CHAP. I. Of the shortnesse , frailtie , and miseries of mans life .

THis present transitorie life in the Scriptures is called a Pilgrimage , Gen. 47. Sirac . 40. Psal. 1. a Trauaile , and a Waye , bicause it continually plieth to an ende . For as they which are carried in Coaches , or sayle in shippes , do finish their voyage , though they sit stil and sléepe : euen so euery one of vs albeit we be busied about other matters , and perceiue not how the course of our life passeth away , being sometime at rest , sometime idle , and sometime in sport and dalliance , yet our life alway wasteth , and we in poasting spéede hasten toward our ende .

2 The wayfaring man trauelleth apace , and leaueth many things behind him . In his way he seeth stately Bowers and buildings , he beholdeth them awhile , he admireth them , and so passeth from them : Afterwards he séeeth fields , medowe , flourishing pastures , and goodly vineyards : Vpon these also he looketh a while , he wondreth at the sight , and so passeth by . Then he méeteth with fruitfull Orchards , gréene Forrests , sweete Riuers with siluer streames , and behaueth himselfe as before . At the length he méeteth with desarts , hard waies , rough and vnpleasant , foule , and ouergrowne with briers and thornes : héere also he is enforced for a time to stay . He laboureth , sweateth , and is gréeued : but when he hath gone a while , he ouercommeth these difficulties , and remembreth no more the former griefes .

3 Euen so it fareth with vs : One while we méet with pleasant & delightfull things , another while with sorrowfull and gréeuous crosses . But they all in a moment passe away .

4 In like manner , some one is cast into prison , the same is tormented , vexed and afflicted : he is now in the brambles , and troublesome place , but he shal quickly come forth againe , and then hée will forget all his misery .

5 Furthermore , in highwaies and foote-paths this commonly we see , that where one hath set his foote , there soone after another taketh his steppe , a third defaceth the print of his predecessors foot , and then another doth the like : neither is there any which long time holdeth his place . And is not mans life such ? Aske ( saith Basil ) thy fieldes and possessions , how many names they haue now changed . In former age they were saide to be such a mans , then his , afterward anothers . Now they are saide to be this mans , and in short time to come , they shall be called I cannot tell whose possessions . And why so ? Because mans life is a certaine way , wherin one succéedeth and expelleth another .

6 Beholde the seates of States and Potentates , of Emperors & Kings , how many in euery age haue aspired to these dignities ? and when they haue attained them , after long labors and trauailes , in short time they are compelled to giue place to their successors , before they had wel warmed their seat . Yesterday one raigned to day he is dead , and an other possesseth his throne : To morrow this man shall die , and another shal sit in his seat , none as yet , could therein sit fast . They all play this part as on a stage : they ascend , they sit , they salute , they descend , and suddenly they are gone .

7 Therefore deerly beloued , mans life is a way , and a seducing way to them which forget themselues that they are Pilgrimes , and trauellers , and do stand too much vpon those thinges which are oceurrent in their iourney with long delay . For the night will come , and it wil come quickly , wherein no man can walke , and these men shal not come vnto that heauenly Hierusalem , but shall be a praie for the wilde beasts which walke in the night , and for the infernall wolues . For the which cause our Sauiour Christ crieth in the Gospel , Iohn , 12. Walke , walke while ye haue the light , lest the darknesse come vpon you .

8 There is nothing that doth so euidently set before mens eyes the deceits of the world , and the vanitie of thinges present , as doth the due and diligent consideration of the incertaintie , shortnesse , frailtie , and of other gréeuances , and calamities of mans life . For all humane pride , and the whole glorie and aboundance of the world , ( hauing mans life for a staie and foundation ) can certainly no longer endure then the same life abideth . Witnes the death of many thousands of late amongst vs , and let our mercifull deliuerance neuer , O neuer be forgotten . So that riches , dignities , honors , Offices , and such like , which men here in earth haue in great regard , do many times forsake a man , he being yet aliue , and do neuer continue longer with him then vnto the graue : For then when the foundation faileth , the whole building must néeds fall .

9. These claie Tabernacles ( as Iob calleth them ) do faile daily . The Prophet Dauid therefore compareth our life to the fat of Lambs , which wasteth away in the rosting : and to a new coate , which soone waxeth olde , and is eaten with mothes . Isai , to grasse , and the flower of the field , which to day florisheth , and to morow is cutte down and withered . Iob , to the burning of a candle , which in the end anoyeth , & then euery man crieth , Put it out . What thing els is mans life but a bubble , vp with the water , and downe with winde ? What then is to be thought of humane pompe and glorie , the which is more transitorie and fraile then life it selfe ?

10 This consideration verelie , Humbling themselues before the Lord in prayer . hath opened the eyes of many ; and hath brought to passe in them , that they begin to wonder at the common blindnes of men : the which effect , that it may worke in vs , let vs call to minde a fewe things concerning the breuitie and miseries of mans life . And to the end our meditation may haue an order , and that we may kéepe the parts thereof in memorie , it shal principally consist vpon the words of holy Iob , written in the beginning of the fourtéene Chapter of his Booke , where he saith thus : Man that is borne of a woman is of short continuance and full of miseries . He shooteth foorth as a flower , and is cut downe : hee vanisheth also as a shadowe , and continueth not .

11 To the end we might want nothing in this description of humane calamities , it seemeth that his purpose was to begin with the verie matter it selfe , of the which man was made . For he saith not Vir , but Homo , that he might expresse the basenes of the matter , of the which this most proude creature was made . For hée is called Homo , ab humo , because he was procreated and made of the earth . Neither was he made of the best of the earth , but of the slime of the earth , ( as the scripture testifieth ) being the most filthy and abiect part of the earth . Among all bodies the most vile element : among all the elements the earth is the basest : among all the parts of the earth , none is more filthy and abiect then the slime . Wherefore , man was made of that matter , then the which there is nothing more vile and base .

