A direction to death: teaching man the way to die well, that being dead, he may liue euer. Made in the forme of a dialogue, for the ease and benefite of him that shall reade it. The speakers therein are Quirinus and Regulus.

A DIRECTION TO DEATH , TEACHING MAN the way to dye well , that he may liue euer . Made in the forme of a Dialogue : in which the speakers are QVIRINVS and REGVLVS . Quirinus .

ALL haile to your person good Master Regulus : and heere you are well met .

Regulus .

The same to you , my olde friend Quirinus : for you are as well met . I am a glad man to see you aliue . For it was tolde me , that you were in great perill of death : yea some said you would neuer goe abroade againe .

I thought not otherwise my selfe : but you may see the doings of God are contrarie to the iudgements of men . I that was ere while verie like to dye , am now something like to liue .

Thankes be to God therefore .

Euen so say I : for that is my part : for as it was hee that brought mee almost to my graue , so it was none but hee that hath againe set me vpon my feete , the Physicians they all forsooke mee , my friends all , they tooke their leaue of me , my worldlie goods and substance would nothing at all comforte me , in my selfe I found little that might encourage me to hope any thing eyther of holding life in me , or of putting death from me .

What gather you of this the Lords dealings with you ?

That eyther the time of my departing hence was not come , or else that I was not then readie .

Whatsoeuer may be said of the second , I am sure what you haue said is sure of the first : for had your time been come , you must haue gone : for the power of death no man can withstand .

That I thinke , if he be fit therefore .

Death standes not vpon the fitnes or vnfitnes of any . When it comes be he fit or vnfit it taketh him .

In asmuch then as I was not fit when it did seeme to come , God enable me to be fit against the time it will come .

It is good to wish so , that if it may be , you may in the end haue it to be so : for as Paul saith : Philip. 2.13 . It is God which worketh in you , both the will and the deede , euen of his good pleasure .

That made me to say as I did .

It must moue you also to do more then you had said .

I doe not deny that : for it must moue me to be both humble and thankefull .

Somuch in deede that of Paul must moue you to , but the vnfitnes to dye , that you say was in your selfe , must moue you to more .

What s that ?

To make your selfe fit to dye . For as a man prepares himselfe to worke ere he works ; to heare ere he heares , to pray ere he prayes , to receiue ere he receiues : so must he prepare himselfe to dye ere he dyes . Better comes death to him that is prepared to dye , then to him that is nothing at all made readie to dye . The vnlooked for perill is euer most perillous .

We both agree that it is meete for a man to prepare himselfe to dye .

It is very right that so wee should . For why should not a man prepare himselfe to dye aswell as he doth to sinne . A man is no lesse to prepare himselfe to the wages for his worke , than to his worke , but sayth Paul , The wages of sinne is death . Rom. 6.23 . As a man therefore in times past hath prepared himselfe to sinne , so now must he learne to prepare himselfe to dye . For as he hath sinned so must he dye : if sinne goeth before , death of necessitie must follow after , the cause being put , the effect must also be giuen . As Paul the seruant therefore sayth , Rom. 5.12 . By sinne death entred into the world : so Christ the Master sayth , Luk. 12.40 . Be ye therefore also prepared .

But why should a man prepare himselfe to dye ?

It is but vaine to aske why , the reasons thereof be so many .

Many ? how many ?

Fiue at the least .

What may they be ?

1. The communitie of death : 2. The proximitie of death : 3. The vncertaintie of death : 4. The extremitie of death : 5. The authoritie of Christ and his Apostles .

Except you explaine your meaning , I shall not bee much wiser then I was . For why , your wordes to me seeme darke and obscure .

In playner termes then I will expresse my mind : 1. Cor. 14.19 . for as Paul saith , I had rather speake fiue words with vnderstanding , than ten thousand in an vnknowne tongue .

In so doing you shall both pleasure me , and profit others .

First then therefore a man is to prepare himselfe to dye , Heb. 9.27 . because it is appointed vnto him once to die : for as Dauid saith , What man liueth , Psal. 89.48 . and shall not see death ? shall he deliuer his soule from the hand of the graue ? As though none should , hee askes the question ; and as if none might ; both Elihu in Iob , Iob. 34.15 . and Salomon in Ecclesiastes do giue answer . For Elihu saith , Eccle. 12.7 . All flesh shall perish together ; and man shall returne to dust . And Salomon saith : Dust returne to the earth as it was . After the same maner do others giue forth their verdicts , saith an old Poet.

Est commune mori , mors nulli parcit honori . Debilis & fortis veniunt ad limina mortis . It is a verie common thing to dye , Death spareth none be he neuer so high , The weake together with the strong , Comes streaming to death all along .

Saith Augustine . Now dyes one King , now another , now one Duke , now another : one Earle , one Baron , one poore man , one rich man , death spareth no man , because with an euen law it smiteth all things . Saith Petrus Blesensis vpon these wordes in the booke of Iob ; Iob. 42.17 . So Iob dyed being olde and full of dayes . Death concludeth all the felicity of men for when thou hast published the fayth of Abraham , the pietie of Ioseph , the charitie of Moses , the valour of Sampson , the vertue of Dauid , the miracles of Elizeus , the wisedome and riches of Salomon , the conclusion is one , and hee dyed . After this manner therefore should euery man conclude of necessitie , I must dye ; of duetie therefore I must prepare my selfe to dye : for duelie must a man prepare himselfe to that which necessarilie he must doe . Duelie a man prepares himselfe to eate , because necessarilie he must eate , he that daylie eates not , long time liues not : duelie a man prepares himselfe to worke , because necessarilie he must worke : 2. Thes. 3.10 . he that will not worke should not eate : euen so duelie should a man prepare himselfe to dye because necessarilie he must dye , he that prepares not himselfe to dye , dyes ill fauouredlie . But this is enough for this first reason why a man that must dye , is to prepare himselfe to dye .

Somewhat then of the second , for the second is next after the first , as the first is next before the second .

So I intend : for the first cannot be without a second . As therefore first I sayd , a man is to prepare himselfe to dye , because necessarilie he must dye , so secondlie I sayd he must prepare himselfe thereto , because continuallie he is dying .

What , whilest he liues is he dying ?

Yea whilst he liues , and when he flourishes . For why ( as one sayth ) all his life is but a race to death . Euery day death is nigher him by a daye . His daye passes , and his death approaches . As soone as hee begins to liue , so soone hee begins to dye . As Paule therefore sayd of himselfe , 1. Cor. 15.31 . I dye daylie , because either daylie hee was in daunger of death , or daylie there was diminished some part of his life . So the woman of Tekoah sayd of all . 2. Sam. 14.14 . We doe all dye and are as water spilt vpon the ground that cannot be gathered vp againe . And well sayd she what she sayd : because either daylie wee are in perill of death , or daylie there is diminished from vs some part of our life . At the end of euery daye wee haue lesse time to liue by a day . Both Augustine a diuine writer , and Seneca an humaine do testifie as much as is said . Sayth the first : Where wee begin to liue , Sap. 5.13 . there by and by wee begin to dye , according to that of the wise man , assoone as we were borne , wee began to drawe to our end : And saith the second : We dye daylie : Seneca . Epist. 24. for daylie is some part of our life done away , and euen then also doth our life decrease , when we our selues encrease . Our Infancie we haue lost , after that our childehoode , thenceforth to yesterday our youth . What time soeuer is past , is perished . This verie day which now we liue , we diuide with death .

But what of all this ? should a man therefore euer the more prepare himselfe to dye ?

What else ?

And why ?

because it tels him that of necessitie hee must dye . For fall one day will that tree that euery day is a falling ; and once dye certainelie shall that man , that euery day is a dying : for death permittes no truce .

All this I graunt ; yet I see not how the other doth thereupon followe ?

You may if you will . See you not how a man prepares himselfe to fight with that enemie with whom he can conclude no peace ?

Yes .

Then may you soone see how a man is to prepare himself to stand against death , with which he can enter no couenant .

Belike then death is an enimie ?

1. Cor. 15.26 . So saith Paul : The last enemie that shall be destroyed is death .

No maruell then though a man bee to prepare himselfe to encounter with death . For no man must be careles of his enimie . His enemie is euer too carefull of him thereto . But passe from this to the next if you please .

As you please , for what pleaseth you shall not displease me .

Say not so at euery time and turne .

No more I doe . As you are a man , that sometime may please you , which displeaseth me : and as I am another , that may sometime displease you , which for the time greatlie pleaseth me . But now because it pleaseth you that I should passe from that which was last sayd , to that which is yet to be said , letting these things passe , I wil passe . As first then I said , a man is to prepare himselfe to dye , because necessarilie he must dye , and secondly because continually he is dying . So now thirdlie I say , he must therefore prepare himselfe to dye , because hee certainelie knoweth not either when he shal dye , or where he shall dye , Syr. 18. 8. or after what sorte and maner he shall dye . For as Sirach sayth : no man hath certayne knowledge of his death . Eccl. 9.12 . And as Salomon sayth . Man doth not know his time , Act. 9.12 . but as the fishes which are taken in an euill nette , and as the birdes which are caught in the snare : so are the children of men snared in the euill time when it falleth vpon them suddainely .

But what ? ought the ignorance of a mans time to incite him to make preparation for his time ?

What else ? both Christ and others seeme to say so . For thus sayth Christ : Luk. 12.40 . Be ye also prepared therefore . Wherefore ? Because the sonne of man will come at an houre when you thinke not . This giueth asmuch as I seeke . For Christ commeth aswell at the particular Iudgement of a man ( which is at his death ) as at the generall , which shall be at the dissolution . And yet you see his reason is from his comming at an houre when he is not thought of , be ye therfore prepared : for the sonne of man will come at an houre when ye think not . And thus sayth Augustine . Thou knowest not in what houre he may come : Alwayes ( therefore ) watch , that so because thou knowest not when he will come , he may finde thee prepared when hee shall come . It may be for this cause thou art ignorant , when he will come , that thou maiest be readie whensoeuer he doth come .

Augustine in quad . Epistola . The last day is vnknowne , that all dayes may be obserued ; then are remedies prepared too late when deaths perils hang ouer the head . Thus also sayth Gregorie : Gregorie . Lib. 12. moral . To this ende our maker would haue our ende hidden , and the day of our death to be vnknowne , that whilest it is alwaies vnknowne , it might alwaies bee thought to bee nigh at hand ; and that euery man by so much might be the more feruent in working , by how much he is vncertaine of calling , that while we are vncertaine when we must dye , we might alwaies come prepared to death . Brandmil . Con. funebr . To the like effect in like sorte sayth another . Therefore to no man is the houre of death knowen , that euer we might watch and be readie , least being vnreadie , and in ill sorte secure wee should bee found sleeping . And this is his reason .

If men did foreknow when they should dye , they would shew their diligence about that time , that they might not therefore be diligent onely in that time , but continually , he foresheweth neither a generall houre , nor a particular , that in alwaies looking for him , they might alwaies watch . For as Theophylacte well sayth vpon the first chapter of the first of Pauls Epistles to the Thessalonians . Theophylact. in . 1. ap. 5. If man knew his last day , he would indeuour himselfe to doe any mischiefe other dayes , then , the end of his life approaching he would be baptized . Moreouer many if they knew they should dye to morrow , would bethinke themselues how many waies they might molest and afflict their aduersaries , as though now they did despayre of themselues , and did desire to refresh themselues with their enemies bloud . Which thing is not now done for the feare of death staying them , & the loue & desire of eternall life recalling them . For the houre of death is alwaies vncertaine and vnknowne to thee .

That thou mayst feare , be feruent liue well , and flye euill . As though there were foure causes which moued God to make death vncertaine : 1. Feare . 2. Loue . 3. Life . 4. Euill . Feare of him , loue to his word , preseruation of life in man , and declining of euill . Touching the. 1. Gregorie sayth in an homelie of his . Our Lord would therefore haue our last houre to bee vnknowne , that alwaies it might be suspected , Gregorie in hom. that whilst we cannot fore see it , without intermission wee might make hast vnto it . And hence is it that he said . Watch therefore : Mat. 15. cap. 13. for ye know neither the day nor the houre when the sonne of man wil ceme . Touching the 2. another saith . The houre of death is vncertaine , that thou mightest worke the more feruentlie . Were it not so thou wouldest grow slouthfull , and desist from manie things which are good for others . And hence it is that an Angell sayd once to a Bishop , Greg. in Dialo● Doe what thou doest ; worke what thou workest . Touching the 3. saith the same author last spoken of : Therefore is the day of thy death vnknowne , that thou mayest liue the more purely and warilie . For as Cyprian saith : What kinde of one the Lord findes thee when hee doth call , such kinde of one he doth iudge thee ( when thou art gone . ) But it is a foolish thing for a man to liue in that estate , in which he would not dye . Touching the 4. saith the foresaid writer . Therefore is the day of thy death vnknowne that thou maiest eschew many euilles which of the certaintie of death would ensue . For did men know they should liue long , they would committe many euils , purposing afterwards to repent : but did they know they should dye soone , they would liue so much the more vnhumanelie , determining to haue some pleasure ere they were for the preuenting of these mischiefes , the Lord hath made both death vncertayne , and the time thereof vnknowne . Thus now you see how the ignorance of death , both in regard of time , place and manner ought to make a man prepare himselfe to death .

I doe so , I thanke you . But I pray you is there yet any thing more that may doe the like ?

If you remembred but what ere while I said , this question might haue been spared , for I tolde you that for fiue causes , a man was to prepare himselfe to die , ere euer he came to die , and yet wee haue spoken but of three of them .

In deede you did so . Speake therefore of the two last I praye you , as you haue done of the three first .

So I meane God willing . In the fourth place therefore , a man is to prepare himselfe to die ere euer hee comes to die , because the greatest worke a man hath to finish in this worlde , is to die . As after death there is no worke , so greater then death there is no work , hee which hath ouercome death , hath ouercome all things : Aristotle . Of all terrible and fearefull things death is the last .

And why should this moue a man euer the more to prepare himselfe to die .

Because as the wise man saith , Syr. 5. 16. He should not doe rashly , either in small things , or in great .

Why , but is it a doing rashly to dye without preparation thereto ?

What else ? For what , is it not a doing rashly , to set vpon any thing without aduisement ?

Yes surelie .

The like it is to die without preparation .

As a man then prepares himselfe to the doing of any great worke , so is hee to the vndergoing of death .

Right so .

But why so ?

Because death is not the least of a mans workes in this world , Brandmil . Con. fun . ( though it bee the last , ) For to die is the greatest worke a man hath to finish vpon earth .

May you not thereto adde the greiuousest too ?

If I die , the matter were not great , for there are more paines in death , Vincent . then in any worke vnder the sunne . As one sayth , for then so diuerse kindes of diseases are wonte to meete , and so to molest euery member , that sometimes there are moe diseases than members . In a sicknes that was not mortall but grieuous , Dauid sayd there was not one whole parte in his bodie , how much more might another so say in a sickenesse that is mortall , and therefore exceeding grieuous ? For no sickenes so grieuous as a mortall sickenes . In the separation of a man from his wife there is much greefe and sorrow , in the separation of the soule from the bodie there must needes be much more . The coniunction of the two last is greater and of greater continuance , than the coniunction of the two first , and where there hath beene the longer continuance in affection , there must needes be the greater grieuances vpon separation , in experience we see , that so much the greater the sorrow is at the parting of friends ; by how much the longer the continuance together hath been from the meeting of friends : and by that we may gesse how great the griefe is in the parting of soule and body . For soule and bodie are as two friends , but what prosecute I this poynt so farre ? Now haue I little leysure , and lesse occasion so to doe : and it may be I shall haue more of both hereafter .

I would you might , and I wish you may . For it will not be more yrkesome to me then to heare of these things , than it is now . And now by seeing my silence , you may iudge of my delight . But to let this passe seeing you would so faine passe , what other reason haue you for the first and last place by which a man should bee moued to a preparing of himselfe to death , ere euer he comes to yeeld himselfe thereto ?

The fundrie preceptes of Christ , and his Apostles , and prophets tending to that purpose .

Why ? haue either the one or the other of these giuen any precepts touching this matter ?

Haue they ? what a question is that ? thus sayd I say the Prophet to Hezekiah the king . Put thine house in order , Esa. 38.2 . for thou shalt dye , and not liue . And what is that , but to prepare to die , because thou must die . Thus said Christ our Sauiour to Peter and Andrew , and other his Apostles and disciples : Wake therefore , Mat. 24.42.43 . for ye know not what houre your master will come . Of this be sure that if the good man of the house knew at what watch the theefe would come , he would surely watch , and not suffer his house to be digged through . Therefore be ye also readie , for in the houre that ye thinke not , will the sonne of man come . And what is this but to prepare to dye , because you must dye ? for Luke the Euangelist recording the same historie saith : Be yee also prepared therefore : Luk. 12.40 . For the sonne of man will come at an houre when yee thinke not . 1. Pet. 1.1 . And thus said Peter the Apostle to the strangers that dwelt heere and there throughout Pontus , Pet. 4.7 . Galatia , Cappadocia , Asia and Bithynia , now the ende of all things is at hand be ye therefore sober and watching in prayer . And what is this but to prepare to dye , because yee must dye . For a man cannot prepare himselfe aright but he must be sober and watching in prayer .

Is this reason thinke you as forcible as the former ?

If it be not , it should be . For this I am sure is Christs saying , Ioh. 15.14 . Iohn the fifteene : Ye are my frends if ye do whatsoeuer I commaund you . And this as I haue shewed , is his commaundement as well therefore , because he hath commaunded it , as also for other reasons which alreadie I haue expressed , preparation to death should be vsed .

God graunt it may so be .

Amen I wish . For in asmuch as we haue all sinned , wee must all dye . For as there is a time to bee borne in sinne , so there is a time to dye for sinne . And to that that must be done , it is better that we prepare our selues then not . That comes daungerously that comes vnlooked for . Eighteene were slaine , when the Tower in Siloam fell , but moe perished in the gaynesaying of Corah , Iude. 11. Num. 16.32 1. Pet. 3.20 . and the deluge spared none but eighte . Now death is like a theefe . A theefe comes vnawares , and so doth death . A theefe comes when he is not looked for , and so doth death . A theefe comes suddenly , Barnard . and so doth death . As nothing is more certaine than death , so nothing is more vncertayne then the houre of death . A Thunder cracke commeth on the suddaine , euen so doth death . As one saith , our life is like a ruinous house , alwaies readie to fall , like a thin thred , alwaies readie to rot , like a running cloude alwaies readie to droppe . This cloude sometime melteth in the cradle , sometime in the chayre , death is like the sunne , whensoeuer it shineth , it melteth our cloudie life , be the cloude thereof neuer so thinne or thicke in yeares . Our life then being as vncertayne , as the weathercocke which turneth at euery blast , or like the waue which mounteth at euery storme ; or like the reede which boweth at euery winde ; ours it is to prepare our selues to leaue it , to forgoe it , to lay it downe , to entertayne that which doth dissolue it .

You say true , ours it is to doe so , but our blindenes is such and our senselesnes so much , as we thinke wee haue heere a continuing citie , and therefore we little prouide for that which is to come ; we thinke we shall liue long , and therefore we prepare not to death , which shortly and vncertainlie will ensue ; we put death farre from vs ( oh I may liue twentie yeares yet , &c. ) and therefore wee neglect what wee should regarde , and despise what wee ought to embrace .

In regarde of nature , this is our dealing , but in respect of grace , it should not be so , and sure I am , that they whome God hath indued with grace haue not done so . As they haue thought of death , so haue they prouided for death . Hence is it , that some of them bought burying places in their liues , there to be buryed , when they were dead . Hence is , it that some of them fitted their toombes eare they dyed , in which they were intoombed , when they were dead . Hence is it , that some of them both appointed what sheetes they would be wounde in when they were dead , and what they would haue giuen to the poore that then should be liuing . Abraham bought him the caue of Machpelah both to burie , and to be buried in . Ioseph in his life prouided himselfe of a tombe against his death . So haue many others done , and so now amongst vs many doe . By the one and the other it is easie to learne what euery one should do . What is one mans duetie in this regarde , is euery mans . As no man layes himselfe to sleepe without preparation , so no man shuld yeeld himselfe to death without preparation : as , one saith , Death & sleepe are brethren . Diogenes awaking out of sleep , being asked by his physitian as he lay vpon his death bed , how he did , answered : I do well man . Stob. serm. 115. For brother embraceth brother . To like effect did Gorgias Leontius answer his friends , when they asked him what he did as he lay drawing on , & sleeping . For he said , Now sleep begins to deliuer me to his brother . As Moses therefore once said , euen so now say I , Oh that men were wise , Deut. 32.29 and would vnderstand their latter ende . Oh that we would remember the certaintie of our death , the vncertaintie of our life ; the ieopardie we are in , if death take vs vnawares ; then no doubt , but as Ioseph layd vp in the seuen plentifull yeares , what might minister reliefe in the seuen deare yeares ; so we in the time of this our vncertaine life , would store vp what might comfort our yearning soules in the bitter agonie of our most certaine death . For wondrous comfortable it is to be prepared for death , before death . As Gregorie saith . Greg. in hom. sint lumbi . v. 1. Seneca in extrema parte epist. epist. 20. Maximus serm. 36. So death it selfe when it commeth is conquered , if before it commeth it euer be feared . No man well welcometh death when it cometh , but hee which long time before hath disposed himselfe thereto . Hence is it , that Musonius being once asked who it was that could finish his last daye , best answered , Hee that euer propounded to himselfe that the last day of his life was present and at hand .

And hence is it , that man should prepare for his end before his end , that so he might assuredly speede well at his end .

Oh would to God that man eyther could or would what man should . As his mighte is weake , so his minde is wicked . And through the weakenes of the one and the wickednes of the other , oft is that neglected which much should be regarded .

So it seemes , when preparation to death is neglected . As death is the last thing in this world a man shall vndergoe ; so preparation thereto is the first thing hee ought to ouergoe .

It is not now the duetie wee stand vpon , but the time . The first is confessed , the second is suspected , that man should doe this you speake of it is not denyed : but when he should doe it , it is somewhat controuerted .

More without cause , than with cause . For there is no cause the time should be doubted when the truth cannot be denied .

You speake as if there were as much truth for the time , as there is in the thing .

I speake then but as I ought , for the truth is as much for the one , as it is in the other .

When is it then that a man should prepare to dye , sith that prepare he must ?

When ? when not ? there is no time which thereto and for , is not a tyme ; because we all are euer vncertayne of our time . Hee which now liueth may by and by be dead . Sodayne death wee know seiseth vpon many .

I , many in regarde of themselues , but not many in regarde of others , for moe dye deliberately vpon their beds , than sodainly at their boards .

The greater is the mercie of God towardes vs that it is not so . Lam. 3.22 . Dan. 9.7 . For his mercie it is that we all dye not suddenly , we haue deserued worse , and therefore that .

I denie not that .

Presume not then vpon the other .

Neither will I for the workes of God are merueilous , and his iudgements past finding out . Rom. 11.33 But I will enquire when a man is to prepare himselfe to death . Whether in sickenes , or in health , or in both .

And I will answere in both , and neither in health alone , nor in sickenes alone .

And why that ?

Because there is a twofould preparing to dye ; a preparing in health , and a preparing in sickenes : a preparing in health , because then we are verie vnsure to liue . For the healthiest man in the world cannot promise himselfe one howre of life . Much lesse can he saie , To day or to morrow I will goe into such a citie , Iam. 4.13 . and continue there a yeare , and buy and sell and get gaine . A preparing in sickenes , because then wee are all like to die . There is but a step between the sicke man and death . As one sayth of men , and young men : so say I of sickemen and sound men : Bern. de Conuers . Cler. c. 14. To sicke men death is at the gate , to sound men death is lying in wayte . Both in health therefore , and also in sickenes , he that knowes he must dye , must prepare himselfe to dye .

What needes he prepare in health , will it not serue well enough in sickenes ?

Truelie no. For first the time of sickenes is not the fittest for such a purpose : First because all the sences are then occupied about the paines of the disease . And Augustine saith : Scarcelie will hee come to true satisfaction , Aug. ser. 36. whome sickenes doth vrge and paine terrifie , especially when the children whome he vnlawfully loued are present , and his wife and the worlde do call him vnto them : Secondly , because then the diuell is most busie to draw a man from all goodnes , as knowing that if then he hold him , he shall for euer keepe him . Olympiodorus in the 9. chapter of Ecclesiastes . For as Olimpiodorus saith : Such as the day of death doth leaue him , such shall , and will the day of iudgement finde him . And you know it was said to the serpent ( which was more subtill than any beast of the fielde ) touching himselfe and the womans seede . Gen. 3.15 . He shal breake thine head , and thou shalt bruise his heele . Which ( as one saith ) is as much as thou shalt lye in waite against the latter part of his life . And well may it be so ; for that auncient writer Gregorie saith : Greg. lib. 6. moral . The auncient enemie of mankinde , in the time of death is mad through the violence of crueltie to snatch vp the soules of sinners : and whome he deceiued while they liued by his flatteries , them he tormenteth when they dye , by his crueltie . Secondly in the time of health it is verie needfull , because as in sommer the lillie hath a worme in the roote that doth consume it , so in health man hath a worme that doth dissolue him . Wheresoeuer he goes , hee carries death with him . As the lillie that flourishes in the morning , is not sure to stand till the euening , so man that triumphes in the health of his youth , is not sure to liue to the infirmitie of his age . Absolon dyes in his health aswell as Dauid in his sickenes . And the prouerbe is , When health is highest , death is nighest . Many euen now as it were , are aliue and merrie , yet in a moment they are dead and gone . Sometime death warnes ere she strikes , and sometimes againe she strikes ere euer she warnes . As therefore it is euill to delay till sickenes , so it is good to prepare in health , The wise man saith ; Syr. 18. 20. Humble thy selfe before thou bee sicke , and whilest thou mayest yet sinne , shew thy conuersion . In health the wit of man is greater , and the feare of death lesser than in sickenes . In health therfore also to prepare for death the time is somewhat fitter .

Why : but it is neuer to late to repent ? For a man may repent when he will .

The proposition is true , if a man doth truely repent . But the prouerbe is : It is scarse true , which is not due . It is sicke like him that vseth it . As you hearde before out of Augustine : August . serm. 36. He whome sickenes constraineth , and punishment affrighteth , hardlie to true repentance atteyneth .

But are you of that minde ?

Of what other minde should I be ?

If so you are , and other you cannot be of , what reason haue you for being of that ?

Reason enough , and forcible enough to content any man reasonable : First repentance should be voluntarie , as all other obedience to God should bee : But repentance in sickenes is vsually constrayned : The feare of death , hell , and iudgement doth enforce it : Zeale , loue , and religion , doe not then alwaies effect it . And there is a learned writer that saith : Enforced seruices are not pleasing vnto God . Greg. Secondly , in true and sound repentance , men that repent , Ambros . do forsake their sinnes . For as Ambrose sayth : True repentance it is to sease from sinne . Hugo . lib. 3. de Mist . ecle. And as Hugo saith : Repentance is called as it were a punishment , because the man himselfe that repenteth , doth by his repenting punish in himselfe what wickedly he hath committed . For the three things which are in the smiting of the breast , to wit the breast , the hand and the sound , doe signifie that repentance is of those things , which we haue offended in , by heart , voice and worke . But in this repentance both raysed by sickenes , and neuer vsed but in sickenes , the sinnes forsake the men , for therefore then many forsake their sinnes , because their sinnes forsake them , and not because they forsake their sinnes . For why their minde is toward them asmuch as euer , though their might serues not to follow them so well as euer . The historie of Andronicus and the lion , of both which it is written , This lion is this mans hoste , and this man is this lions physitian or chirurgian , doth argue that in sickenes the lion ( the Prince of Beastes ) doth leaue his crueltie : and experience doth testifie , that in sickenes man ( the Lord of lions and other creatures ) doth lay downe his iniquitie : but as the one did leaue his crueltie , to the ende he might be cured of his maladie ; so doth the other lay downe his iniquitie , to the ende he may bee freed from his miserie . The truth of what I saie is apparant in Antiochus the proud . 2. Machab. 2.11 . 2. Machab. 9.5 . For before that a paine of the bowels that was remediles came vpon him , he said in his pride . I will make Ierusalem a common burying place of the Iewes ; But after that it , and some other miserie had something molested him , he began to leaue off his great pride , and selfe will , and came to himselfe by the scourge of God , and then said . It is meete to be subiect vnto God , and that a man which is mortall should not thinke himselfe equall vnto God , through pride . As it fared with him , so it fareth with sundrie others . They neuer thinke of leauing their sinnes till their sinnes take their leaue of them . By this you see that what I said , I say not without reason .

Yet is it not so strong , but that a man may reason against it .

With small reason if he doth .

Why ? As though a man might not repent when he will ?

As though he might or may ? Is it in a mans owne power to become righteous when he list , or is it in God alone to make him righteous when he will ? the Apostle I am sure saith : It is neyther in him that willeth , R●● 9.16 . nor in him that runneth , but onely in God that sheweth mercie . And that as the Apostle there sayth , to whome he will shew mercie , And this saying of the Apostle will I beleeue sooner than the saying of any man whatsoeuer . For as Isaie saith , what is chaffe to wheate ? so say I , what is the saying of a naturall man to the saying of Diuine Paul ?

You will not beleeue then that a man may repent when he will ?

No more will you neyther , if you bee wise . For man cannot repent when he himselfe will , but when God will . The scriptures euery where make repentance a gifte of God , and not a worke of man . Paul the Apostle to his sonne Timothie saith : 2. Tim. 2.25 The seruant of the Lord must not striue , but must bee gentle toward all men , apt to teach , 26. suffering the euill men patient lie , instructing them with meekenes that are contrarie minded : proouing if God at any time will giue them repentance , that they may know the truth . Peter the Apostle to the whole councell assembled against him and his companie on this wise aunswering said : Act. 5.30 . The God of our fathers hath raised vp Iesus whome ye slew and hanged on a tree , him hath God lift vp with his right hand to be a Prince and a Sauiour to giue repentance vnto Israel , and forgiuenes of sinnes . 31. They of the circumcision in Ierusalem , when they had heard of Peter the cause of his going to the Gentiles both approoued it , and glorified God , saying , 11.18 . Then hath God also to the Gentiles graunted repentance vnto life . And the whole companie of the afflicted Church , Lamentations the fifth saith : Lament. 5.21 . Turne thou vs vnto thee O Lord , and we shall bee turned . Not vnlike to that of Ephraim Ier. 31.18 . Ier. 31.18 . Conuert thou me , and I shall bee conuerted for thou art the Lord my God : Thus Peter , thus Paul , thus a parte of the Church , thus the better part of the Church acknowledge repentance a gift of God . This being so , a man cannot promise it vnto himselfe when hee will , but when God himselfe will . For gifts goe not euer at the mindes of the receiuers , but after the will of the bestowers . As therefore it is vnsounde to say , it is neuer too late to repent ; so it is absurd to say , August . super psal. 91. a man may repent when he will . Saith Augustine vpon one of the Psalmes : man is apt and able to wound himselfe , but he is not apt and able to heale himselfe . When he will , he may be sicke ; not when he will , he may rise , or can be whole .

Sith you conclude as you doe , I must confesse as you would haue me . Yet me thinkes , how much soeuer you carpe at this , a man may repent when he will ; you cannot so easilie cauill at that , repentance is neuer too late . For why ? so long as life doth last , hope doth also last .

Mens thoughts are not euer truths . The Lord knoweth saith Dauid , that the thoughts of men , are but vaine . Whatsoeuer you thinke , I neither carpe nor cauil otherwise than Gods worde doth allow me . Say not therefore you must confesse what I conclude ; except I conclude what euerie christian must confesse . Their open confession shall goe before my priuate conclusion . Neyther yet let it sticke in your stomacke that I say it is vnsound to say , it is neuer too late to repent . For you know it is too late to repent when a man is dead . August . ad Pet. diac . c. 3 As a learned writer saith : howsoeuer then repentance may be had , yet it cannot then be done . If you know it not , Ignat. epist. 6. you may learne it of Ignatius , of Cyprian , of Augustine , of Hierome , and almost of any among the learned . Sayth Ignatius : after Death there is no place or time to confesse our sinne . Sayth Cyprian : Cipr. tract. 1. aduer. Demet. after we bee once departed out of his life , there is no more place of repentance there is no more effect or working of satisfaction : life is heere either lost or wonne : euerlasting saluation is heere prouided for , by the due worshipping of God , and the fruites of faith . Sayth Augustine : August . epist. 54. ad Ma●ed . there is no other place to correct our manners and conditions , but onely in this life . For after this life euery man shall haue that , that he hath purchased vnto himselfe in this world . Sayth Hierome . The dead hath no part in this world , nor in any worke vnder the sunne , &c. The dead can adde nothing vnto that which they haue taken with them out of this life . For they can neither doe good , nor sinne , neither increase in vertue nor vice . And saith Olympiodorus as before I haue shewed you ; In what place or state soeuer a man shal be found when he dyeth , in the same state and degree he shall remaine for euer . Thus they all say as I say , repentance may come too late .

