo, and beholding the pleasant land of Canaan from the top of Pisgah, will then laugh for ioy, as doth the Horizon, to see the Sunne com­ming as a Bridegroome out of his chamber. Dilectus meus descendit ad hortum suum, ad areolam aromatum.

Of this ioy, thy dazled eyes might haue some glimpses, when thou wast in health: but then it was as the blind mans visiō in the Gospel, to whose first sight men seemed to walke like trees. But in this thy new state, thou shalt see clearely men and Angels stand be­fore the Lambes Throne, and heare thy selfe inuited to the Lambes Supper, where thou shalt be brought into the wine seller, and loue will be the banner ouer thee.

Come then, O Shunammite, stay me with flagons, and comfort me with Apples, for I am sicke of loue: Kisse me with the kisses of thy mouth, for [Page 118]thy loue is better then wine; Shew mee, O thou whom my soule loueth, where thou feedest, where thou lyest at noone.

Thus with Solomon in a Can­ticle, and with Dauid in a Psalme, let be the Raptures of thy Soule, which, as in trance, shall bee caught vp to Heauen, as was Philip by the Spirit, or Abdias by the Angel.

And with an Heroicall alacri­tie, tempered with a gracious humilitie, giue vp thy soule to God, and bid farewell to the world.

It was S. Bernards, I shall neuer truely ioy till I heare this word. Come you blessed; Nor cease to sorrow till this be past; Goe ye cursed.

Dying Saint Stephen, before his eyes were closed, had a faciall fight of his Sauiour, looked sted­fastly into heauen, and saw the glory of God, and Iesus standing at the right hand of God. And old Sime­on, after hee had seene his Saui­our, [Page 119]then reioyced to say, Lord now lettest thou thy seruant depart in peace, for mine eyes haue seene thy Saluation.