12 And wheras he saith , that he was born of a woman , he hath in fewe words comprehended many miseries of humane condition . For first of all , our very fashioning and originall is so impure and vncleane , that it is not for chast eares to heare , but to be passed ouer in silence , as a thing most filthie & horrible to be tolde . This one thing I say , mans conception is so foule , that our most mercifull Lord , taking vpon him all our sorrowes and calamities , for our redemption , would in no wise beare this : & although he vouchsafed to take vpon him our humane nature , & to suffer many reproches of his enemies ; as , to be mocked , blasphemed , spit vpon , bound , whipped , & in the ende most shamefully crucified : yet he thought it vnséeming his Maiesty , to be conceiued in the womb of the blessed Virgin Marie , after the same sinfull manner that other men be .

13 Furthermore , after that man is once conceiued , doth he not indure great calamities in his mothers wombe , as it were in a filthy and vncleane prison , where euery moment he is in perill of his life ? At the last , hée is borne naked , weake , ignorant , destitute of all help and counsell , not able to go , to speak , nor to helpe himselfe , all that he can do , is to cry , and that is to set foorth his miseries : for he is born to labor , a banished man from his Country , the enemy of God , in possibilitie to liue a fewe dayes , and the same fewe dayes full of miserie , deuoide of all quietnesse and rest .

14 Beholde then the very beginnings , from whence man hath his first originall , who notwithstanding thinketh himselfe to be born to pride , who mingleth and confoundeth all things , who ouerturneth , troubleth , and subdueth kingdomes , he turmoyleth the seas , and thinketh not the whole world sufficient for him .

15 Iob saith further , that man is of short continuance . Behold another calamitie of mans bodie . The building is scarce finished , but it is readie to totter , and to fall , and sure it is ere long to fal . Man is scarce entered into the worlde , when as hée is admonished to remember his departure out of the same againe . The dayes of man ( saith the Prophet Dauid ) are thréescore yéeres and tenne , Psal. 90. and though some be so strong that they come to fourscore yeeres , yet is their strength them but labour and sorrow , &c. Therefore the summe of our yéeres , whereunto all do not attaine , is theéescore yéeres and ten ; the stronger bodies sometimes continue till fourscore . From which yéeres , first of all we do deduct those yéeres which Infancie & childhood spendeth : for all that time we liue not like men , neither are gouerned with a certaine violent motion like vnto bruite beastes , which are deuoide of reason and vnderstanding . If also we take away that time which passeth away when we fléep ( for sléeping , we liue not the life of beasts when they wake , much lesse of men ) and that time will rather séeme a liuing death , then a liuely life . If , I say , we deduct all the time of childhood and sléep , that which remaineth wil scarcely amount to fortie yéeres : And of these fortie yéeres , we haue not one moment of time in such wise in our power , that we can assuredly say , that we shall not die therein . For whether we eate , drinke , or sléepe , whether we be in labor , or in rest , we are alwaies in perils . Wherefore not without cause our Sauior crieth so often in the Gospel : Watch , Mar. 13. because ye knowe not the day , nor the houre . The which is as much , as if he had more plainly said , Because ye know not that hour , watch euery houre : and because ye knowe not that day , watch euery day : & because yée know not the moneth , and the yeare , watch therefore euery moneth and yeare .

16 And to make this matter more plain by a similitude : If thou shouldst be requested to a feast , and being set at the table , seest before thée many and sundrie sortes of meate , a friende of thine secretly admonisheth thée , that among so many daintie dishes , there is one poysoned , what in this case wouldst thou doe ? which of them darest thou touch , or tast of ? wouldst not thou suspect them all ? I think though thou were extreamely hungry , thou wouldest refraine from all , for feare of that one where the poyson is . It is made manifest vnto thée already , that in one of thy forty yeares , thy death lieth hidden from thée , and thou art vtterly ignorant which that yeare shal be : how then can it be but that thou must suspect them all , and feare them all ? O that we vnderstoode the shortnesse of our life , how great profit and commoditie should wée then receiue by the meditation thereof .

17 The Peacock , a glorious fowle , when hée beheld that comely fan and circle which hée maketh of the beautifull feathers of his taile , hée reioyceth , he ietteth , and beholdeth euery part thereof : but when he looketh on his féet , which he perceiueth to be black , and foule , he by and by with great misliking vaileth his toppe gallant , and séemeth to sorrow . In like manner , a great many know by experience , that when they sée themselues to abound in riches and honors , they glory , and are déepelie conceited of themselues , they praise their fortune , and admire themselues , they make plots , and appoint much for them selues to performe in many yeares to come : this yeare , say they , we wil beare this office , and the next yeare that : afterward wée shall haue the rule of such a Prouince : then we wil builde a pallace in such a Citie , whereunto we wil adioyn such gardens of pleasure , and such vineyardes : and thus they make a very large reckoning afore-hand , who if they did but once beholde their féete , if they did but thinke vpon the shortnes of their life , so transitorie and inconstant , how soone would they let fall their proud feathers , forsake their arrogancie , and change their purposes , their mindes , their liues , and their manners .

18 And this breuitie and inconstancie of life is appointed vs before wee be borne . For man is scarce conceiued , when as he is condemned to death : and when he commeth out of the wombe , he commeth out of a prison , not to be frée , but to vndergoe the crosse . And we all doe tende and hasten , as it were , to death : some at one miles ende , some at two , and some at thrée , and other some when they haue gone further . And thus it commeth to passe , that some are taken out of this life sooner , and some tarry longer . Since then the case standeth thus , who can sufficiently wonder at our madnesse ? for we are going , as it were , to the gibbet , and we dance , we laugh , and reioyce in the way , as if we were secure from all maner of euils . But we are in this error , because we know not the shortnesse of our life .

19 Here then we sée two wonderfull and monstrous things : one is , that man being scarcely borne , dieth , when as notwithstanstanding , he hath a forme & shewe of immortalitie : other thinges how long they retaine their forme , so long they remaine : A house falleth not all the time that his forme and fashion lasteth : The bruite beast dieth not , except first he forgo his life , which is his forme . But man hath a forme which neuer is dissolued , namely , a mind endued with reason , and yet he liueth a very short time .

20 But yet there is another thing to be séene farre more monstrous in this creature , that whereas hée is indued with reason and counsell , and knoweth that his life is like vnto a shadowe , to a dreame , to a tale that is tolde , to a watch in the night , to smoake , to chaffe which the winde scattereth , to a water bubble , and such like fading things : and that the life to come shall neuer haue end , and yet neuerthelesse setteth his whole mind most carefullie vpon this present life , which is to day , and to morrowe is not : but of the life which is euerlasting , he doeth not so much as thinke . If this be not a monster , I know not what may be called monstrous .