I confesse so much if it comes after this life , but of such a repentance I speake not : I speake of repentance in this life , not after .

Of which soeuer you speake , it will not be vtterly vntrue which I haue spoken . For repentance in this life may come too late , if either the repentance be vnperfect , or God will not accept it . Esaus repentance came too late , and Iudas his repentance came too late , and so many others repentance comes too late .

Why , but of the two theeues that were crucified with Christ , one euen then repented when he was crucified .

Yet it neither followeth thereupon , that a man may repent when he will , nor that his repentance is neuer too late if it comes . For that one theeues repentance was altogether miraculous and extraordinarie . And you know it is not good for men to make an ordinarie rule of an extraordinarie example . Of two you see there was but one that repented , & in scripture you reade of no more that were accepted which so repented .

But that moe are accepted , may thereof be collected ?

But that all shall , can no waies be concluded . There is reason more why hee was , than there is , that others shall . As Christ that was crucified , was crucified that man might be saued ; so while he suffered , he would needs shew the vertue of his suffring , that all which saw the one with their eyes , might acknowledge the other in their heartes . And therefore the theefe was then called , which in former times did seeme to haue been despised . There is no such reason now . For why ? Christ hath suffred , and the vertue of his suffering is perceiued .

I inferre not that all shall , but I enforce that some may . And herein doe I amisse ? for may not a man finde grace at the last if hee repent ?

Neither say I , that herein you doe amisse , for I deny not but a man may finde grace at last , I auouch not that he shall . He may ; for Chrysostome saith ; Ch●y●●st . 〈◊〉 7. sup. ●●n . The theefe on the Crosse needed not so much as one day to repent himselfe : what speake I of one day ? no hee needed not one houre : so great is the mercie of God toward vs . And againe , I●●● 〈◊〉 de 〈◊〉 ●●p● . that theefe that hung vpon the crosse , needed not any length and prolixitie of time , that hee might winne entrance into paradise , so much time serued his turne as he might be dispatched in , whilest he might vtter one speech ; so that within one moment of time being freed from the offences of his whole life , he gatte fauour to goe before the Apostles into paradise . Cyprian also saith . C●●●●● 〈…〉 . Although thou dost at thy verie departing out of this world , and going downe of this temporall life , pray vnto God for thy sinnes , who is the true and onely God , calling vpon him with a faythfull confession , and an acknowledging both of thine offences and of his trueth , thus confessing and beleeuing , thou hast free pardon and forgiuenes giuen and graunted vnto thee , of the meer goodnes and mercy of God . And in the verie death assoone as thou hast giuen vp the ghost , Ibid. thou passest vnto immortalitie . And againe ; no man is letted either by sinnes or by yeares , to come to the obtayning of saluation , as long as a man is yet abiding or remayning in this world , no repentance is too late : the gate is open vnto pardon and forgiuenes , and they that seeke the truth shal haue an easie accesse vnto it , &c. As before . In another place : Idem in ser. de cena dom. Heb. 12.17 . Gen. 25.33 . In that very moment of time : euen when the soule is readie to depart from the bodie , and is euen at the lippes of the party to yeeld vp the spirite , the goodnes of our most mercifull God refuseth not repentance . And whatsoeuer is truly done , is neuer too late done . But all this notwithstanding I say not that he shall : for he that will not when he may , when hee would sayth reason shall haue nay . Yee knowe ( sayth the Apostle to the Hebrewes ) How that afterwards ( to witte when Esau had sold his birth right for a messe of pottage ) when Esau would haue inherited the blessing , August . serm. 36. he was reiected . For hee found no place to repentance , though he sought the blessing with teares . Augustine of this very matter in hand saith thus : If any man set in the extreame necessitie of his sickenes , would take repentance , and doth take it , and is by and by reconciled , and so departeth hence . Whether he went well hence or no , I know not : repentance we may graunt him , but securitie we cannot giue him . I say not truely that he shall be condemned , neither doe I yet say , that he shal be saued . Wilt thou therefore be freed from the doubt ? hold that which is certaine , let goe that which is vncertaine . Worke thou repentance whiles thou art whole and sound . If thou doest so , I say vnto thee , that thou art safe , because in that time thou repentedst in which thou mightst haue sinned . If thou wilt then repent when thou canst sin no more , thy sinnes haue then forsaken thee , and not thou thy sins . And by this is made manifest what I desired to manifest . But if I must further manifest it , Ibid. Augustine againe saith : He whome sickenes and paine scarreth , rarely to true repentance commeth : for latewarde repentance vseth to deceiue many . Experience also testifieth , that there was one theefe reiected , aswell as one receiued ; one damned aswell as one saued ; one punished aswell as one pardoned .

Presently then it seemes you would haue a man to prepare for death ?

I would so , and in so willing I hope I would nothing but what I may well will , and should willingly wish . For the scripture in many places both willeth and wisheth . To day ( sayth Dauid ) if ye will heare his voyce harden not your hearts . Psal. 95.7.8 . Eccles. 9.10 . All that thine hand shall finde to doe , doe it with all thy power . In the morning sow thy seed , and in the euening let not thine hand rest : for thou knowest not whether shall prosper this or that , or whether both shall bee alike good . Eccles. 12.1 . And againe , Remember now thy creatour in the dayes of thy youth , whiles the euill dayes come not , nor the yeares approach , wherein thou shalt say , I haue no pleasure in them . Syr. 5. 7. Make no tarying ( sayth Syrach ) to turne vnto the Lord , and put not off from day to day , for suddenly shall the wrath of the Lorde breake forth , and in thy security thou shalt be destroyed , and thou shalt perish in the time of vengeance . And againe . 18.20 . Humble thy selfe before thou bee sicke , and whilest thou maiest yet sinne , shew thy conuersion .

Quae fecisse voles hoc tempore quo morieris , Haec facias quando corpore sanus eris .

Saith an olde Poet What thou would'st haue done at such time as thou shalt dye : Those things doe in such time , as thy health shall be hye .

But if I may aske , why doe you and the scripture will thus much ?

The reasons thereof , and for , are many . If I shall recount some of them vnto you I will .

Doe so I beseech you . For this talke is more wholesome than yrkesome .

The scripture therefore doth perswade a man in the present time to prepare himselfe to death , and not to delaye till the future , first because the present time is certaine and ours : the future is vncertaine , and none of ours . For who can assure himselfe of one day to liue , that hath alreadie many dayes liued ? surely no man . As Seneca saith : Seneca . Young men haue death behinde their backes , olde men before their faces . This therefore is the saying of Christ our sauiour , Be ye therefore prepared . Wherefore ? because the sonne of man will come in an houre when ye thinke not . Luk. 12.40 . This also is the saying of Seneca , whom I mentioned euen now . Thou knowest not in what place death doth expect thee ; therefore expect thou it in euery place . Sith man knowes not in what place death ought to meete him , hee knowes not in what place hee ought most to waite for death , in euery place it is to be expected . This therefore should be euery mans practise , he should not delay to prouide for death : for this cause first , because euery man is vncertaine of his life . For as Salomon saith , Man knoweth not his ende , &c. Eccles. 9.12 . Secondly because it is good presently to make prouision for the latter ende . For as Ieremie saith : Lam. 3.27 . It is good for a man that hee bare the yoke in his youth . What liquor sweete or sowre the vessell first doth take the smell thereof doth aye remaine or hardlie it forsake . Pro. 22.6 . A childe taught in the trade of his way , will not departe from it when he is olde . By so much hee liues the more securely so long as he liues . 15.15 . For as Salomon saith : A good conscience is a continuall feast . And thereupon Seneca saith . It is good before death to make the way thereto , and then to waite securely for the other parte of the time . By so much he dyes the more blessedly when he dyes . For he dyes doubtfully that prouides not for death till he dyes . If any man in his last sickenes will take vpon him to repent , and doth repent , and so departes hence , I confesse vnto you we denye him not what he desireth ; but we presume not . Repentance we may giue him , saluation wee cannot promise him . I say not that he shall be condemned , neither doe I say that he shall be saued . Wilt thou therefore be put cleane out of doubt ? repent thee whilest thou arte well . If thou doest so , I say thou arte safe , because thou then repentedst , when thou mightest haue sinned . If thou wilt repent when thou canst not sinne , thy sinnes haue forsaken thee , not thou them . Thirdly because it is more difficult to do it heareafter than now : for then the hearte is more hardened , man is more weakened , sinne is more strengthened , and the diuell is more hardely remoued . And of these things thus say auncient writers , as now and successiuely I will declare vnto you , first of the heart Bernard sayth : Bernard . in serm. A puft vp hearte is harde and voyde of Godlines , Ignoraunt of compunction , drye from euery dew of spirituall grace . A hard heart is that which is neither disseuered with compunction nor softned with religion ; Id. ibid. Sup. Cantica . nor moued with petition , which yeeldes not to threatnings , but is hardened with scourgings , is vngrateful for benefits , vnfaithfull for councell , cruell in iudgments , vnshamefast at filthie things , vnfearefull at perilous thinges , inhumane to humane thinges , rash to diuine thinges , forgetfull of thinges past , careles of things present , nothing foreseeing things to come , that it is , to which of things passed there is nothing which passeth not but onely iniuries ; of things to come there is no foresight , but onely of reuenge . Secondly , of man , Basil saith , Basil . in sua Regula . Maxim. in ser. Iohn Baptist . Gregor. lib. 4. moral . August . Sup. psal. 30. He which acquaints not himselfe with vertue whiles he is young , knowes not to depart from vice when he is olde . When sinne comes into vse , the mind then more weakely resisteth then euer , though much it desireth . For as Augustine saith , to conquere custome is a most hard combat : Custome changeth vice into nature . Ieremie the prophet therefore saith , Can the Blackemore change his skinne , or the Leopard his spots ? Isidor . lib. 2. solit. Ier. 13.23 . Greg. lib. 15. moral . then may yee also do good that are accustomed to doe euill . Euill customes hold fast whome once they haue caught : dayly also they growe more difficult to withstand , and are not ended but with the end of the sinners life . 3. Of sin saith , as I remember the same father last mentioned . Gregorie . That sin which by repentance is not done away , by his owne weight draweth another . Forthly , of the deuil sayth Beda : The deuil by how much the longer he possesseth , Beda sup. Lunam . by so much the hardlier he dismisseth . These sayings of the learned , if none of them seuerally can moue any thing to that which is moued , yet all of them ioyntly should moue much , for who should be more vnsure day by day of preparing against his dying day , then he is almost at the beginning of his liuing dayes ? Surely none , none therefore but while he hath time , should prouide for his latter time . He which delayeth this matter , sinneth more and worse then ordinarily , and against moe then vsually . For first he sinneth against God ; secondly against the Angels , thirdly against himselfe , fourthly against his neighbour , fiftly against the inferiour creatures , against God : 1. because he mingles gall with his meat , according to that saying they gaue me gall to eat . A good worke is meate vnto the Lord : for he is fed among the lilies , that is among good workes . But a bad is as poyson . psal. 5. Saith Dauid : Thou art not a God that loueth wickednes , Psalm. 5.4 . neyther shall euill dwell with thee . And Iob sayth : If I haue sinned , Iob. 10.14 . then thou wilt streightly looke vnto me , and wilt not hold me guiltles of mine iniquitie . I haue done wickedly , woe vnto mee . 15. Secondly , because he brings that before him which worst and most displeases him , to wit sinne . For first he hates nothing , which he hates but for sinne , had not sinne beene hee had loued the deuill as he did before sinne was . Secondly , he hath none so good a friende eyther in heauen or earth , but he hates him for sinne . For sinne he threw Lucifer from heauen : for sinne he cast Adam out of paradise : for sinne he expelled Iudas from the societie of his disciples : thirdly , he spared not his owne sonne , that he might be reuenged of sinne . It is his owne saying . Esai . 53.8 . For the wickednes of my people I haue smitten him . Him therefore he had crucified , that sinne with him might bee crucified : As Augustine sayth , The innocent is murthered , August . super . Col. 2. and sinne is crucified . Thirdly , because he contemneth him whch most mercifully calleth him . For God ceaseth not to call the sinner , though the sinner listeth not to heare him . Matth. 9.13 . Mat. 9. Christ sayth . I came not to call the righteous but sinners . But Prou. 1.24 . Prou. 1.24 . the same Christ sayth , I haue called , & ye refused . Fourthly , because hee vexeth him with his slackenes which expecteth him with goodnes . For as olde Tobit counted the dayes of his sonne Tobias his absence ; Tobit . 9.4 . so God counteth the dayes of the sinners delay . And as Tobias sayd of Tobit , If I tarie long he will be verie sorrie , so may the sinner saye of God ; Luk. 19.41 . If I tarry long , he will be very sory . Luc. 19. Luke sayth : Iesus wept ouer Ierusalem . And in one place of his workes Chrysostome sayth : God is compelled against his minde with great griefe to condemne sinners . Fiftly , because he reserues the worst part of his life for God , and offers the best part thereof vnto the Diuell . For his youth ( which is as the flower ) he consecrates to Satan ; August . de . catechi . rudib . Innocent . de vilitate condi . huma . and his age ( if hee comes to it ) which is as the branch , he promiseth to God . Saith Augustine : When men wish themselues age , what other thing wish they than a long infirmitie ? As Innocentius saith : An olde man is easilie prouoked , and hardlie reuoked , he quicklie beleeues , and slowlie hee leaues beleeuing what once he did beleeue . Holding hee is of that hee hath , and desirous of that hee hath not , Sad hee is and querulous , swift to speake , and slow to heare , he prayseth the men that are gone , and hee despiseth those which remayne . Things present he desprayseth , & things past he commendeth , he fetcheth his wind , and is troubled , he growes lazie and is weakned . Heare the Poet : many discomodities compasses in an olde man . Hugo de claustro animae lib. 3. cap. 10. But as Hugo saith . In that age , when the haires waxe yellow the flesh glittereth like brasse , the roseall face is adorned with the eye pearles , the health ministreth strength to the bodye , the youthfull age promiseth some space of longer life : when reason flourishes , the sences of the body also flourish , the seeing is sharper , the hearing readier , the going vprighter , the countenance pleasaunter ; they which in this age tame them selues , and ioyne themselues to God , expecte the reward of Iohn . Such kinde of ones offer the liuing sacrifice , pleasing vnto God , immaculate , lacking neyther eare , nor eye , nor foote , nor tayle . Let the late conuersion of olde men marke this , whose eares are stopped through the defect of olde age , their eyes troubled , and that I may briefely comprize all , they themselues decaye in themselues , through themselues . These offer not an immaculate lambe , but that I may so say , a curtaylde Swyne . For as an hogge hath lyne in the filthines , so hath an olde man in vices : and as an hogge is fed with huskes , so is an olde man delighted which tales and rumours . As Cyprian saith : Cipri . de 12. abusionibus . As there is not fruite founde on the tree , on which there hath not first appeared a blossome , so in olde age he cannot obtayne lawfull honour , which in youth hath not laboured in the exercise of some discipline . Without obedience therefore how can any discipline be had ? a young man therefore without obedience , is a young man without discipline . Cassio . in epist. As Cassiodorus in one of his epistles sayth : Youth ilfauouredly spent maketh olde age odious and hatefull , but their former life well lead , attayneth to great honour . For what doth olde age aduantage him , whose youth hath not been blameles and vnreproouable ? olde mens riches are not their graye hayres , but their great labours suffered and sustayned in their greene yeares But what stande I thus long vpon this , when it is more than time to goe on with that which remayneth touching the poynt in hand , which is , that much he sinneth against God , which prouideth not in time , for his latter time ? I had forgotten my selfe , but I will remember you , and proceed . Sixtely , therefore he that taketh not time in time to prouide for his latter time , sinneth against God because he thence taketh occasion to impugne him , whence he should take occasion to obey him . For of that hee lookes , that God will deale mercifullie with him , he determines to deale iniuriously with God . Rom. 2.4 . He purposes to offend him , As though he knew not , that the bountifulnes of God leadeth to repentance . But in asmuch as the Apostle reprooueth him , 5. when he saith , Thou after thine hardenes , and heart that cannot repent , heapest vnto thy selfe wrath against the day of wrath and the declaration of the iust iudgement of God . I will no further displaie his sinne against God , but proceede to shew that he sinnes in like sorte against the creature , eyther superiour to himselfe , as the Angels ; or equall with himselfe , as his neighbours ; or inferiour to himselfe , as the vnreasonable creatures . For sinne against God hee cannot , but that in so sinning he sinneth also against them . As God goeth they goe . With whom hee is offended they are offended too . Against the Angels he sinneth first , because he defraudes them of the ioy they should haue in his timely conuersion and opportune prouision . Luk. 15.10 . For there is ioy in the presence of the Angels of God for one sinner that conuerteth . But Salomon saith , Prou. 13.12 . The hope that is deferred , is the faynting of the heart . Secondly , because hee frustrates them of the fruite of their labours . Heb. 1.14 . For they are ministring spirites sent forth for the saluation of the elect . Thirdly , because he giues not that reuerence to the Angels which is meete for him to giue , because hee dares doe that in their presence , which he durst not doe if either I , or any other mand did beholde him . Thirdly , against himselfe he sinneth , because he will haue himselfe rather euill than good ; sicke than sound , dead than liuing ; bond than free , in the estate of a theefe , than in the state of a king ; hauing nothing , than with the Church enioying all things . All this could I easily explayne , if some other thing did not restrayne . Seneca . For first Seneca saith : A man hath nothing that is good , vnles he himselfe be good . Vnto the pure ( saith Paul ) are all things pure , Tit. 1.15 . but vnto them that are defiled and vnbeleeuing is nothing pure , but euen their mindes and consciences are defiled . Secondly , Augustine saith . Augustine . I did deferre to liue in thee , but I deferred not to dye in my selfe . Thirdly , Barnard saith . Is not he a seruant ouer whome iniquitie ruleth . Ioh. 8.34 . And to that Christ aunswereth , Yes : for he saith , Whosoeuer committeth sin is the seruant of sinne . Fourthly , against his neighbour he sinneth . First , because he corrupteth him with his example . Gal. 5.9 . A little leauen leauenth the whole lumpe . Augustin . li. de pasto . And a great sin is that , saith Augustine . For thus hee saith , He which liueth amisse in the view of the people , asmuch as in him is , killeth him of whome he is seene . Secondly , because he defraudes him of the helpe that is due vnto him . For whereas he ought to helpe him in his worke with the deuill , he rather hinders him . And as one saith ; It is great iniquitie in warre for a man to forsake his fellow . Eccl. 4.9 . For as Salomon sayth ; Two are better than one , for they haue better wages for their labour : 10. for if they fall the one will lift vp his fellow . But woe to him that is left alone : for he falleth , and there is not a second to lift him vp . Thirdly , because for his sinnes sake his neighbour is often punished . Iosua . 7. for the sinne of Achan , Iosh. 7.4 . the people of Israell was punished . There went vp to Ai about three thousand men , but the wrath of the Lord being kindled against the children of Israell for the trespasse committed by Achan in the excommunicate thing , they fled before the men of Ai , and the men of Ai smote of them vpon a thirtie and sixe men . Against the inferiour creatures hee sinneth , because they for the sinne of man are after a sorte punished . For as the Apostle sayth , The creature is subiect vnto vanitie , Rom. 8.20 . not of it owne will , but by reason of him which hath subdued it vnder hope . For wee know that euery creature groaneth with vs also and trauaileth in payne togither vnto this present . In so much that euery of them in the day of iudgement may put vp his bill of complaynte against such a driuing and delaying mate . And the Sunne may say , for his sake I lost my light ; the moone , for his sake I became darke ; the Starres for his sake we fell from heauen ; the Earth for his sake I became cursed ; and brought forth thornes and thistles ; the Aire , for his sake I became corrupt and breed plagues and pestilences ; the Water for his sake I became polluted , and brought forth frogs euen in kings chambers : all creatures ; for his sake we became rebellious , & yeelded not that obedience , which , had not his sinne been , wee both would and should haue yeelded . What man now is he of any wit and discretion , that sinning would sinne against all the forenamed ; his God ; himselfe ; his neighbour ; the Angels ; the other creatures ?

For my parte I thinke none ; I hope none ; I knowe none .

Neyther should there then be any of any wisedome , that should delay till death , to prepare for death . For in so doing hee sinnes as I haue said against all these of whome I haue said , and in so doing he hurtes himselfe more than now can bee sayd . The estate of such a man is perilous . Whiles he liues : the sworde of Gods iustice hanges drawen and readie to fall ouer his head : and when hee dyes ; it serues to seuer his soule from his bodie , and to cast it into hell . Ioh. 3.36 . For he that obeyeth not the sonne , shall not see life , but the wrath of God abideth on him . While he liues ; he liues in the land of his enemies ; and when he dyes ( if he dyes as he liues ) he falles into the hand of his enemies . For the deuill is the God of this world ; Origine . and is seized and possessed of all those that remayne in ignorance . Into his hands also fall all they which dye either out of the Lord , or against the Lord . While hee liues ; there is but a wall of glasse , that stayes his enemies from hauing him in their hands . This wall of glasse is his body , behinde which the deuill standes , and this wall you know is soone broken and beaten downe . One little stone of a three or foure poundes weight batters it in peeces , and layes it leuell to the ground . When he dyes ; the wall is broken , and his enemies enter to make spoyle of all they finde within . While hee liues ; as his dayes goe from life , so he goes to death . His whole life is but a course to death . When hee dyes , as his dayes are ended , so is his life . For he liues no more to his owne ioy or others comfort . The way of sinners is made plaine with stones ( saith Syrach ) but at the ende thereof is hell , darkenes and paynes . Whiles he liues ; Syr. 21. 10. he stands at the gates of death according to that saying . They drew neere vnto the gates of death . Psal. 107.18 But when hee dyes , hee goes soone into hell : Iob. 21.13 . according to that saying ; They spend their dayes in wealth , and sodeinlie they goe downe to hell .

If his state bee so perilous , it is good for him to thinke of his wayes , and to turne aside his steppes , least euill take him vnawares , and he perish in the time of vengeance ?

It is so , and a foole he is if he doth not so .

A foole , may say not so . Matth. 5.22 Whosoeuer shall say foole , shall be worthie to be punished with hell fire .

I , if he sayth it With a minde to hurte , and a will to destroy . But I haue no such minde , such a minde be farre from me . I that cannot make a man , what should I marre one ?

Still then you deeme him as you did ?

I doe so : for hee is a foole that being fallen into the mire makes no hast to get out ; such a foole is he that being fallen into sinne , makes no hast to rise from it . For there is no greater vncleannes than the vncleannes of sin . Before sinne the deuill was a most beautifull creature to looke vpon ( An Angell he was of light ) but since his sinne no man is able to abide the looke of him ; so vgly and monstrous is he now become . Againe , he is a foole , that hauing a iourney to goe , makes no hast to beginne it : such a foole is he that hauing to trauell from earth to heauen , makes no hast to set vpon his way .

But why if a man may aske you , is he a foole ?

Iob. 14.1 . First because the time hee hath to goe this iourney in , is but shorte . For the dayes of man are but shorte and it is folly to thinke a man may goe a great iourney in a little time . Secondly , because the way is long , as much as from earth to heauen , and it is folly to thinke a man may goe a long way in a shorte space . To Elias it was said , vp and eate , for thou hast a great iourney . And yet his iourney was but from the wildernes of Bersheba vnto Horeb the Mount of God ; 1. Kin. 19.7 . a iourney of fourtie dayes and fourtie nights walking ; a iourney nothing comparable to the iourney from earth to heauen ; for more is the distance from earth to heauen , than was the distance betweene the desert of Bersheba , and Horeb the mounte of God . There are that expresse it , but how truly I minde not heere to examine . It is myne heere rather to shew why he is a foole that hauing to trauell hence ; thither makes no hast to set vpon his way than that , and that ( sith I haue begunne to doe it ) I minde to doe . Thirdly , hee therefore is a foole , because hee is looked for of great persons ; for the whole hoste of heauen expects his comming ; and it is folly to make great persons stay for a meane man . Gen. 19.20 . When Lot prayed that hee might escape to Zora that there his soule might liue , God bad him hast thither , to saue himselfe there ; for he could doe no thing till he were come thither , Haste thee , saue thee there , Gen. 19.22 . for I can do nothing till thou be come thither . Fourthly , because he is looked for to his great good . For he is looked for to a kingdome . Math. 25.34 . Mat. 25.34 . Come ye blessed of my father , inherite ye the kingdome prepared for you , &c. And it is follie not to hasten for a kingdome . Know ye not , saith Paul , 1. Cor. 9.24 . that they which runne in a race , runne all , yet one receiueth the price ? so runne , that ye may obtaine . And euery man that proueth masteries , 25. abstaineth from all things : and they doe it to obtaine a corruptible crowne : 26. but we for an vncorruptible . I therefore so runne , not as vncertainely : so fighte I , not as one that beateth the aire . Fiftly , because of the lettes and hindraunces that he may haue as he goes . He that went from Ierusalem to Iericho fell among theeues , Luk , 10.30 . what he may is vnknowen . It is follie to presume . Keepe thy seruant ( saith Dauid ) from presumptuous sinne . Sixtly , Psal. 19.13 . because the gate may bee shut against him if he comes late . Mat. 25.10 . The fiue foolish virgins could not enter when they would , into the bride chamber , because they would not when they might . And it is follie to come when he cannot get in . To come in time is the chiefest of al things . Seuenthly , because he must make the more hast when he beginnes . They which delay longere they goe , must recompence their stay with speede when they goe . If not ; they shall neuer come whither they labour to goe . And it is follie to labour to effect that in an houre , which askes for the well doing of it no lesse than the life . Hardly is that done in a shorte time , which is to bee in doing all the time .

That a man then may neuer be vnprepared at euerie time he is to prepare .

It is iust so . For he which is euer in preparing therefore , shall neuer bee vnprepared therein .

But why , ought a man at euery turne to prepare himselfe ?

First , because it is a meete thing for a man so to doe . For it is a meete thing to doe the commaundement of God . Mat. 24.44 . Luk. 12.40.31.36 . And this God hath commaunded . Mat. 24. and Luc. 12. Mat. 24.44 . Therefore be ye also readie Luc. 12.40 . be ye also prepared therefore . Luc. 12.36 . watch therefore , and pray continually . If a man be to goe from one citie to another , it is good to prepare himselfe to his iourney , much more then is it good so to doe when he is to goe from this world to heauen . It is no lesse meete that he prepare himselfe to goe , that is to goe to Ierusalem which is from aboue , than it was for the Israelites which went but from Egypt to Canaan which was heere below : yet Exod , 12. Exod. 12. they made great preparation therefore . 2. because it is honest and laudable for a man so to doe ; for it is laudable , Luk. 16.8 . in the time present to prouide against the time to come . Luc. 16. Christ commendeth the vniust steward for doing wisely , and Prou. 6. Pro. 6.6 . the Lord sendeth the sluggard to the pismire to learne husbandrie . Now the wisedome of the first consisted in this , that while he was steward he prouided against the time in which he was to bee no more steward : and the husbandry of the latter consisted in this , that in summer she prouided her selfe of victualles for winter . The saying of the wiseman therefore is this , Syr. 11. 25. In thy good state remember aduersitie , and in aduersitie forget not prosperitie . When thou hast enough remember the time of hunger ; and when thou art rich , 18.24 . thinke vpon pouertie and neede . From the morning to the Euening the time is chaunged , and all such things are soone done before the Lord . Thirdly , because it is a pleasant thing for a man so to doe ; for it maketh him to dye so much the more willingly ; To him that is vnprepared for death it is yrkesome and troublesome to dye . O death ( saith Syrach ) how bitter is the remembrance of thee to a man that liueth at rest in his possessions , Syr. 11. 1. vnto the man that hath nothing to vexe him , and that hath prosperitie in all things , yea vnto him that is yet able to receiue meate . Fourthly , because it is profitable for a man so to doe : Luk. 12.43 . for saith our sauiour . Luc , 12. Blessed is that seruant , whome his master when hee commeth shall finde so doing . Blessed are those seruants whome the Lord when he commeth shall finde waking And , Theophilact. saith Theophilact , Blessed is euery one that shall bee found waking , in what watch soeuer ( that is age ) he be found walking , not behauing himselfe negligently in working that which is good . Fifthly , because it is necessarie for a man so to doe : for why as Christ himselfe saith . Luk. 12.40 . The son of man wil come in an houre when yee are not aware of him . And as Chrysostome saith . Chrisost. With the ouerthrow of those that sleep is that day to come . For as a theefe spoileth the master of the family which watcheth not , so doth death spoile vs which are not prepared for it . Before death therefore , and in life whilest a man doth liue , and may liue , he is to prepare for death , least death in death , and at death doth take him vnprepard , and so make a worse dispatch of him than he would . For as one saith of this very pointe : Brandmil . con. funeb. If any man will then first of all prepare himselfe , when he ought in deede to be prepared , let him take heede that he comes not too late with the foolish virgins , which had the gate shut against them when they would haue entred , while they went to buy oyle for their lamps , that they might haue entred ; Repentance in death is daungerous enough . And the reason thereof is at hande , because in holy scripture there is but one founde which truely repented in the ende . He truely ; that no man might dispayre : he alone ; that no man might presume . He therefore is propounded as a patterne of consolation , not as an example of imitation , that thence we may learne that no repentance is too late , if it be true & vnfeigned ; according to that of Cyprian . Cipri . tract. 1. contra . de metrian . So long as a man remayneth in this world , there is no repentance too late . Thus now I haue aunswered your question , and satisfied your request .

You haue so I thanke you . But yet I haue not done .

What will you further ?

That thou speake aswell of the manner how a man is to prepare himselfe to death , as you haue done eyther of his preparing , or the time of his preparing .

I will not denye you this , no more than I haue done the former .

How then I pray you should a man prepare himselfe to death ?

According as his condition is : after one sorte in health , and after another in sickenes .

Why is there a double kinde of preparing to death ?

Yea that there is . For there is one , a generall preparation , and another a particullar .

What is the one and the other ; the first and the second , the generall and the particular .

The generall is that , by which a man doth prepare himselfe to dye , through the whole course of his life in this world . But the particular is that , by which a man doth prepare himselfe to dye in the time of his sickenes onely .

To beginne with the first then , what course should a man take in his life , that hee might euer be prepared for his death ?

That course that is fitting for that purpose .

What is that ?

This : first let him meditate vpon death in the prosperous time of his life . Secondly , let him daylie endeuour to take from his owne death the power and strength of death . Thirdly , let him striue by all meanes he may to enter into the first degree of eternall life . Fourthly , after he hath once gotten entrance thereinto , let him inure himselfe by little and little to dye before euer hee comes indeede to dye . Fiftly , and lastly , let him doe presently , whatsoeuer his hand shall finde to doe , and not with the crow procrastinate from this day till to morow .

That I may now question with you touching each of these ; why is he to meditate vpon his death in the prosperous time of his life ?

Because the whole life of a Christian ought to be nothing else but the meditation of death : because also in the best time of his life , he is vncertaine of his death . For man knoweth not his ende ; Mar. 15.43 . the one and the other of these reasons made Ioseph of Aramathea ( an honorable counsellour , which also looked for the kingdome of God ) to make his tombe in his life time in the middest of his garden . And this did he to put himselfe in minde of death , in the middest of his delights and pleasures ; and also to teach others by his example what they should doe . For what is the duty of one this way , is the duety of euery one . For once it is appointed for euery man to dye , as it is for any man . As therefore Paul saith of all men ; It is appointed for all men once to dye : Heb. 9.27 . Syr. 38. 21. so Syrach saith to euery man ; Remember thy last ende ; forget it not .

And what will this minding of death in the time of life , worke any good in him that liues ?

It either will , or should .

I speake not of the dutie , but of the vertue .

