Life after death Containing many religious instructions and godly exhortations, for all those that meane to liue holy, and dye blessedly. With the manner of disposing ones selfe to God, before, and at the time of his departure out of this world. With many prayers for the same purpose By Francis Rodes.

A TREATISE OF LIFE AND DEATH .

CHAP. 1.

THere are three sorts of Death : The first is , a dying in sinne : that is , 1. Dying in Sinne . when we doe giue our selues ouer to the delights and pleasures of this life ; and doe neuer think of death , till it comes : and when it is come , wee doe then recoyle and draw back , as beeing vnwilling to dye : thereby making our departure vnhappy ; because none dyes well , that dies vnwillingly : neither can any hope for Heauen , that approches thereunto , only by compulsion .

2. Dying to sinne . The second is , a dying to Sin , that is , when our sins die before our selues ; namely , when wee doe retire our selues from sinne ; and from the desires and allurements of the world , and doe die to all carnall delights ; as that Apostle did , which said , The world is crucified to mee , and I vnto the world : thus to die to sinne , is to be deliuered from sinne , and to liue with Christ .

The third is , 3. A naturall dying ; which is , the dissolution of the Soule from the body . the loosing of the Soule from the body : which is implyed by Saint Paul , saying , I desire to bee dissolued : namely , by the dis-iunction of the body from the Soule . This dissolution is a deliuerie out of the prison of this life , with the stinke and filth wherof we are infected & defiled : but by death the bands are loosed , and the prison set open , where out wee flye freely vnto Heauen , where we are receiued pure and cleane washen , by the bloud of the immaculate Lambe : and beeing cloathed with his white garment of innocency , wee are filled with delights , and with the fruition of the light inaccessible .

CHAP. 2. To learne to die well , ought to be the chiefe study and labour of our life .

LIfe is a debt to Death : and Death a debt to Nature ; or rather natures seruant : for if death were not , what complaints and murmurings would there be against Nature , if here , against our willes , wee should still liue , and not haue our liues freed by death ? If death were quite taken from vs , no doubt , wee should more desire it , then now we feare it , and thirst more after it , then after life it selfe . Of all lessons , and of all learnings , none is more weighty , none more diuine , then to learne to die well , which is , to die willingly , and to die in the faith , feare , and fauour of God . In learning to dye well , consisteth our eternall welfare . To learne to die well , is the chiefest thing , and dutie of life ; and a lesson worthy our best and chiefest labours ; for therein consisteth our eternall welfare . Therfore there is nothing , that ought so often , and so much to bee thought vpon , as Death : insomuch , as if it were possible , the the whole moments of our life should bee nothing else , but a learning or taking out of some new lesson of death .

What is it with the Historian , to know what others haue done , and to neglect the true knowledge of our selues ? with the Lawyer , to learne the common Lawes of the Realme , and to forget the common Law of Nature , which is , that all must die ? What is it , for the greatest Politicians , by their reaching wits , to compasse great and high matters , and in the end , to die like simple men ? True wisedome is to be wise vnto a mans own soule . True wisedome is to bee wise vnto a mans owne soule : and they onely are wise , and they only liue , which finde time and leasure , wherein to learne to die well : for no part of our life is worthy the name of a life , but what is spent in the study of wisedome : and the greatest part of true wisdome , is to learne to die well .

The perfection of our knowledge , is to know God and our selues : our selues we best know , when we doe well consider our mortall being : for man is neuer so diuine , as when he considereth well of his mortall nature , and conceiues hee was borne to die .

As men wee die naturally ; as Christians we die religiously : By mortifying the old man , we endeuour to die to the world : By a vertuous disposing of our selues for the day of our departure , wee learne to die in the world : By our dying to the world , Christ is said , to come and liue in vs : By our dying in the world , wee are said , to goe and liue with Christ . Seeing therefore to die , is so necessary , and to die well , is so Christianly : let euery one apply himselfe diligently to this learning , as the greatest part of true wisedome , which aymeth wholy at this end .

In this life to sequester ones selfe , Vac●re Deo , to be at leasure for God , and to prepare for a peaceable passage out of this life , in such sort , that at that houre wee may haue nothing else to doe , but to die , and quietly and contentedly to depart this life , is a most excellent and happy thing : Nihil suauius in hac vita , quàm vt quietus fiat exitus ex eadem .

Martha combred her selfe about many things , but Mary chose the good part : let vs therefore leane to Martha , to be sollicita circa multa , and to beleeue with Mary , vnum est necessarium : which is , to learne to die well .

CHAP. 3. Why men doe seldome enter into a serious remembrance of their end .

THE cause why men doe so seldome remember their end , is , because they are perswaded by the old enemy of mankinde , that they shall not die , saying ( Nequaquam moriemini : ) & therefore in his subtilty and cunning hee perswades them , that the remembrance of death is but a melancholy conceit : lest it should make , in their hearts , too deepe an impression of the feare of God ; therefore to driue away all , he saith , Eritis vt dij : whereas the Prophet Esay tels vs , Moriere . Constitutum est omnibus semel mori ; it is enacted , that All must die . And this , the daily instances of death doe continually confirme vnto vs : the consideration whereof may iustly moue vs , to shake off this strange forgetfulnesse of our end , vnlesse wee will verifie that complaint of Cyprian : Nolumus agnoscere , quod ignorare non possumus : We will not know that , which we cannot but know . How often doe we heare the solemne knell , when ourselues can say , wel , some body is dying ? Doe we not passe by the graues of many , who , for age and strength , might rather haue seen vs lead the way ? and yet for all this , we liue as if we had nothing to do with Death : but howsoeuer , sure we are , we shall one day finde , that Death will haue to doe with vs , when he shall strip vs into a shrowding sheete , binde vs hand and foote , and make our last bed , to bee the hard Graue .

The daily instances of Death do euidently shew , what shall shortly after betide our selues : and they that are not moued with these sad spectacles , are in a dangerous Lethargie of the soule . Of which sort of men , that moane of Moses may iustly be renued : O that this people were wise , and would remember the latter things : That they would call to minde , The dayes will come ( and GOD knowes how soone ) when the keepers of the house shall tremble , ( which are the hands : ) when the strong men shall bow themselues ( to wit , the legges ) when they shall waxe darke , that looke out of the windowe ( that is , the eyes : ) when the eares and daughters of Musick shall be abased : when the Grashoppers or bended shoulders shall be a burthen : when the wheele shall be broken at the Cesterne ( that is the heart , whence the head draweth the powers of life : ) in a word , when dust shall turne to dust againe ; the ioynts stifned , the sences benummed , the countenance pale , the blood cold , the eyes clozed , the browes hardned , the whole body all in a faint sweat , wearied , nature being now spent .

O earth , earth , earth , saith the Prophet , Ieremie 22.29 . The first earth sheweth whence we were : the second , what we are : the third , what we shal be . Whereupon the Wise man could not but wonder , why any should be puffed vp with pride , considering he was but earth , saying , Quid superbis , terra ? O earth , why art thou proud , since all thy pompe , and thy selfe , is no better then the ground thou treadest vpon ? Our first Parents were at first clothed with the skinnes of dead beasts , that they might remember the reason thereof , which was sinne ; and what should likewise become of our selues . Let the rich and most glorious amongst men ( saith the Prophet ) remember themselues to bee but men : that they shall carry nothing away with them : that all their pompe shall leaue them : and they follow the generation of their Fathers : yet for all this , they thinke they shall continue for euer , and that their houses shall indure from generation to generation , calling their lands after their owne names : this is their foolishnesse .