21 Thus hauing séene the shortnesse and mutabilitie of mans life , let vs now also sée the miserie thereof . Man ( saith holy Iob ) being borne of a woman , is of short continuance , and full of miseries . Euery word hath a great emphasis : Hee is full of miserie , euen from the sole of the foote to the crowne of the head ; not onely the bodie , but the mind also , so long as it is captiued in the prison of the bodie . Thus no place is left emptie and free from miseries .

22 Mans miseries are many and great , there is no member , no sence , no one facultie in man , so long as he is here vpon earth , which suffereth not his hell . Nay , all the elementes , all liuing creatures , al the diuels , yea , the angels , & God himselfe also , bende themselues against man for sinne . To beginne with the sence of séeing , with how many kind of feauers , impostumes , vlcers , sores , and other diseases is it afflicted ? The volumes of Physitions are full of diseases , and remedies for the same : and yet for all this , there are daily new diseases , and new remdeies found out for them : & among the remedies themselues , it were to be wished that there were one to be found , that were not more vehement to vexe the sick , then the disease it selfe . Long fasting and extreame hunger , is a bitter medicin , the cutting of veines , the incision of wounds & sores , the cutting off of members , the searing of flesh and sinewes , the pulling out of téeth , are remedies for griefes & diseases , but yet such , that many had rather choose to die , then to vse these and such like remedies . Furthermore , immoderate heate , excéeding cold , one while too much drougth , another while excesse of moisture , doeth offende and hurt the very sence of féeling .

23 The sence of tasting is most of all troubled with hunger and thirst : and manie times medicines and meats that are bitter , sharpe , salt , and vnsauerie , do distemper it .

24 The sence of smelling is compelled to endure and suffer many times al manner of stinkes , all vapors and fogges , and things of bad sent .

25 As touching the sence of hearing , what il tidings , how many cursed speakings , and iniuries doth it heare , which like sharpe swords doe pearce the heart ?

26 The sence of séeing , how many things doth it beholde which it would not , and how many things doeth it not sée , which it desireth ?

27 As for thought , how many horrible and feareful things doeth it imagine and faine ?

28 What shall wée say of vnderstanding ? to what an innumerable sort of errors is it subiect ? so as it seemeth to be like vnto a little child , to whom a tedious and very hard knot to be dissolued , is deliuered , & he contendeth what hee can to vndoe it , and when the knot beginneth in one part to be opened , hee sheweth it and reioyceth , and séeth not that the knot in the other part is more fast shutte : So in like manner , God hath made this generalitie of all things , and hath set the same before mans minde to be considered , & saith , séeke and search out the reasons and the causes of all these things , if thou canst : when as indéede the truth of the thing is more secret and profound , then mans vnderstanding , being placed in the prison of the body , can reach vnto . This is the cause that the phylosophers and worldly wise men , haue fallen into so many and sundrie sects , and dissentions about all things , euen of least moment . And they doe so contend among themselues , vntill falsehoode hauing put on the habite and vizor of trueth , deceiueth them all . Hereunto accordeth the saying of the Preacher , chap. 3 , God hath set the worlde in their heart . Eccles. c. 3. v. 11. Or , God hath giuen them the worlde to dispute of , yet cannot man finde out the worke that God hath wrought from the beginning , euen to the end . Be not curious therfore saith Syrach , chap. 3. ver. 24. in superfluous things , for many things are shewed vnto thée aboue the capacitie of men . And yet we see , that the most ignorant do many times soonest offend herein , rushing into those matters whereof they haue no knowledge , and nothing belonging vnto them . They will build Tabernacles with Peter , and lay platformes for the Church , whereof they haue no skill . Euerie common person will bée an Agryppa ouer Paul , and euery woman a Bernice , and euery meane person make a shoppe a Consistory to controll a State , forgetting the Prouerb , Ne sutor vltra crepidam : The shoomaker is not to excéede his pantofle .

29 But a greater miserie as yet holdeth our actiue and practising vnderstanding . For how many meanes , how many reasons and waies doth it deuise to clime vp higher , and to growe in the opinion and estimation of men . For the which cause the Prophet Dauid in his Psalmes saith , that our whole life is like a copwebbe : For as the Spider is occupied all his life time in weauing of copwebbes , and draweth out of his own bowels those thréeds , wherwith he knitteth his nets to catch flies : and oftentimes it commeth to passe , that when the Spider suspecteth no ill , a seruant that goeth about to make clean the house , swéepeth downe both the copweb , and the Spider , and throweth them together into the fire : Euen so , the greatest part of men consume their whole time , spende all their witte and strength , and labour most painfully to haue their nettes in a readines , with the which they may catch the flies of honors and of riches . And when they glorie in the multitude of the flies which they haue taken , and promise vnto themselues rest in time to com● beholde , death ( Gods handmaide ) is present with the broom of diuers sicknesses & griefes , and swéepeth these men away to hell fire , they being fast asléepe in the chaire of securitie : and so the worke , together with the workemaster , in a moment of time doe perish .

30 Neither is the man of meanest capacity , and of least vnderstanding , frée from miseries . Who can number the suspitions , the hatreds , the iealousies , the enuies , the feares , the desires , the vaine hopes , the gréefs and anguishes of mans mind ? If he do euil , he feareth the Iudges , banishment , whipping , reproaches and tormentes : If hée doe wel , he feareth euil tongues . Who is able to expresse with what miserable desire all men are inflamed , in so much that no man liuing is contented with his estate : but we are all like vnto sick men , which turmoile and tosse , first from one side of the bed , and then to the other , and yet neuer find rest ?

31 After these things , behold and consider all ages . How weake is infancie ? how ignorant is childehood ? how light and inconstant is adolescencie ? how rash and confident be young men ? how gréeuous and irkesome 〈◊〉 olde age ? What is a young boy but as a bruite beast , hauing the forme and shape of a man ? what is a flourishing yonker , but as an vntamed horse ? what is an olde man , but the receptacle of all maladies and sicknesses ? And in all these ages , with how great a heap of miseries and necessities are we ouerwhelmed ? We must daily eate , drink , and sleepe , we are daily compelled to serue many other necessities : and ( which is much more miserable and vnhappy ) we must of necessity purchase vnto our selues these occupations , with infinite labors and sweatings .