If so it doth , for first it humbles him that thinkes thereof , vnder the mightie hand of God , remembring himselfe thereby to be but dust and ashes . Thus therefore said Abraham vnto God : Gen. 18.27 . Behold now I haue begunne to speake vnto my Lord , and I am but dust and ashes . Thus did he humble himselfe vnto God by remembring what he was . Thus no doubt will others doe that thinke as he did . For what should dust and ashes be proude ? Syr. 10. 9. As it is one of the lowest things vpon earth , so it is one of the lightest . It is troad vnder the foote of euery thing , and blowne away with a small blast . What should it exalte it selfe against God ? the clay is not to rise against the potter , neither is man to huffe against his maker : as the clay is in the handes of the potter ; so is he in the hands of his creatour . As the clay therefore submits it selfe to the potter , so must he himselfe to his maker . The clay , because it is clay ; and he because he is dust . Gen. 2.7 . Eccl. 12.7 . Dust of dust . Gen. 2.7 . and dust to dust . Eccl. 12.7 . Secondly , it furthereth him to repentance . For hee would be loath to be taken in his sinnes . Ionah had no sooner cryed to Niniueh fourtie dayes , Ionah . 3.4 . and Niniueh shall be destroyed ; but Niniueh repented . As the remembrance of Niniuehs destruction wrought Niniuehs conuersion : so the remembrance of mans dissolution , workes mans saluation . For he cannot do wickedly that thinks to dye presently . August . lib. exhortat . Nothing doth so much recall from sinne , as the often thinking of death the wages of sinne . For what , Rom. 6.23 . Luk. 18.11 . 1. sa. 25.14 . 2. Sa. 13.1 . Num. 11.29 . can the Pharisie be proude , if hee remember hee is but dust ? can Naball be couetous ; if he remember he must goe naked ? can Ammon be voluptous ; if he remember hee shall bee wormes meate ? can Iehoshua be enuious ; if he remember he shal be without life , 1. Sa. 22.9 . and despised of these whome he most enuied in life ? can Doeg be sclaunderous ; if he remember he shall be tongles , and most talked of by those himselfe talked most against ? finally can any man be vitious ; that remembers hee shall bee infamous ; and lapped in the bosome of his inglorious mother earth ? surely no. For Syrach saith : Syr. 7. 27 He that remembers his latter ende , shall seldome or neuer offend . Esai . 38.2 . Hezekiah the king no sooner heard by I say the Prophet . Set thy house in order , for thou shalt dye ; but streight way he turned his face to the wall , and wept , and prayed , and said ; I beseech thee Lord remember now how I haue walked before thee in truth , and with a perfite hearte , and haue done that which is good in thy sight , &c. Thirdly , it stirres him to contentment in euery estate , and condition of life that doth befall him . For he cannot be discontente with any thing , Hierom. that remembreth hee must goe from euery thing . As Hierome saith : He doth easily despise all things which alwaies thinketh hee must dye . As another saith : If any man remembreth the last things of his life , easily refuseth all things which are vpon the earth . For Seneca saith , Seneca . Nothing will so much profite thee for the moderation of things as the often cogitation of death . In the midst of all his afflictions ( which were both many and mightie ) righteous Iob comforted himselfe with this : Naked I came out of my mothers wombe , Iob. 1.21 . and naked shal I returne againe : The Lorde hath giuen , and the Lorde hath taken away , euen as it pleased the Lorde so are thongs come to passe ; blessed therefore be the name of the Lord . As Iob did so may we . What was his comfort , will also be ours . If there be any fault , it will be in the applying , and that because it is either not applyed at all , or else because it is not applyed aright . If it bee applyed , and rightly applyed , good is euer thereby effected . Greg. lib. 12. moral . He which considereth what kinde of one hee shall be in death , will alwaies be fearefull in his worke , and therevpon liue euer in the eye of his maker , he desires nothing that passeth ; all the desirs of life present he contradicteth ; and he considers himselfe almost dead , because hee knoweth certainly he must dye . For a perfect life is the meditation of death : which while the iust diligently buzie themselues about , they escape the snares of sinne . For as another saith : To remember that this our life must bee ended , destroyeth pride , extinguisheth enuie , driues away lechery , auoydes vanitie , erecteth discipline , and perfecteth prayer . Hence an holy man in his contemplations of death saith : O most mercifull Lord Iesus Christ , Idiota in suis contemplationibus de morte . the continuall remembrance of death profiteth much to the humiliation of a man . Whereupon our forfathers willing to humble themselues did put ashes vpon their heades in remembrance of death , and that they were to returne to ashes according to that which is written : Remember man that thou art ashes , Syr. 10. 12. and shalt returne to ashes . And other where : Earth and ashes why art thou proud . O Lord Iesus Christ it profiteth also to the dryuing away of sinnes ; for nothing doth so recall from sinne as the often meditation of death . 7.36 . According as it is written : Whatsoeuer thou takest in hand remember thy ende , and thou shalt neuer doe amisse . And saith another : By right doth hee abhor sin which thinks of death because hee knowes that it was brought in for sin . Hence a certaine abbot saith . Be thou alwaies mindfull of thine end , and there shall neuer be sinne in thy soule . Furthermore O Lorde Iesus Christ it profiteth to the depressing of carnall desires , and to the driuing away of diuers tentations which separate the soule from thee . For nothing doth so much auaile to the taming of lustes , as to thinke what kinde of thing death it selfe wil be . Also O Lord Iesus Christ , it profiteth to the giuing of almes : for Lord , those are not the goods of a man , which he cannot carrie with him , for onely mercie is the companion of the deceased . But O most louing Lord Iesus , to what doth it furthermore profit to the prouoking and inducing of a sinner to repentance ? Effrem . For as Effrem saith . It is impossible that hee should not repent which did euer see death to be present . When Hezekiah had heard that he must dye , hee wept bitterly , and then thou Lord proroguedst the sentence of death against him , and gauest many yeares of life vnto him . Thus now you see the profite that comes to a man by meditating vpon death .

I do so , and I am nothing sory for it , but how I pray you shall a man be induced to meditate of his owne death ; that so much the sooner he may come to receyue profit by his meditating thereon ?

How ? by well regarding of two things .

What are those ?

These . 1. that he cannot heere continue long , but that shortly he must go hence . 2. that often hee is to make his prayer vnto almighty God , that euery day and alwayes hee may be enabled to resolue himselfe to dye .

But how shall he be induced to either of these ?

Well enough . To the first , two wayes . 1. by expresse scripture . 2. by manifest experience . For. 1. the scripture goeth thus : Iob. 14.1 . Man that is borne of a woman hath but a short time to liue ; his dayes are as the dayes of an hireling , yea a winde , and nothing . So saith Iob. Iob the fourtenth and the first verse ; and Iob the seuenth and the first . Againe , All flesh is grasse , Esai . 40.6 . and all the glorie of man as the flower of grasse , Psa. 103.15 . assoone as the winde goeth ouer it , it is gone , and the place thereof knoweth it no more . So saith I saie ; I saie . 40.6 . so saith Dauid ; Psal. 103.15.16 . Our life is euen a vapour that appeareth for a little time , and there vanisheth away . So saith Iames ; Iames. 4.14 . Iam. 4.14 . Our dayes on the earth also are but as a shadow , and there is none abiding , they are like a bubble on the water ; like a weauers shittle ; like a smoke ; they are like a thought , soone conceiued and soone ended . So saith Dauid ; so saith Syrach ; so say others . Experience also saith no lesse . For with our eye we daily see , that by some storme or other , the greene Apple falleth before the mellowed fruite , the lambe is brought to the slaughter house aswell as the sheepe ; the chicken is killed for the broth , aswell as the cocke and sooner too : young men passe away aswell as olde . So short is our life , so swift are our dayes . Luc. 12. there was one that perswaded himselfe he had a long time to liue , and because his goods encreased exceedingly , he therefore saith , Luk. 12.17 . I will pull downe my barnes and builde greater , and therein will I gather all my fruits and my goods , and I will say to my soule ; Soule thou hast much goods laide vp in store far many yeares , liue at ease , eate , drinke , and take thy pastime ; but God said vnto him , O foole , this night will they fetch away thy soule from thee , and then whose shall these things be , which thou hast prouided ? arguing thereby , they are but fooles , that thinke they may liue long , and not soone possesse the graue . There are too many such fooles : but I wil leaue them to their folly : if neither Scripture nor experience may weane them therefro : for whome these two will not perswade , ( that long they cannot tarie heere , and that soone they may departe hence ) nothing will perswade . And what should a man spend time with those whome he cannot perswade though he doth perswade ? Speake not in the eares of a foole , Pro. 23.9 . Syr. 32. 4. saith Salomon . Powre not out wordes where there is no audience , saith Syrach . And giue not that which is holy vnto dogs , Matt. 7.6 . saith Christ . Hearing the one , marking the other , & obeying the third , I cease . For by that which I haue said , it may easily be perceiued , how to the first of the twaine that mooues a man to meditate of death , a man may be induced . And now I must to the second , to which by two meanes againe a man may be induced . First , by the necessitie of death . 2. by the practase of the godly . For first , necessarily a man must dy , and therefore dutifully he is to thinke of his death . For by so much he shall dye the better by how much he resolues himselfe to dye . The sooner the expected death is the more blessed death . He seldome dyes happily , that dyes vnpreparedly . 2. dutifully the godly haue prayed , that they might be resolued to dy , and therefore carelessely he is not to passe ouer his life , without some serious meditation of death . For what was not vnseemely for them , is not vnsightly for him . For death is more fitting any of vs now , than it was any of them then . For we liue to encrease our sin , and to do no good ; they liued to diminish their sinne , and to do muh good . The glory of God , the benefit of his Church was the chiefe of their studie , the offence of God and the hindrance of his church is not the least of our practise . If therefore they laboured to be enabled to resolue themselues to dye , much more should we ; but for this they much laboured ; for for this they much prayed , Dauids prayer is to be seene Psal. 39.4 . Moses his prayer is to be seene Psal , 90. and 12. Tobits prayer is to bee seene Tob. 3. and 6. The first mans words were these : Psal. 39.4 . Lord let me know mine end and the measure of my dayes what it is , let me know how long I haue to liue . The second , these . 90.12 . Teach vs so to number our dayes that wee may apply our heartes vnto wisedome . The third , these , Tob. 3.6 . Deale with me as seemeth best vnto thee , and commaund my spirit to bee taken from me , that I may be dissolued , and become earth , for it is better for mee to dye than to liue . For this therefore should we both labour and pray ; a worke of nature it is not to bee prepared for death , but a worke of grace must proceed from God not from man . That which proceedeth from God , must by prayer be asked of God . That man therefore may meditate of his death , he must craue grace of God to enable him to frame himselfe to death , that so he may not altogether be vnprouided for death , and thus you see by what a man may be induced to thinke of his death , which is the first thing that he is to regarde in his life , that he be not taken vnawares by death .

I doe so , and I remayne your debt our therfore . But now hauing seene what was there well worthie to bee seene , I will craue that we may passe to the second , that there I may also see what meete is to be seene .

Your will be done .

What therefore may be the sting of death , which you sayd he was daily to take from death , which was desirous in life to prepare for death ?

Nothing else but sinne . For as the Apostle Paul saith . 1. Cor. 15.56 The sting of death is sin .

But why is sinne compared to a sting ?

For the likenes that sinne hath with a sting . For as those things which haue stings do wound by their stings : so doth death by sinne . For death entred into the world by sinne . Rom. 5.12 . Had not sinne been , death could neuer haue done hurt . Againe , as those things which haue stings can do no hurt , if their stings be out ( for a man may cary a snake in his bosome the sting being out ) so no more can death , if her sting be out , sinne being gone , death hath no more dominion .

But how shall a man get this sting out ?

By two meanes . 1. by humbling himselfe in the time present for all his sinnes past , partly confessing them against himselfe with the prodigall child ; Luk. 15.21 . and partly crauing pardon of them at Gods hands , with the poore Publican . 2. 18.13 . by turning of himselfe vnto God for the time to come , euer carying as in him lies , a purpose , resolution and endeuour in all things to reforme both heart and life , affection and action , will and worke , according to the direction of Gods most blessed word .

Are you sure of what you sa yt

I were else to blame so to say . For it is written , Deut. 27.18 Cursed be he that maketh the blinde goe out of his way . And he maketh the blinde goe out of the way that teacheth the ignorant contrary to the right way .

Can you make it to me to appeare ?

I verily , if you will see when it doth appeare .

I pray you do it then for I will see it , if you doe it .

And I will do it that you may see it . For the first therefore thus saith Salomon : He that hideth his sinnes shall not prosper : Pro. 28.13 . but he that confesseth them , and forsaketh them shall haue mercie . Psal. 32.5 . Thus also saith Dauid : I acknowledged my sinne vnto thee O God , neither hid I mine iniquitie . For I thought I will confesse against my selfe my wickednes vnto the Lord , and thou forgauest the punishment of my sinne ; Selah . Therefore shall euery one that is godly make his prayer vnto thee in a time , when thou maiest be found : surely in the floud of great waters they shall not come neere him : Rom. 10.13 . Selah . Thus also Paul : Whosoeuer shall call vpon the name of the Lord shall be saued . And I thinke by the vndoubted testimonie of these three , that very thing doth appeare which I would haue to appeare : for where two are enough , three will well serue . But to proceede , because I must not dwell where I am ; Ezek. 18.21 . for the second Ezekiel sayth thus : If the wicked will returne from all his sinnes that hee hath committed , and keepe all my statutes , and doe that which is lawfull and right , he shall surely liue and not dye ; all his transgressions that he hath committed shall not be mentioned vnto him , but in his righteousnes that he hath done , he shall liue . Haue I any desire that the wicked should dye saith the Lord God ? or shall he not liue if he returne from his wayes ? Againe . When the wicked turneth a way from his wickednes that he hath committed , and doth that which is lawfull and right , he shall saue his soule aliue , because he considereth & turneth away from all his transgressions that hee hath committed : he shall surely liue and shall not dye . And Daniel counselling Nebuchadnezar the king how to escape the wrath which he feared and saw threatned , saith thus ; Dan. 4.24 . Breake off thy sins by righteousnes , and thine iniquities by mercie toward the poore ; loe let there be an healing of thine errour . Besides , by these meanes the Prodigall sonne tooke away the sting of his death ; the Publican the sting of his death ; and Zacheus the Tribute-taker the sting of his daeth the one had no sooner said , Luk. 15.21 . Father I haue sinned against heauen , & before thee , & am no more worthy to be called thy sonne : but his father saith to his seruants , bring forth the best robe and put it on him , and put a ring on his hand , and shoes on his feete , and bring the fat calfe and kill him , and let vs eate and be mery . For this my sonne was dead and is aliue againe , and he was lost , but he is found againe . The other had no sooner sayd , 18.13 . O God be mercifull to me a sinner : but it was said of him , this man departed to his house iustified . The third had no sooner said ; 19.8 . beholde Lord , the halfe of my goods I giue to the poore : If I haue taken from any man by forged cauillation I restore him fourefolde ; but Iesus againe said vnto him ; this day is saluation come into thine house , for asmuch as thou also art become the sonne of Abraham . By the same meanes also some others did the like . By their doings others also may learne . For what was effectuall in them , will not be vnfrutefull in others , so others be as faithfull as they . For as the Apostle saith , Rom. 15.4 . Whatsoeuer things are written afore time , are written for our learning , that wee through patience and comfort of the scriptures might haue hope . But it may be I haue spoken enough of this matter , and you haue a good minde to heare somewhat of some other .

You are to vse your owne skill for all my will , for I may minde what is not meete ; and you may wish what is more conuenient . Your enough is nothing too much : for that which you said , was both pleasurable to heare , and profitable to learne . And it may be , my minde is little amisse . For I would learne what I know not , and get what I haue not . For my part therefore I can be contented to proceede , can you so too ?

Yea verily , for I am now at your direction .

We will now then to the third thing , you say , he was to regarde which in prosperous time of life was desirous to prepare against perilous day of death .

As you please for that . But doe you remember what it was ?

Very well I thanke you . For this it was . He must striue by all good meanes he may to enter into the first degree of eternall life .

You say true : but what would you touching this point ?

I would first know how many degrees of life eternall there are ; for your naming of the first argues that there are diuers . I would secondly learne what it is to enter into the first degree of eternall life . For you say he must striue , and striuing argues it is not common nor easie to enter into it . Thirdly , I would know by what meanes a man may come to enter thereinto . For enter a man cannot into any thing without meanes .

And these things in some sorte will I manifest vnto you . Touching the first therfore , there are three degrees of life eternall . The first is in this life , when men being iustified and sanctified haue peace with God . The second is in the ende of life , when the body freed from all diseases , paynes , and miseries , is layd to rest in the earth , and the soule is receiued into heauen . The third is after the daie of Iudgement , when bodie and soule being reunited shall be both aduanced to eternall glorie . Now to enter into the first of these . 3. degrees of life eternall , is to haue such peace with God through Christ , as he that hath it , can say with Paul , I liue not , but Christ liues in me . The meanes to enter heereinto are three . Repentance of sin , Fayth in Christ and Newenes of life . For none can enter heereinto , but he that repents him of his sinnes , beleeues in Christ and riseth to newenes of life . He that repents not , perisheth ; He that beleeueth not is condemned ; He that walketh not in newnes of life , is yet in his sinnes . Hence it is , that Peter said vnto the Iewes ; A mende your liues and turne , that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord . Act. 3.19 . Hence is it that Paul said vnto the Iayler , 16 31. Beleeue in the Lord Iesus Christ , and thou shalt be saued and thine household . Dan. 4.24 , Hence is it that Daniel said to Nebuchadnezar . Breake off thy sinnes by righteousnes , and thine iniquities by mercie toward the poore . Loe let there be an healing of thine errour . Hence it is that as Peter said of Ioyning vertue with faith and with vertue knowledge , 2. Pet. 1.5 . and with knowledge temperance , and with temperance patience : and with patience godlines , and with godlines brotherly kindenes , and with brotherly kindenes loue : if ye doe these things ye shall neuer fall . So may I say of mixing repentance with faith ; and with faith obedience , and with obedience , more : if ye doe these things , ye shall neuer fall , for as Iohn the Euangelist sayth : Apoc. 20.6 . Blessed and holy is hee that hath part in the first resurrection ; for on such the second death hath no power . By which is signified , that hee which will escape the second death must be made partaker of the first resurrection , of which none is in deed partaker , but he that is regenerated , iustified and sanctified ; regenerated by the spirit of God ; iustified by the death of Christ ; and sanctified with the gifte of the holy ghost , for none but such can say with Paule , I liue not now , but Christ liueth in me .

I but others than such haue parte in the first resurrection ?

In shew they may , but in truth they haue not .

How then may a man come to be able to say with Paule , I liue not now , but Christ liueth in me ?

By three especiall graces , in which the first degree of euerlasting life consisteth .

What three are these ?

The first is a sauing knowledge , by which a man doth truely resolue himselfe that God the father of Christ is his father ; Christ his sonne his redemer ; and God the holy ghost his sanctifier , for as Christ sayth . This is life eternall to know thee the onely God , Ioh. 17.3 . and whome thou hast sent Iesus Christ . The second is peace of conscience , Pro. 15.5 . Philip. 2. which ( as Salomon saith ) Is a continuall feast , And as Paul saith , Passeth all vnderstanding . For as the same Paul saith : The kingdome of God is righteousnes , Rom. 14.17 peace of conscience , and ioy in the holy Ghost . And no meruaile , for the horrour of a giultie conscience is the beginning of death and destruction . Syr. 25. 14. The greatest heauines is the heauines of the heart saith Syrach , and the greatest trouble is the trouble of conscience say I. As Syrach also saith , Giue mee any plague saue onely the plague of the heart : So say I , giue me any trouble , saue onely the trouble of conscience . For as the plague of the heart passeth all other plagues ; so the trouble of conscience passeth all other troubles . Pro. 18.14 . The spirite of a man , saith Salomon , will sustaine his infirmitie , but a wounded spirit who can beare it ? As one in Plautus saith : Seruus in Mustellaria . There is nothing more miserable than a mans owne guiltie minde . In a prouerbe it is . Seneca . lib. de moribus . Ibidem . A guiltie conscience is as good as a thousand witnesses . As Seneca saith : The conscience goes beyond all the euill the tongue can speake . An euill conscience is often safe without daunger , neuer sure without care . Hmbros . lib. 2. de offic. Bernar. in serm. Bern. 3. considerat . ad Euge. But saith Ambrose . The peace of conscience makes a blessed life . And saith Bernard . He prepares a good dwelling for God , whose reason neither hath been deceiued , nor wil peruerted , nor memorie defiled . The opinion of good men with the testimonie of conscience is euer sufficient against the mouth of them that speake euil . Horat. Hor. Iudgeth it an happie thing for a man to know no euil by himselfe , nor to waxe pale through some default . Hugo . lib. 2. de Ani-cap . 9. Hugo therefore speaking in the praise of a good conscience saith , A good conscience is the title of religion ; the temple of Salomon ; the field of benediction ; the garden of delight ; the declinatorie of gold ; the ioy of angles ; the arke of couenant ; the treasure of the king ; the house of God ; the habitation of the holy ghost ; the booke sealed and shutte ; and to be opened in the day of iudgement . But inough for this , if not too much , for I had almost forgotten my selfe , and now if I looke not backe , it may be euery one will not looke right : the third grace therefore of the three I told you of , is the regiment of the spirite , by which the heart and life of man is ordered according to the word of God . For Paul saith that , They which are the children of God , Rom. 8.14 . are led by the spirit of God : But if any man hath not the spirit of Christ , the same is not his ; 8.9 . that is not Christs . By these three , as I tolde you , shall a man come to be able to say with Paul ; I liue not now , but Christ liueth in mee , for why ? to haue Christ in him , is to haue Christ by his spirit to guide and gouerne him .

But when may Christ be said to doe that ?

When the thoughts , wil , and affections of man , together with all the powers of bodie and soule , are ordered by the worde of God . For then is man guided by the spirit of Christ , when these things forenamed are all directed by the worde of Christ .

So may it well be , because the word is the rule after which a man must direct his goings .

And so is it for that cause , for when Dauid asked the question whereby A young man should cleanse his wayes , Psal. 119.9 . he streight waye returned this answere , euen by ruling himselfe according to thy worde .

So much I acknowletdge , to make no more wordes therefore about this , when a man hath attained to this grace , by these graces which you haue spoken of what must he nexte doe that hee maye bee so much the better prepared against death ?

Hee must inure himselfe by little and little to die before euer hee comes in deede to die . For the more a man in health inures himselfe to die , the lesse vnwilling in sickenes hee shal be to die , for death after affliction is lesser than before , hence is it that Paule saith in his first epistle to the Corinthians , 1. Cor. 15.31 By the reioycing which I haue in Christ Iesus our Lord I die dayly , dayly , because he was often in danger of death , by reason of his calling , and dayly , because in all his dangers he inured himselfe to die : from this example should all that woulde well die , learne dayly to die , this dayly dying is the right way to well dying , for he that dies dayly , when he dyes , dyes happily , hee neuer puts death farre from him ; hee neuer makes death a stranger to him ; he neuer thinks death altogether against him , oh that men would more inure themselues to die ? then woulde they be more religious , and lesse superstitious ; more vertuous and lesse vitious ; more bounteous , and lesse couetous , more appliable to good , and lesse inclinable to euill , and to say at once , then would they haue lesser affection to liue , and greater delight and desire to dye , their not acquainting themselues with death , makes them seldome when well prepared for death . Of another minde than many , and of a better then was that good man , and Martyr , the Martir Bilney in the daies of Queene Marie : for he to the ende he might well suffer , did often ere hee suffered , inure himselfe to suffer ; oft before he was burned did he put his finger into the flame of a candle , not onely to make tryal of his ability in suffering , but also to arme himselfe against greater torments in death , Of the like minde before death should others bee in life , that so they might neuer be vnprouided against death .

I acknowledge as much as you affirme . Men should bee thus minded in life that they might neuer bee ouertaken by death . But how should a man inure himselfe to dye , that so hee might not be ouertaken .

How ? many wayes . By thinking of his owne death ; by calling to minde his friends death ; by preparing of things necessarie for death ; by frequenting the funeralles of those that haue yeelded to death ; by viewing the faces of those that are at the gate of death . For by all these and many more hee may gather and conclude , that necessarily he must dye .

And what then ?

That asmuch as he may , he is to inure himselfe thereto . For who doth not buckle himselfe to that he must needs doe ?

I thinke there is none which doth not ,

Neither should there bee any which should not inure himselfe to death .

Neither doe I denie that . For the duetie of all is one . But when should a man inure himselfe to dye ?

When not ? daylie , hourlie , continually .

Why that ?

Because death is euer vncertaine vnto him , vncertaine in regard of time , vncertaine in regarde of place , vncertaine in regard of manner : for no man knoweth either the time when he shall dye , or the place where he shall dye , or the manner how he shall dye . The time of his death is as vncertaine as the place ; the place as vncertaine as the time ; the manner as vncertaine as either place or time . He may be taken to night before to morrow ; at his board aswell as in his bed ; with that that should preserue him , as with that which will destroy him . He is void of securitie at each time , in euery place , after all sorts . No time can warrant him , no place can priuiledge him . Nothing can preserue him .

But what must he do nothing in the time present , but inure himselfe to dye , that well he may dye ?

Yes . Whatsoeuer good thing else hee doth , he must do it in the time present ; he must not delay till the time to come . For why ? this is the aduise of Salomon Eccl. 9.10 . Eccl. 9.10 . All that thine hand shall finde to doe , doe it with all thy power . That is , with all speede , assoone as thou canst , without delay . This also is the counsaile of Paul . Gal. 6.10 . Gal. 6.10 . While we haue time let vs doe good vnto all men : arguing thereby , that euer we shall not haue time . And as good is the counsaile of the one , as the aduise of the other . For as he giues twice , which giues quickly , so he doth a thing twice , which doth it quickly . Twentie to one it is , but he that taketh not time , while he may haue time , shal misse of time when he would haue time . For occasion is bald behind . The foolish virgins that would not enter when they might , could not when they would . Syr. 5. 6. The watch word of Syrach therefore fits one man aswell as another , and each conuert asmuch as one . Make no tarying to turne vnto the Lord , and put not of from day to day : for suddenly shall the wrath of the Lord breake forth , and in thy securitie thou shalt be destroyed , and thou shalt perish in the time of vengeance . If it may fitte you , and me , and him you cause me to speake of , I shall bee glad .

If it doth not , I pray God it may .

Euen so doe I. For he it is that must fit it , and none there is besides him that can fit it .

While it is a fitting , and while he doth fit it , let vs proceede to make some other thing fit for the thing we haue in hand .

As you will , if so be you be satisfied for that which is past .

If I were not , I would neither say as I do , nor wish as you heare . For resolution I craue of each thing as I goe .

If you haue what you craue , it is nothing troublous to me . Would to God I could doe both more than I do , and otherwise than I do .

Thankes for that you can . More of the cat than her skinne cannot be had . Hitherto you haue resolued my doubts , and aunswered my demaundes . And still I would haue you goe on as you haue begun .

So will I if you will . Bern. in epi. 129. For it is better to go on than to begin . Without perseuerance neither he which fighteth doth get the victorie , nor he which conquereth weare the garland . Idem ibi . Not hee which beginneth but he which continueth to the ende shall be saued .

As you haue therefore shewed what course a man is to take in health ; that he might be prepared for death : So I pray you in like sort shew what course he is to take in sicknes therefore . For that is the time wherein more particularly a man is to prepare himselfe thereto , for death is then farre more nigh at hand , then before ,

What you wishe I will ; for it is not good to haue a man vnprepared for death at any time , when death is nighest , no man knowes . The prouerbe is , when health is highest death is nighest , and the trueth is : It is nigher to vs in sicknes then in health . Then wee see those signes thereof , which in health we neither nor can see . But when indeede it is nighest to any , God onely knowes , who hath the keyes of life and death in his hand for many we see dy suddenly in health , as some we know dy lingringly by sicknes . In sicknes death sheweth it selfe to be nigher ; but when it is nighest it doth not alwayes shewe . To be alwayes therefore prepared for death is the best medicine against death : but because that either euer is not , or euer will not be I will to the question you haue propounded as fast as may be , that in sicknes therefore a man may rightly prepare himselfe to dy in sicknes three sortes of duties he duely is to looke vnto . One concerning God , another concerning himselfe , and the third concerning his neighbour .

What is the dutie that concerneth God ?

That he seekes to be reconciled vnto him in Christ .

It may be that he was long before .

All the better : so much the sooner hee shal be reconciled now . Though long before he hath beene assured of Gods fauour , yet then he is to seeke his fauour , without this there is small comfort for him in death against death .

How shall he seeke and obtaine this reconciliation .

By a renuing of his former giuen faith , and his long before practised repentance . For by the renuing of these it must be both sought for and obtained . For without the first it is impossible to please God . Heb 11 6. Luk. 13.5 . Heb. 11.6 . And without the last there is nothing but perishing . Luke 13.5 .

How shall he renue these .

By considering with himselfe , whence his sicknes doth arise & wherefore it commeth ?

It may be heere his imagination wil bee diuerse , and soone hee shall not light vpon the truth touching either other . For some thinke one thing , and some another .

Whatsoeuer men thinke , there is but one truth .

That s true . But about that many much contend .

In this , as in some other , much more than they neede .

I do thinke so too . But that a man may be resolued touching these poynts , I pray you shew me the truth ?

Why ? I do not thinke you to stand in doubt .

It may so be , but the more a man is confirmed , the better it is . The more he shall be able to withstand his aduersarie .

That is true in deede . Concerning the first point therefore of these two : sickenes commeth not by chaunce or fortune to any man , but by the prouidence and appointment of almightie God . For as Hannah saith , 1. Sam. 2.6 . It is the Lord that killeth , and maketh aliue , it is the Lorde that bringeth to the graue . As Moses saith , Deut. 28.21 . It is the Lord that maketh the pestilence cleaue vnto a man ; it is the Lord that smiteth with a consumption and with the feuer , and with a burning ague , and with feruent heate , and with the sworde . As the whole scripture sheweth , it is the Lord that imposeth diseases vpon men . Gen. 20.18 Exod. 9.10 . 1. Sam. 5.6 . It was the Lord that shut vp euery wombe of the house of Abimilech king of Gerar. It was the Lord that smote the Egyptians ; It was the Lord that smote Ashod with Emerods and the coasts thereof . Psal 78.50.51 . Speaking of the Egyptians Dauid saith , He made a way to his anger : he spared not their soule from death , but gaue their life to the pestilence , and smote all the first borne in Egypt , euen the beginning of their strength in the tabernacles of Ham. Thus though before you doubted whence sickenes commeth , yet now you see by what you may be resolued .

I deny not but that I see , what you say I see : and by seeing I am therein confirmed , whereof before I was resolued . But when this thing is found ( as found it will soone bee to him that hath skill ) what vse thereof is the sickeman to make ?

Much and good . First he is thence to gather , that he must not ascribe his sickenes to fortune or chaunce but to Gods good will and pleasure . Psal. 135.6 . For he doth whatsoeuer pleaseth him , in heauen , in earth , in the sea and in all deepes . Secondly , he is thence to collect , that he must not looke too much to the meanes by which his sickenes came , but lift vp his eyes to heauen , remembring God that sent it , and thereupon say with Iob : Iob. 1.21 . The Lord hath giuen , and the Lord hath taken . Thirdly , he is thence to draw that he is not to storme against his sickenes with murmuring and impatiencie . For what should he murmur against the Lords doings ? hee can no wayes resist it ; Rom. 9.19 . who hath resisted his will ? Fourthly , he is thence to conclude , that to God he is to seeke for remedie , if he will haue it . For as it was he that sent it , so it is he that must take it away . Hos. 6.1 . So it is said Hos. 6.1 . Come and let vs returne to the Lord for he hath spoyled , and he will heale vs ; he hath wounded and he will binde vs vp . So it is practised . Ps. 38. For Dauid lying sicke of some grieuous disease there , acknowledgeth himselfe to bee chastised of God , Psal. 38. and therefore prayeth vnto him to turne away his wrath saying ; O Lord rebuke me not in thine anger , neither chastise me in thy wrath . For thine arrowes haue light vpon me & thine hand lyeth vpon me . There is nothing sound in my flesh because of thine anger ; neither is there rest in my bones because of my sinne , &c. By both , what I said may well bee concluded , for in both , to God for remedie in sickenes it is repayred . Psal. 38. To the Lord the people in the first place calleth ; come let vs returne to the Lord , &c. To the Lord the Prophet in the second place goeth ; O Lord rebuke me not in thine anger . &c.

But what will you not that the physician be gone to in sickenes ?

Yes the good physician ; but not onely the physician .

Why say you the good , but not onely ?

The good ; because the bad is not to be sought vnto at all , for Ahaziah is rebuked for that in his sickenes he sent to aske counsaile for his recouerie of Baalzebub the God of Ecron . 2 Kin. 1.3 . Not onely ; because in sickenes a man is more to relie vpon the author of health , than the meanes to health . For it is noted for a sinne in Asa , 2. Chro. 16.12 . that being diseased in his feete , hee sought not the Lord in his disease , but the phisician , that is , the phisician onely .