One of the greatest euils in the life of man , is a carelesse neglect of Gods worship : and one of the greatest causes of this neglect , is the forgetfulnesse of his end : therefore ( saith Gregory ) do so many cast off all care of Christian piety , because they neuer remember their end : for , for the most part , wee are euen out of the world , before we euer consider our fraile condition in the same ; and begin then to direct our course aright , when the time is come , rather to make an end : Whereas these are no dayes to liue securely in but rather high time for euery one to amend one that God may haue mercy vpon all . To let all alone vntill it bee too late , was their folly , who long since were drownd in the floud : to cast onely for wealth and ease , was his worldly wisedome , that made a sodaine farewell from both , and was forced that very night to make his end , when he thought to begin to take his ease . Satan hath not a more dangerous deuice , whereby to draw men from God , then by stealing from their hearts a remembrance of their end : and there cannot bee a more effectuall meane , whereby to shake off the allurements of this life ( as Paul did the Viper into the fire ) then by a religious meditation of our end .

There is nothing more like to the graue , then our beds : to the winding sheet , then the sheetes of our beds : to the Worms , then the Fleas : to the sound of the Archangels Trumpet , then the crowing of the Cocke , or morning wakener . To meditate of our end at our lying downe ; and at rising vp , to call to minde our ioyfull Resurrection : to make this remembrance , the key to open the day , and to shut in the night , is an excellent and necessarie practice . Let vs therefore , euery houre of the day , remember that so much of our life is spent : euery euening remember death : euery night goe to bed , as wee would to our graues ; lappe vs in our sheetes , as in our winding sheetes ; and rest attending for that wakener , that shal summon vs to Iudgement .

Thus is Death often to be thought vpon ; not only for that it comes vncertainly ; but because it helpeth much to the contempt of this world : for hee easily contemnes the things of this life , who resolues himselfe continually for death : and as Saint Ierome saith , Qui quotidiè recordatur se esse moriturum , contemnit praesentia , & ad futura festinat : hee that doth remember , that die he must , little regards things present , & hasteth towards things to come . All which , the old enemy of mankinde perceiuing , how necessary it is , for man to remember his end , seekes by his pleasant allurements of intising vanities , to drawe him from this frequent meditation of Death : whereas in deed , there is nothing , wherein ordinary meditation is so necessary , as in the dayly meditating vpon Death .

CHAP. 4. The necessitie of our dayly meditating vpon Death .

NAture it self teaches , & experience shewes it daily , that we must leaue the vanities and delights of this world , and they vs , with how great a lust and pleasure so euer we be carried after them : for death is the common and ineuitable Law of Nature : it is the condition of all mankinde , and the way of all flesh . In this way , Adam first entred and continued 930. yeeres , and yet dyed : so did Methusalem , and continued 969. yeres , and yet dyed : so did the rest of the Fathers of the first age , euery one many hundred yeeres , and yet dyed : and so did the Fathers in all ages vnto this houre : neither haue they , nor can we , passe any other way vnto eternall happines : for Christ himselfe , went not vp into glory , but by passing first through death : for there is no other passage to immortality , then onely by Death . Therefore to learn to die , and to learne to die betimes , is an excellent , & a necessarie thing ; and a thing , that wee can but once put in practice : and it is the end that crownes the worke , & a good death that honors a mans whole life : therefore with the greater reason , wee ought the more carefully to meditate thereon continually . both in regard of the incertainty of our departure hence , which , haply may be , at the very instant of our thought : as also , for that hee which foresees his owne Death , dies more willingly , Many torments attend an vnexpected death . then he whom death surpriseth of a sudden ( for many torments attend an vnexpected death : ) therfore that our departure may be the more cheereful , when that ineuitable houre comes , it is necessarie , that wee should meditate of it long before it doe come : for the more we do meditate of Death , the lesse wee feare it , and the lesse wee feare it , the greater is our faith .

Heere wee haue no certaine heritage , but are only tenants at will , in a poore clay cottage , the foundation and strength of which building , is but a few bones tyed together , with strings or sinewes : & the chiefe pillar , whereupon the whole frame stayes , is only the drawing of a little breath , which being once stopt , causeth the whole building to fall in manus Domini : therefore we ought euer to be ready to flit , whensoeuer death commandeth , since flit we must : and the last day of life , is vnknowne vnto vs , to the end wee may euery day bee prepared for Death : Let vs then expect this definitiue houre without feare : so shall the day which we feare to be our last , be our natiuitie vnto an eternall life . That then which necessarily must befall vs , it is necessarie , that wee should continually thinke of ; so shall wee accomplish our life , before our death . This mooued Ioseph of Arimathea , to prepare a sepulchre for himselfe in a garden , at the which , hee might dayly meditate vpon Death . This mooued the Noble men of Aethiopia , to keep their custome , that whensoeuer they went forth to the field to recreate themselues , they caused to bee carried before them , a golden bason full of earth , together with the signe of the Crosse , to remember them , that they were but earth , and to earth they should returne : and that only in the death of Christ crucified , they had confort against death , and assured hope of life . This moued Philip of Macedon to command his Page , euery morning , to cry thrice in his eare , Remember , Philip , thou art but a mortall man . This moued also the ancient Aegyptians at all their banquets , to haue placed in the sight of the banquetters , the image & picture of death , to make them in the middest of their pleasures , to remember the end ; and so to moderate themselues from falling into such vices , as easily arise of intemperancy . And finally , this moued the godly Father Ierome , whether hee did eate or drink , or whatsoeuer else he did , strongly to imagine the sounding of the Trumpet , summoning him to Iudgement : therfore this warning that the Wise-man giues to the youth , that think their lusty age will neuer bee spent , and therefore giue themselues to all licentious sensualitie , ought to be well remembred of all : For all these things ( saith the Preacher ) GOD will bring thee to Iudgement : therefore , Remember thy Creator in the dayes of thy youth , before the dayes come , wherein thou shalt say , I haue no pleasure in them . One generation commeth , & another goeth , but the earth standeth still ; euen as a Stage , whereon euery one hath his part to play for a time , and then to put off his Maske ; and leauing the vanities of this life , to retire himselfe to his dust . It stands with life , as with a Stage-play , it is no matter how long it lasts , but how wel it is acted : wheresoeuer thou endest , it is all one : end where thou wilt , so thou concludest with a good period .

CHAP. 5. Necessary obseruations in our meditation of Death .

1. IN our meditation of Death , we should remember , that the wages of sinne , is death ; to the end it should strike to our hart , with a terrour of sinne , to make vs the more earnestly to repent our sins , and to redeeme the time , that God spares vs with a rich amendment of our life : & to thirst after the remedy , which is , the mercy of God offred vnto vs , in the merits and Death of our Lord and Sauiour Iesus Christ , that we may make a happy change , from misery temporall , to euerlasting felicity .