32 Now who is not astonished , if hée consider how al the creatures which compasse vs round about , doe bend their whole force , and fight against mankinde : as if the things which haue bene already repeated , were not sufficient to fil the bosome of mans hart with miseries ? That same most cléere brightnesse which we call the Sunne , which is as a certaine generall father to all liuing things , doeth sometimes so scorch with his beames , that all things are parched & burnt vp with the heate thereof : at another time he taketh his course so farre from vs , that all thinges die with colde .

32 The earth also , which is the mother of vs all , how many men doth she swallowe vp with her downfalles , gulphes , and quakings ?

33 And what doe the seas ? how many doe they deuour ? Verely they haue so many rocks , so many flats & sands , so many sirts , so many Charibdes , and so many perillous places , that it is a most harde thing of all other , to escape the danger of shipwrack : and they which are most safe in the ship , haue but the thicknesse of a planke betwéen them and death .

34 What shal we say of our aire ? Is it not many times corrupted ? and doeth it not ingender and gather clowdes , thicke mistes , pestilences and sicknesses ?

35 As for the bruite beasts , they yéeld no reuerence to man their Prince , and not only the Lyons , Beares , Tygers , Dragons , and other greater wild beastes , but the very flies also , gnats , fleas , and other of the most smal sort of liuing creatures , doe wonderfully and very vehemently trouble , vexe , afflict and disquiet man .

36 It were to be wished that wee had no worse enemies then the bruite beasts , and that we had no cause to stand in feare of men themselues : But these also are ful of fraudes , deceits , iniuries , euill practises , then the which what can be more intollerable ? And what meaneth so much armour , pikes , bowes , bils , swords & gunnes , with diuers other instruments of mans malice , doe not these destroy and consume moe men , then doe sicknesses , and diseases ? Histories report , that by one onely , Iulius Caesar , which is said to haue bin a most curteous and gentle Emperour , there were slaine in seuerall battels , eleuen hundred thousand men . And if a man of mildnes and méeke spirit did this , what shall we looke for at the hands of most cruell men ? Neither lands , nor seas , nor desart places , nor priuate houses , nor open stréetes , are safe from ambushments , conspiracies , hatreds , emulations , théeues and pyrates . Are there not vexations innumerable , persecutions infinite , spoyling of fields , sacking of cities , praying vppon mens goods , fiering of houses , imprisonments , captiuities , gally-slaueries , renegations of Christianity by torments inforced , beside death it selfe , which men daily suffer at the hands of men ? And this is that ciuill and sociable creature , which is called humane , which is borne without clawes and hornes , in token of peace and loue which hée ought to imbrace . Moreouer , not onely enemies , but also friends , and the mainteiners of peace and iustice , are fierce & cruel against men . O man , the very storehouse of calamities , and yet thou canst not be humbled , but art proud still .

37 Neither haue wée onely those foresaid corporal enemies which we may sée and shun : but which is more perillous , we haue also ghostly enemies , which see vs , and wée not them . For the diuels , which are most crafty , cruel , & most mighty in number , and strength , doe nothing , practise nothing , and thinke vpon nothing else , then how they may tempt , deceiue , hurte , and cast men downe headlong into hell fire .

38 The holy and blessed Angels also , do many times fight against sinful men . For who burnt Sodom and Gomorrah , with the inhabitants thereof , with fire and brimstone ? The Angels . Who slew the fourescore and fiue thousand men in the hoast of Senacharib ? The Angels . Who afflicted the Egyptians with al those plagues mentioned in Exodus ? The Angels . Who assisted Ioshua against the Cananites and Iebusites ? Gods Angels .

39 Not onely the Angels , but God himself also , sometime shewing himself towards man as towards an enimy : which caused holy Iob to say , Why doest thou hide away thy face , and takest mée for thy enemie ? what meaneth this O lord God ? Thou also which wast woont to be my father and kéeper , hast now bidden battell against me .

40 Moreouer and beside all these things , there is yet a ciuill and internall war , which man hath within his owne bowels continually . For what man is he which doth not féele the striuings & contentious of his affection , will , sense , and reason ? Insomuch that man himselfe doth afflict himselfe , and vnderstandeth it not , & is a greater enemie to himselfe then any other can be . For who doth greater harme to thee , then thou doest to thy selfe ? who more then thy selfe letteth thée , and turneth thée away from thy felicitie ?

41 Who then seeth not how truely it is saide , Man that is borne of a woman is of short continuance , and full of miseries ? who séeth not that man is set in the very center of the sphere , that miseries may fall vppon him from euery part ; and as the white in a butte , that the arrowes & dartes of all miseries may be directed vnto him ?

42 But let vs sée what followeth , Hee shooteth foorth as a flower , and is cut downe . Whereby he teacheth , that mans life is fraile and transitorie . A flower v rily is a comely and beautifull thing : and yet for all that , it is nothing , because ther is nothing found more fading and vanishing : Euen so man , during the time of his childehoode and flourishing youth , he seemeth to be of a wonderful comelinesse : but this beautie is of small price , because it is more brittle then the glasse : for that man carrieth alwaies the cause of death in his veines and bowels .

43 Mans fading away is such and so sodaine oftentimes , that there can be no reason giuen of his death : for many haue gone to bed well in the euening , that in the morning are found dead in their beds : and many very sodainly haue dropped down in the highwaies and streetes , as they haue walked about their affaires . And this is no woonder , if we consider the substance of mans body , which being a building compact of gréene clay , is easily ouerthrowne with a small puffe of wind .

44 And how , I pray you , commeth it to passe , that clocks are so easily stopped from their course ? is it not because they are made by arte and skill , with so many whéeles , that if one be staide , all the rest are letted ? If this befall clockes that haue wheeles of Iron and stéele , how much more easily may it come to passe in the humane clock of life : the whéeles and engines whereof , are not of Iron , but of clay . Therefore let vs not woonder at the frailtie of mans body , but at the foolishnes of mans minde , which vpon so fraile a foundation is woont to erect and builde such lofty Towers .