In sickenes then against sickenes , you would neither haue a man seeke ease by vnlawfull meanes , nor yet depend much vpon lawfull meanes ?

You say very true ; I would neither . Both are abhominable in the sight of God , both are a forsaking of the liuing Lord , the fountaine of liuing waters , and a digging to himselfe cesternes that will holde no water , and what the Lord saith of these two euils , is to be seene in the second chapter of the Prophet Ieremiah . There I now wish you to looke . Ier. 2.12.13 For it may be I shall haue better occasion to speake of this matter hereafter . Though I haue not , yet haue I now no minde at al to make any more words thereof .

Let it either goe then , or stay til you haue some better minde , and fitter occasion to speake thereof .

So it is like .

Now then concerning the second thing , which you said a man was to consider , for the renuing of his fayth towards God , and his repentance touching his sinnes , what is your iudgement ?

That sickenes commeth for sinne . For as this question is asked Lament. 3.39 . wherefore is the liuing man sorrowfull ? so this aunswere is returned ; Man suffereth for his sinnes . Lam. 3 . 3● .

Why ? but when the disciples asked Iesus touching him that was borne blinde , Ioh. 9.2 . who did sinne that he was borne blinde , whether he or his parents ? Iesus aunswered them thus , neither hath this man sinned nor his parents , 3 but that the workes of God should be shewed on him ; as though sinne had not been the cause why he was borne blind .

What then ? yet doth not that make , but that sickenes commeth vpon man for sin . For first there may bee more causes of sicknes than sinne , and yet sin a cause too , neither did I say that sinne was the sole cause , or that sickenes came only for sin . For I know God is not bound to one thing ; and one thing may haue many causes . Secondly , I say there is difference betweene my answere to you , and Christs answere to his disciples . For he aunswered them of an vnknowne cause , and therefore he sayd , that the workes of God should be shewed vpon him was he borne blinde : but I aunswered you of a knowne cause , and therefore I say , for sinne is man sicke . For sin is the most knowne cause . So much I am sure the scripture yeeldeth and prooueth . In the sixe and twentie of Leuiticus it is thus said , and that by the Lord himselfe : Leuit. 26.14 . If ye will not obey me , nor do all these commaundements , and if ye shall despise myne ordinances , either if your soule abhorre my lawes , so that ye will not do all my commaundements , Psal. 15. but breake my couenant , then will I also doe thus vnto you , I will appoint ouer you fearefulnes , a consumption , and the burning ague , to consume the eyes and to make the heart heauie . In the ninth of Mathew , Mat. 9.2 . it is thus said , and that by Christ himselfe to one that was sicke of the palsey . Be of good comfort ; thy sinnes be forgiuen thee . In the fift of Iohn it is thus said , Ioh. 5.14 . and that by the forenamed , to one that had been sicke eight and thirtie yeares : Sinne no more , least a worse thing happen vnto thee . In the eleuenth of the first of Paules epistles to the Corinthians it is thus said and that by Paul the Apostle of the Gentiles ( who said of himselfe , 1 Cor. 1.40 11.30 . and I thinke that I haue also the spirite of God ) for this cause ( that is for abusing the sacrament of the Lords supper ) many are weake and sicke among you , and many sleepe . And what other thing may thereof be collected , than that which I haue said , ( to wit that sickenes commeth for sinne ) cannot for me at this time be readily perceiued what hereafter may , will not now be discerned . If through these apparant proofes this matter be not sufficiently prooued , by examples of scripture it may be further manifested . For why ? Num. 12.10 for sinne was Miriam smitten with leprosy . ( She murmured at the mariage of Moses . ) for sinne was Dauids people plagued . 2. Sa. 24.10 . ( For his numbering them the Lord sent a pestilence among them ) for sin was Gehezi dealt withall as Miriam was , 2. Kin. 5.27 . besides his other offence he lyed to his master , and his master had therefore no sooner said vnto him , the leprosie of Naaman shall cleane vnto thee , and to thy seede for euer , but he went out from his presence a leper as white as snow . For sinne was Iehoram smitten in his bowels with an incurable disease : 2 Chr. 21.18 . for this writing came from Eliah the Prophet to him saying ; Thus said the Lord God of Dauid thy father , because thou hast not walked in the waies of Iehosaphat thy Father , nor in the waies of Asa king of Iudah ; but hast walked in the way of the kings of Israel , and hast made Iudah and the inhabitants of Ierusalem to goe a whoring , and hast also slayne thy Brethren of thy Fathers house , which were better than thou ; behold with a great plague will the Lord smite thy people , and thy children , and thy wiues , and thy substance , and thou shalt be in great diseases , in the disease of thy bowels , vntill thy bowels fall out for the disease daye by day . Psal. 38.3 . Thus much also that good man Dauid the beloued of God acknowledged : for being sicke he said vnto God , There is nothing sound in my flesh , because of thine anger : neither is there rest in my bones because of my sin . But what should I produce more examples , when these are sufficient to explaine what I propound ? whome these will not content , little or nothing for this point will content .

I thinke so too . You shall not neede therefore about this further to trouble your selfe . I nothing doubt of the truth of what you say . But one thing by the way , when the sicke man is come to this point , that hee is resolued , that for his sinnes hee is visited ; what by him is to bee performed , that so to death hee may the better bee prepared ?

Many things moe than one ?

How many ?

Foure : and all concerning his sinnes .

What be they ?

These which heere follow . First he must make a new examination of his life and conuersation , according as the Israelites did , when in their affliction they said , Lam. 3.40 . Let vs search and try our wayes , and turne againe vnto the Lord . Secondly , he must make a new confession vnto God of his new and particular sinnes , Iam. 5.16 . as God sendes new corrections and chasticements : so did Dauid when he had the hand of God very heauie vpon him for his sinnes , Psal. 32.5 . so as his very bones and moysture consumed within him , and therupon obteyned he his pardon , and was healed . Thirdly he must make new prayer and more earnest than euer before , with sighes and groanes of the spirit , for pardon of the same sinnes , and for reconciliation with God in Christ ; thus did king Dauid in his sickenes . For he made certaine psalmes either when he was sicke , or else after he had been sicke . As namely the sixt , the two and thirtie , the thirtie eight , the thirtie nine ; all which are psalmes of repentance , psalmes wherein vpon distresse of body and mind , he renued his faith and repentance , bewayling his sinnes , and intreating the Lord for pardon of them . Thus also did Hezekiah in his sickenes . Esa. 38. For when he lay sicke as he thought ( and as the Prophet told him ) vpon his Deathbed , he wept as for some other causes , so also for his sinnes , and withall he prayed vnto God to cast them behinde his backe . Thus also in his sickenes should he doe that is sicke : for as Iames asked the question , is any man afflicted ? so if there be , Iam. 5.13 . he aunswereth ( shewing him his dutie ) let him pray and in prayer what shall he aske , but the free pardon and full remission of all his sinnes ? therefore saith Dauid , wherefore ? Psal. 32.6 . for the remission of his sinnes shall euery one that is godly make his prayer vnto thee in a time when thou mayest be found , that is in the time of tribulation . For the Lord is nigh vnto those that are of a broken heart , and a troubled spirit . Yea the Lord is with them that are in tribulation , and makes all their bed in their sickenes . In that forme of prayer which Christ hath deliuered vnto vs , one of the maynest petitions is , forgiue vs our trespasses , as though the heart of our prayers should be the forgiuenes of our sinnes . For that petition is placed euen in the hearte of that our prayer , to signifie what petition should euerly vpon our hearts . As therefore he that is sicke must pray in seeking to be reconciled vnto God , so in praying he must aske the pardon and forgiuenes of his sinnes . For in the remission of his sins consisteth the saluation of his soule .

Psal. 32 1. Blessed is he , saith Dauid , whose wickednes is forgiuen , and whose sinne is couered . Blessed is the man , vnto whome the Lord imputeth not iniquitie . And thus much for the third thing the sicke man must performe touching his sinnes . Now for the fourth in the fourth place he must by all meanes auoyde all those sinnes which incense his God to wrath , Psal. 34.14 . Esa. 1.16.17 . and torment himselfe with griefe For when Christ had cured him that had been diseased eighte and thirty yeares , this was his saying vnto him : Behold thou art made whole : sinne no more , least a worse thing happen vnto thee . Ioh. 5.14 . The same saying must the sicke take as spoken to himselfe . To the sicke it was spoken when he was healed ; by the sicke it must be practised ere euer he will be healed . If man will not care to eschew sinne the cause of sickenes , there is no reason that God should care to remoue sickenes the fruite of sinne . As commonly the effect followes if the cause be giuen ; so most what the effect ceases not till the cause be gone . This is a matter so well knowne as it needes not much proofe . If you of your selfe will not yeelde me it , I will labour further to confirme it .

You shall not neede to prooue it , I willingly yeelde it .

Neither will I then . It is good sparing of time and labour .

Yea in things needeles as is this . Psal. 34.12.14 . For as Dauid saith He that desireth life , and loueth long dayes for to see good , must eschew euill and doe good , seeke peace , and follow after it , But you shall spare neuer the more of either for that . For if you haue done with the sicke mans duety that concerneth God , I will desire you to passe to that his duty which concerneth himselfe , and therein to spend some time and labour .

I shall be contented with that , if you haue done touching the other .

I haue done , but that one thing comes now to my minde which I thinke meet to demaunde of you , ere wholly for this I dismisse you ?

What is that ?

Whether the sicke doing as you say , shall come to be reconciled to God , as you wished ?

Yes feare you not . For that point the scriptures are plentifull .

Produce some part of their store .

What may be profitable to you shall not be displeasing to me . For this matter therefore thus they goe . Ezek. 18. Act. 16.31 . 1. Cor. 11.11 . Iosh. 1.19 . Mat. 7.7 . Ezek. 18.30 Eph. 5.14 . Ezek. 33.5.18.27 . Ioh. 6.35.3.15.16.37 . Esa. 28.19 . Returne and liue . Beleeue and be saued . Iudge your selues and ye shall not be Iudged . Giue glory to the Lord and make confession vnto him . Aske and it shall be giuen . Seeke and ye shall finde , knocke and it shall be opened vnto you . Departe from your wicked waies , and iniquitie shal not be your destruction . Awake thou that sleepest , & stand vp from the dead , and Christ shall giue thee life . He that receiueth warning , shall saue his life . When the wicked turneth away from his wickednes , which he hath committed , and doth that which is lawfull and right , he shall saue his soule aliue . He that beleeueth in Christ , he shall neuer hunger nor thirst , nor perish , but haue eternall life . Whosoeuer beleeueth in him shall not be ashamed . Act. 10.43 . 1. Cor. 11.31 To him giue all the Prophets witnes , that through his name all that beleeue in him shall receiue remission of sinnes . If we would iudge our selues , we should not be iudged . Let euery man prooue his owne worke , and then shall he haue reioycing in himselfe onely , and not in another . Gal. 6.4 . Mat. 7.8 . Ioh , 16.23.14.13 . Whosoeuer asketh , receiueth , & he that seeketh findeth , and to him that knocketh it shall be opened . Whatsoeuer ye shall aske the father in my name , he will giue it you . Whatsoeuer ye aske in my name , that will I doe , that the father may be glorified in the sonne . And againe : Whosoeuer shall call vpon the name of the Lord shall be saued . The prayer of faith shall saue the sicke , Rom. 10.13 Iam. 5.15 . and the Lord shall rayse him vp : and if he haue committed sinne , it shall be forgiuen him . For the prayer of a righteous man auaileth much , if it be feruent . And last of all thus : He that hideth his sinnes , shall not prosper : Pro. 28.13 . but he that confesseth and forsaketh them shall haue mercy . If we acknowledge our sinnes , 1. Ioh. 1.9 . he is faithfull and iust to forgiue vs our sinnes , and to cleanse vs from all vnrighteousnes . And thus I haue produced some parte of that you wished . Now if you thinke your question aunswered , my speech to the sicke mans second dutie shall bee conuerted .

So let it . For as my question is answered , so my minde is satisfied .

I am nothing sory therefore .

Nor I any thing grieued thereat . Now then what may bee the dutie that lyeth vpon the sicke in regarde of himselfe ?

You might rather haue sayd what be the duties ? for they are many . For man consisteth ( it is well knowen ) of two parts ; a soule , and a body . And according to these seuerall parts , there lyes vpon him seuerall dutyes . But for so much as his soule is his principall part , his principall care must be for that .

And concerning that , what must he principally care for ?

Two things ouer and aboue that which hath been said touching his reconcilement vnto God .

What be those ?

The first this ; that he munites it against the paines of his sickenes , least they prouoke him to impatiencie . The second this ; that he armes and fences it against all immoderate and inordinate feare of death , least that incites him to despaire , and so he comes to misse what he should most aime at .

What is that ?

A good and happie death . Because that after that there followes a most happie and blessed life For they which dye well ; dye not to dye , but to liue eternally .

But how shall a man that is sicke munite and fence his soule against the paines of his sickenes ?

By considering sixe or seuen things both then and other when worthie much and good consideration , but especially in his paynes and vpon his paynes ?

What may those things be ?

These which heere follow . The first this , that his sickenes and disease is sent vnto him of God , which is rich in mercy and plenteous in goodnes and truth , and also loueth him in Christ . The second this , that the payne which he suffreth is nothing to that which the Lord could lay vpon him . The third this , that the payne which he suffers heere vpon earth in his mortall bodie , is nothing to that which he hath merited to suffer . The fourth this that there is not any almost of all the Saints of God , which hath not been subiect to the like paynes , sickenesses & diseases . The fifth this , that the payne which he suffereth ( how great soeuer it be ) is nothing to the ioy which he expecteth , if so in Christ Iesus he beleeueth . The sixt this , that Christ himselfe suffred as many and as great paynes as he doth or may , and more and greater , ere euer he entred into glory . The seauenth and last ( though not the least ) this ; that Christ his captaine now in glory seeth and beholdeth all his seruants which are in miserie .

All very good things I assure you . But what ? will each and euery of those doe asmuch as you pro-duce and propound them for ?

You neede neuer make question of that to what other end haue I either produced or propounded them ?

Many things are frustrated of their end , and so may these things be .

If it be so , the fault is not in the things themselues but in those that peruert and abuse the things .

Where the fault is I well know not , but oft times so it is .

I deny not that ; but when that is , it is through the ignorance of the things , or through the mis-applying them .

Why ? thinke you these things propounded so good , that effect according they will take , if both they be knowen and well applyed ?

Yea that I doe , and good reason I haue so to thinke .

Shew that for each of them , and I so will euer after the more thinke of them , and the better esteeme them .

Vpon that condition I will . For well I would haue you to thinke of them , and worthily I wish you may esteeme of them .

Begin then .

And I will . What should the creature resist the creator ? the clay the potter ? the worke the worke-master ? when God himselfe the creatour of man , inflictes sicknes vpon man the creature , what should man grudgingly , vnwillingly and impatiently take either it , or the paynes thereof ? Pro. 27.6 . The woundes of a louer ( saith Salomon ) are faithfull . Much more should the stripes of the almightie be counted friendly , sith he himselfe is wondrous louing . And what should a man striue and storme against him that beates him in loue , & for loue ? from thence he should rather gather , first , that God correcteth him of loue as a father , and punisheth him not of hatred , as a iudge . For whome the Lord loueth he chasteneth , Heb. 12.6 . and he scourgeth euery sonne that he receiueth . If ye endure chastening , God offereth himselfe vnto you , as vnto sonnes , for what sonne is it whome the father chasteneth not ? Secondly , that God will lay no more vpon him , than he will make him able to beare : for saith Paul , God is faithfull , 1. Cor. 10.13 which will not suffer you to be tempted aboue that you be able to beare . Thirdly , that God wil giue good euent in his time . Ibidem . For God will giue the issue with the temptation , that ye may be able to beare it . And these things considered , what shuld he impatiently beare what necessarily must be borne ? when that which is layd , is nothing to that which might be layed , and that by him that layeth , what is laid , what should it vnwillingly bee borne ? with him that is sicke the case is so . For what doth one member paine him ? God could cause all to torment him . Doth his heart grieue him ? God could enlarge his heart , and therein augment his paine . Is he troubled in soule ? God could cast him into desperation . Is he afflicted both in body and soule ? God could cast both body and soule into hell . Esa. 38.18 . And out of hell there is no redemption . They which are there once , must bee there euer . Hence he may thus reason , doth my head ake , my heart ake , my backe ake , &c. Yet is not my case like Iobs . Iob. 2.7 . Satan departed from the presence of the Lord , and smote Iob with sore boiles from the sole of his foot vnto his crowne . Iob. 2.7 . Is all my bodie pained ; yet is not my case like Dauids , when being distressed in soule , Psa. 55.4 . he cryed , Mine heart trembleth within me , and the terrours of death are fallen vpon me . Am I distressed in soule ? yet is my case vnlike theirs which are in hell . 2.49.14 . Luk. 16.24 Death gnaweth vpon them , and they cannot get so much as one droppe of water to coole their tongue . What therefore though one of my members suffer ? yet is not that to trouble me , for God could make all my members suffer as that one , and with that one . What though my heart paines me ? yet is not that to disturbe me . For God could enlarge my heart , and therewithal increase my paine . What though my soule bee disquieted within me ? yet is not that to dismay me . God could giue me ouer to desperation the height of all sinne . What though I be afflicted both in body and foule ? yet is not that to astonish me . For God could cast both body and soule into hellfire ; and what should then become of me ? but see how mercifully the Lord dealeth with me . Where he could doe much , he doth but little ; where he could torment me a thousand thousand waies he troubles me but one , where he could afflict me in euery part , and so leaue me sound in no part , he spares me in all the rest due , and punisheth me but in one , Psal. 42.5 . &c. O my soule then , be not thou cast downe , nor much disquieted within me . Wayte on God , for I will yet giue him thankes for the helpe of his presence . If I did suffer more than I doe , yet would not that be halfe so much as I haue deserued to suffer , no more than that which I doe suffer , is . For what suffer I ? the aking of my head ? the pinching of my heart ? the stopping of my lungs ? the stuffing of my breast ? the weaknes of my stomacke ? the griping of my bowels ? the torments of my bellie ? or what else , the shaking of my ioynts ? the quaking of my bones ? the dimnes of mine eies ? the dulnes of mine eares ? the streightnes of my pipes ? the losse of my taste ? the want of my legges ? &c. Though I suffer some of these ; many of these , most of these , yea all these , Rom. 6.23 . yet all is nothing to that which I haue deserued to suffer death ( For death is the wages of sinne ) and that that death which is the curse of God , the fire of hell , the confusion both of body and soule , which farre exceedeth the other more than either tongue is able to expresse or heart sufficient to conceiue . For why it is infinit ? it is vnspeakable . Oh what a happy change is this , to change eternall death into a temporall sicknes ? great oddes betweene a temporall sicknes and eternall death . There is no comparison betweene them : too too much to blame were I if I would not take patiently , what the Lord doth lay vpon me wisely and louingly . As Dauid saith : by this I know that thou louest me , because mine enemie doth not triumph ouer me : so may I : by this I know that thou ô God dost loue me , because thus and thus thou now dost punish me . Heb. 12.6 . For the Lord chasteneth whome he loueth . Which of all the Saintes of God ( whome he neuerthelesse loued well ) hath not in his life time been subiected to the like paines , sicknes and diseases , that I now am ? Gen. 48.1 . verily none . Iacob the patriarch was greatly beloued of God , yea so well as God himselfe said of him , Iacob haue I loued : yet was he visited with sicknes as I am . Iob the patient was an vpright man , one that feared God and eschewed euill , yet so well as Iames the apostle propoundes him as a patterne of patience to the whole church , Iob. 1.1 . yet was he smitten with sore boiles from the sole of the foot , to the crowne of the head . Elizeus was an holy Prophet of God , 2. Kin. 13.14 one vpon whome the spirit of Eliah was doubled , yet that notwithstanding he both fell sicke , and also died . Lazarus was a good man , 20.1 . ( so his name signfies , for it is asmuch as the helpe of God ) and one whome Christ loued well ( behold how he loued him . Ioh. 11.1 . ) Yet all this neuerthelesse he sickened and died . What should I then once looke to bee free ? by this my comfort is greater then my crosse ; my consolation better than my affliction . Vpon this I may better say , my portion is among the Saints of God ; then looke how I am hated and abhorred of God . For after this sort were they tormented and afflicted , and yet all their torments & affliction notwithstanding highly were they esteemed , and singularly well beloued of God . And so may I for all my sickenes , paine , and griefe . August . Iohn . That which the Lord permitts me to suffer , is a whip of him that correcteth , not a punishment of him that condemneth : by it I am trayned vp to an eternall inheritance , shall I then disdaine to be whipped ? Nothing is that which I suffer to that which I expect ? It is but sorrow which I suffer , it is ioy which I expect , the sorrow which I suffer is but temporall , the ioy which I expect is eternall . Of all temporall paines the Apostle saith : Rom. 1.10 . The afflictions of this present time , are not worthie of the glory which shall be shewed . But of eternall ioyes the same Apostle saith : The things which eye hath not seene , nor eare hath heard , neither come into mans hearte , are which God hath prepared for them that loue him . 1. Cor. 2.9 . Why therefore should I not possesse my soule in patience ? what will not a man do or abide for a kingdome ? yea for a kingdome earthly and transitorie ? for that a man will goe , ride , runne , sue , serue and spend . What therefore should not I suffer for a kingdome that this heauenly , eternall and euerlasting ? alas what not , if well I weigh and consider , what weigh and consider well I should . Aswell may I now say , as once one said . Heere burne , heere cut , that for euer thou maiest spare . One that was alwaies as deare to thee , as I now am , or may be , suffered once , as many and as great things as I now suffer , and moe and greater too , ere euer he entred into glory ; August . in lib. de. 8. virtu . charita . as Augustine saith . The sonne of God is lead to the crosse , he is vnpalmed , which is the true palme of victory , hee is crowned with thornes , which came to breake the thornes of sinners ; he is bound , which looseneth those that are bound , he is hanged vpon a tree , which lifteth vp those that were throwne down , the fountaine of life had his thirst quenched with viniger , discipline is beaten , saluation is wounded , life is killed death for a time slew life , Bern. in quodam sermon . that death for euer might be slayne of life . And as Barnard saith . The head that the Angelicall spirits tremble at , was pricked with thornes , the face fayrer than the sonnes of men , was defiled with the spittle of the Iewes : the eyes which are brighter than the sinne , were dimmed in death : the eares which heare the Angelicall songs , did heare the speaking against of sinners : the mouth which teacheth the Angels , was filled with viniger and gall : the feete whose footestoole is adored , were fastned to the crosse with a naile : the hands which made the heauens , were stretcht vpon the crosse , and thereto fastned with nayles : the body was beaten with roddes , the side was thrust through with a speare : and what more ? there remained nothing but the tongue in him , that he might therewith pray for sinners , and commend his mother to the disciple whom he loued . What now ? shall I looke to goe hence in peace ? no , no , the man must not looke to speed better than the master . Mat. 10.24 . Saith the master himselfe : The desciple is not aboue his master , nor the seruant aboue his Lord . It is enough for the disciple to be as his master , and the seruant as his Lord . Now for himselfe thus said the master of himselfe ( hauing spoken much out of the scriptures to his disciples of his passion and resurrection . Luk. 24.26 ) Ought not Christ to haue suffered these things , and to enter into his glory ? For all others said a seruant of his ; 2. Tim. 3.12 All that will liue godly in Christ Iesus shall suffer persecution . How much more some other light affliction , such as is sorrow , sickenes and paine ? all which and many moe , are nothing comparable to persecution , persecution is farre more grieuous than the paine which I feele , or the sicknes which I abide . Hauing therfore a desire to liue godly in Christ Iesus , shall I not beare quietly , and suffer patiently the paines of this my sicknes and disease ? The Apostle saith that , Act. 14.22 . Wee must through many tribulations enter into the kingdome of God . This my sickenes is but one . A weake souldiour is he that cannot beare one blow . A weake christian were I if I would be daunted with one crosse : though it be grieuous as no chasting for the present seemeth to be ioyous , but grieuous , yet is it neither tedious , nor discommodious : not tedious , for it is but momentany . Psal. 30.5 . As Dauid saith : Heauines may endure for a night , but ioy commeth in the morning . Heb. 12.11 . Not discommodious , for it bringeth the quiet fruite of righteousnes vnto them which are thereby exercised . Yea saith Paul ; Our light affliction which is but for a moment , 2. Cor. 4.17 causeth vnto vs a farre more excellent and an eternall weight of glory . And what should I either grudge or grieue at that which neither comes for my hurt when it comes , neither yet will tary long after it is come ? A welcome guest is hee that comes but for a night , and yet much enriches his host ere the morning . Such a guest should sickenes be , for so it deales with the host to whome it comes . As Heli therefore said , when hee heard hee should be punished . 1. Sam. 3.18 It is the Lord , let him doe what seemeth him good ; So say I now I am punished ; It is the Lord , let him doe what seemeth him good . I am not too good to be smitten of him . Where my betters haue not escaped his hands , there is no reason that I should wish I might . I daily say , if daily I pray as daily and duely I should , thy will be done in earth as it is in heauen . Now in heauen it is done willingly , readily and faithfully . If therefore I will any thing doe as I say , I must willingly , readily , and faithfully beare this burthen which the Lord hath imposed vpon me . To comfort and encourage me in the bearing thereof , I now haue Christ my captaine being in glory , to looke vpon me , and behold me : for as the Apostle saith . Heb. 4.15 . We haue not an high Priest which cannot be touched with the feeling of our infirmities , but was in all things tempted in like sorte . And therefore I neede not either feare or faint vnder my burthen . For why he which redeemed me seeing mine affliction and misery , wil no doubt both comfort me in measure sufficient , and release me at time conuenient . Exod. 2.25 . In the second of Exodus it is said , God looked vpon the children of Israel , and God had respect vnto them . And in the third of Exodus the Lord saith : I haue surely seene the trouble of my people , which are in Egypt , and haue heard their cry , because of their taskemasters : for I know their sorrowes . Therefore I am come downe to deliuer them out of the hand of the Egyptians , and to bring them out of that land , into a good land , and a large , into a land that floweth with milke and hony , euen into the place of the Cananites , and the Hittites , and the Amorites , and the Perizzites , and the Hiuites , and the Tebusites . And therefore he saith vnto Moses : Come now and I will send thee vnto Pharaoh , that thou maist bring my people the children of Israel out of Egypt . After the manner that he dealt with them , will he also in mercy deale with me . For he is euer one and the same : Gal. 3.20 . Malac. 3.6 . Iob. 13.15 . God he is , and is not chaunged . As ob therefore said in his affliction , so say in this my visitation : Loe though he slay me , yet will I trust in him , and I will reprooue my waies in his sight . He shall be my saluation also : for the hypocrite shall not come before him it is not this paine that shall part him and me : it is not this sickenes that shall separate vs : it is not this disease that shal daunt or dismay me . Nay to say at once ; Rom. 8.38 . Neither death , nor life , nor Angels , nor principalities , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate me from the loue of God which is in Christ Iesus our Lord . Thus now you see by what meanes he that is sicke may munite his soule against the paines of his sickenes .

I doe so : I cannot deny it . But what if his sickenes be mortall ?

Though it be , yet there these will be effectuall . For they are of force not onely against the paines of some one sickenes , but also against the paines of euery sickenes ; yea the mortall and deadly sickenes .

I but to the paines of sickenes there may come an immoderate feare of death , which will not very soone be vanquished , because , Death is the last enemie that shall be destroyed . 1. Cor. 15.26 .

Though there so do ( as it is very like there will : for death is the most tetrible of all things to wit in this life ) yet may the soule be armed as well against that , as against the other .

It may so , and it is good to haue it so . But how shall he that is sicke ( and that mortally ) bring it to be so ?

By meanes .

What meanes ?

These two : practises , and meditations .

By practises how ?

Fower waies . First , by considering himselfe . Secondly , by considering his life . Thirdly , by regarding more the benefits of God that are to be enioyed after death , than death it selfe . Fourthly , by looking vpon death in the glasse of the Gospell , and not in the glasse of the law . For she is not comfortable to looke vpon in the first , how terrible soeuer she shewes her selfe in the last . And terrible she is in the last , though comfortable she be in the first .

But will the consideration of each of these serue to arme the soule of him that is sicke against the immoderate feare of death ?

I thinke no lesse ; I teach no lesse ; I know not how to perswade you lesse .

Shew me the reason of each , and I shall the better beleeue you .

Will you not beleeue else ?

I did not yet say so . I speake comparatiuely not simply .

That comparatiuely then you may beleeue me , if simply you will not , I will endeuour to doe as much as you desire .

So doe , and I will beleeue you simply and comparatiuely .