2 Secondly , that this vile , brickle , weake estate of our life is to be weighed : to make vs eschew pride , ambition , lecherie , drunkennesse , gluttony , delicate feeding , pampering , decking of this filthy clay , and such other vices of the flesh .

3 Thirdly , in that wee brought nothing with vs into this world , so must we carry away nothing with vs at our death ; whereby we are to learne , to eschew auarice , coueting of others lands and goods , Vsury , Oppression , and all other vnlawfull meanes , commonly vsed , for attaining to riches and honour in this world : and as the Apostle counsels , hauing meat and raiment be content , & so to vse things temporall , as by them wee may come to things eternall . For wee came not into this world , to build houses , or to purchase lands , to ioyne house to house , but rather by this our short continuance , we are put in minde , to haue temporalia in vsu , aeterna in desiderio : and to vse this world , as if we vsed it not , 1. Cor. 7.31 . and so be gone .

4 Lastly , insomuch as death indifferently and without respect , knocks as well at the gates of princely Palaces , as at the dores of poore Cottages : and takes pleasure to wound , as well the flourishing youth , as the decayed Age : shooting his darts continually , by Land , by Sea , 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 can 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 him euery minute of this life ? There is not a more dangerous enemie against a mans selfe , then himselfe , by his follies , his fantasies , his vanities , his surfetting and excesse ; his lust , his anger , his feares , and the rest of his affections ; whereof within his breast he fosters a Forrest full . That man is onely a free man , which feares not death ; and contrarily , life is but a slauerie , if it were not made free by death : for death is the onely stay of our libertie , and the common and readie remedy against all euils , and the onely meane to all good . It is then a misery , ( and miserable are all that doe it ) to trouble their liues with the feare of death : and their death , with the desire of life .

For a man to torment himselfe with the feare of death is great weakenesse and cowardlinesse : for there is no passion in the minde of man so weake , but can master the feare of Death : and therefore death is no such enemie , when a man hath so many followers about him , that can conquer him : reuenge triumphs ouer death : loue esteemes it not : honour aspireth to it : deliuery from ignominie chuseth it : griefe flyeth to it : feare preoccupyeth it : what an extreme madnes is it then , for a man to torment himselfe for nothing , and that willingly ? Scienter frustrà niti , extremae dementiae est . Death beeing then so necessarie and ineuitable ; it is to no purpose to feare it ; for such things as are certain as Death , we must attend ; and in things past remedy , we must be resolute : therefore making of necessity a vertue , we must welcome it , and receiue it kindely ( for where there is not vertue and willingnesse to death , life is but a seruitude : ) and to bee truely free from the feare of death , is to thinke continually on death : so shall wee thereby bee the more couragious against the necessitie of our departure .

Reasonable and iust . To dye is a thing reasonable and iust : for it is but reason , that we giue place to others , since others haue giuen place to vs : and since we haue enioyed the places , offices , and heritages of them that were before vs : it is but equall , that those that doe come after vs , should likewise possesse them accordingly .

It is a thing generall and common to al , to die : Why should then any feare to goe , whither all the world goeth : where so many millions haue gone before , and so many millions are to follow after ? They whom wee suppose to be dead , do not perish , but precede ; they are only sent before , whom we must presently follow after : in which meane time , notwithstanding , there is no long time betweene their meeting , and ours : for euery moment of this life , is the death of the other : the time past is lost and gone , death is already possessed thereof : onely the time present , we haue share with death : so that euery day , we die by little and little : why then should any feare that once , which is acted euery day ? The death which wee so much feare and flye , takes not from vs life , but only giues it a truce , and intermission for a little time : and as for our bodies , they haue no more damage by death , then hath the seed , for hauing a little earth harrowed ouer it . Let euery one therefore indeuour to make euery day , as it were , his last day : for to spurne against death , is to striue against nature , against our faith , & against all dutie . Yet euery one hurries on his life , and trauels in the desire of future things , and wearinesse of present times ; but hee which bestowes his whole time , to learne how to die well , neither desires , nor feares , what may happen the day after : for what can hee iustly feare , that hopes to die ? according to that answere of the Lacedemonians vnto Antipater , who threatned them cruelly , if they yeelded not to his demand : It is not ( said they ) in thy power , O Antipater , to threaten vs with any thing , that is worse then death , & death is welcome to vs .

CHAP. 7. How to carry our selues concerning Death .

TO feare and flye death as an euill , is a thing not approoued by men of vnderstanding , though by the greater partie it be practised : to desire death , argues we are out of charitie with the world : to contemne life , is vnthankfulnesse to nature ; to attend death , is good : but to flie and feare death , is against nature , reason , iustice , and all dutie . If wee consider death , as in it selfe , then naturally wee feare it : but if we consider it , as a meane to bring vs to Christ , then ought wee to imbrace it . The feare of death , in contemplation of the cause of it , and the issue of it , is religious : but the feare of it for it selfe , is a testimonie of great weakenesse . Men feare death , as children feare to goe in the darke : and as that naturall feare in children , is increased with tales , so is the other . There is not a thing , that men feare more then death : and there is nothing , that hath lesse occasion or matter of feare , then death : or that contrarily , yeeldeth greater reasons to perswade vs with resolution to accept of it : for if it bee an euill , it is of all euils the least euill , and the euill that doth least harme : nay , it is so farre from beeing an euill , that it is the onely remedie against all euils : for in this life , euils and dangers attend vs continually : whereas by death , our life is exempted from all euils , and filled with eternall ioyes . Moreouer , if it bee an enemy , it is of all enemies the least , or rather of all friends the best : for he brings vs out of all danger of enemies , into the protection and safegard of our best and most assured friend for euer , Iesus Christ our onely Sauiour and Redeemer . Wee must then thinke , that it is a meere opinion , and a vulgar errour , that hath wonne the world to conceit so hardly of death . It is not death it selfe , that men are afraid of , but the opinion and apprehension of death , that onely terrifies : now this terrible apprehension is grounded vpon a precedent opinion of our infirmitie , and contrarie to truth ; for veritie incourageth , opinion danteth vs . Opinion bands it selfe against reason , and seekes to deface her , with the maske of death : it may bee , the spectacle of death displeaseth , because they that die , looke gastly : but this is not death , but the maske of death : that which is hid vnder it , is beautifull ; for , death hath nothing in it that is fearefull . Death then , in it selfe is not euill , therefore not to be feared .

CHAP. 8. This life is but a prison , a pilgrimage , a warfare , and as a voyage vpon a tempestuous Sea .

DEath is the soueraign good of Nature : and the onely pillar of our libertie : whereas this life is but a prison , a pilgrimage , a warfare , & as a voyage vpon a tempestuous Sea .

In this life wee are alwayes in prison , and our Soule inclosed in the body , as in a prison , which desires releasement , as the thirsty doe coole & fresh waters .

Our life is but a 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 wee 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 from 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 will 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 : and how many such , so left , haue risen to higher place , and greater ability then other men ? Why are they offended with death , since it quits them of all griefe ? To returne from whence thou camest , what burden , what griefe is it ?