45 Furthermore , there is another miserie which is signified vnto vs by the comparison of a flower , namely , the deceitfulnes of mans life , the which indeed is the greatest misery : For as fained vertue is double iniquitie , so counterfeyt felicitie is a twofolde miserie and calamitie . If this present life would shew it selfe to be such as it is indéed , the misery therof should not greatly hurt vs : But it doth now greatly damnifie vs , bicause it it is false and deceitful : & being foule , it maketh a very faire and glorious shew : being euer mutable , it will séeme to be stable & constant : being most short , it beareth vs in hand that it is continuall , that men being deceiued , they may beléeue that they shal haue time to fulfill all their lustes , and yet time and space enough to repent them .

46 Holy Iob concludeth his sentence thus : Hee vanisheth also as a shadowe , and neuer continueth in one staie . To make this more plaine , behold and consider the ages of man , and thou shalt euidently perceiue the alterations of humane life . Childehoode is weake , as well in mind as in body : Florishing youth is weake in minde but strong in body : Ripe and manly age , is strong both in mind and in body : Old age strong in minde and weake in body : Crooked olde age , is in this twise a childe , weake both in mind and body : Therefore hée fléeth as it were a shadow , and neuer continueth in one stay .

47 Beside this , hée is now wise , now foolish : now merry , now sad : now in health , now sick : now strong , now weake : now rich , now poore : now hée loueth , anon he hateth : now hée hopeth , by and by hée feareth : one while he laugheth , another while he wéepeth : now he will , anon he wil not . To conclude , the Moone , nor any other thing that is mutable , sheweth not so many changes vnto vs , as do the daily & almost sodaine alterations of men . And yet for all this , they liue as men in a frensie , which knowe not their miseries . And although they cannot repose their hope and assurance in the present things of this life , yet they doe not transferre and remoue the thoughts of their minde , their counselles , their works and endeudurs , vnto the happinesse to come . And if it were possible , they would make the place of their exile and banishment , their Countrey and inheritance . But in vaine they desire this , for death commeth and playeth the last Pageant , shutting and finishing the life of all calamities .

CHAP. II. Concerning Death , and the meditation thereof .

THe errors of al men , for the most part , take their originall from hence , that they forget the end of their life , which they ought to haue alway before their eyes . For here-hence commeth Pride , Ambition , too much carefulnesse for the body : hereof also come these Towers , which we build vpon the sand . For if we did consider what wée should be after a few dayes , our maner of liuing would be , parrduenture , more humble and temperate . For who would haue a high looke and proud stomacke , if hée would with the eyes of his mind behold what manner of one shortly after hee shall bée in his graue ? Who would then worship his belly for a God , when he wayeth with himselfe that the same must in a short time be wormes meat ? Who would be so in loue with money , that he would run like a mad man by sea & land , & as it were through water and fire , if he vnderstood that he must leaue all behinde him sauing his winding shéete ? If this were thought vpon , all our errors would soone be corrected .

2 The word of God telleth vs in many places of this vanitie , to the ende we might the more earnestly séeke a better course and more happy life . The Prophet desireth of God , Psal. 90. that he may learn to number his ●aies , to the end he may applie his heart vnto wisdome . For vnlesse wée thinke vpon death , we cannot applie and fashion our selues to a godly life . Yea we finde daily in our selues , by experience , that the forgetfulnes of death , makes vs applie our heartes to follie , and all kinde of vanity . The holy men of olde time , were wont in such wise to kéepe an account of their dayes , that aboue all things they might apply their hearts to wisedome . Of all Arithmeticall Rules this is the hardest , to number our dayes . Men can number their heardes , and droues of oxen , and of shéepe : they can account the reuenues of theyr manners & farmes : they can with a little paines number and tell their coyne : and yet they are perswaded that their dayes are infinite and innumerable , and therefore doo neuer begin to number them . Who saith not vpon the viewe of another , surely yonder man looketh by his countenance as if he would not liue long ? or , yonder woman is olde , her dayes cannot be many . Thus we can number other mens dayes and yéeres , and vtterly forget our owne . Therefore this is the true wisedome of mortall men , to number theyr owne dayes : and like skilfull Geometricians , to measure all theyr actions , all their studies , all theyr cares , all their thoughtes , all theyr desires , and all theyr counsells , by their departure out of this life , as by the end whereto they are referred , as it were by a certaine rule , and thereunto to direct all things : and so to finish the course of our life which God hath giuen vnto vs , that at the last we may come to the happy hauen of rest .

3 The case standing thus : we cannot , nor ought not to doubt , but that the diuell a most cruell enemy of mankind , laboreth all that he can , to take away from vs , the most wholesome remembrance of death , which by most euident demonstrations setteth before our eyes , the breuity of our life , the miserie of our flesh , the deceits of the world , the vanity of things present , and whereunto all humane beauty , and the vniuersall glory of the world , shall come at the last . For otherwise , how could it be , that we should at any time forget a thing so fearefull , & which by no manner of meanes we can shunne and auoid .

4 If a light suspition of some losse , eyther of our goods , or of honour , doth preuaile so greatly with vs , that many times it taketh from vs our sléepe , what might the meditation of most assured death doe , which is more terrible then all other terrors beside ?

5 Wherefore , as they which in open games of actiuitie , as of shooting , and wrestling , and such like , doe long before the day come , thinke vpon the same , and doe exercise their hand & bow , spending and consuming many arrowes at the marke , that in the day of trial ●or the best game , they may shoot néerest the marke : and as Fencers which are to play their prizes of triall , doe daily try their strength , and exercise their weapons , bending their whole minde how they may best foyle their enemies , that when the day commeth they may haue honour and triumph : Euen so ought we to do , for whom a greater reward without all comparison is set , if wée die wel : and if otherwise it come to passe , wee shall be punished with vnspeakeable shame and reproach .