To the purpose intended then may the consideration of the first of the fower well serue : for consider he himselfe that is sick , and he shall finde that his body is but a prison to his soule , and his soule a prisoner in his body . And why should not this arme him against all immoderate feare of death ? for what should he feare the breaking of his prison , & the freeing of his prisoner ? Dauid desirous of life eternall , and the sight of his master cryed out , Oh how long shall I liue in this prison ? Psal. 142.7 . And Paul reuoluing with himselfe the miseries that infested him in this prison , cryed out , Rom. 7.24 . Oh wretch that I am who shall deliuer me from this body of sinne ? Dauid and Pauls practise should be the sickemans president . His body to him is no better then Pauls and Dauids body was to them . His body therefore is but a body of sinne , a prison of the soule , a burthen to the minde and spirit . As a man of God hath said , no bocardo , no dungeon , no sinke , no puddle , no pit is in any respect so euill a prison for the body , as the body is of the soule . For it is such a cage as stinketh in the sight of God ; a body of sinne is this cage of the soule . And therefore he that is sicke should feare no more to goe out of it , than out of a prison . To feare the deliuery of the soule from prison is meere folly . It is to wish a stinking lodging , and a filthy cage to dwell in , and euer to cary it about which is extreame misery . It is to wish continuall banishment from the ioyfull realme of heauen , his naturall country , which is extreame madnes . What man would be so foolish , wretched , careles & mad , as to wish any such matter ? none wise , sober , and in his right witts . The sicke therefore vnles he will be counted foolish , wretched , careles and mad , must neuer feare immoderately the opening of his prison , and the loosening of his prisoner . Now if the consideration of this first practise doth thus well serue to the fencing of the soule against al immoderate feare of death , what shall wee thinke any of the rest that follow to bee of much lesse value . Truly no. For going from the consideration of himselfe to the consideration of his life , shall he there finde any lesse force than before ? Iam. 4.14 . surely no ? for what is his life ? It is but a vapour that appeareth for a little time , & then vanisheth away , What is the certaintie that he hath either of it or in it ? it is a meere vncertaintie . Syr. 18. 8. For as Syrach saith , No man hath certaine knowledge of his death . His life is like the weathercocke which turneth at euery blast , the waue which mounteth at euery storme ; the reed which boweth at euery winde : but his death is like a theefe which commeth at vnwares . What is the peace hee hath all his daies ? little or none . His life is but a warfare full of continuall labour and sorrow . And now what should he feare inordinarily , the vanishing of a vapour , the turning of a weathercocke the breaking vp of a warfare ? the Saints in the Apocalips say , Apoc. 22.20 . Come Lorde Iesu , come , Shorten these latter daies for thine elects sake , and saue vs . Their saying should teach others what to say . For as Paul saith : Heb. 13.1 . We haue not heere an abiding city , but we seeke one to come , Merily therefore should he wish , and willingly cry , O father of heauen , Matt. 6.10 . Apo. 22 20 thy kingdome come . Come Lord Iesus , come , And not inordinately or immoderately feare the comming of that which certainly will come , and necessarily must come . Seneca . enterpre . For as Seneca saith . It is but folly to feare that which connot be eschewed . It may be ( saith he ) thou wilt say : thou shalt dye ? and what matter is that saith he ? vpon this condition thou camest into the world that thou mightest goe out . But thou shalt dye ? It is the law of nations that thou must restore againe what thou hast receiued . Againe ; thou shalt dye . ( What then ? ) thy life is but a pilgrimage . When thou hast walked much and long , thou must returne ( once againe ) thou shalt dye neither the first , nor the last . All that are dead haue gone before thee ; all that are liuing shall follow thee . But thou shalt dye young ? It is the best thing that can be to dy , before thou wishest to dy . While life is pleasantest , death is profitablest . It is then best to dye , when it delighteth most to liue . But once more thou shalt dye young ? It may be fortune takes thee from some euill : if none other , yet surely she takes thee from old age . And what a good that is Augustine sheweth when he saith . August . de Catechizandis rudi . When men wish vnto themselues olde age , what other thing wish they but a long infirmitie ? Thus as you see doth Seneca harten a man against death and the feare of death . And thus may any wise sicke man harten himselfe . For what is death that hee should immoderately feare it ? August . super . Ioh. Saith Augustine : Death is the leauing of the body , and the laying downe of a grieuous burden . Saith Chrysostome . Death is a necessary gift of nature now corrupted , Chrysost. super . Matt. cap. 10. which is not to be eschewed , but rather embraced . Saith Secundus the Philosopher to Adrian the emperour , asking him what death is . Death is the rich mens feare , the poore mens desire . And saith Chrysostom againe . Chrysost. homil. 5. ad popul . Antioch . Brandm . pag. 567. Eccl. 9.12 . Death is a sleepe somewhat longer than vsuall . For the like things happen to those that dye , that doe to those that sleepe . He that sleepes , knowes not when hee begines to sleepe : hee that dyes , knowes not when he beginnes to dye . Man knowes not his end . He that sleepes rests from al the care and labour he had while he waked , he that dyes resteth from all the care and trouble he had while he liued . Apoc. 14.13 He that sleeps , liues while he sleepes ; Mat. 22.32 . he that dyes , when he is dead . For the soule is immortall . And God is not the God of the dead but of the liuing . Yet when Abraham and Isaac and Iacob were dead , God said : I am the God of Abraham , and the God of Isaac , Exod. 3 6. and the God of Iacob . He that sleepes , dreames either of things pleasant , or things pestilent : he that dyes and is dead , Luk. 16.22.23 . enioyes either things ioyfull ( as the ioyes of heauen ) or things painefull ( as the paines of hell ) he that sleepes , Iob. 19.25 . sleepes in hope to awake againe : he that dies , dies in hope to rise againe . And therefore the Iewes call the churchyarde , the house of the liuing ; because they which there sleepe , shall thence in the last daies rise . He that sleepes is stronger when he awakes than before : he that dies is better when he rises againe than euer he was before . He rises in incorruption , he rises in power . 1. Cor. 15.42 43. Mat. 19.26 . 1. Cor. 15.25 . He that sleepes may easily be waked : he that dies may easily be raised . The trumpet shal blow , and the dead shall be raised vp incorruptible . To come to some point now , what should a man feare either the laying downe of a burthen , or the taking vp of a sleepe ? being weary hee desires both the one and the other . Being wearied with the cares and crosses of this life , what should he then feare death ? no man feares to be cast into a sleepe , neither should a sicke man feare much to die . As Seneca saith . Senec. in prouer. Epist. It is a foolish thing to be delighted with sleepe , and yet to abhor death , when as a continuall sleepe is the imitation of death againe ; Through the feare of death , we make vnto our selues an vnquiet life , and so great is the madnes of men , that some are driuen to die by the feare of death . We are to be strengthened least we too well loue our life , & too much hate our death . And we must be perswaded when reason thereto perswades to ende our life , but not to feare death . A valiant and couragious man ought not to flie , but to goe out of his life . For himselfe and of himselfe he saith otherwhere . It repenteth me not to haue liued , because I haue not so liued , Senec. lib. de senectyte . that I should thinke my selfe borne in vaine . And so depart I out of this life , as if I departed out of an Inne , not as if I departed out of an house , for nature hath giuen vs an Inne to stay in , but not an house to dwell in . Thus by his example he shewed what he himselfe did , and by his reason what others after his example should doe ; if either his example be worth the following , or his reason worthie the beleeuing , for his reasons sake and after his example , he that is sicke ( and therefore not farre from death ) should neither immoderatly feare death , nor negligently expect death . How fearefull soeuer death is , if it be looked vpon in the glasse of the law ; yet is it not so , being looked on in the glasse of the Gospell . In the one it hath a sting , ( and that a sharpe one , ) in the other it wants a sting : and therefore it is no wondrous fearefull one . Saith Gregory : What is this mortall life but away ? and consider my brethren , what a thing is it , in the way to be wearied , and to nill that the way should be ended ? He that trauailes , desires to be at his iourneies ende : what should he that liues be afraide to die ? death is the ende of his ●ourney . Euery thing reioyces in the ende . What should the sicke man feare death ? death vnder the Gospell to him that beleeues , ●s , The passage to life , not to destruction . For be which beleeueth in Christ dieth not , Ioh. 5.24 . death hath no power ouer him ; but he passeth from death to life . The death of those that beleeue hath another Epitheton , than hath the death of those that beleeue not . Pretious in the sight of the Lord ( saith Dauid ) is the death of his Saints : Psal. 116.15 Sap. 3.19 . Bern. in quadam ep●●co . but horrible ( saith Salomon ) is the end of the wicked generation . Pretious is the death of the Saints : pretious truely as the end of their labours , as the finishing of their victorie , as the gate of life and the entrance to perfect securitie . And againe in the same place saith he . The death of the righteous is good for the rest , ( that followes it , ) better for the newenes ( of that rest ) best of all for the securitie that is in that rest , that both followes it and is new . For as the same Bernard otherwhere saith . Bern. ser. 25. paru . serm. Three things there are which makes the death of the Saints pretious . 1. Rest from labour . 2. Ioy of the newenes of that rest . 3. Securitie of the eternitie of the same rest . But on the contrary part the death of the wicked is most vile . It is euill truely in the loosing of the world , ( for without griefe they cannot be seuered from that which they loue ) it is worse in the seuering of the flesh ; ( For their soules are puld from their bodies by wicked spirits ) it is worst of all in the double suffering of the wormes and the fire . ( For the worme euer stingeth , and the fire alwaies burneth , neither euer cease to torment . ) Much what to the like effect doth Chrysostome write of the death of the one and the other . Although they die at home , Chrysost. hom. 66. in Genes. de morte peccator . both wife and children being present , familiars and acquaintance standing by , if yet they want vertue , their death is but euill . So although he be in a strange countrey , though he lies vpon the pauement , and what say I though he be in a straunge countrey ? although he falles into the hands of theeues ; although he be deuoured of beasts , yet if he be indued with vertue , his death shall be pretious . As Anselmus writeth : Anselm . It hurts not those which are good , whether they be murthered , or taken away by sodaine death . For they neuer die sodeinly , which euer thought they were to die . Whether therefore they be slaine with the sword , or torne in peeces of beastes , or burned with fire , or drowned by water , or hanged on a tree , or haue their legges broken , or die by some other misfortune ; yet euer is the death of his Saints pretious in the sight of the Lord according as it is , At what time soeuer the righteous dieth , his righteousnes shall not be taken from him . And so death hurteth not , but profiteth much . If therefore he that is sicke , or any other doth beleeue , he needes not ouermuch to feare death . For what should a man feare that which doth good , and not hurte ? brings profit , and not disprofite , is beneficial and commodious , not vnprofitable and noxious ?

Nothing at all in my minde . But what ? is death so ?

Why else say I so ?

Because it pleaseth you to say so .

What ? must I speake what pleaseth mee .

You should not .

Neither will I so neere as I can , but that will I speake which may please God and pleasure man .

Because you say then , Death doth good and not hurt , brings profite and not disprofite , is commodious and not noxious , to whome is it commodious ?

To whom not ? It is commodious to him that suffers it , and it is commodious to him that sees it suffered .

But not to euerie one of those that suffer it , or see it suffered ?

Neither did I yet say so . It is commodious to euerie one that suffers it either in faith , or for faith , or both . It is commodious also to euerie one that sees it suffered , so hee makes right vse of the seeing it suffered . For the first these sayings of Scripture make som what . 2. Cor. 4.12 . Tob. 3.6 . Ro● . 8.28 . Syr. 41.2 . Rom. 8.38 . Death worketh in vs . It t s better for ● to dye , then to liue , to them that loue God a thinges worke together for the best . O Dear how acceptable is thy Iudgement vnto the need full , and vnto him whose strength fayleth , and that is now in the last age , and is vexed with a● things . Gregor. super . Mat. 10. in testimo . illis . For the other this of Gregory makes much . The Death of the righteous to the good is an helpe , to the euill a testimonie ; that thence the wicked may perish without excuse , whence the godlie doe take example , that they may liue .

What good brings Death to him that suffers it , as you haue sayd ?

The goods thereof they are vnspeakeable , for multitude they exceede number , for greatnes they passe vnderstanding , for goodnes they excell all that men heere , enioy , or may enioy .

I would I might heare somwhat of them : that so both I & others might be benefited by them ?

Sith so you will , I say , so you shall . First Death killes his familiar enemie , Gal. 5. 1. P● 12.11 . Rom. 6.7 . to witte his bodie or fleshe with all her lustes fighting against the soule . For be that is dead is freed from sinne . And what a benefite this is , that saying of a learned writer sheweth which thus soundeth . Seneca . There is no pestilence more forceable to doe an hurt , then a familiar enemie . A familiar enemie betrayeth Christ into the hands of sinners . Secondly Death opens a doore to his poore prisoner out of a filthie prison in which he was held bound and captiue , that is , Death giues libertie to his Soule to depart from the bodie , in which it was deteyned from the presence of God , as in a prison . For many haue thought the body of man to be as a prison to the Soule of man . Pythagoras seeing one of his schollers verie busie about trimming vp of his bodie , said , this man ceases not to make vnto himself a more troublesome prison . What a benefite this is , it may appeare by Dauids praier . Psal. 142.7 . and our experience . Dauids praier , Psal. 142.1 . Bring my soule out of prison that I may praise thy name . Our experience is , that prisoners hate little more then lockes and boltes , because they must stay them from going out . Thirdlie Death deliuers him from the carryage of a coffin full of filthines and vncleannes : that is , his bodie . Plato in Cratylo sayeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. Corpus , a bodye , Plato in Cratylo . dicitur quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is said to be ac 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. Sepulchrum , A graue , & Sepulchro quid faedius ? and what more vncleane then a graue ? Mat. 23.27 . Whited tombes , sayeth Christ , appeare beautifull outward , but are within full of dead mens bones , & of all filthines , such like are the fine and faire bodies of men . A corruptible bodie ( sayth Salomon ) is heauie vnto the soule , Sap. 9 . 1● . & the earthlie mansion keepeth downe the mind that is full of cares . And what a benefite this is , it may appeare not onelie by Paules speach in one place , but also by his great outcry in another . For thus he saith in one place : Whiles we are at home in the bodie we are absent from the Lord , 2. Cor. 5.6 . And thus he crieth out in another : O wretched man that I am , who shall deliuer me from this bodie of death ? And a miserable thing it is to be absent from the Lord , Rom. 7.4 . and to be troubled with the bodie of Death . When Paul sayth , the Ephesians were without God in the world , he reckened vp one of the euils the Ephesians were infected with , Ephe. 2.12 . ere euer the bright light of the glorious Gospell of Christ Iesus did shine vnto them and vpon them , but when he said , If God be with vs who can be against vs ? he spake of one of the greatest blessings that is , Rom. 8.31 . writing therefore to the Philippians he not onelie desireth to bee with Christ , but also sayth that so to be is best of all . I am greatlie in doubt on both sides , desiring to be loosed and to be with Christ , Phil. 1.23 . which is best of all . This therfore was Dauids complaint : As the Hart brayeth for the riuers of waters , Psal. 42.1 . so panteth my Soule after thee ô God , my Soule thirsteth for God , euen for the liuing God ; Psal. 42.2 . when shall I come and appere before the presence of God ? And this otherwhere the saying of the Psalmist : It is good for me to drawe neere vnto God . 73.28 . What shoulde be others thereupon , I leaue it to others to discerne . My meaning is to proceed to another commodity that death brings with it to whom it comes , and that is this ; It puts an end to the painefull Pilgrimage he was going on in this world . For what is this mortall life , but a way , Basil . hom. 1. in psal. 1. and that for the hast that euerie thing generate makes to the end ? What a commoditie this is , may many waies appeare , but especiallie by that of Salomon : Eccl. 7.3 . The day of Death is better then the day that one is borne . And that of Syrach , Death is better then a bitter life . If it were requisite , Syr. 30. 17. that eyther of these were better proued , proofe might soone be produced For the first there is one that sayeth . For two causes the day of death is better to the seruants of God then the day of byrth : Perald . tom. 1. pag. 134. One is because Death is the egresse from miserie , whereas the birth is the ingresse to miserie , sayeth a wise man , though Death be not good , yet is it the end of all euils , Seneca saith , Death is the remedy of all euils . The second is , because Death is the gate of glorie to the seruants of God . It is the beginning of a blessed life . For the other , there is another that saieth . Syr. 40. 25. 41. 2. It is better to dye then to begge . O death how acceptable is thy Iudgement vnto the needefull , and vnto him whose strength fayleth : and that is nowe in the last age , and is vexed with all things , and to him that despayreth , and hath lost patience , To like purpose saide olde Tobit in the anguish of his Soule . Tob. 3.6 . It is better for me to dye then to liue , because I haue heard false reproches , and am verie sorowful . For the maine point we driue at , there is one that saieth . Philip. 1.2 . Cor. 5 , he which dieth is freed from the miseries of the world he goeth to the Lord from whom he went on pilgrimage , so long as he abode in the bodye . Also in Death he leaueth sinne , labour , affliction , the slime of the earth , the matter of continuall conflict against the spirit of God . And that bodie made of the dust of the grounde which he leaues in Death he shall receiue againe in the day of the restoring of all things , in farre better case then euer it was in this worlde . For then it shal be made like the glorious bodie of Christ . Whether therefore you respect the Soule of him that dies , or you regarde the bodie , yet euer is that sure which I saie , that death is commodious to him that dies , If you respect the Soule , It is freed from the bandes of the bodie , to be with Christ , It is translated to immortalitie , It is conducted to the heauenlie countrey , from which it was a stranger : If you regarde the bodie , it is freed from all miserie ; It is committed to a most safe and sweete sleepe , it is prepared to the glorie of the resurrection , the flesh resteth in hope : whatsoeuer you respect or regarde , yet this at length you must come to ; Raban . lib. 9. in eccl. cap. 2. The iudgement of present death is good to those that worship Christ , because by it they passe to eternall life , Sanctus Idiota . By a good death a man chaunges his feare into securitie , his labour into tranquilitie , his want into sacietie , his sorrow into iocunditie : by a good death he escapeth all daunger of loosing the grace of God , his estate comes to be better then euer it was before . While he liued , Lazarus was contemned , Luk. 26.21 . neither Master nor Man would regarde him , more compassion was had of him by dogges , then by men . The dogges came & licked his sores , but no man gaue him the crummes which fell from the rich mans table , but when he was dead , Lazarus was esteemed , the Angels came and carried him into Abrahams bosome , of Christ himselfe Myconius saieth . While Christ liued , Myconi . in euang. Mar expos. he might see nothing but humilitie , and many things horrible and dreadfull , but being dead see how honorable his burial was great & good men burie him , there is a magnificent preparation , a new Sepulchre in the gardein in which yet neuer man lay . As it fared with these , so often fareth it with others , by these then may others see what commodities drawes towards them when death comes vpon them , some I haue shewed , mo at pleasure may be conceiued , so good , so pleasant , so profitable there are , as Bassus an olde man once said . Ser. 30. episto . If there be any discommoditie in death , it is the fault of those that die ( and not the fault of death it selfe . In his book of the contempt of death saith Seneca , Seneca . lib. de contem . mortis for the paine that is in death . It is light , if I can beare it , It is but short , if I cannot endure it , for the commodities that are therein , they are many . I shal leaue of all possibility then to be sick any more , I shall leaue of all possibility to be bound any more , I shall leaue of all possibilitie , to dye any more . Sickenes shall haue no more to do with me , bondage shall haue no more to doe with me , Death shall haue no more to doe with me , the power of the one , the other , and all of them shall be taken from them , what in this point Seneca thought was to betide him , is surely to betyde others . As Seneca therefore contemned death because of the commodities of Death , so may they for the same cause stand in lesse feare of Death then otherwise , for therefore is it said , that there are many commodities in Death , that those which are to dye , should be well armed against the immoderate feare of Death . For it is but follie to feare that which will come , and vpon all come , and vpon many verie profitably come , when it doth come . Manie makes a vertue of necessitie , and most wonderouslie loue that which brings commoditie , saieth Seneca again . Seneca . lib. de senectu . In death there is no greater solace against Death then mortalitie it selfe . I see not therefore howe any shoulde ouer foolishlie feare Death , it bringing commodities as it doth , not only to them that suffer it , but also to those that see it by others suffered .

No more doe I ; neither should I ; if there were asmuch prooued , as was erewhile propounded ?

Why do you make an if ? what is there wanting ?

The latter part of your saying .

What is that ?

Doe not you know ?

Whether I do , or do not , I would know of you ?

And that I can tell you ?

Doe it then .

So I meane , but I doe but quicken your wit a little with this , being by other things fully resolued of your will .

I can but commend your wit for so doing . But I would heare what is wanting to be prooued of that which was propounded ?

That you shall : that death brings commoditie to those that see it suffered , is the thing which I speake of .

And that s the thing you need not much speake of , or at the least , not so as you haue spoken . For that thing is not now vnprooued . Remember you not , that out of that auncient and learned doctour , Gregory , I tolde you , that The death of the righteous was an helpe to the good ( th●● saw it ) and a testimonie to the euill ?

Yes indeede doe I.

Be not so hastie then heereafter to accuse before you haue iust cause . For that saying of Gregorie is proofe sufficient for that in controuersie .

It is so , I can it not deny : but I would haue had more .

Why ? more than enough is too much : and the prouerb is , enough is as good as a feast . Though more should be said , yet would it all come to this issue . For euer the death of the righteous is either an helpe to the good , or a testimonie to the bad , or both to either .

But how the one to the one , and the other to the other ?

The one to the one by making them to remember their owne ends , to wish the like ends , and to prepare against their ends . The other to the other by making them more obstinate in their sinnes , more peruerse in their actions , more loose and licentious in their liues and conuersations . For when a good man sees another die , he then bethinks himselfe that he also must die , he wishes that such a death he may die ( Let me die the death of the righteous , Num. 23.17 and let my last ende be like his . He prepares what he may to come to such an end . But when an euill man sees a good man die , he then is either raised from his sinne to righteousnes , or hardened in his sinne against all godlines . Raised it may be he is , if he see him die a good death . i. A death in his estimation good : but hardened , if he see him die an hard death . i. A violent death an vnnaturall or a troublesome death . For he thereupon presently reasons : this mans life was not so good , as hee himselfe thought it , and some other iudged it . For then should he not haue had so hard an ende . For such as the life is , such the death is . And as Augustine saith : He cannot die ill , Ang. de doctrina christian . which liued well , and hardly he dies well which liues ill . For mine owne part therefore , what course I haue taken , that will I hold ; what waies I haue walked , them will I walke ; what things I haue done , them will I still do . They that haue done as I doe , haue died a better death than he this , that would in no wise doe as I haue done .

But is this his reasoning good and laudable ?

How thinke you ?

I aske you .

And I you .

I thinke it not good .

No more doe I.

But why doe neither of vs both thinke it so ?

Because there is no reason either of vs both should thinke it so . For a good man may haue an harde ende . In outward shew the death of our Sauiour Christ was but an hard death : he died the death of the crosse , and we know what was said in the law , Deut. 21.23 Gal. 3 , 13. Cursed is euery one that hangeth on a tree : Yet I hope wee may not say that therefore Christ died a bad death .

God forbid we should . For by his death we are deliuered from death , and I hope that was no bad death to him which was so good a death for vs ?

In worse sorte we are not to iudge of the death of any good man . For he cannot die badly , Aug. lac. sup. citat . Aug. de ciuit-dei . lib. how hardly soeuer he dies , that hath liued godlily : For as the same father saith . That is not to bee thought an euill death before which there went a good life . For there is nothing makes an ill death , but that which followeth death .

Leauing the wicked then in and to their wickednes , let vs returne . For I see that that which is of it selfe good , they will make bad .

Tit. 1.15 . That is right so . For vnto the pure are all things pure , but vnto them that are defiled and vnbeleeuing is nothing pure , but euen their mindes and consciences are defiled . But because you speake of returning , whither would you we should returne or to what ?

Either to that wee were in hand withall , or to that which is to follow .

Vnlesse you will , wee haue done with that , wee were in hand withall . For I haue shewed you how death was commodious both to him that suffered it , and also to him that saw it suffered .

You haue so , and no little comfort haue I gotten thereby . For thereby I haue learned against the daies of necessitie how to fence my soule against the inordinate feare of death .

Right vse in so doing haue you made thereof . For thereto and for , haue I said thereof what I haue said .

I know so much , and therefore I acknowledge it . But as I remember , you said , that by meditations aswell as by practises , he that is sicke , and that mortally , may arme himselfe against all excessiue and immoderate feare of death .

I did so ; and in so doing I did not amisse . For by the one as by the other is that to bee done , which I said was thereby to be done .

As you haue shewed then how it might be done by the one ; so I would you would shew how it may be done by the other .

In this point I will what you will . As then by practises foure waies the sicke man might munite his soule against the immoderate feare of death ; so may he by meditations also fower waies doe the same .

But how ?

First by meditating , that his death aswell as the death of any other man , and the death of euerie man , is not onely foreseene , but also foreappointed of God . Secondly , by thinking that death following after and ioyned with a reformed life hath a promise of blessednes adioyned vnto it . Thirdly , by thinking that he which dieth , beleeuing in Christ dieth not forth of Christ , but in Christ , hauing both his body & soule really coupled to Christ , according to the tenour of the couenant of grace . Fourthly , by considering that God hath promised his speciall , blessed , and comfortable presence vnto his seruants in all their needes and necessities .

But touching these matters there may be a double doubte . One touching the truth of them , another touching the effect of them ?

I deny not but there may be ; but I auouch that there neede not be . For the truth in them is as I haue pronounced of them , and the effect of them , is like the truth to be found in them .

Is it true then that the death of euery man is not onely forescene , but also foreappointed of God ?

Why else say I so ? vse I my tongue to lie , and my mouth to deceiue ? you neede neuer make question thereof , if either you consider the saying of Iob , touching this point , or the historie of Christ his death .

Why ? what saieth Iob touching this point .

That s to bee seene in the seauenth of his booke , where he makes this question . Is there not an appointed time to man vpon earth ? Iob. 7.1 . & are not his daies as the daies of an hireling , & in the 14. where he giues this aunswere . 14,5 . The daies of man are determined and the number of his moneths are with thee O God .

And what is the historie of Christ his Death ?

That part which I speake off , that which is thus recorded in the Actes of the Apostles : Act. 4.27.28 . Doubtles against thine holie Sonne Iesus , whom thou haddest annointed , both Herode and Pontius Pilate with the Gentiles and the people of Israel gathered themselues together , to doe whatsoeuer thine hand and thy Counsell had determined before to be done .

What gather you thence ?

That which the Text doth giue , to wit , that in the Death of Christ there came nothing to passe , but that which the foreknowledge and eternal Counsell of God had appointed .

But what s that to the death of another man , or to the death of all men ?

Euen asmuch as I would desire , and more then so much as you did require . For what did I desire , or you require , but to know what God did in euerie mans Death ? whether he determined of the time , or not ? and whether he fore-knew what he had determined ? And now whether of these is it , which is not here manifested and explained ? the first or the last ? surelie , surelie , neither of both . Not the first , because he determined the time of Christs death , and what agreed to the head , agreeth with the parts , but Christ is the head , and those of the Church are his members . If therefore the Death of Christ ( the head to the whole bodie ) were fore-seene ( as fore-seene it was ) the Death also of euerie member of his mysticall bodie is also fore seene , and ordeined also by the speciall decree and appointment of God . Neyther yet the seconde , because he determined not onelie the time , but also the place and manner , and ende of Christs death , togither with other circumstances thereto appertaining and belonging , and he determines nothing which he did not fore-knowe , for his fore-knowledge is conioyned with his decree . If therefore he so dealt with Christ , it cannot be , but that so also hee dealeth with others : for as the Apostle saith , Those which he knew before , Rom. 8.29 . he also predestinated to be made like to the Image of his Sonne . Thus now you see that the Death of Christ is asmuch to the Death of all men , as either I desired , or you required .

But you said it was more ?

If so I did say , It is not otherwise then now I doe say , for the more comprehendeth the lesse .

But yet the more is neuer the more prooued .

Why say you so ? seeing I euen nowe said , that in the death of Christ , there was not onelie time when , place where , and maner how ; but also persons by whom fore-seene and preappointed by God , & that in his owne euerlasting Counsell and decree ; doth not that proue what you latelie saide was vnproued ?

Yes : if that were proued .

Neuer ( if ) at the matter : the saying of the Apostle Peter in the fourth of that Actes ( latelie rehearsed ) in the verses 27. and 28. doth sufficientlie proue that : for there it is said . Herode and Pontius Pilate , and the Gentiles , Act. 4.27.28 and the people of Israel gathered themselues together against Christ Iesus to doe whatsoeuer the hand and Counsell of God had determined to be done . Now it is well knowne by the historie of the Gospell , written by the Euangelists , Mathew , Marke , Luke , and Iohn , what was done . Nothing therefore of that which was done vnto him , at his death , in his death , or concerning his death , was either vnknown and vnforescene , or vnappointed and vndecreed by God himselfe .

Admit that may we not therefore make a doubt touching the death of other men ?

No surelie , we ought not .

And why ?

For the resemblance that is betwixt Christ and his members .

What then ? affirme you that the death of euerie man is not onelie fore-seene , but also fore-appointed of God , so as Death can neither come sooner nor later in respect of God but iust at the time appointed by him ?

Yea that I doe , and more too .

More too , what s that ?

That the very circumstances of death ; as the time when ; the place where ; the manner how ; together with the beginning of the sickenes , the continuance in the same , with euerie fitte ; and the ende thereof with euerie pange , are all particularlie set downe in the Counsell of God .

This more is much , and more by much then before you spake of .

Whatsoeuer it is , It is no more then I may as truelie , as boldelie speake . For our Sauiour Christ saieth , Mat. 10.30 . The verie haires of our heads are numbred , and a Sparow lighteth not vpon the ground without the wil and prouidence of our heauenlie Father . And if God hath care of haires and Sparowes , he is not careles of those things which betyde his Seruants , eyther in Death , at Death , or about Death . For things are greater than the numbring of haires , and the lighting of Sparowes . Psal. 139.15 For this cause Dauid saith in the Psalmes : My bones are not hid from thee , though I was made in a secrete place , and fashioned beneath in the earth ; thine eyes did see me when I was without forme , for in thy booke were all my members written , which in continuance were fashioned , when as there was none of them before . For the same cause may euerie one in sickenes say ; this is thy doing ô Lord : heere is no more then thou imposest vpon me , thy pleasure it is , that thus and thus I should be tormented and afflicted .

But doth this necessarilie follow of the former ?

What else ? for why should not a man be patient in his sickenes , when hee knowes the Lord to be the cause of his sickenes ? For what man may resist his will ? Or why should a man immoderatelie feare Death , when he knowes God to be the worker of his Death ? what should he feare that which is both fore-seene ere it comes , and fore-appointed when it comes ? I held my tongue and said nothing , Psal. 39.10 . ( saith Dauid ) because thou Lord diddest it . Loe the Lords doing was the cause of his patient abiding , the Lordes doing also in each mans Death , should bee the cause of each mans patient suffering and expecting of Death . Psal. 135.6 . Mark . 7.37 . For as he doth euerie where whatsoeuer pleaseth him , so doth he well anie where whatsoeuer he doth .

That which you say , should be as you say ; but it will not be .

That is the iniquitie of man , and not the infirmitie of this truth . What it should be , it will be , if it be well thought vpon . For what should man feare what the Lord will haue to be ? No man can resist his will , & euerie man praieth that his will may be done . Matth. 6.10 Now when no man can resist his will , & euerie man praieth for the accomplishment of his will ; what should anie man immoderatelie feare , what he cannot possiblie auoide ? and what he dailie praieth may betyde ? It is follie , it is vanitie , it is iniquitie so to doe . When yong Samuel had tolde old Elie all that the Lord had threatned , and was purposed to bring vpon his house , for the wickednes of the same , this was olde Elies saying to yong Samuel : It is the Lord , 1. Sam. 3.18 let him doe what seemeth him good . When faultles death hath seised vpon fearefull man , this should bee his saying ; It is the Lord , let him doe what seemeth him good , his will it is I should dye , his will I cannot resist , his will bee done . August . sup. Psalm. 35. It is the Iustice of God that some time thou beest well , and sometime thou beest sicke . If when thou art well , the will of God be sweete , and when thou art sicke the will of God be bitter , thou walkest not with a right heart . Wherefore ? because thou wilt not direct thy will after Gods will , but wilt bend Gods will to thy will , that is right , but thou crookest it , thy wil is to be corrected by that , but that is not to be buckled to thine , and thou shalt haue an vpright heart . Without the conforming of mans will to Gods will , mans will is but a peruerse will .

That s sure , but what may moue him to reforme that which is peruerse , and to conforme it to that from which it is auerse .

The first and last meditations I haue yet spoken of .

I pray God that all you are to speake off , may effect what you and I do affect .

So pray I also , there is no fault in them if they do not , they are all as fruitfull as faithfull , so they be faithfull that are to vse them .

Manifest both in all , as you haue done in one .

So will I in time .

Out of time you cannot doe it .

That s so , because nothing is done which is not done in time : but yet there is a difference of time , there is a due time , and an vndue time .

And this is now a due time for the second to succeed the first , and each one to followe another .

You say well , if you thinke your selfe satisfied for the first .

I did amisse else to mooue you to the second : for I am vnwilling to remaine vnsatisfied in any thing , whereof I may be satisfied by you . Being therfore satisfied touching the first , what say you to the truth of the second ? hath it a promise of blessing annexed vnto it .

Hath it ? If I haue said it , you need not to make any doubt of it . I woulde not say what I cannot iustifie , neither often vse I to doe it , but to put you out of all doubt , touching that whereof you seeme to bee in doubt , consider what is written in the Reuelation of the Euangelist Iohn , and then I thinke not , but soone you will cause to doubt .

Why what is it that is there writtten ?

Apoc. 14.13 That , Blessed are they which dye in the Lord , for they rest from their labours , and their workes follow them .

And doth it thereupon followe that Death ioyned with , and following after a reformed life hath the promise of blessednes annexed vnto it ?

What else ? for first , there is none die in the Lord but they which haue liued in the Lord for liuing sometime in the Lord , must goe before dying any time in the Lord : for as Augustine saith : He hardly dies wel , which alwaies liued ill . Secondly , they which so dy , are said to be blessed : blessed are they which dy in the Lord . Thirdly , that blessing then beginneth , when as this life endeth . For it is said ; therefore they are blessed which die in the Lord , because they rest from their labours , & their workes follow them . In which words there is both an expressing of the time wherein they are blessed , and also of the cause wherefore they are blessed . The time is the time of their death : for it is said , blessed are they which die in the Lord . The cause is their resting from their labour . For blessed are they which die in the Lord , for they rest from their labours , &c. In both the Euangelist speakes in the present tense , hauing an eie in the last to the preterperfect . For first he saith , they are blessed : he saith not that either they were blessed in the time past , or they shall be blessed in the time to come : but they are blessed in the time present , as though they were in blisse , euen in their death . Secondly , he saith they doe rest , he saith not , that they haue rested , or that they shall rest , but that they doe rest , as though their death were a rest , and not a distresse . Thirdly , he saith from their labours : as though death present were a rest from labours past .

Though the Euangelist saith so ; yet it followeth not but that they which dy in the Lord , both were blessed , and did rest before their death , and shall be blessed , and rest better after their death ?

Neither did I yet say , that any such thing will thereupon follow . For the most of those that at their death are blessed , in their life also were in some sorte blessed : and all those that are blessed in their death , shall for euer after be blessed after death . Eternall life is heere in this life begunne , and that sometime long before death , and sometime in death ; but it is neuer finished or perfected till the life to come , and after death . There is perfection , heere is but incoation ; there life is perfected , heere it is but incepted . He which heere hath it not , at any time there enioyes it not . On the contrarie part , he which heere is entred into it , shall there fully be possessed of it . To conclude therfore , they which are blessed in their death , were also blessed in their life , and shall be blessed after death with life lasting euer , and enduring world without end .

This being as you say , no meruaile though the meditation of that promise be a shield of succour against deaths terrour . For of my selfe I can heere collect , that too much death is not to bee feared , hauing so sweete a promise of rest thereto annexed .

In so doing you doe what euery christian ought to do . For what should he ouer much feare death that hath herein a promise made to him of life ? what should he ouer much feare that which frees him from labour , and brings him to rest ? who would not leaue an house of clay , for a building giuen of God , that is an house not made with hands , but eternall in the heauens ? life , rest and a building giuen of God , are three things which mitigates in any the immoderat dread of death . For the loue of these death should rather be loued , than loathed , wished than shunned ; craued than feared

You say well if euery death had the promise of these things made vnto it ?