But it takes vs , from that wee know , and haue been accustomed vnto , and brings vs vnto an estate vnknowne ; it takes vs from the light , to bring vs to darknes : and to conclude , it is our end , our ruine , our dissolution .

These are their weightiest obiections : where unto we may answere in a word : That death beeing the ineuitable Law of Nature , it is a folly , to feare that , which a man can not auoid : and to feare death , is a meere folly , because things certaine , are expected ; doubtfull things onely feared : These people make not their count well : for in stead of taking any thing from vs , it giues vs all : in stead of bringing vs into darknes , it taketh it from vs , and puts vs into the light .

CHAP. 10. How we may desire Death .

TO desire death , as the retrait and onely hauen , from the torments of this life : as the soueraigne good of nature , and as the onely stay & pillar of our liberty ; is besitting a good and a setled soule . It is imbecillity to yeeld vnto euill : but it is folly , to nourish it . It is a good time to die , when to liue , is rather a burthen , then a blessing . There is more ill in life , then good : and to increase our torment , is against nature . Wilfully to hinder our owne health , is , not onely against the course of nature , but also a tempting of the God of nature . To wish to die sooner , or to liue longer , then it shall seeme good vnto the Giuer of life , is a great ingratitude . A liuely apprehension and desire of the life to come , makes a man to thirst after death , as after a great gaine : as after the seed of a better life : as the bridge vnto Paradise : as the way to all good ; and as an earnest penny of the Resurrection . A firme beliefe and hope of these things , is incompatible , with the feare and horrour of death : it perswades rather to be weary of this life , and to desire death , Vitam habere in patientia , & mortem in desiderio . Therefore haue Philosophers and others bin iustly reproched , that play the publike dissemblers , and doe not in verity beleeue that , which they doe so much talke of , and so highly commend , touching that happy immortalitie , and those vnspeakeable pleasures in the second life : since they doubt and feare death so much the necessary passage vnto immortality .

CHAP. 12. The miserable state and condition of this present life .

BEhold the miserable estate of this brickle body , subiect to all iniuries of fortune , that is , of such miseries and mischiefes , as GOD by his prouidence sendes , and sowes thorow the world for sinne . Then consider whereabout this life is occupied , how vainely , how dangerously , how painefully , how grieuously : and in what feare , care , griefe , sadnes , sorrow , and vexation it liues in : together with the infinite discontents and discomforts of the minde . Now the only rest and reliefe from all this , is in , and by death , whereby we shall change these pains into pleasures , these dangers into safety , this wicked and euill company , with that most happy society of the blessed and glorious Trinitie . If wee run thorow the ages and occupations of this life , it wil be thought worthier the name of death , then life .

Vita mihi haec mors est , mors haec mihi vita perennis : In vita exilium , patria est in morte propinqua .

Thus is the perfect age of man consumed , in vanity , vexation , mourning , and mischiefe , till heauie and burthensome age ouertake him , wherein he can haue pleasure of nothing ; wherein the poore conscience is bitten , and pined with remembrance and remorse of by-past sinnes , the carkasse it selfe fraught with surfets ; insomuch as there is nothing now , but oasting in the bowels , aking in the bones , gowt , grauel , stone and infinite other maladies tormenting him , till hee haue brought his miserable life to end . Salomon sought out carefully whatsoeuer seemed profitable or pleasant , or might any wayes bring comfort or contentment , to the minde of man in this life : so that none could be able to match him since , in respect of his meanes and wisedome ; and yet hee found nothing but vanity and vexation of spirit . What vanity & vexation is in euery estate of life , by this one thing is most euident , that none is content with his owne estate : but euery one esteemes his neighbours better , because he knowes it not so well as his owne ; and conferres the bitternes of his , with the pleasures of his neighbours : so that the onely ignorance of the things of this world , makes the estimation of them : and when they are prooued by experience what they are , they are found to be nothing lesse , then what they were supposed to be : so that , how much the more men lusted after them , so much sooner doe they loath them , and must confesse in the end , all to be but vanity , labour and griefe .

To the shortnes of life , may be added the miseries of the same , for all is not life , we here liue . The yeeres of mans life are few , but the miseries therof are infinite : therefore by the Grecians , the first day of the life of man , is called a beginning of conflicts . And S. Augustine saith , of mans first entrance into the world , Nondum loquitur , et tamen Prophetat ; an Infant not able to speake , doth yet by teares prophecie of the sorrowes incident to the life of man : so that the old saying may well be verified : Humana vita , non est vita , sed calamitas , The life of man is rather calamity then life . All the dayes of this life , must we eate our bread in labour and sorrow , vntill wee returne to the earth , out of which we were taken : so that the dayes of man , by reason of sinne , are no other but the dayes of sorrow : for euery day hath suam malitiam , and euery night suum terrorem . Thus is the estate and condition of life found troublesome , euen of him to whom Abraham said , Tu in vita , thou in thy life receiuedst thy ioy : for the voluptuous , in seeking his pleasure , the ambitious his glory , the couetous his gaine , indure in this world a very seruitude and thraldome of life : wherefore , for the transitory delights of this sinfull world , happie are they that doe but see them , more happy that shunne them , & most happy that are quite taken from them ; whereby they are deliuered from this irkesome necessity of sinning , and so shall grieue the holy Spirit no more .

They only are wise , and they only liue , which finde time and leasure , wherein to learne to die well : for without this knowledge , there is no more pleasure in life , then in the fruition of that thing , which a man feareth alwayes to lose . He hath spent his life wel , that hath learned to die well : and he hath lost his whole time , that knowes not well how to end 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 quàm diu , sed quàm 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 , vexation 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 commend 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 combating : 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 heauen ; 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 common 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 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 what 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 furnish his stile withall , is very idle and base .

4. The vanitie of worldly wisedome . The fourth vanity to Ambition or pride of life , is worldly wisdome : whereof the Apostle saith , The wisedome of this world is folly with God . If it be folly , then great vanity , to delight and boast so much in it , as men doe .

The fashion of worldly wise men , is , to condemne the wisedome of God , till against their wills they be forced to cry : Nos insensati vitam illorum estimabamus insaniam : We fond men esteemed the liues of Saints , as madnesse . Vaine then and of no account , is the wisedome of this world , except it be subiect to the Wisedome of God .

The fifth vanity belonging to pride of life , 5. The vanitie of beauty . is corporall beauty , whereof the wise man saith , Vaine is beauty , and deceiueable is the grace of a faire countenance . Which Dauid vnderstood well enough , when he said , Turne away my eyes , O Lord , that they behold not vanity . This is a singular great vanity , dangerous and deceitfull : but yet greatly esteemed of the children of men , whose property is to loue vanity : but he that remembers what foule drosse lies vnder a faire skinne , will bee little in loue therewith .

GOD hath imparted certaine sparkles of beauty vnto his creatures , therby to draw vs to the consideration and loue of his owne beauty , whereof the other is but a shadow : from whence in deede all creatures doe deriue their beauty .

What can be more vanity then this ? what more madnesse , then either to take a pride thereof , if wee haue it our selues , or to endanger our soules for the same , if wee behold it in others ?