6 And this our meditation of death , shal be handled in no other order , then the same which our death and departure from this life bringeth with it . For as they which are to runne a race , do oftentimes lead their horses vp and downe the running place , that they may sée & be acquainted with all the stones , vneuen places , and other impedimentes in the same : that when the day commeth , they may finish the race without stay or stop : Euen so wée , which whether wée will or no , must measure and pace the race of death , shal doe very well , if now in our mind and memorie we frame this race , and doe diligently consider all those things which are in the same : especially , séeing the way is most obscure , and ful of sundry impediments , and is so perillous , that there are very fewe which finish the same happily . They which slip and stumble in it , shal neuer more find any hope of saluation .

7 Therefore , that we may begin there where this most bloody battell hath his originall , wee ought diligentlie to consider the same : namely , that then death doth especially come , when men doe least thinke of it . Herevpon the Apostle Paul salth , The day of the Lorde shall come as a theefe in the night . And in the Apocalips , Beholde I come as a theefe . And théeues haue this propertie , that they breake vp houses to steale , when men are most fast asléepe , and when they least suspect any such thing .

8 Hereupon also the Prophet Amos hath these words , In that day will I cause the sun to goe downe at noone , Amos. 8. and I will darken the earth in the cleere day . That is to say , when men thinke it to bée the high noone of their age ; when they thinke that they haue yet many yéeres to liue ; when their minde is occupied about their gaine , about theyr affaires , about their honors , buildings , mariages and pleasures : when they say vnto their soule , Soule , thou hast much goods laid vp in store for thée for many yeeres , eate , drink , rest , and be merrie : then it shall suddenly be saide vnto them , Behold death is at the doore , thou foole , this night shall thy life be taken away from thee ; Eccl. 41. and whose are then those things which thou hast gotten ?

9 Then death vnlooked for , frustrateth all our counsels , cutting off the webs of our deuises , and with on stroke she casteth down and layeth flatte on the ground , al those Towers builded in the ayer : and then what a wound doeth the heart of the sinner receiue , which loueth this present life , when the Physitian saith vnto him , Thou must from henceforth thinke no more of life , but of death ?

10 Here first of all , all those things which he loued in time past , offer themselues vnto him , from the which he shal be pulled away , and seperated by death , whether he wil or no. The body shal dye once , but the heart shal dye so often as the things be in number which he loued . Then in very déede shal the most cléere light be turned into darkenesse , because those things which were aforetime occasions of great ioy , shal be now horrible vexations and torments . It is a most swéete and pleasant thing to them which liue , to sée their louing and faithful friendes , to remember their honors , to think vpon the pleasures past and to come : But all these things in the time of death , shal be as swords , as torments , and most bitter potions .

11 But if it be so harde a matter to bée pulled away from those things which do not so néerely touch man , how bitter , I pray you , will the seperation bée of the body from the life and soule ? For such two louing familiars , which haue alwaies liued sweetly together , euen from the mothers wombe , cannot be seperated without great gréef . If the Oxe do commonly lowe & mourn , when his yoke-fellow which was wont to draw with him is taken away , how will euery one of vs mourn when the minde shal be seperated from the body ? Then wil the body and the mind with teares repeate againe and againe , doest thou thus seperate bitter death ? O death , dost thou thus seperate ?

12 And when the cogitation of so sharp a seperation is déeply setled in our mind , then gréefes follow gréefes , and sorrow commeth vpon sorrow : for then it commeth presently into the minde , what a miserable condition the body and soule shal be in after the seperation . And first of all , when a man beginneth to recount with himselfe , that his body after a fewe houres , shall be buried in a graue , or dark tombe , he cannot cease from wondring at so abiect and miserable a condition . What ? the body that now liueth , which seeth , which heareth , whith speaketh , shal it be made ( after one houre , in a moment ) blinde , deaffe , dumbe , without sense , without spirit , without life ? Shal I haue then in stead of a large pallace , a base sepulchre ? in stead of a soft bed , the hard ground ? for delights , rottennesse ? for swéete smelles , stinkes ? and in stead of seruants and familiar fréends , wormes ? And thus this cogitation of the graue will verie sore trouble and terrifle a man in these extremities .

13 But yet notwithstanding , euery man feareth much more when he beginneth to consider what condition remaineth for the soule . For when he beholdeth that eternity , and that new Region , vnknown to all men liuing , which hée then alone and naked is to enter : and againe , when he vnderstandeth , that there is to be founde in the same , both euerlasting glorie , and perpetual paine and misery , and knoweth not of which hée shal take his part : it cannot bée tolde , with how great feare , with what carefulnes , and with what excéeding sorrow he shal be tormented . When hée perceiueth plainly that after two houres he shaibe either in eternal ioyes , or in euerlasting paines : Is not this a crosse farre surpassing all other crosses ?

14 This incertainty therefore of blisse , or of a cursed estate , which after two houres the sinner expecteth that remembreth his sinnes , & feareth the iust iudgement of God , without hope of remission or faith in Christ ) bringeth a hell in minde not to be expressed . For by how much the kingdome which hée desireth is of largenes , and by how much the fierie furnace which he feareth is terrible , by so much greater shal this perturbation be . For from the one , Angels shal come , to carie the faithful vp into heauen : and from the other , diuels shal come , to cary the wicked and infidels into hell fire .

15 But there is yet a farre greater perturbation then this : namely , that he shal cal to mind the account which he is to make to God , of all his words , déedes , and thoughts . For of it selfe it is a horrible thing to enter into iudgement with God : the which horror wil wonderfully vexe and disquiet the diuels themselues . For as , so long as we liue they set forth vnto vs the mercie of God , and doe also commend the same , and do striue all that they can , to keepe vs from meditating of his iustice and iudgements : Euen so now on the contrary part , they extenuate and make his mercy insufficient , and doe set before our eies the greatnesse and seuerity of the Lords Iustice .

16 Then the sinner wil begin to tremble , and to fall into desperation , and wil begin to reason thus with himselfe : If God for the sinnes of others spared not his onely sonne , wil he spare me which am guiltie of so many sinnes ? If this be done in the greene tree , what shal befal that which is feare and drie ? If the Prophets , if the Apostles , if the Martyres , after they liued godly so many yeares , entred not into the kingdome of heauen without tribulations , what other place can be left for me , but that of hell fire , which know no good that I haue done ?