Neuer if at the matter , for there is no good death which hath them not all promised vnto it .

There is much difference betweene a good death , and any death .

I denie not that . But I spake not of any death , but only of a good death . Neither could I : for that place of scripture which I produced for proofe of what I propounded , saith not , that all are blessed which die ; but that they onely are blessed which die in the Lord .

That a man might come to that , what should he doe ?

Liue well so neere as he can . For as the prouerbe is . Such as the life is , such will the death be . And as Augustine saith as you heard ere while . He cannot die ill , which hath liued well , and hardly doth he die well , which hath liued ill .

August . de doctrina chr●stiana . That should not seeme to be very necessarie . First , because there are but few that regards it . For how euer euery man desires to die well yet not many desire to liue well . Balaam himselfe , though he much esteemed not to liue the life of the righteous , yet he greatly desired to die the death of the righteous : Num. 23.10 Let me die the death of the righteous , and let my last end be like his . Secondly , because it is said ( as you haue before alledged ) that they are blessed which dye in the Lord . Apoc. 14.13

It followeth not vpon either of your reasons , that it is vnnecessarie . For first , that which fewest follow , is most necessarie : The preaching of the word of God fewest regard ; yet is the attending thereto most necessarie . When Martha being offended with her sister Marie , for that shee would not helpe her to serue when she gaue entertainement to Christ , but sate still at Iesus his feete , attending to what he speake , complayned to Iesus , that her sister left her alone to serue ; Iesus himselfe was so farre from reproouing of Marie for this her fact , as he defended her and reprooued Martha , Luk. 10.41 . saying . Martha , Martha , thou carest , and art troubled about many things . But one thing is needefull . Marie hath chosen the good part which shall not bee taken from her . Thereby shewing that the hearing of the word preached was necessarie , and more necessarie than the corporall entertaining of him . Secondly , that which is by Iohn the Euangelist said , is not so to bee vnderstood , as men neede not care to liue well , because there by him it is said , that they are blessed which die in the Lord . For except while they liue , they liue to the Lord , when they die , they cannot die in the Lord . Liuing to the Lord is a meane to come to die in the Lord . As Seneca saith ; Death is honest , Sen. 57. ep. by that which is honest .

What say you then to the theefe that suffered when Christ was crucified , Luk. 23.33 . and with him ? did not he die in the Lord ?

Yes : else would not the Lord haue said vnto him . Luk. 23.43 . This day thou shalt be with me in Paradise .

Yet you know euen then when he was crucified , he was a theefe , an euill doer , Mat. 27.38 . Luk. 23.32 . Mat. 27.44 . Mark . 1● . 32 a reuiler of the sonne of God .

All this I know too , because the scripture reuealeth so much : but what inferre you thereof ?

That he that dyes in the Lord , doth not alwaies liue in the Lord ?

That s not true ; in the Lord he doth liue alwaies for in him ( the Apostle saith ) we liue , we moue , Act. 17.18 . we haue our being ▪ But not to the Lord alwaies . For the same Apostle saith , Other where , 2. Cor. 5.15 Christ died for all , that they which liue , should not henceforth liue vnto themselues , but vnto him which died for them , and rose againe . As though alwaies liuing in him they did not alwaies liue to him .

You now speake of another life than I doe .

Not a whit . For you speake either of a naturall life , or a spirituall life , or both . And so doe I.

My meaning was to speak but of one .

My meaning was then to answere you perceiued me not .

You did not so , though you meane so ?

I did as much as I meant , though you perceiued me not .

In deede there might be a fault .

And verily there was the fault . For what soeuer you thinke , he that doth once die in the Lord did alwaies liue in the Lord , though not alwaies to the Lord .

If I were deceiued those two words ( In and to ) deceiued me .

Not the words but the misposing of them , it was that deceiued you .

When and where did I mispose them ?

Where and when you inferred that whether he that dies in the Lord , doth not alwaies liue in the Lord .

Why ? is not that inference good ?

No for the last in , you should haue put to .

Why it is true ? is it not ?

Yes , but it is not due . It fittes another time and place better than this and now .

Make it then as you would haue it ?

As you should haue made it .

So then : how is that ?

Thus ; he that dies in the Lord , doth not alwaies liue to the Lord .

If I had said so , the matter had not been great for the theefe that died in the Lord , did not alwaies liue to the Lord .

If you had said so , my labour had been lesser , and your gaine greater .

Take it so . What loose I thereby ?

That which you labour to haue prooued thereby .

What was that ?

Thinke you I haue forgotten ?

I know not .

You shall see that I haue not .

What was it then ?

It was this : that it is not alwaies necessarie , that a good life should goe before a good death .

And doth not that thereupon well follow ?

The contrarie thereto I haue all this while followed .

What soeuer you haue followed , doth not that follow ?

How often shall I tell you no ?

You neuer tolde me so much before .

I insinuated so much if I tolde you it not .

There is difference betweene an insinuation , and a negation ?

In time more than in truth .

But to the matter againe . You confesse that the theefe we speake of , died in the Lord , doe you not ?

I doe so . I neither doe nor will deny it , before I haue confessed it , and still I stand to it .

You acknowledge also that at the time of his crucifying with our sauiour , hee was a wicked man , a theefe and an euill doer .

I doe so , and must so , because the scripture saith so .

How then say you that necessarily a good life must goe before a good death ?

Matt. 24.44 Euen aswell as the scripture saith in one place , that same also the theeues which were crucified with him , cast in his teeth , that is , He saued others , himselfe he cannot saue . If he be the king of Israel let him now come downe from the crosse , and we will b●leeue him : Luk. 23 . 3● he trusted in God , let him deliuer him now if hee will haue him . For he said I am the sonne of God And in another : one of the euill doers , which were hanged railed on him , saying . If thou be the Christ , saue thy selfe and vs . But the other aunswered and rebuked him saying fearest thou not God , seeing thou art in the same condemnation ? We are in deede righteously heere : for we receiue things worthie of that we haue done : but this man hath done nothing amisse .

But why say you so ?

Because as if ye distinguish times these two places which seeme to repugne one another , are soone reconciled : so these two things , that which I defend , and that which you oppugne are quickely accorded .

What times speake you of ?

The time wherein both the theeues railed on Christ , of which Mathew the Euangelist speaketh , and the time wherein one of the same theeues reprooued the other for reuiling and railing on the sonne of God : of which Luke the Euangelist reporteth .

What difference betweene these times ?

Much. The one was a good time , the other was a bad time . That was a good time wherein the one theefe reprooued the other : but that was a bad time wherein they both reuiled and rayled on the sonne of God .

It seemes all was at one time . For it was all at their and Christs death .

One generall time if you will , but not one particular . Mat 27.45 . For there was three howres distance betweene Christ his crucifying and his dying . Lu. 23.44 . At the sixt houre he was crucified , at the ninth he died . And in three houres space many things happened .

But what happened in these three houres ?

The rayling of both the theeues on Christ Iesus , and the repenting of one of them . In the beginning of the three both might raile , as Mathew seemes to speake before the ending , of the three the one did repent , as Luke assuredly doth recorde .

Be it so : what inferre you thereupon ?

That which before I defended , and you denied .

Why that ?

Because he which you say , died in the Lord , did sometime also ere he died liue to the Lord .

How doth that appeare ?

Aswell as any thing may appeare . For the same scripture which speaketh of his dying in the Lord , speaketh also of his liuing to the Lord .

Why what saith the scripture thereof ?

More than that which you haue heard , yet somewhat you haue heard .

Haue I heard any thing that makes for this purpose .

I : that I hope you haue .

What was that ?

That ▪ when one of the euil doers which were hanged , rayled on Christ Iesus , saying , If thou be the Christ saue thy selfe and vs . Luk. 23.39 . The other answered , and rebuked him , saying , fearest thou not God , seeing thou art in the same condemnation ? we are indeede righteously heere ; for we receiue things worthie of that we haue done : but this man hath done nothing amisse .

And what is there more which I haue not heard , but may heare ?

That which followeth , what you haue heard . And he ( the same that before reprooued his fellow ) said vnto Iesus , Lord , Luk. 23.42 . remember me when thou comest into thy kingdome .

And what ? doe these things prooue that the same theefe which once died in the Lord , did some time ere he died liue to the Lord ?

What more manifest ? for what is it to liue to the Lord , but to liue according to the will of the Lord ? and he that thus liued ere he died , as you haue heard , how did he not liue according to the will of the Lord ? in three things doth the will of the Lord consist . 1. In this , that a man turnes from his wicked waies , to him . For as by his prophet Ezekiel he saith . Ezek. 18.23 Is it my will that the wicked should die , saith the Lord God , or rather that hee may returne from his waies and liue ? As I liue saith the Lord God ; I will not or I desire not the death of the wicked , but that the wicked turne from his way , and liue . 2. In this that a man exercises himselfe in liuing godlily . For by his blessed Apostle he saith . 1. Pet. 2.15 . So is the will of God , that by well doing ye may put to silence the ignorance of foolish men . 3. In this that a man continues in well doing to his liues end . For saith the beloued Sonne of God : Ioh. 6.39 . This is the fathers will that hath sent me , that of all which he hath giuen me , I should loose nothing . Now perseuerance in doing good is that which makes that a man is not lost , because it is said : Mat. 10.22 . He that endureth to the end , he shall be saued . Saith Hierome : It is not the point of vertue to haue begunne , but to haue continued and perfected what was begunne . And saith Remigius : Rewarde is giuen not to those that beginne , but to those that perseuer . For as Isidore saith : Then doth our conuersation please God , when we finish the good which we beginne by holding out to the ende . In which of these three did not he we speake of , according to the will of the Lord ? in the first , the second , or the third in neither . Not in the first , for there he turned from his wicked waies ; he had been a theefe , now he was none ; he had been an euill doer , now he was none ; he had been a reuiler of the sonne of God ; now he was none . Not in the second ; for there after that once he was conuerted , he exercised himselfe in doing of good . He sorowed for his sinnes , he confessed them , he prayed for pardon of them , he suffered quietly some punishment due to them he reprooued his fellow theefe for continuing in them , he iustified Christ the Messias from the guiltines either of them or the like vnto them . the text which recordes the historie of him prooues asmuch as I say . One of the euill doers which were hanged , railed on Christ Iesus , saying . Luk. 23.39 . If thou be the Christ saue thy selfe and vs . But the other aunswered and rebuked him saying , fearest thou not God , seeing thou art in the same condemnation ? There is a shew of his owne conuersion , & his fellowes corruption . We are indeede righteously heere ; There is his confession , with a continuation of his fellowes corruption . For we receiue things worthie of that we haue done : There is his patient suffering of punishment , with a reason of his fellowes corruption . But this man hath done nothing amisse . There is his iustifying of Christ . And he said vnto Iesus , Lord , There is his acknowledgment of Christs power ; Remember me when thou comest into thy kingdome : There is his prayer for his sinnes remission and his soules saluation . Neither yet in the third , for there he perseuered as long as life lasted . After once he put his hand to the plough , he neuer look't backe . In what hee sometime ere his death liued , in that he once at the ende of his life died . In faith , and hope , and loue , he liued , for the time after his conuersion that he liued , and in faith hope and loue hee died , when the time was , this life ended . In asmuch then , as in his life from his conuersion to his death he liued according to the will of the Lord , it is thereby certaine , that ere he once died in the Lord , he sometime liued to the Lord . And so at length that is manifested , which long I haue laboured to manifest .

In deede the certaintie of the theefes liuing sometime to the Lord , once dying to the Lord , is thereby manifested , but the necessitie of euery ones liuing so , that faine would die so , is neuer the more prooued .

In that you are deceiued . For the action of one man that is good , is the instruction of euery one that would be good . Whatsoeuer good the theefe did , he thought duety for him to doe , and other than duety , the like no man can thinke because he that taught him to doe what he did , teacheth no man but what is dutie .

Why ? who taught him to do what he did ?

No other schoolemaster than the spirit of God .

How know you that ?

By the word of God .

Why. It saith not that the spirit did teach him ?

But it implieth it , and that s as good , Hicron . in Ep. ad Gal. ca. 1. for as Ierome saith . The Gospel is not in the words of the scripture but in the sence .

But whether doth the word imply , what you say it implieth .

Where it saith , the theefe said vnto Iesus , Lord , Luk. 23.42 remember me when thou comest into thy kingdome .

Why say you so ?

Because the Apostle Paul teacheth me to say so .

Where ?

In the first of his Epistles to the Corinthians the twelfth Chapter and the third verse .

What saith he there ?

That , No man can say , 1. Cor. 12.3 . that Iesus is the Lord , but by the holy Ghost .

And doe you by this prooue that the spirit of God taught the theefe to doe what hee did ?

What else ? For. 1. in the fore place you see , he called Iesus Lord. Luk. 23.42 And he said vnto Iesus , Lord , &c. 2. in the eight to the Romans besides many other places the holy Ghost is called the spirit of God . Rom. 8.9 . Rom. 8.9 . Now ye are not in the flesh but in the spirit , because the spirit of God . ( i the holy Ghost ) dwelleth in you , and Rom. 8.14 . As many as are led by the Spirit of God , Ephes. 4 30 they are the Sonnes of God . And Ephesians the fourth greeue not the holy spirit of God , by whom ye are sealed vnto the day of redemption .

Well then I yeeld : and seeing it is necessarie for him that would once dye wel sometime to liue well ; I would that all which desire to dye well , would regarde much to liue well .

You do well to wish it . It is a thing to be wished , though it wil neuer be performed , for as Seneca saith . Seneca . Epist. 78 As it fares with a play , so it fares with life . It skilles not how long it be ere it be don , but how wel it is done while it is in doing .

Seneca . Epist. 22. But as the same Seneca saith . No man considereth how well he liues , but how long he liues .

This their misdemeanour is more to be pittyed than praised , for as Augustine saith , No man will either haue or suffer a long supper euill , August . in serm. and what should any wishe a long life and euill ? If it be a great thing that we liue , it is a great good to liue well . Id. de doct. Chir. It is better to liue well , then to vnderstand soone . For he which liues well , deserues to vnderstand more , he which liues ill , shall loose euen that which he vnderstands . Seneca therefore saith . Seneca in Epist. A wise man doth euer thinke what kinde of life his life is , and not how great or how long his life is . Idem . in Epist. 78. For it is not good to liue , but to liue wel , It is no great thing to liue : all thy seruants and cattell do liue , Socrat. insuis exhortation . He liues not in whose minde there is nothing , but that he may liue : eate and drinke that thou maiest liue wel , Thou maiest not liue , that thou maiest onely eate and drinke .

What counsell therefore do ye giue ?

The same that ere while I did , viz. that he which desireth once to die well , hath euer a mind to liue well .

But it is not inough to haue a minde to liue well , vnlesse he also labour to liue well .

That s so : but vnlesse he mindes well to liue well , Mat. 12.34 . he will neuer labour well to liue wel . For as out of the abundance of the heart mouth speaketh : so of the abundance of the minde , the man himselfe worketh : the heart maketh the tongue to speake , and the minde causeth the hand to worke .

All this is true , I cannot deny it .

Why did you then contend so much about it ?

Because I was desirous euerie way to be resolued .

Are you so now ?

Yea , for this matter .

What ? haue you other , that you put in this ?

I hope you are not ignorant of that , for as yet you haue spoken but of two of the fower meditations , which you said long since were much auaileable against the immoderate feare of Death .

In deede I haue yet spoken of no moe .

That you may speak aswel of the rest that follow , as you haue of those that are gone before , leauing that where abouts we haue so long contended , we wil proceed to the first of those which are to succeed .

And what will you with that ?

No other then with the former .

There needes not all that , for I knowe no doubt touching eyther the truth or the effect thereof .

What to you is needeles , for me is needfull , for I yet know no more touching this point nowe comming into hande , that that which you long since taught me to know .

If you know that , you know all which for our intended purpose you are to knowe , for the truth and the effect of it are the things which for our purpose are needfull to bee knowen .

And those are the thinges I am yet in doubt of .

Without cause if you be . For the truth thereof it is this : he that dyeth beleeuing in Christ , dyeth not out of Christ , but in Christ . For he which beleeueth in Christ , is in Christ , & he that is in Christ , by beleeuing in Christ , hath both his bodie and soule really coupled to Christ , according to the tenour of the couenant of Grace , so that though after Death body and soule be seuered one from another , yet neither of them are seuered and disioyned from Christ . For the coniunction which is once begunne in this life remaines for euer in the life to come , and he that is thus conioyned to Christ , what needs he doubt any thing touching the effect of the same coniunction ? what neede hee immoderately or inordinately feare Death . Death cannot hurt him : Death is but a passage to life vnto him . Ioh. 5.24 . He which beleeueth in him that sent me , saith Christ , hath euerlasting life , and shall not come into condemnation , but hath passed from Death vnto life , and saith Paul , Rom. 8.1 . there is no condemnation to them which are in Christ Iesus .

I but you know , when a man dyes , that his soule goes from his bodie , and that his body being left of his soule rottes in the earth ?

What then ? yet is he neuer the more to feare Death for that , for his coniunction with Christ still holdes , though the soule goes from the body , and the body rots in the earth , yet are they both still in Christ , both in the couenant , both in the fauour of God , and that asmuch as they were before death .

But they are both seuered one from another , so as neither soule with bodie , nor body with Soule , hath any communion or fellowshippe ?

What then ? that seperation for a time notwithstanding they shall againe at length be reunited and ioyned togither ; and then shall they haue full communion one with another world without end .

I know they shall so in the resurrection at the last day .

Why then obiect you as you do ? that knowledge is to strengthen you , and any that knowes it against the feare of death , with that Dauid comforteth himselfe saying . Psal. 16.9 . Mine heart is glad and my tongue reioyceth : my flesh also doth rest in hope ; for thou wilt not leaue my Soule in graue : neither wilt thou suffer thine holie one to see corruption , With that Paul comforteth himselfe and others : himselfe when he said . Philip. 1.22 In death and life Christ is to me aduantage ; Others when hee prooued vnto them the resurrection of the dead , with that also should you comfort your selfe and others . What vse both Dauid and Paul made of it , should others also make . For why ? the thing of it selfe is one vnto all . And all that beleeue shall haue much alike benefits thereby ; but I minde not now to speake of them : neither neede I , for they pertaine to another life , and I now glaunce at them , but as they yeeld comfort in this life .

That comfort you speake of should mooue you more fullie to display them , for those things which follow after death , may in this life yeelde comfort against Death .

You heard me euen nowe professe so much ; and I like it well you will so soone thereupon confesse so much .

I must confesse the truth , for therefore I learne .

I am glad thereof , for therefore I teach you it .

If I should not make that vse of it , both you should teach it in vaine , and I learne it in vaine , but that , that may not betide , I will marke both what you doe teach , and what I may learne .

In so doing you shall do well .

I perswade my selfe so , and therefore I will doe as I say , so neere as I may , but now seeing you haue no mind to speake of some things after this life , I would you would speake of something in this life .

So haue I alreadie .

I deny not that in demaunding this : but I now speake of a more speciall thing then those which are past .

It is verie like so : but what is that , that I may soone satisfie you ?

The last of your 4. meditations which you long since said were verie sufficient to comfort the Soule of man against the immoderate feare of Death .

If that be it , we shall do well ynough , but what would you that I should say touching it ?

First , whether that the Lord hath promised his presence to his seruants as you said or not ? Secondly , whether so much will thereupon follow as you inferred or no ?

It seemes you doubt at euerie turne , but it is no matter to shew you that I speake no more then I will iustifie , I will shewe you both the one and the other .

I thank you for that , not because I doubt of what you say , but because I would know your ground for that you say .

For the first therefore thus saith the Lord by his Prophet Dauid : Psal. 91.15 . I will be with him in trouble , Isai. 43.3 . and by his Prophet Esaie : When thou passest through the waters I will be with thee , and through the flouds : that they do not ouerflow thee , When thou walkest through the verie fire , thou shalt not bee burnt , neither shall the flame kindle vpon thee , and thus by his Sonne and our Sauiour Christ Iesus . Ioh. 14.18 . Mat. 28.20 I will not leaue you comfortlesse , I will be with you vnto the end of the world . And by these is it not manifest , that the Lord hath promised his presence to his Seruants in time of neede and necessitie .

Yes , it is so : I neither can nor will deny it , but the Lord himselfe is inuisible , is he not ?

Yes for as the Scripture saith , No man hath seene God at any time : to Moses he himselfe said . Thou canst not see my face , Exo. 33.20 . 1. Tim. 1.17 Col. 1.15 . Iud. 13.22 . for there shal no man see me , and liue : of him Manach said vnto his wife . We shall surelie dye because we haue seene God . When they saw as the text saith , but an Angell of God .

By what meanes therefore doth he manifest his presence , that so wee may perceiue a performance of his promise ?

By meanes many . In number three , First by moderating and lessening the paines and torments of sickenes and death , as the verie words of his promise by Esaie his Prophet doe plainelie import . For he saith , Isai. 43.3 . When thou passest through the waters , I will bee with thee , that the flouds doe not ouerflow thee , and when thou walkest through the fire , thou shalt not be burnt , neither shall the flame kindle vpon thee , So that if the flouds do not ouerflow a man when he is in the waters , nor the flame kindle vpon him when he is in the fire , hee may well thinke the Lord is there present , restraining both the waters from swelling , and the fire from burning . For naturally either of them would do the kind , if he did not restraine them , so in the paines of sicknes , & pangs of death , if a man findes his sorrowes nothing so greeuous as the afflictions of his life , he may well thinke the Lord present , for the paines of the one , and the pangs of the other are painefull ynough of themselues , and ouermuch yrkesome to many . Yet this that I now say , many haue true indeed found , of many such there is mention made in the Acts & Monuments of the Church , they which haue the booke may looke into it , assuredly they shall finde what I heare say : neither shall they loose their time when they haue so done , or repent them of their labour in so doing . For my part I must now proceed from this meanes of the Lords , manifesting his presence ( though he be inuisible , and not to bee seene visibly ) to the next . Secondly therefore the Lord doth manifest his presence in the paines of sickenes and pangs of death , by giuing in inward and vnspeakable comfort of his spirit vnto them that are afflicted with the one , and distressed with the other , for to many then doth he giue a greater portion of his spirit , than at many other times bypast and foregone . In one place of scripture the Apostle Paul speaking of himselfe and his afflictions saith thus : As the suffering of Christ abounded in vs , so our consolation aboundeth through Christ . 2. Cor. 15. And in another place speaking of his owne and his fellowes behauiour in their tribulations hee saith thus : Wee reioyce in tribulations , knowing that tribulation bringeth forth patience , &c. Rom. 5.3 . Now there must bee some thing that must worke this ioye and comfort . For as the same Apostle saith : Heb. 12.11 . No chastising for the present time seemeth to be ioyous , but grieuous . And what must that be , but the spirit of God ? for a fruite of the spirit , Gal. 5.22 . as the same Apostle saith , is ioy , yea ioy in tribulation and affliction , as seemeth by the fruits of the spirit thereto annexed : for after ioy followeth peace , long suffering , gentlenes , goodnes , faith , and meekenes : all which are vertues more to be practised in tribulation , than any other time . When the Apostle therefore will expresse the cause of all this ioy and reioycing in tribulation he saith , Rom. 5.5 . Because the loue of God is shed abroade in our hearts by the holy Ghost , which is giuen vnto vs . Thereby shewing , that the holy Ghost ( which is God ) is cause of all this ioy . And therefore not absent from him or them , in whom this ioy is . For as he saith , 2. Cor. 3.17 Where the spirit of the Lord is , there is libertie : So may I say , where the spirit of the Lord is , there is ioy . And where the spirit of the Lord is , there the Lord himselfe is : For the Lord is the spirit . 2. Cor. 3.17 . So that by this ioy vz. inward ioy in greefe , and vnspeakable reioycing in tribulation , a man may gather that the Lord doth then visit him as it were in his owne person and minister vnto him refreshing for his soule : hence is it , that the Church saith in the Canticles . Cant. 2.5.6 . She being sicke of loue : his left hand is vnder mine head , and his right hand doth embrace me . And the Prophet Dauid in his Psalmes of him that iudgeth wisely of the poore : Psal. 41.1 . Blessed is hee that iudgeth wisely of the poore : the Lord shall deliuer him in the time of trouble ; the Lord will keepe him and preserue him aliue . The Lord will strengthen him vpon the bed of sorrow , thou hast turned all his bed in his sickenes . What thence should follow , shall hereafter follow : for now the third meanes thereby the Lord doth shew himselfe present in sickenes and death is to follow . And that is the ministerie of good Angels . For then doth the Lord send them to his seruants , as nources and keepers , to holde and beare them in their armes . For as the Apostle saith : Heb. 1.14 . Are they not all ministring spirits , sent forth to minister for their sakes , which shall be heires of saluation ? And as the Psalmist saith : Psalm. 34.7 . The Angell of the Lord pitcheth round about them that feare him ; and deliuereth them . And againe ; hee ( that is the Lord ) Shall giue his Angels charge ouer thee to keepe thee in all thy wayes . Psal. 91.11 . They shall boare thee in their hands , that thou hurte not thy foote against a stone . So much sundry histories of scripture doe manifest , if of it selfe it were not manifest . When Hagar Abrahams bond-woman said touching her sonne Ismael , I will not see the death of the child , Gen. 21.16 . The Angell of God called vnto her from heauen , and said , What ayleth thee Hagar ? Feare not , for God hath heard the voice of the childe where he is . Arise , take vp the child , for I will make of him a great people . 1. King . 19.4 When Elijah was vnder the Iuniper tree , and desired that he might die , saying , It is enough : oh Lord take my soule ; for I am no better than my fathers , the Angell of the Lord came and touched him saying , vp and eate for thou hast a great iourney . When Christ himselfe was tempted , Mat. 4.11 . The Angels came and ministred vnto him . When he was to be crucified , he said vnto Peter , labouring to shend him from his foes , Thinkest thou that I cannot now pray vnto my father , and he will giue me more than twelue legions of Angels ? Thus euer in trouble they are readie to helpe , succour and relieue , and that by the speciall decree and appointment of the almightie . As Bernard saith , Bern. ser. 4. sup. illud acc●sserunt ang. &c. They are present that they may protect . They are present that they may profit . At death also they are readie to receiue and carrie the souls of Gods seruants into heauen . This appeares plaine by the historie of Lazarus : for the scripture saith , When he died , Luk. 16.22 . he was caried by the Angels into Abrahams bobosome . Thus in their sickenes to their death , in their death and after their departure , till they being Angels in heauen doe attend vpon those which are Saints on earth . And by this their attendance how doth not the Lord shew himselfe present ? for without his commaundement none of them all doth any thing . They all watch what he speakes , they all go whither he sends , and they all do what he commaunds . As the Psalmist saith : Psal. 104.4 . He maketh the spirits his messengers , and a flaming fire his ministers . Againe , if the Lord be present ( as I haue both said and shewed ) how , will it not follow , as I inferred , that inordinately and immoderately death is not to be feared ? for what should he feare that hath the Lord with him , and of his side ? Psal. 118.6 . The Lord is on my side ( saith Dauid ) and therefore I will not feare what man doth vnto me . The Lord is with me , therefore I will not feare what man can doe vnto me . The Lord is with me among them that helpe me , therefore shall I see my desire vpon mine enimies . Yea ( saith he ) though I should walke through the valley of the shadow of death , Psal. 23 4. I will feare no euill , for thou art with me : thy rod and thy staffe they comforte mee . And againe , Though I walke in the middest of trouble , yet wilt thou receiue me ; thou wilt stretch forth thine hand vpon the wrath of mine enimies , and thy right hand shall saue mee . What was Dauids comfort either in death , or in any other distresse , ought also to bee any others comfort in the like case and condition . And therefore Paule was confident , and vpon his confidence said : Rom. 8.31 . If God be on our side , who can be against vs ? Who spared not his owne sonne , but gaue him for vs all to death , how shall he not with him giue vs all things also ? who shall lay any thing to the charge of Gods chosen ? it is God that iustifieth , who shall condemne ? it is Christ which is dead , yea or rather , which is risen agayne , who is also at the right hand of God , and maketh request also for vs . Who shall separate vs from the loue of Christ ? shall tribulation or anguish , or persecution , or famine , or nakednes , or perill , or sword ? As it is written , Psal. 44.22 . For thy sake are wee killed all the day long : wee are counted as sheepe appoynted to the slaughter . Neuerthelesse in all these things we are more then conquerors , through him that loued vs . Neither is it any thing to bee marueiled at , that Paule vpon the consideration of the Lords presence was thus bolde and confident . For wee finde by experience , that he that is in a foule way in a darke night feares little , either the approching of theeues or the meeting of beasts , the one cruell , the other sauage , if he hath companie with him so comfortable is companie . If a man in this plight feares little , what shold he that is sicke , and in danger of death , feare much ? he hath better companie then the companie of any man . The Lorde himselfe is his companion : hee is his keeper and his guide : so also doth he watch ouer him as nothing may hurt or annoy him : And blessed is hee whose helpe is the Lorde Iehouah . Psal. 144.15 146.5 . Againe , he hath the Angels of God to guard him : they watch ouer him , that he dash not his foot against a stone , he that hath such companie , so good , so great , so mightie and magnificent , needes not feare that which commeth with worse , lesse , and more weake company then he hath . When the seruant of Elisha was afraid for the ●ost that compassed the Cittie with horses and chariots , wherein they were , Elisha sayd feare not , 2. King . 6.15 for they that bee with vs , are moe then they that be with them &c. True that was , for behold the mountaine was full of horses and chariots of fire rounde about Elisha . Tob. 5.19 . Againe , when Tobit saw his wife weeping for the want of her sonne Tobias , the staffe of their hande to minister vnto them , he said : Be not carefull my sister , he shall returne in safetie , and thine eie shall see him . For the good doth keepe him company , and his iorney shall bee prosperous , and he shall returne safe . Thus by the company of Angels they comforted the one his wife , the other his man . And so may they themselues that are sicke , as it is therefore said after Tobits speech to his wife , then she made an end of weeping : so I would it might be said after mine to them that are sick , then they made an end offearing .

Of fearing ? nay , you would haue them feare I trow . Pro. 28.14 . Blessed is the man that feareth alwaie saith Salomon .

Yea I would haue them to feare God alwaie . But I would not haue them to feare death more than they neede . And that is the fearing I would haue them make an ende of : other fearing I spake not of .

Yet you would not haue them make a finall end of fearing that , would you ?

Yes of fearing it immoderately . For I denie not but a man is to feare it . But immoderatly I would not haue any to feare it .

I would then you would shew how you would haue him to feare it , and how you would not ?

The one as I take it I haue shewed alreadie , the other I mind to shew hereafter .

As it pleaseth you , so let it be . That he is not immoderately to feare it , and how he may keepe himselfe from immoderate fearing of it , you haue in deede alreadie shewed . And in so doing you haue spoken sufficiently of the duty that lies vpon the sicke man touching his soule , the chiefe and principall part of himselfe .

As Pilate said of the superscription , Ioh. 19 12. he set vpon Iesus his head . What I haue written , that I haue written . So say I of that which I haue said , what I haue said , that I haue said . But howsoeuer hee said , it must bee taken as is . Like it is , it is neither said as it might be said , nor as I would it had been said . It is as it could be , and therewith I wish you to be contented .

I am so , and I thanke you that I may be so . Whatsoeuer it may be to the others , it is pleasing to me , and that I hope is sufficient for you . For I was the cause of all that hath been said , was I not ?

Yes , or else it had not been said .

Let me also be the cause of that which is to be said .

So be on Gods name .

Now then hauing spoken of that which the sicke man must doe concerning his soule , let vs proceede to that which concernes his bodie . For next after his soule he is to care for his bodie , is he not ?

He is so : and if you remember I haue alreadie said so .

Yes I remember it , and that makes me speake of it : but touching that , what it is , he must care for , either as yet I haue not heard , or else I haue alreadie forgotten .

If you haue not heard it , now you shal heare it , and if you haue forgotten it , I will put you againe in minde of it , whether you haue heard it , or forgotten it , that it is ( that you may heare it and remember it , ) that till God doth wholie depriue it of life , it cannot be preserued in health and life .

The thing is good : but why must he take such care of it , as you say ?

Because it is a good thing , as you say .

But my saying so , is not your onelie reason of prescribing so ?