The sixt vanity belonging to pride of life , 6 Vanity of Apparell . is the glory of fine apparell : against which the Scripture saith , In vestitu ne gloriaris vnquam . Neuer take pride and glory in apparell : for that is , as if a begger should glory and take pride of the old clouts , that doe couer his sores .

The second generall head of worldly vanities , Concupiscence of the eyes . is , Concupiscence of the eyes , whereunto are referred all vanities of riches and wealth of this world .

Of this , Saint Paul writeth to Timothy : Giue commandement to the rich men of this world , not to be high-minded , nor to put confidence in the vncertainty of their riches ; for , riches shall not profit a man in the day of reuenge , that is , at the day of death and Iudgement . Which doth euidently declare the great vanity of worldly riches , which can do the possessor no good at al , when he hath most need of their helpe .

Rich men haue slept their sleepe , and haue found nothing in their hands : that is , rich men haue passed ouer this life , as men doe a sleepe , imagining themselues to haue golden mountaines and treasures , wherewith to helpe themselues , in all needes that shall occurre : and when they awake ( at the day of their death ) they finde themselues to haue nothing in their hands that can doe them good .

In respect whereof , the Prophet Baruch asketh this question , Where are they now , which heaped together gold and siluer , and which made no end of their scraping together ? & he answereth himselfe immediatly ▪ Exterminati sunt et ad inferos descenderunt , they are now rooted out , and are gone downe vnto hell . To like effect saith Saint Iames , Now ye rich men , doe you weepe and wayle , and howle in your miseries that come vpon you : your riches are rotten , and your gold and siluer is rustie : and the rust thereof shall be in testimonie against you ; it shall feede vpon your owne flesh , as if it were fire : you haue hoorded vp wrath to your owne selues in the last day .

If wealth then bee not onely so vaine , but also so perillous , what vanity is it for men , to set their minds so vpon it ? which S. Paul esteemed no better , then as the dung of the earth . What a base thing is it for a man , to tye his loue thereunto : and to glew his heart and soule vnto a piece of earth ?

Wee came naked into the world , and naked wee must goe forth againe : when the rich man dieth , he shall take nothing with him : but shall cloze vp his eyes and finde nothing : neither shall his glory descend to the place , whither he goeth . Dangerous then is the vanity of worldly wealth , and great is the folly of those men , which labour so much to procure the same , with the eternall perils of their soules . Qui diligit aurum , non iustificabitur : Woe be to you rich men , for you haue receiued your consolation in this life . Saint Paul saith generally of all , and to all , They which will be rich , doe fall into temptations ; and into the snares of Satan , and into many vnprofitable and hurtfull desires , which doe drowne them in euerlasting destruction and perdition . What can be more effectually spoken , to disswade from the loue of riches ?

Many excuse themselues by the pretence of Wife and Children , The pretence of Wife and Children refuted . and that they doe but prouide for their sufficiency . As if where Gods seruice and their own saluation commeth in question , Christ would admit any such excuse ? Ought we to loue wife or children so much , as to endanger our soules for them ? What confort can it bee to an afflicted father in Hell , to remember that by his meanes , his wife and children liue wealthily in earth , and that for his eternall woe , they enioy some few yeres pleasure . This is a vanity and a meere deceit of our spirituall enemy : for within one moment after we are dead , wee shall no more care for Wife and Children , than for a meere stranger . When death comes , then are we to depart to that place where flesh and bloud holdeth no more priuiledge , nor riches haue any power to deliuer .

3 Concupiscence of the flesh . The third Branch of worldly vanities , is , Concupiscence of the flesh , which containeth all worldly pleasures , and carnall recreations of this life .

Woe be vnto you , that now liue in fill and sacietie ; for the time shall come , when you shall suffer hunger . Christ speaking to the Apostles , and by them to all other , saith , You shall weepe and mourne , but the world shall reioyce , making it a signe disiunctiue , betweene the good and the bad : that the one shall mourne in this life , and the other reioyce & make themselues merry . In respect whereof , we are willed to passe ouer this life in carefulnesse , watchfulnesse , feare & trembling . Sollicitum ambulare cum Deo . To walke carefully , and diligently with God . Beatus homo qui semper est pauidus : happy is the man , which is alwayes fearefull . Risus dolore miscebitur , & extrema gaudii luctus occupat● ; laughter shall bee mingled with sorrow , and mourning shall ensue at the latter end of mirth .

Vniuersa vanitas , omnis homo viuens : the life of such worldly-minded men , containeth all kinde of vanity : that is to say , vanity in Ambition ; vanity in riches ; vanity in pleasures ; vanity in all things they most esteeme : therefore 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 with 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. The effects of the spirit of the world , are fornication , vncleanenesse , wantonnesse , &c.

Whoso desireth to bee a friend of this world , is thereby made an enemy to God : therefore , nolite conformari huic seculo : nolite diligere mundum , neque ea quae in mundo sunt : so that wee may neither loue it , nor conforme our selues vnto it , vnder the paine of the enmitie of God , and of eternall damnation . Seeing then this world is such a thing as it is ; so vaine , so deceitfull , so troublesome , so dangerous ; who would bee deceiued , or allured with the vanity thereof , or bee stayed from the noble seruice of God , by the loue of so fond a trifle as is this world ? How we may auoid the dangers of the world .

The sixt point of this Parable , how wee may auoid the dangers of the world , and vse them to our owne gaine & commoditie . The onely way , is , to vse the refuge of birds , in auoiding the dangerous snares of Fowlers , that is , to mount vp into the aire , and so to fly ouer them al : Frustrà iacitur rete , ante oculos pennatorum , the net is laid in vaine , before the eyes of such as haue wings and can fly . And as the Fowler hath no hope to catch the bird , except hee can allure her to pitch and to come downe : so hath the Diuell no way to entangle vs , but to say , as he said to Christ , Mitte te deorsum , throwe thy selfe downe vpon the baites which I haue laid : eat and deuoure them , enamour thy selfe with them , tye thine appetite vnto them , and the like : which grosse and open temptation , hee that will auoid , by contemning the allurements of these baits , by flying ouer them , by placing his loue & cogitations in the mountaines of heauenly ioyes & eternity : hee shall easily escape all dangers and perils . S. Paul past ouer these dangers , when he said , that he was now crucified to the world , & the world vnto him ; and that he esteemed all the wealth of this world , as meere dung : and albeit he liued in the flesh , yet liued he not according to the flesh . Which glorious example if we would follow , in contemning & despising the vanities of this world , and fixing our minds on the noble riches of Gods eternal Kingdom to come : the snares of the Diuell would preuaile nothing at all against vs in this life . Now how to vse the riches and commodities of this world to our aduantage , Christ hath plainely laid downe the meanes , saying , Facite vobis amicos de Mammona iniquitatis : Make vnto you friends of the riches of iniquitie . How easily then , may rich men bee happy , if they will ? & what a plentifull haruest may they reape to themselues , if they were wise , hauing such store of seed by them , and so much ground offred them dayly to sow it in ? O you rich men , therefore , deceiue not your selues ; for what a man soweth , that shall hee reape , Rom.

CHAP. 14. 14 Against procrastination .