17 If the Scripture be true which saith , He wil render to euery man according to his works , I which haue done so great wickednesses , what should I looke for but eternal torments ? If the Apostle lye not ( as indéede he doth not ) when he saith , That which a man soweth , that shall hee reape , Gal. 6. what shal hée reape but eternall death , which hath made so cursed sowing ? If no polluted thing shal enter into the kingdome of God , how shal I which am altogether filthy and vncleane , haue hope to make so happie and blessed an entrance ?

18 Then therefore all his sinnes , which he committed with so great facility when hée liued , shal violently inuade the sinful man like an hoast of his enemies . Then the feare of punishment wil open the eyes , which sléeping securitie in sinne , before had shut . Then ambition , pride , thefts , murthers , adulteries , fornications , gluttonies , drunkennesse , lying , periurie , idle words , vncleane thoughts , and negligent slacknesse in all good workes , wil come to remembrance . O how heauy & gréeuous wil they then séeme to bée , which now séeme so light , and are done with so much swéetnesse and pleasure ? And how greatly wil they then torment the mind of the Sinner ?

19 For who is able to expresse that last agonie , wherein the soule fighteth with sore and paineful sicknesse , with the temptations of diuels , with feare of the iudgement to come , and al this at one instant ? Then commeth that same last perturbation , the failing of all the sences , as the forerunner of death approaching , which vehemently terrifieth : at what time the breast swelleth , the spéech groweth hoarse , faint , and hollowe , the eyes sinke , the nose beginneth to be sharpe , the countenance waxeth pale , the féet die , and the Arteries send forth a colde sweat .

20 These thinges which appeare outwardly are grieuous and ful of horror : but they are without al comparison , more gréeuous and horrible which are felt inwardly . For if they ( as Saint Hierome writeth of blessed Hilarion ) which haue many yeares serued God , doe feare at the time of their departure , what shal they doe which many yeares haue serued the diuel , and their execrable wickednesses , and which haue prouoked God vnto wrath ? Whither shal they go ? whose help shal they craue ? what counsel shal they take ? If they looke vpwarde , they shal sée the drawne sword of Gods Iustice ? if downeward , they shal sée a great gulfe gaping , and hel fire : if the time past , they shal sée al things vanished away like a shadowe : if the time to come , they shal beholde the eternitie of worldes , which shal last without ende .

21 But how I pray you shal they be able to resist and abide the assaults of the Diuels , who wil then bestir them with all their might and maine ? What shal sinful men doe which are left in this state ? Returne they cannot , and longer to abide in this state , wil not be permitted them .

22 O that we might vnderstande and knowe what manner of battel this is , and what maner of burthen is to be borne in this houre : we would then verily be other manner of persons then heretofore we haue bene . Al these things Faith teacheth , Nature proclaimeth , Experience testifieth , and it is euident to euery one of vs , that we shal come vnto that state , wherein we wil desire with all our heart , that wée had brideled our selues from al wickednesse , that we had exercised al the works of vertue , that we had liued in all holines , and not spent our time in vaine . Let vs not imitate foolish men , which looke vpon present things onely : let vs wisely prouide for things to come , & so by the grace of God we shal bring to passe , that the same houre which to others is the beginning of sorowes , to vs shal bée the beginning of ioy and felicitie .

23 Thus farre wée haue shewed what may befal a man at the point of death , vntil the moment of his departure : now let vs sée how the body is bestowed after the horrible seperation of the life from the same . The soule therefore being dissolued , there lyeth vppon the ground , not a humane body , but a dead carkasse , without life , without sense , without strength , and so feareful to looke vpon , that the sight thereof may hardly be endured . To be short , it is little better ( as touching the substance ) then the body of a horse , or a dog , which lieth dead in the fieldes , & al that passe by stoppe their noses , and make hast away , that they be not annoyed with the sight and stinke thereof . Such is mans body now become , yea though it be the body of a monarch , emperour , or king . Where is now that Maiestie , that Excellencie , that authority which it had aforetime , when men trembled to beholde it , and might not come in presence therof without al reuerence and obeysance ? where are al those things become ? were they a dreame , or a shadow ?

24 After these thinges the funeral is prepared , the which is al that men can carry with them , of al their riches and kingdomes : and this also they should not haue , if in their life time they did not appoint it for their dignitie and honour . Psal 49. For the Prophet Dauid saith truly , Bee not thou afraid though one bee made rich , or if the glory of his house be increased : for hee shall carry nothing away with him when he dieth , neither shal his pompe follow him .

25 Here now a pitte is digged , seuen or eight foote long , as if it should serue for Alexander the great , whom the world coulde not conteine : and therin the dead carkasse is contented to dwell alone continually , the which so soone as it is come , the wormes doe welcome , and the bones of other dead men are constrained to giue place .

26 In this house of perpetuall obliuion & silence , the carkasse being wound in a shéet , and bound hand and foote , is shut vp , though it néede not to haue so great labour bestowed vpon it : for it would not runne away out of that prison , though the hands and féet were loose .

27 And now , if we do but consider a little of the Tombes and Sepulchres of Princes , and Noble-men , whose glory and maiestie wée haue séene when they liued here in earth , and doe beholde the horrible formes and shapes which they now haue , shall wée not cry out as men amazed , Is this that glory ? is this that highnes and excellencie ? whither now are the degrées of their waiting seruants gone ? where are their ornaments and ieweis ? where is their pompe , their delicacie and nicenes ? Al these things are vanished away like the smoake , and there is now nothing left but dust , horror and stinke .

28 But now leauing the body in the graue , let vs consider how the soule entereth into the new world . Therfore so soone as the soule of the sinner is dissolued from the flesh , it beginneth to passe through a Region vnknowen , where there are new Inhabitants , and a new manner of liuing . What then shal the miserable & sinful Pilgrime do , when he shal sée him selfe alone in such an vnknowen Region full of horror ? How and by what meanes shall he defende himselfe from those most fierce théeues , and horrible monsters , which in those vast desarts do assaile passengers ? This verily is a fearefuli iourney .

29 And yet the iudgement is much more fearefull , which in that place is exercised . Who is able to expresse the vprightnesse of the Iudge , the seueritie of the iudgement , the diligence of inquisition , and the multitude of witnesses ?