That is verie like in deed : yet is that one good reason , for euery one is to care for that which is good , the yong man that came vnto Christ , Mat. 19. said vnto him , Master , Mat. 19.16 . what good thing shall I do , that I may haue eternall life ? as if without doing good he should not come to life , To doe good ( saith the Apostle ) forget not , Heb. 13.16 . Gal. 6.10 . for with a such a sacrifice God is pleased , and in another place saith he , While we haue time , let vs do good , and in his Epistle to Gaius saith Iohn the Euangelist , Beloued , Ioh. 3. Ep. ver. 11. follow not that which is euill , but that which is good , and saith Dauid , Psal. 34.13 . 1. Pet. 3.10.11 . If any man long after life , and to see good daies , let him eschew euill , and doe good , and saith Peter to Cornelius of Iesus , Iesus went about doing good , Act. 10.38 . Ioh. 13.15 . and saith Iesus himselfe to his disciples , I haue giuen you an example , that ye should do as I haue done .

I graunt you without further proofe all this that you doe say , for this is not that I would haue you to say .

What is it then ? would you not haue me prooue that it is the sicke mans part to care to preserue life and health in his body , so long as God will giue the one , and graunt meanes for the other ?

Yes .

And haue I not done that in saying as I said ?

Yes in some sort : but not in such ample sort as I would . I would haue and heare some more reasons then that propounded , why he that is sicke should see his body preserued in health and life , till such time as God wholy depriues it of life .

What you will , you shall , that therefore I said the sick man should do , because it is a good thing so to do , I now say the sick man is to do . First , because , he was not the giuer of life to himselfe , but God : for as the Apostle saith , Rom. 14.7 . None of vs liueth to himselfe , neither doth any dye to himselfe , for whether we liue , we liue vnto the Lord ; or whether we dye , we dye vnto the Lord ; whether we liue or dye therefore , wee are the Lords , & so not those that haue power ouer themselues , to do with themselues , what soeuer is pleasing to themselues , but those that should do with themselues , what God hath appointed them to do , now he hath appointed those to whom he hath giuen life , to preserue it so long as you may . For he hath giuen his gifts to be kept till he cals for them , and to be referred to his glory so long as they are enioyed . In asmuch therefore as the sicke man hath his life of God , as any other man hath his , he is to be as careful of preseruing his life , as any other man is . Secondly , he is so to ●e , because life being once giuen ( how light acco●nt soeuer some make thereof vsing vnlawfull m●●nes and indirect , to depriue them selues of it ) it is 〈◊〉 most precious iewell , and that such an one , as ●one can giue but God alone . Our common saying of it is , life is sweete , and that our saying is a commendable saying by the iudgement of the Scripture . For touching life , first Salomon saith , Eccl. 9.4 . It is better to be a liuing dogge , then a dead Lyon : for according to the Philosopher , It is better to be , then not to be . Pro. 13.8 . Secondly the same Salomon saith : A man wil giue his riches for the ransome of his life . Yea thirdly , Satan himselfe saith , Iob. 2.4 . Skin for skin , and all that euer a man hath will he giue for his life . If a man therefore will be accompted but a man , he is to esteeme of his life . A man will regarde what belongs to a man . A Father in Terence said , A man I am , and nothing that pertaines to a man , do I thinke strange vnto me , what must he then doe that will be accounted a good man , a iust man , a holy man , a righteous man ? must he contemne and despise his life the good gift and singular grace of God ? surely no. A righteous man saith Salomon , Regardeth the life of his beast , Pro. 12 10. and therfore I would think much more the life of himselfe , he is but a meane man that esteems not better of himselfe , then his beast ? he is better in nature ; he shuld be much better by nurture . A prudent man ( saith Salomon ) seeth ●e plague , & hideth himselfe , which is as much as if he should haue said , A pruden● man seeth the meanes to cut off his life ●nd he seeketh the means to preserue i● 〈◊〉 wel , thirdly doth he so , because life is giue him to a good end , to wit , that he might haue time to vse al good means for the atteining of euerlasting life . For God would haue no man to perish , 2. Pet. 3.9 . 1. Tim. 2.4 . but all men to come to repentance , Yea God would that all men should be saued , and come to the knowledge of the truth , and for this purpose doth he giue life . Greg. in moral . For this present life is the way , by which we goe to our countrey . First heauen , for this cause speciall care must be bad of the preseruation of life , for if the way be stopt vp by which a man shoulde goe to any place , how shall he euer come to that place to which hee is bounding , and to which he is bound to goe ? were it not for shippes , men could neuer passe the Seas : were it not for waies , men could neuer goe to townes : were it not for life , men could neuer come to heauen . Much therefore are they to be blamed which spend their life in pleasures and delights , according to the inordinate affections of their own hearts , and not according to the wholsome prescriptions of Gods law , for life is not giuen so to be spent : but life is giuen , to the end that men might haue libertie to get out of the kingdome of darkenes , into the kingdome of grace , and from the slauish bondage of sinne , into the glorious libertie of the Sonnes of God . For this cause Paul saith Christ died for all , 2 Cor. 5.15 that they which liue , should not from henceforth liue vnto themselues , but vnto him , which died for them , and rose againe . Where liuing vnto him which died for them , is nothing else , but liuing to the end aforesaid , for without liuing in Christianitie , whose end is the attainement of saluation , there is no liuing to Christ , which is the chiefe part of sanctification , and should liue , as Peter saith , 1. Pet. 4.2 . Asmuch time as remaineth in the flesh , not after the lustes of men , but after the will of God , whose will as the Apostle Paul saith , is sanctification : 1. Thes. 43. This is the will of God euen your sanctification : your sanctification , not your prophanation . But to proceed : in the fourth place , the sicke man aswel as any man , must take care of that which is laide vpon him , because of others to whom & for whom he is to do good , as much as hee can , and as long as he can , but soone shall he cease to do this , if either negligentlie he regardes his life , or violentlie hee depriues himselfe of life . Eccl. 9.10 . For there is neither worke , nor inuention , nor knowledge nor wisedome in the graue , whether hee goeth .

Partlie for Gods cause then , and partlie for his owne , and partlie for others , either neere and deere vnto him or daily standing in neede of him , you would haue him that is si●ke , to regard the recouering of his health and the preseruing of his life .

It is iust so , and you haue heard my reasons .

But in sickenes what meanes should a man vse for the preseruation of life , and the recouering of health ?

Good and holesome Phisicke .

Why ? that is a thing contemned of some as needles , despised of many as fruitles , and adiudged of most to be superfluous ?

That makes not but it must be vsed & esteemed by the well disposed sicke , as an ordinance and blessing of God ordeined and appointed for the preseruation of life and recuperation of health : for why ? the wiseman saith : The Lord hath created medicines of the earth , Syr. 38. 4. and he that is wise will not abhorre them . With such doth he heale men , and taketh away their paines Exod. the 15. Exo. 15.25 . and 25. verse , the water was made sweet with wood , that men might know the vertue thereof , by the applying of a lumpe of drie figges at the Prophets appointment to his byle , Esa. 38.21 2. Kin. 20.5 . Hezekiah the King was healed , so as the third day , he went vp to the temple , and house of the Lord according to the saying of Isaiah the prophet .

But that his cure was miraculous . For it is miraculous that a man should be made whole in two or three dayes space ?

It is so in regarde of time , but not in regarde of meanes . For the cluster of figges was a naturall and ordinarie medicine or plaister seruing to soften and ripen tumours of swellings in the flesh . Gal. lib. 2. de art. curatiua . c. 1. And though that had been , yet would not therefore the vse of phisicke come to bee despised and contemned . For when the Samaritane bound vp the woundes of him that lay wounded betweene Hierusalem and Hierico , Luk. 10.34 . he powred in wine and oyle into his wounds , which was a kinde of physicke , and was therefore commended . And therefore physicke ought not to be condemned . For that surely is not to be condemned , for which a man in scripture is highly commended . For it is a good thing that workes commendation . Rom. 13.3 . Wilt thou be without feare of the power saith the Apostle ? doe well then : so shalt thou haue praise of the same . But the Samaritane as I say , was therefore commended . For saith the Lawier , he was indeede neighbour vnto him that lay wounded , Luk. 10.37 . and halfe dead by the way side . And therefore physicke should not in such sorte as it is , be contemned . For this the Samaritanes dealing with the wounded man , was a right practise of physicke . Valles . de sacra philos. cap. 88. For the wine which he powred , serued to clense the wound , and to ease the paine within : and the oyle which hee vsed , serued to supple the flesh , and asswage the paine without .

It seemes then by your speech , you greatly mislike of them , which in sickenes vtterly refuse and wholly despise all vse of physicke ?

I doe so , and not vnworthily . For how can I like of those that contemne the ordinance of the almightie , to the ende that men might recouer their health being sicke , the Lord hath put that nature and strength into herbes , and spices , and roots , which they haue , and giuen vnto some men the knowledge of the secrets , and properties thereof , with which they abounde . How now can men despise the vse of these things , but that they therewith also despise the further enioyall of their health , which by these things is to be repayred , being by some of their things decayed ? and this to doe , what other thing is it , than to be guiltie of their owne blouds in the presence of the Lord Iehouah the mightie Lord of hosts ? for to neglect the meanes to health , what other thing is it but to depriue themselues of life ? and what is it to depriue themselues of life , but to be guiltie of their owne blouds ? to say in a worde , therefore what now touching this poynt I thinke good to say , I say ; whosoeuer in sickenes despiseth phisicke , despiseth the lawfull meanes which God offereth of recouerie , and so becometh guiltie of his owne bloud in the presence of the Lord .

An hard saying .

But a true saying .

It makes well for the commendation of physicke , and the aduancement of physitions .

Yet no more than is requisit . For both of many are lesse regarded than they should .

Both physicke and physicians are much beholding vnto you , you pleade their cause well .

I pleade it no otherwise than I might , neither are they euer the more beholding to me for this . I doe no more than in conscience I am bound to doe . If they are beholding to any , ( as the truth is they are ) they are beholding to the Lord himselfe ; he it is that hath commaunded the one to be vsed , and the other to be honoured . The first , Syrach . 18. 18. Syr. 18. 11. Vse physicke ere euer thou be sicke . The , second , Syrach . 38 1. Honour the physician with that honour that is due vnto him , because of necessity .

But is there any reason of either ?

Who art thou that askest a reason of Gods doing ? art thou voyde of reason , to aske whether the author of reason , doth vse reason in his doings ? his will is reason enough . For he knoweth whereof wee stand in neede : and of the first our owne neede is one good reason . For Christ himselfe saith , The whole haue no neede of the physician , Mat. 9.13 . but the sicke haue . Another is the Lords ordeyning of the physicke . For as Syrach saith , The Lord hath created medicines of the earth , Syr. 38. 4. and he that is wise will not abhorre them . A third is the multiplicitie of cures that haue been done by it . Exod. 15.25 Was not the water made sweet with woode , that men might know the vertue thereof ? was not Hezekiah his bile healed with a cluster of figges , that men might know the operation of them ? with such things doth the Lorde heale men , and take away their paines . The varietie of tables wherein were written the cures that were done by it , which was found by hypocrites in the temple of Diana at Ephesus , can giue witnes to this I say . So can also the particular relation of sundrie others , who through physicke haue been freed from those miseries , with which some long time before they had bin perplexed : but my purpose it is not to prosecute these things . A fourth reason of that I say , is mans necessitie ; for man cannot well be without physicke : for now his head akes , now his heart grieues , now his liuer heates , now his stomach cooles , now his splene swelles , now his reines grindes , now his sight failes him , now his hearing goes from him , &c. But for all these and many moe physicke helpes him with remedy . And therefore not without reason hath the Lord commaunded physicke to be vsed . To proceede , where he had such reason to commaund physicke to be vsed , we cannot thinke he wanted reason to commaund the physition to be honoured . For , for the first is the last ; so that wheresoeuer the first is to be vsed , the second is to be regarded . But you say why and wherefore ? and I aunswer . First , Syr. 38. 1. 12. Because the Lord hath created him . Syrach 38. ver. 1. and ver. 12. And saith Paul . 1. Tim. 4.4 . Syr. 38.12 . Euery creature of God is good , and nothing ought to be refused . Secondly , because man himselfe hath neede of him . And much is that to be esteemed , which much is needed . Thirdly , because the houre may come , wherein their enterprises shall haue good successe . And that that may doe good at any time , is to be despised at no time . Fourthly , because in the sight of great men he is had in admiration , & that which great men esteeme , meane men should not despise . The prouerbe is , and with it the truth , like prince like people . Such as the master of the house is , such soone will those of the household be . But princes and great men greatly honour the physitian . Ptolemeus sonne to Antiochus the first , gaue vnto Aristrato , cosin to the great Philosopher Aristotle , a thousand talents of siluer , and a cup of golde , in such wise that he wan honour throughout all Asia , and riches for his house , and all for curing Antiochus his father of a certaine disease of the lights . The Romans did erect vnto Antony Musa , by birth a Grecian , and by profession a physician , a picture of Porphyrie in the fielde of Mars , and also gaue him priuiledge of citizen of Rome , and all because he cured their Emperour Augustus of a sciatica that he had in his thigh . To speake of mo is needeles , when to these experience herselfe giues further witnes . The conclusion is , no meane man ought to despise the physitian . The meane mans health ought to be as deare to him , as the great mans is . It cost God asmuch to giue him life , as it did to giue life to the mightiest monarch in the world . And as carefull ought he to be of preseruing life in himselfe , as the great man is of maintaining life in himselfe : life either is or ought to be alike sweete to all .

So it may be it is , though physicke be not vsed of all ?

How appeares it to bee so , when the meanes to preserue it are neglected so ?

It may be they often are omitted , not because they are euer neglected , but because they cannot well be procured .

So there be no fault in those that should procure the meanes I haue done I speak not against those that haue not the time to vse the means but against those that want will to vse them .

They may haue will to vse them , and yet want them .

I graunt that , and in wanting them their fault is so much the lesse , by how much their will is good to haue them .

So it had neede to be : you would otherwise hardly censure of a number . For moe there be that vse not the meanes , than there are that vse them .

The moe , the worse . It were better there were fewer .

Whether it would bee better or no , I say not : but I am sure it cannot easily be holpen .

Not because it cannot , but because it will not . The fault that is , is more in the men that should vse the meanes to health , than in the meanes that should be vsed .

Yet there may be fault in them ?

Little or none simply . All that is , is respectiuely .

Why none simply ?

Because there is almost no countrey which yeeldeth not those things which make for the preseruation of health in those that are of that countrey .

Why any respectiuely ?

Because either the ministers may erre in their ministring , or the reciuers faile in their receiuing . The first may misse either of their mixture , if their physicke be compounded , or of their time if it be simple . The second may haue either an indisposite body , or a very vnfitting place .

Well now , sith so you cleare physicke of crime , and you charge her receiuers with blame , aunswere me one thing .

What s that ? I for I must heare ere I aunswere .

May a man vse the counsel and physicke that is giuen and prescribed by any physition ?

No not so : for euery one that professeth phisicke , is not good in phisicke . And that counsell and phisicke is to be vsed which is giuen by physitions , which are knowen for learning to be skilfull , for experience practised , for religion and conscience sound and sincere , for otherwise the life and health may come to be decayed and empaired , which should be restored and repayred . The witles and vnskilfull doe kill more than they cure .

Whether then may a man vse the prescripts of coniurers and charmers ?

Surely no. He may not seeke their counsel , much lesse take their receipts . Al charmes and spels of what words soeuer they consist , al characters and figures , either in paper , wood or waye , all anulets and ligatures which serue to hang about the necke , or other part of the bodie , are naught except they be grounded vpon some good naturall reason , for neither by creation at the first , nor by any ordinance in Gods word since , haue they any power to cure a corporall and bodily disease . Words can but signifie , and figures can no more but represent , when they haue done these things they haue done , more good of themselues they cannot doe .

Yet these meanes are more commonly vsed of the common people , then good Phisicke ?

The vse therof is neuer the more commendable therefore , for not what they doe is to be regarded , but what they should doe : they are but fooles in doing what they doe , and such in their so doing they shew themselues , were they any thing wise , with Balaam they would go no further then the worde of the Lord : with the Israelites , they would not doe euerie man what seemeth good in his owne eies , but it is no matter , they speede thereafter .

That may be well , for many of them by their so doing speede well , they are eased of their paines , they are healed of their sores , they are ridde of their maladies , they are cured of their diseases .

If they speede well being so eased , cured , and healed , it is well , they speede well in shew , but not in truth ; they speed well for the present , but not for the time to come . As the prouerbe is , the Diuell is a knaue , he can and will do them some good that seeke vnto him for the present time , that he may do them the more hurt in the time to come .

Thinke you then , that they which are thus eased , helped , cured and healed of their paines , griefes , sores , and diseases doe not speede well ?

I cannot tell , it may be so farre foorth as by these meanes they are ( as you say ) eased , helped , cured , and healed of their paines , griefes , &c. they speed well , but as farre forth as they sinne in seeking ease and helpe by these meanes disallowed by the Lord himselfe , it may be they shall not speed well .

I would you would lay aside , may be , and speak resolutely .

It may bee that would not please you .

That s but a small fault , you haue said ere now , that you should not seeke to please men .

Neither will I where seeking to please them , I shall be sure to displease God .

Then speake as I wish you .

And I will so , because you wish mee so . It were better for them to dye of their sicknesses , then to seeke recouerie by such wicked meanes .

This indeed is resolutely spoken .

So you bad me speake .

I did so , but why say you so ?

Because the Lord himselfe saith by the mouth of Moses his seruant ; Leuit. 20.6 . If any turne after such as worke with spirits ; and after Southsaiers , to go a whoaring after them : then will I set my face against that person , & will cut him off from among his people .

How doth it hence appeare ? it were better for them to dye of their sicknesses , then to seeke helpe by such meanes ? for here is nothing threatned but death . For I will not cut him off from among his people , is no more but I will kill him , that he shall no more liue among his people .

Though there bee no more threatned but death as you say , yet stil is that true which I say , and thence also it doth appeare to bee true , for the death there threatned is worse then the death which from their sicknesses would haue dimaned : the one i. the first could haue been but naturall ( for it is naturall for a man to die vpon his bed ) the other . i. the second would haue been both violent and suddaine . For it is a violent & suddaine death , to be taken away when a man is very likely to liue , and whilest he makes none accompt to die . And I thinke a violent and suddaine death , is worse then a naturall . In a naturall death , life hath attayned his full periode . In a violent and suddaine , life is cut off ere euer shee comes to her periode . Againe , for the naturall , oft we wish and well we may . It is the end of all our labours , it is the gate of life , it is the house appointed to all that liue , it takes away all euils , and deliuers the iust mans soule from them . As one saith , In generality , it takes away three things , for the which the righteous wish to goe out of this life , to wit , The feare of transgression , the griefe of affliction , the heate of emulation , so long as they liue , they are sure to sinne , to sorrow , to lament , saith Bernard . By how much the longer we liue , Bernard Hierom. by so much the more we are molested , and doe sinne , saith Hierome . Infinite are the perils amongest which we walke , what should it delight vs to remaine among the snares of the diuels , the swords of men , the vnlawfull motions of the flesh ? and therfore Paul said , Rom. 7.24 . Tobit 3.6 . O wretched man that I am , who shall deliuer me from this body of death ? Tobit said , It is better for me to die then to liue , because I haue heard false reproches , and am very sorowfull . 1. Mach. 2.7 Mattathias said , Woe is me , wherefore was I borne to see this destruction of my people , & the destruction of the holie Citie , and thus to sit still ? 1. Kin. 19.4 Elijah said , It is inough O Lord take my soule , for I am no better then my Fathers , and Ieremie said , Ier. 20.14 . Cursed be the day wherein I was borne : and let not the day wherein my Mother bare me be blessed , with many other wordes which you may reade in the xx . of his Prophecy . Againe , as death takes away all euils , so it brings & giues many goods , Bernard . as Barnard saith : Death will come , but it will be but a sleepe to the elect of God , a gate of life , a beginning of refreshing , a ladder to ascend vp into heauen by . Hence saith one vpon that saying of Syrach , O death how acceptable is thy iudgement vnto the needfull &c. Vnto the Saints , truely the iudgement of death is good , because it is no other thing to them , but a going out of prison , an end of banishment , a finishing of labours , an arriuing at an Hauen , an end of a pilgrimage , a laying downe of a greeuous burthen , a deliuery out of a ruinous house , a returne to their countrey , an entry into life . And in consideration hereof Paul said , Philip. 1 . 2● I desire to be dissolued and to be with Christ , for Christ is to me both in life and death aduantage . What Paul wished , others may wish ; for death is the same to them , it was to him ; aduantage to him , aduantage to them ; aduantage to all that die in him , by death they passe from labour to rest , from shame to honour , from pouertie to plentie , from a cottage to a kingdome , from death to life . And thus now you see , both that we may pray , and also well pray for naturall death , but so much you neither can nor may see for a violent & a suddaine death . Against that wee many times pray , from plague , pestilence , and famine , from battaile and murder , & suddaine death good Lord deliuer vs , and of right we ought , for we are neuer so ready , as that it is good for vs to be taken suddenly , and we know it will goe but hardly with vs , if we be taken in our sinnes . Others being taken suddenly makes vs afraide , and therefore the feare of being taken our selues suddenly , should more make vs to feare , and vpon feare to say : From sudden death good Lord deliuer vs : the fore-thought of death comes somtimes ill inough , and therefore the suddaine cannot come alwaies well inough . But now I remember my selfe , I haue said inough of this , to manifest what I was to manifest . Now therefore if you please , I will backe againe as fast as I may .

And whither will you backe ?

To that from which we are somewhat fallen .

What is that ?

The bad dealing and ill speeding of those that vse the prescripts of Coniurers and Charmers .

Why ? you haue been about the one and the other of these all this while ?

I haue so ; but otherwise then I would if you had not been .

What would you haue done , if I had not been .

Haue made quicker speed about their euill speeding .

Me thinke you haue been quick inough : and if it be as you say , they are sure to speed ill inough .

You if still , as if you doubted : If you will not beleeue either mee for Moses , or Moses for himselfe , or both for God ; looke vpon Ahaziah king of Israel , and tell mee if you find not asmuch prooued by his history , as before was auouched vpon diuine verity .

Why ? what is his history ?

That being sicke through a fall thorow the lattesse window in his vpper chamber , 2. King . 1.2 . which was in Samaria , hee sent messengers to Baalzebub the God of Ekron to know whether hee should recouer of that his disease , yea or no ? but while this was in doing , the Angel of the Lord said to Elijah the Thisbite , arise , and go vp to meet the messengers of the king of Samaria , and say vnto them : Is it not because there is no God in Israel , that ye goe to enquire of Baalzebub the God of Ekron ? wherefore thus saith the Lord ; thou shalt not come downe from the bed on which thou art gone vp , but shalt dye the death .

And is there hereby as much prooued , as was before by you propounded ?

What else ?

I see but three things in it . 1. Ahaziah his sinne , 2. the reproofe of his sinne , 3. A commination against him for his sinne .

Yet therein may you see , what I would haue you see . See viz. First that they do sinne greeuously , which leauing the ordinarie meanes the Lord hath set to haue health by , doe seeke vnto extraordinarie : Secondly that they which doe so wickedly , shall therefore speed ill fauouredly . The first in the two first you see : for there as Ahaziah sinned , so he was therefore reproued , The second in the last , you say you see , for there is shewed how Ahaziah should speed , for his wicked deed .

I , but yet it is not shewed how hee did speede ?

It may thence easily bee collected , for the word that commeth out of the mouth of God shall not returne vnto him void , Esa. 55.12 . but it shall accomplish that which he will , and it shall prosper in the thing whereto he sent it .

But did this so ?

Yea verilie , for thus in the 17. verse of the 1. Chapter of the second booke of Kings it is said : 2. Kin. 1.17 . So he died according to the word of the Lord which Elijah had spoken .

I , but yet it appeares not that it had been better for Ahaziah to haue died of his sicknes , then to haue askte counsell of Baalzebub the God of Ekron touching his disease ?

No death : what hinders ? First he dies for his sending , and it may bee he should not then haue died if he had not sent . Wherefore and therefore are words that imply much , & in this history they are both vsed , 2. King . 1. verse 4.16 . Secondly ere he dies he looseth an hundred men and two captaines , through his sending , which he should not haue lost if he had not sent , and doe not these things approue what a longtime you haue driuen me to proue ?

Yes for him , but not for others .

Yes , yes for others and him too , they which are alike in offence shall not be vnlike in punishment , what Aheziah once gatte by vsing vnlawfull meanes for health , that often get others by doing the like good neuer get any . The author of mischiefe , by whom all Charmers and Coniurers doe worke , neuer doth good ; though for the present I deny not , but it may seeme good , and other good then that which he doth , they get not . Euery seruant liues at his Masters expences , and therefore his seruants must fare no otherwise then he will allow them .

You are an eger man against Coniurers and Charmers sith you cannot abide that they should be sought to in sicknes for health , answere me to this : May the helpe and counsaile of allothers but these , be both asked and vsed ?

Yea , if they bee as before I said , for knowledge skilfull for practise fortunate , for conscience vpright and religious .

Your ( If ) argues not that euery others helpe beside Coniurers and Charmers is either to be craued or practised .

It is very like so , if they be not qualified as before is specified .

Why require you so much in a Phisitian ?

Because with lesse he is no good Phisitian : and I would haue none so foolish as to put himselfe into the hands of the vnskilfull , infortunate and vngodly : it is ill committing of a mans selfe to him that is skilfull , if he bee both infortunate and vngodly , but it is worse to him that is neither cunning , luckie , nor godly , though he be zealous to do good , a man may haue little good by him , if he hath neither knowledge to direct him , nor successe to follow him , and therefore surely he may look for lesse where all are wanting , oft times a man fares the worse for another mans vngodlines , how much more shal he fare amisse when all three euils meete in one ?

I but that is seldome when ?

Too often if it be but once , for bad is the first , that is ignorance , it is the mother of all errours , but worse is the second , that is infortunacie , the infortunacie of one is infortunate to another : but worst of all is the third , that is impiety , for one mans impiety hinders another mans prosperity .

I confesse none of them all is good .

And dare you affirme that one is not worse then another ?

I neither dare , nor doe : yet that which is in the comparatiue or superlatiue , must also be in the positiue .

That s true , because neither comparatiue not superlatiue can be without the positiue , but why stand you vpon those things ?

Because you haue driuen me to them ?

If I wist that , I would draw you from them , for it is not for vs now to stand vpon them .

Yet we may well speake of them ?

I withstand not that .

Neither do I withstand you in the qualities of your Phisitian , but yet I would craue a reason of that his condition ?

I haue giuen one already , will not that content you ?

That s a very generall one .

Is it euer the worse for that ?

I say not so , but still me thinke it is for somwhat , that you wish a Phisition whom a man in sicknes should seeke to , to be so conditioned , as before you haue mentioned ?

It is so , and that somewhat I haue told you , for I would haue him good that is to be sought to , because I would haue the sick seeke to none but him that is good .

Your will is good , but who is so good ?

He that practiseth well .

What is he ?

He that practiseth religiously in regard of himselfe , and commodiously in regard of his patient .

Doe not all practise alike ?

No , diuerse practise diuerselie , some worke onely by the inspection of the vrine ; some againe hand ouer head ; some other by Astrologicall rules .

And doe you finde fault with euery of these ?

Yea that do I , and not without cause , for the first may be deceiued , the second sooner kill then cure , the third effect lesse good then they otherwise might .

Why ? is it not good to iudge by the vrine ?

Forest . de vrin . iudicijs lib. 3. Lang. lib. 2 Epist. 4. Yes : but it is not euer safe to minister according to the vrine , for as the learned in that faculty auouch , that kind of dealing tends rather to kill , then to cure , and sundry men are indeed killed thereby .

Why is that ?

Because iudgement by the vrine is very deceiptful , for the water of him that is sicke of a pestilent feuer , euen vnto death , lookes for substance and colour as the water of a whole man , and so doth the water of him that is sicke of a quartane , or of any other intermitting feauer ; specially if they haue vsed good diet from the beginning , so also doth the water of him that hath the plurisie , or the inflammation of the lungs , or the squinancy oft times when he is neere death .

May one & the same vrine then fore-signifie both life and death , and may be a signe of diuerse and different diseases ?

Yea that it may , for a thinne crude and pale vrine , in them that be in health , doth betoken want of digestion ; but in them that are sicke of a sharpe or burning ague , it betokens the frensie , and is a certaine signe of death at hand to ensue .

I muse then why most Phisitians worke by the inspection of the vrine .

You neede neuer long muse thereat , the reason is soone found , they are sent vnto by many and that often by simple soules , women and seruants , such as can giue them no further instruction , then they themselues extorte from them , by questioning with them vpon inspection of the vrine , they are sent for but by few , so that their absence from their patients , is a cause why they worke as they may vpon their patients , no doubt but many would worke otherwise then they doe , did they see and know the conditions of their patients .

It seemes then there is fault aswell in them that should vse them , as in themselues .

You may be sure of that , for many are so niggish , as they had as liue spoile themselues , as spend their money . If they might bee cured for God haue mercie , they would oftner then they doe , seeke for remedie , but because they cannot haue health without wealth , they will rather hazard their health , then empaire their wealth .

I feare me they often therefore speed accordingly .

You need neuer feare it , for assuredly you may almost any where find it .

Are not the Phisitions themselues in this respect somewhat to bee blamed thinke you ?

I know not ; and I thinke not ; so they neither know of their sicknes , ne yet be called to helpe them in their sicknesses .

But many make experiments of their new deuised medicines vpon the bodies of their patients , and that makes a number stay of seeking their aide , do they not well in so doing ?

Surely no , though they shunne the aid of such as they know doe so , yet they might seeke the helpe of those they either know or hope do not so , for as those Phisitians are to be blamed which doe as you say : so they that vtterly therefore renounce the vse of Phisicke , are not to bee excused , for as there are moe maides then maulkin ; so there are moe Phisitions , then such as make experiments of their new deuised medicines vpon the discrased bodies of their diseased patients , and to them they may resort ; their aid and assistance they may craue , their prescripts they may follow .

I but there are but a few of these ?

Though there be not , yet those fewe they may seeke to .

The labour may be much , & the charge great to seeke vnto them .

Yet should the health to be had by vsing them , be more regarded then either labour or charge in seeking them . For what will not a wise man do for health ? Syr. 30. 15. Health and strength ( saith the wise man ) is aboue all gold , and a whole body aboue infinite treasure , There is noriches aboue a sound body , Better is the poore being whole and strong , then a riche man that is afflicted in his body .

As true as all this is that ye haue said , yet a number had rather fall into their hands which will temper with them , if they vse the aduise of any , then seeke to such as you speake of that will temper for them .

The more vnwise they , if they will not be aduised , let them doe as they will for me , I pray God blesse me out of their hands , and so all those that make accompt either of life or health : for more hardy are such practitioners , than harmeles . For often through such their practise the health of their patients is decaied , if sometime their liues be not shortened . And herevpon it is , that prouerbially it is said , Hee liues miserably , that liues medicinably . The wise and discrete physitian will neither so practise , nor make himselfe a prouerbe .

Why ? what will he doe ?

That which euery good physitian should doe , vz. perpend the causes , crises , symptomes and effects of the disease , and then worke accordingly . And that so as both the nature of his patient may be preserued , and his decayed health restored .

But these things considered will he euer minister physicke , or vse phlebotomie without the direction of iudiciall astrologie ?

Yea that he will , or else he should not be such as he would be taken to be , nor as I would wish him to be .

Why ? can you or doe you esteeme amisse of those , which minister no physicke at any time , neither yet vse phlebotomy without the direction of iudiciall astrologie ?

I neither can nor doe well esteeme of them : for if they follow this course continually , they must needes kill many a man . By astrologie a man must not be let bloud till the Moone be out of Leo , the house of the sunne : but by physicke , a man full bodied , taken with a pleurisie , the Moone being in Leo must presently be let bloud , or else it will goe hard with him : for if he stay till the Moone be remoued out of Leo , he may by all likelyhoode die , either by inflammation of the bloud , or by consumption of the lungs . For in the time the Moone makes her abode in Leo , the aposteme increases so much by the gathering togither of the humours , as it can neither be dissolued nor ripened . Through the defect of either of which it comes to passe , that either the bloud is inflamed , or the lungs consumed : of which two whether soeuer betides , the life will soone be shortened . But to leaue this , and learne more , by astrologie againe , a man must not be let bloud , the Moone being in malignant aspects with any of the vnfortunat planets : but by physicke , Lang. lib. 1. epist. 35. Ganiuetius called Amicus medicorum . a man being sicke of the squinancie , or of the feuer called Synachus ( the Moone being as is said ) dies , if he be not let bloud , ere euer the Moone be freed from the foresaid malignant aspects . By the consideration of these things be you your selfe iudge , whether I may esteeme well of those or no , which will minister no purgations , nor let any bloud , otherwise than they are counselled by astrologicall directions .