Our conuersion is made harder by delay . LEt vs turn to the Lord , and put not off from day to day : for many inconueniences insue procrastination . If wee doe sleepe in security , and accustome our selues with sinning , our custome will wax to be our nature , and hard will it be to rise from sinne , in which wee haue been so long and so deeply buried : for continuance of sinne bringeth custome , which hauing gotten roote in vs , will hardly be rooted out of vs .

Secondy , the longer we persist in our sinfull life , the further off is Gods helpe from vs , and the more doth hee plucke his grace and assistance from vs : for by delay , wee exasperate Gods iustice , and heape vengeance on our owne heads .

Thirdly , by longer custome of sinne , the habit is more deepely rooted in vs : and the power and kingdome of the deuill more established & confirmed in vs : our minde more infected : our iudgement more weakened : our good desires extinguished : our passions confirmed : our body corrupted : our strength diminished , and all our whole Common-wealth the more peruerted .

Fourthly , it is dangerous , in respect of the sudden taking away of man , who is often so suddenly smitten , that hee hath no time to thinke vpon God , much lesse to call vpon him with true repentance .

The fifth danger is , that in driuing off to the last houre , we shall finde hard time then to turne vnto God : for sicknes will sore disquiet vs : Satan will extremely tempt vs : Friends with talking and crauing will molest vs : the terrour of our vgly conscience will astonish vs : so that it will bee very hard to be rightly mindfull of our end , and in our extremity to call to God for mercy .

Miserable is that soule , which placeth the ankor of his eternall wealth or woe , vpon so tickle a point , as is his conuersion at the very last houre . It is said to be tickle , in regard all Diuines speake very doubtfully of it : and albeit they doe not absolutely condemne it in all , but doe leaue it as vncertaine vnto Gods secret iudgement : yet doe they encline vnto the negatiue part , and do alledge foure reasons .

The first , for that the extreme feare and paines of death , which are most terrible , doe not permit a man commonly , so to ga-gather his spirits and sences at that time , as is required , for the treating of so weighty a matter with Almighty God , as is our conuersion and saluation : for scarcely can any fixe his minde earnestly vpon heauenly cogitations at such time , as hee is but troubled with the passions of Chollick or Stone , or other sharp diseases : how much lesse in the anguishes of death .

The second is , for that the conuersion which a man makes at the last day , is not for the most part voluntary , but vpon necessity , and for feare .

The third reason , for that the custome of sinne cannot be remoued vpon the instant , being growne now ( as it were ) into nature it selfe : for which cause God saith to euill men by the Prophet Ieremie : If an Aethiopian can change his blacke skin , or a Leopard his spots , then can you also doe well , hauing learned all dayes of your life to doe euill ?

The fourth cause is , for that the acts of Vertue themselues cannot be of so great value with God in that instant , as if they had beene done in time of health before : for what great matter is it , then to pardon thine enemie , when thou canst hurt him no more ? To giue thy goods away , when thou canst enioy them no longer ? To abandon thy Concubine , when of force thou must forsake her ? To leaue to sinne , when sinne leaueth thee ? He is a carelesse and a gracelesse man , who knowing all this , will venture notwithstanding the eternitie of his saluation and damnation , vpon the doubtfull euent of his finall repentance . But what ingratitude and iniustice is this towards Almighty God , hauing receiued so many benefits from him already , and expecting so great a matter hereafter , as is the Kingdome of Heauen : to appoint out the least , last , and worst part of thy life vnto his seruice : and that whereof thou art 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 〈…〉 Gods 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 .

WHosoeuer 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 without 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 theyre 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 . And so , laying aside all earthly respects , as hauing now no more to doe with the things vnder the Sunne , to commend his body to Christian buriall , and his soule to his mercifull Redeemer .

CHAP. 19. It is necessary for the sicke , after an orderly disposing of his worldly goods , and leauing all worldly thoughts , to apply his mind to Prayer and godly Meditations .

Prayer . THe sweetest incense wee can offer , is our deuotion by Prayer .

The lifting vp of our hands , will be as an euening sacrifice : he healeth our sicknesses , and forgiueth all our sinnes , Psal. 103.

God lookes that wee should send vp our prayers to him , that he might send downe his mercy to vs .

Prayer in time of trouble , is commanded with a promise : Call vpon mee saith the Lord , in the time of trouble , and I will heare thee , and thou shalt glorifie me , Psal. 50.15 .

Psalmes in time of affliction , haue a speciall & peculiar grace to moue deuotion .

Proper and peculiar Psalmes for the sicke .

Put mee not to rebuke , O Lord , Psal. 38.

Haue mercy vpon me , O Lord , Psal. 51.

Hast thee to deliuer mee , O God , Psal. 70.

In thee , O Lord , haue I put my trust , Psal. 71.

I will cry vnto the Lord with my voice , Psal. 77.

Out of the deepe haue I called vnto thee , O Lord , Lord , heare my voice , Psal. 130.

In his meditations , let him meditate vpon the ioyes of Heauen , Meditations . touching which , no tongue created either of Man or Angel can expresse them , 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 felicitie prepared for vs in heauen .

Secondly , to call to minde the vnspeakeable loue of GOD towards man in generall , as that , God so loued the world , that hee gaue his onely begotten Sonne to the death , to redeeme vs , euen then , when wee were his enemies : and if when we were his enemies wee were reconciled vnto God , by the Death of his Son ; much more being reconciled , shal we be saued by his life .

Thirdly , to call to mind the vnspeakeable loue of God towards our selues in particular , both in our Creation , Redemption , Sanctification and Iustification .

Fourthly , to meditate vpon the Passion of Christ , namely , how hee suffered the death of the Crosse with extreme reproch and contumely : besides most grieuous torments both in soule and body , that he might to the vtmost indure the punishment due to our sinnes : Feare not , therefore ( saith Christ ) feare not thy sinnes , for I am the remission of sinnes : feare not darknes , I am the light : feare not death , I am the life : whosoeuer commeth to me , shall neuer see death .

Fifthly , to meditate vpon his descending into Hell : how that in his soule hee suffered such extreme and fearefull torments , and euerlasting punishments , as that by a locall descending into hell , he could not possibly haue indured more .

Sixtly , to meditate vpon Christs Resurrection : how by his rising againe , hee ouercame Death , Hell , Sinne , and the Diuel himselfe ; and so by his Resurrection , hee triumphed ouer Death , cloathed vs with his Righteousnesse , reconciled vs to his Father , and made vs heires of his euerlasting Kingdome .

Lastly , to meditate vpon the Ascension of Christ ; how that he is gone vp to Heauen with great glory , thereby to open a way for vs , against our selues come to possesse it after death , and body and soule together , after the Resurrection .

It is nothing that wee doe suffer , in respect of that , which Christ suffered for vs : for whatsoeuer we suffer , Christ suffered more for vs : therefore there is nothing , that can bee too much or too deare , for vs to bestow vpon Christ .

CHAP. 20. To visit the sicke , is a high worke of mercy .