30 In this iudgement teares will not preuaile ; praiers will not be heard ; promises will not be admitted ; repentance will be too late ; and as for riches , honorable titles , scepters , and diadems , these wil profit much lesse . And the Inquisition shal be so curious & diligent , that not one light thought , nor one idle word ( not repented of in the life past ) shall be forgotten . For trueth it selfe hath saide , not in iest , but in earnest , Of euery idle word which men haue spoken , they shall giue an account in the day of iudgement .

31 O how many which now sinne with great delight , yea euen with gréedines , as if we serued a God of wood , or of stone , which seeth nothing , or can do nothing , wil be then astonished , ashamed , and silent . Then shal the daies of thy mirth be ended , & thou shalt be ouerwhelmed with euerlasting darknes , and in stead of thy pleasures , thou shalt haue euerlasting torments .

When Ieremy had imbraced all the calamities and sinnes of the Iewes , at the last he imputed al to this ; She remembred not her end : Lam. 1.9 . So if I may iudge why natural men care for nothing but their pompe , why great men care for nothing but their honour and dignity , why couetous persons care for nothing but their golden gaine , why voluptuous Epicures care for nothing but their pleasure , why the pastor careth not for his flocke , nor the people for their pastor : I may say with Ieremy , they remembred not their end . When Salomon had spoken of al the vanities of men , at last he opposeth this memorandome as a counterpoyse against them al ; Remember that for all these things thou shalt come to iudgement : as if he should haue said , men would neuer speake as they speake , think as they thinke , nor doe as they doe , if they were perswaded , that these thoughts , words , and déedes , should come to iudgement . What if we had dyed in the daies if our ignorance , like Iudas that hanged himself before he could sée the passion , resurection , or ascension of Christ Iesus ? we should haue numbred our dayes and our sins too : but alas how many dayes haue we spent , and yet neuer thought why any day was giuen vs ? but as the old yeare went , and a new come , so we thought that a new would follow that : and so wee thinke that an other will followe this : and God knoweth how soone we shal be deceiued , for so they thought too , that are now in their graues . O deare brethren , this is not to number our dayes , but to prouoke God to shorten our dayes ; I that writ this , thou that readest this , & all you that heare this , which of vs haue not liued twenty yeares , yea and some thirty or forty , and happily some many more ; and yet we haue neuer applyed our hearts aright vnto wisdome . O if wee had learned but euery yeare one vertue since we were borne , we might by this time haue bin like saints among men ; whereas if God at this present time should cal vs to iudgement , it would appeare that we had applyed our heartes , our mindes , our hands , and féet , or tongues : yea & our whole bodies to riches & pleasures , to lying and deceiuing , to swearing , and forswearing , yea and to all kinde of sin and wickednesse , but to true vertue and wisdome , we haue not applyed our heartes . God of his mery giue vs grace to sée our former sins , truly to repent vs of them , and to amend our liues hereafter , that we may liue with him for euer . Surely if man could perswade himselfe that this were his last day , as it may be if God so please , he would not defer his repentance vntil to morrow . If he could thinke that this is his last meat that euer he shal eate , he would not surfet : if he could beléeue that the words which he doth speake to day , should be the last words that euer hee should speake , he would not offend with his tongue in lying , swearing , and blaspheming : if he could be perswaded that this were the last lesson , the last admonition , or the last sermon that euer God would affoord him to cal him to repentance , hee would reade it , or heare it , with more diligence then euer he hath done before . O I beséech you remember your selues while it is to day , lest you repent your selues when it is too late : of all we that be here , which of vs can assure our selues of life til to morrow ? or what if we should liue thrée , foure , or fiue yeares , or what if twenty yeares , who would not liue like a christian twenty yeares , to liue in heauen with Christ eternally ? we can be content to serue seauen yeares prentise , with great labour and toyle , to be instructed in some trade that we may liue the more easily the rest of our dayes , and we must labour notwithstanding afterwards : and can we not be content to labour in the things of God a little while , that wée may rest from our labours euer after . Christ said to his disciples when he found them sléeping , could yée not watch one houre ? so I say vnto you , and to my selfe , can we not pray , can we not fast ? can wee not suffer a little while ? he which is tyred , can trauaile a little further , one steppe more to saue his life : and therefore God would not haue men knowe when they shall dye , because they should make ready at all times , hauing no more certainty of one houre then an other .

32 Séeing therefore the case standeth thus , let vs looke to our selues , and let vs take counsel of him , which would be an Aduocate before he be a Iudge : For no man knoweth so wel what is necessary for vs against that day , as he that shal be the Iudge of our cause . Hee therefore cryeth thus vnto vs . Iohn . 12. Mar. 13. Luke . 12. Walke while yee haue the light , least the darkenesse come vpon you . Take heede , watch and pray , for ye knowe not when the time is . Be ye like men waiting the comming of their Lorde ; &c.

33 They that thus watch and waite , are sure to make a most ioyful departure from this life , and to be receiued into the Lordes ioy , of the which happy dissolution the scriptures thus record : I am now ready to bee offered , and the time of my departure , or dissoluing , is at hand . I haue fought a good fight , and haue finished my course : I haue kept the faith : Hencefoorth there is laide vp for mee the Crowne of righteousnesse , &c. 2. Tim. 4.6 .

As the Hart brayeth for the Riuers of water , so panteth my soule after thee , O God . My soule thirsteth for God , euen for the liuing God ▪ when shal I come and appeare before the presence of God ? Psalme 41.1 .

The righteous shall liue for euer : their reward also is with the Lord , and the most high hath care of them . Therefore shall they receiue a glorious kingdome , and a beautifull crowne of the Lords hand : For with his right hand shall he couer them , and with his arme shall he defend them . Wisdome , Chap. 5.15 .

Bring my soule out of prison , that I may praise thy name , Psal. 142.7 .

I desire to be losed , and to bee with Christ , which is best of all , Philip 1.23 .

Reade also the fifth Chapter of the second Epistle to the Corinthians , the first and second verses .

And let these things be oftentimes thy meditation and standing , that so despising the things of this transitory life , and pacing thy steppes in the path-way to felicitie , thou mayest at the last , obtaine the reward which our Sauiour Christ hath promised , Come ye blessed of my Father , &c. Which Lord for thy mercie sake graunt vs , Amen .