THat care is thought of greatest importance , which is imployed in helping those , who are least able to helpe themselues : and yet haue most need of ghostly direction : this duty specially concernes them , to whom God hath committed the charge of soules : therefore it is greatly to bee wished , that like as the Serpent , that old enemy of mankinde , who the shorter his time is , the fiercer his wrath is , and himselfe the more busie : so those who should feed Christs Lambes , would now be the more carefull to keepe them from this deuouring Lyon : and to present them sound in Faith , and ioyfull in hope , vnto the great Shepheard of their soules : which is done , partly by exhortation , partly by Prayer .

Tediousnesse of discourse , may soone weary the weake party : In exhortation these things are to be obserued . few words well ordered , auaile most : impertinent speeches are very vnfit : a premeditated exhortation , after information taken of the disposition of the sicke , is very behoouefull .

CHAP. 21. A Prayer at the first visiting of the Sicke .

Prayer . MOst gracious God , we humbly beseech thee , to looke vpon this thy Seruant with the eyes of thy mercy : to grant him patience in his troubles , comfort in his afflictions , and strength in thy mercies : Defend him , O Lord , from the danger of the enemy : keep him in thy protection & sauegard : and send him deliuerance at thy good will and pleasure , through Iesus Christ , our onely Sauiour and Redeemer . Amen .

CHAP. 22. A confession to bee vsed of the sicke by himselfe .

ALmighty and most mercifull Father , I acknowledge my great and grieuous offences committed against thy Diuine Maiestie . I haue not ( as I ought ) loued thee aboue all things : I haue not sincerely worshipped thee : I haue not honoured thy Sacred name : I haue not sanctified thy Sabbath : I haue not done due reuerence to my Parents and Gouernours : I haue borne deadly hatred : I haue liued vnchastely : I haue taken my neighbors goods : I haue depraued his good name : I haue coueted contrarie to thy commandement : for all which , I humbly craue mercy of thee : for these and all other my sinnes known and vnknowne , which I haue committed since the day of my birth , I doe with an humble & penitent heart , aske pardon and forgiuenesse of them , euen for the merits of thy deare Sonne Iesus Christ our onely Sauiour and Redeemer : in whose name I pray , as hee himselfe hath taught vs , saying : Our Father which , art in Heauen , &c.

O Lord Iesus , who art the Resurrection and the life , in whom , whosoeuer beleeueth , shal not perish , but haue life euerlasting : I neither desire the continuance of this life , nor a more speedy deliuerance out of this world , then shall stand with thy good will and pleasure , to which I humbly referre my selfe : doe with mee ( most mercifull Sauiour ) according to the riches of thy goodnesse : through thee , haue I beene holpen , euer since I was borne : thou art hee that tookest me out of my mothers wombe , and hast preserued mee to this houre : it grieueth me , that I haue so often offended thee : and I am the more grieued , that I can grieue no more then I doe , considering the grieuousnesse of my offences towards thee .

CHAP. 23. A Prayer by the sick party against the feare of death .

O Lord , Father of mercy , and God of all consolation , heare me thy distressed creature : the feare of death is fallen vpon mee ; I feare , I faint , Lord , be thou my helper . I find that death is dreadfull to nature , shield mee vnder the shadow of thy wings : strengthen my weakenesse , by thy power ; my wauering , by thy promises ; which art wont to heare and help them that call vpon thee in the day of trouble : the day of trouble and heauinesse is come vpon mee : to thee I call , in thee I trust : though fraile flesh begin to shrinke ; yet grant , most mercifull Lord , that faith in thy most blessed Passion may neuer decay in me : that hope may neuer faile me , but that the comfortable expectation of a better life to come , may reuiue & raise vp my pensiue soule : when strength faileth mee , and the light of mine eyes is gone : grant , Lord , that my heart may call vpon thee , and say , Lord Iesus , receiue my Spirit , which liuest and reignest with the Father and the Holy Ghost , one God world without end , Amen .

CHAP. 24. A Prayer for the sicke .

O Eternall God , and most gracious and mercifull Father , I humbly beseech thee , to looke vpon this thy seruant with the eyes of mercy : shew him thy mercy , and grant him thy saluation : g●●● him comfort and confidence in thee , and in thy Word : stablish his heart , that his trust may be euer in thee : impute not vnto him , his former sinnes and offences , but couer his iniquities with the righteousnesse of thy deare Sonne : defend and strengthen his soule against al the assaults and deadly subtilties of our restlesse enemie : deliuer him from his tyrannie , and keepe him in thy protection & sauegard : draw nigh vnto his soule , and saue it : shew him the light of thy countenance , and bee mercifull vnto him , and saue him , for thy mercies sake : and since , O heauenly Father , thou diddest in thy loue towards vs ( euen when wee were thine enemies ) giue thy most dearely beloued Sonne to the Death to redeeme vs : powre into his heart , I humbly beseech thee , a true & liuely faith , whereby he may take hold vpon our perfect righteousnes which is in Christ , and so bee made partaker of the merit of his Death and Resurrection : suffer not the apprehension of death to discourage him : but giue him grace and courage , cheerefully to attend his death ; willingly to obey thy will ; and patiently to indure this thy visitation : that after this painefull life ended , hee may dwell with thee in life euerlasting , through the merits of thy Sonne Iesus Christ our onely Sauiour and Redeemer . Amen .

CHAP. 25. A forme of leauing the sicke to Gods protection .

PSalme 20.1 . The Lord heare thee in the day of trouble : the name of the God of Iacob defend thee , send thee helpe from his Sanctuarie , and strengthen thee out of Sion : grant thee thy hearts desire , and fulfill all thy minde . Saue ( Lord ) and heare vs , O King of Heauen , when wee call vpon thee . Iesus the Son of the liuing God , put his Passion betweene thy sinnes , and the Iudgement to come . Amen .

CHAP. 26. The manner of commending the sicke , into the hands of God , at the houre of Death .

GOd the Father , who hath created thee , preserue and keepe thee : God the Sonne , who hath redeemed thee , aide and strengthen thee : God the Holy Ghost , who hath sanctified thee , assist thee in all thy tryals , and lead thee the way into euerlasting peace . Amen .

Christ that dyed for thee , keep thee from all euill .

Christ that redeemed thee , strengthen thee in all temptations .

Christ Iesus , that rose from the dead , raise thy body and soule in the resurrection of the iust .

Christ that sitteth at the right hand of God in heauen , bring thee into euerlasting ioy . Amen .

CHAP. 27. A Prayer for the sick , at his departing out of this life .

MOst merciful Father , we commend vnto thee , this thy Seruant the work of thine own hands : wee commend vnto thee his soule , in the merits of Christ Iesus his Redeemer : accept , O Lord , thine owne creature : forgiue , wee beseech thee , whatsoeuer hath bin committed by humane frailety : and command thine Angels to conduct him to the land of euerlasting peace : preserue , O Lord , the soule of thy seruant , as thou diddest Lot from the fire of Sodome preserue , O Lord , the soule of thy seruant ; as thou diddest Daniel from the mouth of the Lyons . Into thy mercifull hands , O heauenly Father , we commend the soule of thy seruant now departing : acknowledge him , we beseech thee , for a Sheepe of thine owne fold , and for a Lambe of thine owne flocke : receiue him into the armes of thy mercy , knowing that the thing cannot perish , which is committed to thy charge . O most mercifull Iesu , receiue , we beseech thee , his Spirit in peace . Amen .

CHAP. 28. The blessing of the sicke , when hee is giuing vp the Ghost .

CHrist Iesus absolue thee from all thy sins .

Christ Iesus , remit all the euill , that thou hast any wayes committed .

Christ Iesus that dyed for thee , blot out all thy offences .

Christ Iesus that now calleth thee , receiue thee into his heauenly Kingdome .

The Lord blesse thee and keepe thee : the Lord make his face to shine vpon thee : the Lord lift vp his countenance ouer thee , and giue thee a ioyfull Resurrection . Amen .

Depart , O Christian Soule , in the name of God the Father , who created thee : of God the Sonne , who redeemed thee : of God the Holy Ghost , who sanctified thee , one liuing and immortall God , to whom bee all honour and glory , for euer and euer . Amen .

CHAP. 29. A Prayer to bee vsed by the assembly , after the sicke mans departure .

O Almighty and euerlasting God , seeing it hath pleased thee to take this thy seruant out of the miseries of a sinfull world , vnto thy heauenly Kingdome : blessed bee thy name both now and euermore : and wee beseech thee , O Lord , make vs that yet remaine , to bee mindfull of our mortalitie , that wee may walke before thee in righteousnesse and holinesse all the dayes of our life : and when the time of our departure shall come , wee may rest in thee , as our hope is , that this thy seruant now doth : and that we with him , and al others departed in the faith of thy holy Name , may reioyce together in thy eternall and euerlasting Kingdome , through Iesus Christ our Lord . Amen .

CHAP. 30. Consolation against immoderate griefe for the losse of friends .

TO sorrow for the death of friends , is a dutie , by which , wee giue testimonie of our naturall affection : which dutie , both Christianitie doth allow , and examples in holy Scripture doe approue . Abraham mourned for Sara his wife : all Israel , for Samuel the Prophet : the people in the Wildernes , for Aaron their High Priest : the inhabitants of Bethulia , for Iudith that Honourable Widdow : Martha and Mary for Lazarus : the twelue Patriarkes , for Iacob their aged Father : Dauid , for Ionathan his trustie and faithfull friend : Christ himselfe ( saith Ieremy ) went not to his Sepulchre without weeping eyes : so that to mourne for the dead , is a thing naturall ; but not to mourne at all , is against Nature , against Christianitie , against all dutie . When the Apostle forbade the Thessalonians to sorrow , hee did not absolutely forbid all sorrow , but sorrowing after the manner of the Gentiles ; saying , Brethren , I would not haue you ignorant , concerning those that sleepe , to the end you may not lament , like those that haue no hope . To sorrow as men without hope , is farre from the rule of Faith . Which teacheth vs , that if we beleeue , that Iesus Christ dyed , and was raised againe : in like manner , they that sleepe in Iesus , God will bring them vnto him . Saint Augustine saith , Contristamur , sed non sicut caetert , in deed we are sorrowfull , but not as others without hope . Non culpamus affectum ( saith S. Bernard ) sed excessum : wee blame not the affection it selfe , but the excesse or want of moderation : and Christians , of all others , who beleeue the Resurrection vnto a better life , should raise vp themselues from ouer-dolefull passions . Our Sauiour before his passion , seeing his Disciples sorrowfull for his departure , saith vnto them , If you loued mee , you would reioyce , because I said , I goe vnto the Father , Ioh. 14.29 . So it may be said to those that mourne , for the misse of their friends , let not your minds be too much troubled , or plunged in sorrow , because they are dead , for whom you thus lament : God hath taken them vnto himselfe : they are gone vnto their mercifull Redeemer . Therefore as in all other things , so in this , a moderation should be had : yet in the best of Gods Children , mourning hath not beene a light passion onely : for great was the lamentation , that Iacob made at the supposed death of his Sonne Ioseph , when he said , I will go vnto the graue to my Sonne sorrowing , Gen. 50.14 . Great was the lamentation that Dauid made , when newes was brought him of Absaloms end , saying , O Absalom , Absalom , my sonne Absalom , I would to God I had dyed for thee , 2. Sam. 1.17 . Therefore he that said , My sonne , powre forth thy teares ouer the dead , said also , Comfort thy selfe .

Doth God onely lend vs one another , and shall we grudge when hee cals for his owne ? shall wee thinke much to follow the example of our Sauiour , who dyed , and dyed for vs ? Who can be a Christian , and would not bee like him ? or who can bee like him , that would not dye after him ? Can wee loue our friend , and not wish he might be happy ? and can he be happy , and not dye ? Nature knowes not what she would haue : we can neither abide our friends miserable in their stay , nor happy in their departure : wee loue our selues so well , that we cannot be content , they should gaine by our losse . If their gaine exceede our losse , then our mourning for them , shewes that we did onely loue our selues in them : whereby our loue proues iniurious . That death is neuer to bee deplored , that is seconded by immortalitie . Since God then hath taken them vnto himselfe , with whom they are now happy ; let him haue them with cheerefulnesse : so shall wee happily with them , enioy God also in glory .

CHAP. 31. The custome of Funerals .

THe custome of Funerals , as it is ancient , so is it commendable . Abraham the father of our faith , purchased a piece of ground to bury his dead in : and in that place hee himselfe , Sara , Isaac , Iacob and Ioseph were buried with great solemnitie and much mourning . Tobias is commended for burying the dead ; so is Mary Magdalen for preparing of ointment for the burying of our Sauiour : so is Ioseph and Nichodemus , for the care that they had about Christs Funerall . My Sonne ( saith the Wiseman ) powre forth thy teares ouer the dead , and neglect not his buriall . Whence we may gather , that Funerall Rites , decent interring of the corps , exequies and seemely mourning , are with decencie to bee performed , as the last duties of loue in this world amongst friends .

The causes of solemnizing of Funerals , are three : Three causes of Funerals .

First , it is the office of humanity , the duty of charitie , decently to commit the dead corps to the earth , out of which it was taken : this charitable dutie is commended in Toby and others , and religiously obserued of the very heathen .

Secondly , it is a thing very seemely and conuenient , with reuerence to lay the corps in graue , because our bodies are the Temples of the Holy Ghost , which at the Day of Doome shall bee changed into a condition of glorie : and by which , as by liuely instruments , both God hath been glorified , and his people haue receiued good : that then , which hath beene so notable an instrument , ought not to be vnreuerently intreated , though dead .

Thirdly , our Faith is hereby confirmed , touching the Article of our Resurrection : for we lay down the body in the earth , vnder hope , that this mortall must put on immortality , 1. Cor. 15.

But Funerals are not to be vsed , thereby to relieue or benefit the the dead : for they are rather comforts to the liuing , then helpes to the dead . There commeth no part of blessednes to the dead by Funerals ; but blessed are they that die in the Lord . Lazarus wanted his Funerall , but the want thereof , bereaued him not of his happy estate : hee dyed in the Lord , and so was blessed . Let vs therefore liue , as we will dye ; and dye , as they that hope to rise againe , & liue with Christ hereafter : for after this life , there is no helpe remaining to the dead : to the liuing , there is mercy offered : but to the dead , there remaineth only iudgement .

FINIS .