If I be iudge , I must iudge no otherwise than you your selfe haue alreadie iudged . Your iudgement me thinke is so good , as other I can giue none . For this I haue seene , by that which you haue said , that they which in ministring of physicke , & striking of a veine , do stay wholly vpon iudicial astrologie , do often neglect to do , what in conscience they should earnestly labour to do .

In seeing that ; you haue seene what well you might see , and what euery one in dutie is bound to see . For where a man must not stand vpon astrologie , he must not stay vpon the directions of astrologie . The directions of astrologie , are like vnto astrologie . The one vnsure , the other vncertaine . Neither of both such as any man is to builde vpon . But this is enough of this at this time .

Ynough also if you will let it be for the physitions the sicke man is to seeke vnto .

As you will , let that bee . For I now goe as you draw me .

I will draw you then from the conditions of the physitions , whose aid and counsell the sicke man is to craue , vnto the office of the physitions , which they are to practise when their patients haue their presence .

And what would you touching that ?

What is that ?

It is neither one nor simple .

Be they fewer many acquainte me with them .

And I will . First , in defect of such as are to put the sicke in minde of their sinnes , they are to aduertise them that are their patients to humble themselues truely vnder the mightie hand of God , and feruently to pray vnto him in the name of Christ , for the free and full pardon of all their sinnes . This is as it were a preparatiue to the phisicke they shall giue . This if they do ere euer they minister any physicke , it will cause their worke to haue the better successe . For oftentimes the impenitencie of the sicke is an hindrance to the physitions . It causeth that the physicke by them giuen will not worke , either as in reason it should , or by hope they expect it would . Secondly , after they haue ministred any physicke , they are to pray vnto almightie God , that he in mercie would vouchsafe to giue thereto happie and prosperous successe , for as the Prophet saith , Except the Lorde doth builde the house , Psal. 127.1 . they labour in vaine that build it , except the Lord keepeth the citie , the keeper watcheth in vaine : So heere may I say , except the Lorde doth blesse the Physicke the physitions doe giue it in vaine . If they any thing doubte whether this duetie doth ly vpon themor no , they may consult with Iesus the sonne of Syrach touching it , and he will teach it then out of doubt . These are his wordes ; They also shall pray vnto the Lord , that he would prosper that , which is giuen for ease , and their physicke for the prolonging of life . And I thinke they giue asmuch , as I either aske or seeke . Whether they doe or no , I will not spend either more time , or further labour in proouing of it . For they will readily graunt it without gaine saying if they be as they should be . For why ? it is the part of the Godly man at euery turne to pray ; and one thing that he is to pray for , is that God would blesse him in his labours , and giue successe to that he takes in hand . Dan. 6.10 . Psalm. 109.164 . Rom. 1.9.10.2 . 1. Thes. 5.17 . Daniel saith that hee prayed thrise a day . Dauid saith , that he prayed seuen times a day . Paul saith , that hee prayed without ceasing . And Luke saith , that Cornelius prayed continually . And Paul willeth the Thessalonians ; and in them others to pray continually . And he that prayed himselfe without ceasing , and taught others to doe the like , prayed also that by some meanes one time or other he might haue a prosperous iourney by the will of God , Rom. 1.9 . thereby teaching what others in the like cases are to doe . But I will not stand vpon this . It is apparant enough of it selfe , that as they are to pray ere they giue , that they may giue , so they are to doe when they haue giuen , that good may be done by that which is giuen : that so they may acknowledge the blessing by giuing to be Gods , aswell as they doe the power to giue . To proceede : Thirdly , if either before or after their giuing they see any certaine and manifest signes of death in the sicke , they are to certifie their patients thereof , and to tell them plainely in what perill they are . For this , as it will bereaue the sicke of all confidence in earthly thinges ( as those thinges which are vaine and transitorie : ) so will it make them to put all their affiance in the meere mercie of God , as the safe and sure anchor of their soules . For as once the Apostle said of himselfe and his like , 2. Cor. 1.9 . we receiued the sentence of death in our selues , because we should not trust in our selues , but in God which raiseth the dead . So then they may say of themselues , we receiue the sentence of death in our selues , because we should not trust in our selues , but in God which raiseth vp the dead ; and therefore is able if he will , to raise vs vp againe , and set vs vp vpon our feete . For easier it is to restore vs to health ere we dy , than to raise vs to life when we are dead .

There is no doubt of the effect of that which you say , but of the office , that in so saying you lay vpon physitions . For physitians make it a question whether this that you say , doth belong vnto them yea or nay ?

It is more than they neede , if they so do . For when Hezekiah was sicke , the Prophet spake plainly vnto him , and said : Isai . 39. ● . Set thine house in order , for thou must die . And of him they may learne it .

How so when as Isaiah was no phisition , but a Prophet ?

His being a prophet hinders not , but they may learne of him asmuch as I say . For I thinke not but without offence I may speake it , heere Isaiah plaid the part of a phisition , aswell as of a Prophet . For as at his first comming to Hezekiah being sicke , he said ; Set thine house in order , for thou must die . So his departure againe from him or at least his last leauing of him , he said , Take a lump of dry figs , and lay it vpon the bile , Isai. 38.21 . and hee shall recouer . If he plaid only the part of a prophet in the first , I see not but hee plaid only the part of a phisition in this last . But if any man will say , he might play both the Prophet and a phisition in this last ; because he might be aswel a physition & a Prophet , as Samuel was a Prince and a Priest . I see not but I may also say he plaid both in the first , because he might aswel say , as a phisition , set thy house in order , for thou must die , as a Prophet . For as it is not the Prophets part alone to moue men to make their willes ; but others may do it aswell as they ; so is it not the phisitions part alone , to tell men they shall die , but others may doe it aswell as they . Yet , as the Prophets are especially to moue men to make their willes , because they best know how they should be made ; so the phisitions are especially to tell their patients they shall die ; because they best know the most certaine , and infallible signes of death . Others may see some , but they can see moe . And as they can see most , so they can Iudge best . And as they can Iudge best , so they can tell soonest . And as they can tell soonest , so they may tell first .

Tell let them then , because you will to tell haue them . But if they see no certaine signes of death , what will you that they shall then doe ?

As the Prophet before named , did . Apply phisicke according to the nature of their patient , and the qualitie of his disease . And that being done , as the wise man counsels them to doe . Pray vnto the Lord , Syr. 38. 14. that he would prosper that , which is giuen for ease , and their phisicke for the prolonging of life .

And after what sort shal the sicke take it ?

After that sort that euery sicke man is to take it as the ordinarie meanes that the Lord hath ordeined for the recouery of health empaired and decaied .

But how in more particularitie is that to be taken ?

First , with preparation to it . Secondly , with sanctification of it . Thirdly , with consideration of the vse and end thereof .

And why with the one , and the other of these ?

With the first , because he that is to take phisicke , must not onely prepare his bodie , as Phisitions doe prescribe , but his soule also , as Diuines doe appoint , and that hee must prepare , by humbling himselfe vnder the hand of God in his sicknes for his sinnes , and crauing par●on of them , and for them . For first in consideration that he hath prouoked the Lord to anger against him by his sinnes , hee must submit himselfe vnto his hand , acknowledging that he suffers no more then he hath deserued , nor all that neither . Secondly in regard that he is no way able to satisfie the wrath of God against him conceiued for his sinnes , Iam. 5.13 . hee must in all humility , and most earnestly craue pardon of him for his sinnes , and both these must he doe ere euer any medicine enter into his body . Syr. 3● . 9 , 10 , 11 , 12 , 13 , 14. This I am sure was the rule of Syrach to his sonne , My sonne faile not in thy sicknes , but pray vnto the Lord and he wil make thee whole , leaue off from sinne and order thine hands aright , & cleanse thine heart from all wickednes , Offer sweete incense , and fine flower for a remembrance , make the offering fat , for thou art not the first giuen . Then giue place to the Phisition , for the Lord hath created him , let him not go from thee , for thou hast need of him . The houre may come that their enterprise may haue good successe . For they also shall pray vnto the Lord , that he would prosper that , which is giuen for ease , and their Phisicke for the prolonging of life . For the neglect of this rule , Asa the king is much blamed in scripture , 2. Chro. 16 . 1● . for he sought not to the Lord in his sickenes , but to the phisitions , & put his trust in them . And for the contempt thereof amongst vs , much woe by some is sustained . For thence it often comes , that those diseases proue incurable which are of themselues curable , and they that are molested with them , sodainly die of them , who otherwise in mans iudgement might haue liued long without them . Ere euer therefore any phisicke be taken by the sicke , it is good that as the Lord doth humble him by sickenes , so he doth humble himselfe vnto God for all his sinnes , and craue pardon of them : so shall both his phisicke be blessed vnto him , and he himselfe blessed in the vse of it . But till hee be reconciled vnto God , by his humbling of himselfe , and crauing pardon of him , twentie to one his phisicke will neuer doe him good . For as vnto the pure all things are pure , so vnto them that are defiled , Tit. 1.15 . and vnbeleeuing nothing is pure , but euen their mindes and consciences are defiled . But to leaue this first , with which he that is sicke , is to take phisicke , I wil come to the second , with which he is to take vse of phisicke , as with the first . Touching which I say that with it he is to take phisicke , because that when he hath prepared himselfe , and is about to take phisicke , he must sanctifie the phisicke which he takes , by the worde of God and by prayer , as he doth any of his other either meates or drinkes . That by the first . i. the worde , he may haue warrant that the prescribed medicines which he is to take be lawfull and good , and by the. 2. that is praier , he may haue Gods blessing vpon the same to the recouering of his health if it be Gods good wil and pleasure . For as without the warrant of the word nothing is lawful , so without the vse of praier nothing is sanctified . For as the word must come before a thing be lawful ; so praier must come before a thing be prosperous : hence is it that the Apostle willeth vs to pray continually , and many haue vsed prayer before they haue done any thing , that that which they were to doe might bee sanctified while they were in doing it , Act. 20.36.38 . 1. King . 18.38 . & blessed when they had done it . As Paul prayed before hee iourneyed , Eliah prayed before he sacrificed . Tobias prayed before he bedded , the Israelites prayed before they bickred , &c: and all to teach vs , that we must pray before we iourney , before wee sacrifice , before wee bed , before wee fight , before we doe any thing , because without Gods aide and assistance we can doe nothing : Ioh. 15.5 . and therefore not take phisicke to our good ; ( though the phisicke that we take be neuer so good . ) But to passe from this , and to come to the third , which was consideration , I say with that , he that takes physicke is to take it , because a man must rest no more vpon phisicke , than he may , nor trust any more to it than he ought . Physicke hath a certaine ende , though mans appetite hath no ende , and that ende must he well minde , that minds to take phisicke as he ought . Further than the ende he must not goe , now the right and proper ende of phisicke is , the continuing and lengthening of life to his naturall period , which is the extreame point of life , beyond which by no possible meanes it can longer be preserued , hauing been thereby oftimes before helped and continued : for then is nature wholy spent . When therefore he takes phisicke , euen whilst he is taking of it , he must not thinke , that any waies by it he can preuent either olde age or death , for that is impossible , and impossible cannot be changed by phisicke . God himselfe that is incurable hath set it downe , that all men must once die and bee changed , because all men haue often sinned . And therefore to escape death by any meanes no man must euer either hope or expect .

It is but in vaine if any doth . For it is appointed to all men once to die , so assuredly euery man must once die . Happie is he that comes not twice to die . It is good once to die as you haue shewed , but it is ill twice to die , as I suspect .

Neuer suspect it , but beleeue it . God is not as man , Numb. 23.19 . that he shouldly . Yet he hath said : Blessed and holy is he that hath part in the first resurrection : Apoc. 20.6 . for on such the second death hath no power but they shall be the priests of God and of Christ , and shall raigne with him a thousand yeares . And therefore cursed must they needes be , on whome the second death hath power . For to haue parte in the lake which burneth with fire and brimstone is the second death . Apoc. 21.8 . And the fearefull and vnbeleeuing , and the abhominable and murtherers , and whoremongers , and sorcerers , & idolaters , and al liers shal haue their part in the lake which burneth with fire & brimstone , which is the second death & whosouer was not found written in the booke of life was cast into the lake of fire . And death & hell were cast into the lake of fire : this is the second death .

I pray God blesse vs from that . For as the death is ill so the company therein is also ill .

It is for the euill : and therefore it cannot be good .

So it seemes . Sith it is for the euill , let the euill take it , and keepe it , and holde it , if they will . I am weary of talking of it , there is so small comfort in it .

It was your selfe that gaue the occasion , otherwise I had not spoken of it . But sith we haue said thus much of it , know thus much more touching it . First though there be no comfort in it , to the wicked that shal haue part in it , because there is no peace to the wicked : Isay . 48.22 . yet there is comfort by it to the godly , because they know the wicked shall be plagued in it , and all things worke togither vnto the best for them . Secondly , Rom. 8.28 . that the wicked shal to it whether they will or no. For in Mathew the seuenth , they reason to and for the contrary , Lord , Lord , Matth. 7.22 haue we not by thy name prophecyed , and by thy name cast out diuels ? and by thy name done many great workes ? But there Christ saith , then will I professe to them , I neuer k ew you depart from me , ye that worke iniquitie . Now seeing you are weary of talking about this , talke of what you will .

The libertie you giue me is more than I wish and greater than now I can vse . You haue tied me to a course , and I will not runne much out of course . Now therefore when the sicke hath taken his prescribed phisicke , after your described sort , hath hee done touching himselfe , or is there any thing else he is to regard , in regard of his bodie ?

I thinke not , but I may say , he hath done . For whatsoeuer else is to be done is most what comprehended in the things alreadie named , or else will be mentioned hereafter , where other things are pursued .

As we haue seene , then what he is to doe concerning God and himselfe ; so if you please , let vs see what he is to do concerning his neighbour . For as I beare away , hee was the third person , you say the sicke person was to thinke of .

You say true : and what pleased you shall not displease me : for it aunswers the course before propounded , and hitherto followed . The first thing the sicke man is to doe concerning his neighbour , is to seeke reconciliation with him : for if he must doe nothing out of charitie , he must not die out of charitie : for the greatest worke that man hath to doe in this world is to die . But the Apostle affirmeth , that nothing must be done out of charitie : 1. Cor. 16.14 for he saith . Let all your things be done in loue : and therefore die a man must not out of charitie . For one of his things it is to die , and as euen now you heard , one of his greatest . Moreouer , if in the olde testament , a man was to doe what I say , when he was to offer but a beast in sacrifice vnto God , much more is he to do it at Death , when he is to offer himselfe , his soule and bodie , a sacrifice of a sweet smelling sauour vnto God . For that which was an hinderance to the acceptation of a beast to be offred in sacrifice , will much more be an hindrance to the acceptation of a man to be offered in sacrifice : for the sacrifice of a man is greater than the sacrifice of a beast : but then he was to doe it . For then it was said : If thou bring thy gift to the altar , Matth. 5.23 . and there remembrest that thy brother hath ought against thee , leaue there thine offring , and go thy way , first be reconciled to thy brother , and then come and offer thy gift : for without reconciliation of his sacrifice , there was no acceptation . When you shall stretch out your hands , Esa. 1.15 . I will hide mine eyes from you , saith the Lord , and though yee make many prayers , I will not heare : for your hands are full of blood . Now therefore also he is to doe it ; for now it is said : When ye shall stand and pray , forgiue , Mark . 11.25 . if yee haue any thing against any man , that your father also which is in heauen may forgiue you your trespasses . For if you will not forgiue , your father which is in heauen , will not pardon you your trespasses . And no meruaile , for without peace betweene man and man , there is no peace betweene man and God . Without loue all is nothing . Saith Paul : Though I speake with the tongues of men and Angels , 1. Cor. 13.1 . and haue not loue , I am as sounding brasse , or a tinkling cymball . And though I haue the gift of prophecie , and knew all secrets , and all knowledge , yea if I haue all faith , so that I could remoue mountaines and had not loue , I were nothing . And though I feede the poore with all my goods , and though I giue my bodie that I be burned , and haue not loue , it profiteth me nothing . And saith Iohn . If any man say , I loue God , 1. Ioh. 4.20 . and hate his brother he is a lier : for how can he that loueth not his brother , whom he hath seene , loue God whom he hath not seene ?

I make no question of the dutie ; but of the sence . For euery man vnderstands you not . To seeke reconciliation is as farre from their vnderstanding , as their practizing .

That may bee : yet I hope you are not so senceles , but you knowe the sence thereof .

Though I be not , yet I would haue you so speake as not I alone , but that all others may vnderstand you .

I speake not in such parables but they may . But I will speake plainely , and as plainely as may be , that the plainest of all may plainely vnderstand me . To seeke reconciliation , is freely to forgiue all men that haue offended , and earnestly to desire all men to forgiue that are offended , so that when I doe say ; it is the sicke mans part to seeke reconciliation with his neighbour , it is as much as if I should say ; he is freely to forgiue all men that haue offended him , as he himselfe would be forgiuen of God , whome he himselfe hath many waies offended ; and also earnestly to desire all men whome he any waies hath offended , to forgiue him , as willingly as hee doth forgiue others . The first part of this reconciliation is enioyned Marc. 11.25 . And the second , Mat. 5.23 . what is said in either you haue already heard , and it is needeles heere againe to repeate . I thinke now that I haue spoken thus plainely , you do not any longer stand in doubt .

Not of the dutie as I haue said .

Not yet of the sence as you did say .

Of neither , but of the accomplishment of the dutie according to your sence .

That is more then you need , if as I haue said , the sicke doth proceed .

How is that ?

That is , if he doth simply forgiue , and sincerely desire to be forgiuen .

What if a man cannot come to the speech of them to whom he should forgiue , nor of them of whom he would be forgiuen , or if he doe , what if they will neither forgiue , nor be forgiuen ?

Nothing but well , the will of the sicke God will heere accept for the deed , and if a man wil , he may forgiue whom he wil , though he speakes not with them : to forgiue a man , doth not necessarily require , that a man must talke with him , to whom he wil forgiue . When Paul was absent from the Corinthians , 2. Cor. 2.10 hee said vnto them , to whom yee forgiue any thing , I forgiue also : no more doth it euer to be forgiuen , for as a man may forgiue being absent , so may he be forgiuen though he bee not present .

But how shall they know that he would be forgiuen ?

There are more waies then words , to acquaint them with that , either he may write his mind , if so much hee can , or otherwise by word of mouth he may impart his mind , by some faithfull and trustie messenger , or els he may vse some other honest signes . When Iaakob was desirous to be reconciled to his brother Esau , Gen. 32.16 . He sent a present vnto him , two hundreth shee goates , & twentie hee goates , two hundreth ewes , and twentie Rammes : thirtie milch camels with their colts , fourty kine , and ten bullocks , twenty shee Asses , and tenne foales , for he thought I will appease his wrath with the present that goeth before me , and afterward I will see his face : it may be that he will accept me . And so it came to passe , for when Esau saw him , he ranne to meete him , and embraced him , and fell on his necke , and kissed him . As Iaakob did , so may he .

I but it may be he shall not speed sowel , as Iaakob did .

Let him referre the successe to God , yet let him know that Salomon saith . Pro. 21.14 . A gift in secrete pacifieth anger , and a gift in the bosome great wrath , . To the truth hereof many subscribe : saith Ouid : Ouid lib. 3. d● Arte a●and . Beleeue me gifts do please both Gods and men , With gifts Ioue himself is pleasd now and then . What shal the wise do ? the foole in gifts doth ioy : By gift receiu'd , the foole remits all annoy .

Philip king of Macedon said , no Tower was euer so well fenced , but soone it might be expugned , if once an Asse loaden with gold might come vnto it . And Verres in Tully saith , Cic. in Ver. That there is no thing so holy , but that it may be prophaned by money ; nor any thing so strong , but that it may be subdued by money , Yea saith another , Money can doe all things , all things obey money . Plutarc . in vita Aemilij . Plutarch in the life of Paulus Aemilius saith , That auncient historians report , that not Philip , but his gold subdued Greece : Nomb. 22. and in the two and twentie of Numbers we reade , that for gifts Balaam would haue cursed , where and whom God had blessed : for gifts by Iudas , Mat. 26.15.16 . Christ the sonne of God was betraied : for gifts , the Souldiers that kept the Sepulchre were perswaded to say , his disciples came by night and stoale him away while we slept : of the effect therefore he needs not much to doubt .

No not if they haue a mind to forgiue him , but what if vpon no intreaty , neither words nor writings , nor gifts , they wil be induced to giue him ?

Nothing but good to him , that hee is not forgiuen , the fault is not in him , that hath vsed all meanes to obtaine it , but in them that by no meanes will be perswaded to grant it . If the case were otherwise , in what case were he that now is heere a dying , & yet hath his enemy beyond the seas , by whom he would be pardoned ? surely in bad , not good , he could not say with Simeon , Luk. 2.29 . Lord now lettest thou thy seruant depart in peace , but with Iaakob to his friends , Gen. 42.38 . as Iaakob said to his sonnes , Now shall yee bring my gray head with sorrow vnto the graue , but his hap is not so hard , to be in such a course case : in matters aboue his reach and beyond his compasse it is inough to will well . In this and the like cases , a will and desire to be forgiuen , August . super Psal. 57. Id. super Psal. 134. is forgiuenes it selfe . Whatsoeuer thou willest and canst not , that God accompts as done , because God seeketh the heart : seeth the heart within ; is witnes , iudge , approuer , helper and crowner . It sufficeth that thou offrest thy wil , when thou canst , confesse with thy mouth , vnto saluation : but when thou canst not with thy mouth , beleue ( with thine heart ) vnto righteousnes , thou praisest with thy heart , thou blessest with thy heart , vpon the altar of thy conscience thou latest holy sacrifice with thy heart , and aunswere is made thee , peace vpon earth , to men goodwill , For as Gregorie saith . Greg. hom. ● . super euan . Nothing is offred vnto God richer then a good will . And to make an end , the Apostle Paul saith : in one of his Epistles to the Corinthians , 2. Cor. 8.12 If there be first a willing mind , it is accepted according to that a man hath and not according to that a man hath not . So that if a man hath a desire in sicknes to be forgiuen at their hands whom he hath offended , though he cannot be forgiuen of them , either because they are absent and ignorant , whether he desires forgiuenes or not , or present and obstinate , altogither vnwilling to forgiue though neuer so instantlie he requires ir , it hinders not but he may die well inough , and haue hope to abide the iudgement of God , good inough Other mens iniquity cannot worke him such an iniury , neither may their obstinacie depriue him of mercie . We reade not in the eightenth of Mathew his gospell of any euil that besides him , Mat. 18.29 . that was desirous to be forgiuen of his fellow seruant and could not , more then his being cast into prison , till he should pay the debt ( except these were euils that his fellowes had compassion of him , became suiters for him , and gate their master to right their wrong done vnto him : ) But there we reade of much woe and wrecke that befell him , that would no waies bee intreated to pardon him . First his fellow seruants complained of him to his and their master . Secondly vpon complaint to him made , his master grew wroth against him , and reuenged seuerely the wrong done to his fellow by him , and in this his anger . 1. He receiued him . 2. He vpbraided him with the good turne he had done him . 3. he laid a double punishment vpon him . 1. He recalled the gift that not long before he had giuen him . 2. to perpetuall prison he adiudged him , that you may see I deale plainely , Mat. 18.23 , 24. &c. the storie there is this . A certaine king would take account of his seruants . And when hee had begunne to recken , one was brought vnto him , which ought him ten thousand talents . And because he had nothing to pay , his master commaunded him to be sold , and his wife , and his children , and all that he had , and the debt to bee paid . The seruant therefore fell downe and besought him saying , master appease thine anger toward me , and I will pay thee all . Then that seruants master had compassion , and loosed him , and forgaue him the debt . But when the seruant was departed , he found one of his fellowes , which ought him an hundreth pence , and he laid hands on him , & tooke him by the throte , saying , pay me that thou owest . Then his fellow fell downe at his feete , and besought him saying , appease thine anger toward me , and I will pay thee all . Yet he would not , but went and cast him into prison , till he should pay the debt . And when his other fellowes saw what was done , they were very sorie , and came and declared vnto their master , all that was done . Then his master called him , and said vnto him . O euill seruant , I forgaue thee all that debt because thou praiedst me . Oughtest not thou also to haue had pitie on thy fellow euen as I had pitie on thee ? So his master was wroth , and deliuered him to the Iaylers , till he should pay all that was due vnto him . The application is this ; So likewise shall mine heauenly father do vnto you , except you forgiue from your hearts ech one to his brother their trespasses , the collection out of both this ; that the estate of him that will not forgiue his brother when he is desired , is harder then his , which is desirous to be forgiuen , and cannot , the one hath God with him , and for him . And if God be with ( saith Paul ) who can he against ? Rom. 8.31 . The other hath God against him , and neither with him , nor for him , and what can he do against God ? what is man to God ?

I dislike neither of your relation , nor application , the greatest doubt I make , is of your collection , for therein you say the estate of him that will not forgiue being requested , is harder then his that would be forgiuen and cannot , and thereby it seemes his estate that would be forgiuen and cannot , is not so good as hitherto you haue borne me in hand it is .

And why is it not so ?

Because the others being harder ; his must needes be hard ; else there were no comparison .

Though I should graunt you that , yet would you not get what you seek . It followes not , because his estate is hard in the iudgement of men , that therefore it is hard also in the iudgment of God . Esa. 55.8 . For his thoughts are not mens thoughts , neither are their waies his waies . As the heauens are higher then the earth , so are his waies higher then their waies , and his thoughts aboue their thoughts . I confesse in deed it is an hard thing that a man should seeke at the hands of men , what in this case he cannot obtaine , when as the promise of God is already past for the obtaining of the same at his hands , the example of the most high should much moue , when he is mercifull , man should not be merciles . For it is said , be yee mercifull , because your heauenly father is mercifull . Luk. 6.36 . But oft times so it falleth out , that mercie is sooner found at the hands of God our almighty creatour , then at the hands of man , a mortall and miserable creature . Yet these not finding fauour at the hands of man when it is sought , makes not that he that seekes and findes not , should bee euer the lesse therefore in the fauour of God , for the fauour of God goeth not after the fauour of men ; neither doth it any thing at all depend thereon . Did it so , woe were it to all those that are nothing in the fauour of men , because they neither do nor can , as some would fauour the dealings of men : but woe it is not to all such , for Christ to their comfort saith . Ioh. 15.19 . If ye were of the world , the world would loue his owne : but because ye are not of the world , but I haue chosen you out of the world , therefore the world hateth you , the conclusion therefore is as before .

And so let it be , sith so you will haue it .

Not any thing the more for that , for nothing must bee as I will , my will is no rule for right : but so let it be , because reason and truth both willes it so to be .

I haue done then , Syr. 4. 28. 25 the truth I am to striue for , not to stand against .

That s true : but you are loath to yeeld till you must needs .

That is not because I dislike the truth , but because I would find out the truth .

But you know the prouerbe , by too much contending for the truth , there is somtime a losse of the truth .

I hope wee haue not yet contended so much about it , as that there should bee dreaded a losse of it ?

Mary no , I would bee loath any such thing should be , but what haue you found out of the truth ?

Yea ; through your finding it for me .

Why then stand you still , without hastening forward ?

Because I would not hasten too fast .

What feare you ?

Not the losse of my way , but the forgetting of my worke .

What s your worke ?

To enquire of you , whereof I am ignorant my selfe .

I were cunning if I knew that , it is wel for me if I knew whereof I my selfe am ignorant , though I know not whereof you be ignorant . The first is very difficulte , the second is wholy impossible . 1. Cor. 2.11 . For what man knoweth the things of a man , saue the spirit of man which is in him ?

You take me at the worst , my meaning is otherwise then so .

Explaine it then , and then shal I know the better what to say .

It is then , to learne that of you , which I yet know not .

In deed this is a plaine speech , how euer it attributes more to me then I dare arrogate for my selfe , for my knowledge is so great , as I may say as Socrates said : this one thing I know , that I know nothing , but what soeuer I doe know , I know it by Gods grace wholy , and not by mine owne industrie , and yet I doe not know what it is you would learne of me .

That you may soone know , through that which you already know , that which I would faine know of you is this , viz. What secondly the sick man is to doe concerning his neigbour , for the first argues secondly , as secondly argues first .

If that be it , I will teach you it , yet here his dutie varies , as his condition varies , one thing lies vpon him as hee is a publique person , and another thing as hee is a priuate man .

What if he be a publique person ? what must he then doe ?

What is fitting him according to his place , for euery publique person hath not one place , some haue an higher place then others , and some haue a lower .

What if he bee a ruler and gouernour of others ?

Then must hee take order , that the charges committed vnto him by God , bee best in good estate after his Death .

Whether he be ecclesiastical or ciuill ?

What else , as both haue the rule of others ; so both must take care for others . If he be ecclesiasticall , he must cast as much as he can for the continuance of the good estate of the Church , ouer which he is placed . It is little for a man to care onely for himselfe and his owne time , and to regard nothing the time that is to ensue . By the historie of the Gospell it is euident , what care the chiefe shepheard and Bishop of our soules , had of this matter , for both before his death , and at his death , and after his death he was mindfull and zealous of this busines , before his death he chose certaine to succeed him in the ministry of the word ; at his death as hee commended Iohn to Mary , Ioh. 19.26 . so he commended Mary to Iohn , to her hee said , woman behold thy sonne , to him he said , man , Mat. 28.19 . behold thy mother . After his death hee gaue his Disciples commission to teach all nations , baptising them in the name of the Father , and the Sonne , and the holy Ghost , teaching them to obserue all things whatsoeuer he had commanded them . In the second Epistle of Peter the Apostle , it is easie to be seene how carefull hee was to persist in his masters steppes , in regarding what hee regarded , for there this was his saying : 2. Pet. 1.15 . I will endeuour alwaies , that ye also may be able to haue remembrance of these things after my departure , from both there may wel be collected , what I haue wisht to bee considered , this I am sure is the saying of Christ himselfe . Ioh. 13.15 . I haue giuen you an example , that ye should doe as I haue done , and that which was spoken by Paul himselfe , may well be taken as spoken by Peter , 1. Cor. 11.1 . Be you the followers of men , euen as I am of Christ , but I mind not further to dilate this point as now , I meane to proceed , if he be a magistrare , he must prouide before he dies , as much as hee can , for the godly and peaceable estate of the Towne , Citie , and common wealth , whereof and in , he is magistrate , ruler and gouernour . So did Moses ; so did Iehoshua ; so did Dauid ; and so should he , for what fitted them being magistrates , fittes him also being a magistrate .

What if he bee a priuate man , and yet hath some gouernement of others , as wise children , and seruants ? what must he then doe ?

If he be an housholder and master of a familie , he must endeuour himselfe what hee may , to set his familie in order before he die , for thus said the Prophet Isaiah to Hezekiah the king being sicke : Isai. 38.1 . Set thine house in order ; that is , make thy testament , that so thou maiest preuent the braules and iarres that otherwise may arise among thine heires ; tell thy household-folkes what thou wilt haue done when thou art dead , or as Ionathan hath it , commend thine house to some good , honest , godlie and religious man ; for why thou must die , and not liue , and what was here spoken by the Prophet to Hezekiah the king , we must thinke spoken by God to euerie man . For as one Apostle saith , 2. Pet. 1.20 . no prophesie in scripture is of any priuate motion or interpretation . For the Prophecie in olde time came not by the will of man , but holie men of God spake as they were moued by the holy Ghost . And another saith , whatsoeuer things are written aforetime , Rom. 15.4 . they are written for our learning , that we thorough patience and comfort of the scriptures might haue hope . And againe , 2. Tim. 3 . 1● the whole scripture being giuen by inspiration of God is profitable to teach , to improue , to correct and to instruct in righteousnes , that the man of God may bee absolute , being made perfect vnto all good workes , and therefore also this part and peece thereof .

I denie not what you say , yet if you will giue me leaue to speake , you shall heare what I will say .

Take leaue , and say on .

You haue all this while spoken of troublesome matters , for how shall either the magistrate prouide peace for the common wealth after his death , or the minister the word for his people , or the householder loue for his heires ; when it neither is in the magistrates hands to appoint a new , nor in the ministers power to place another , nor in the householders compasse , to make heires ?

How troublesome soeuer they bee as you say , yet must they all be cared for as I say , neither shall it be so difficulte as you imagine to doe what I say , if each of them will doe as I say .

What say you then each of them is to doe ?

If the magistrate will haue peace among his people aswell after his death , as in his life ; in his life he is to procure the maintenance of true religion and vertue ; and to establish the due execution of Iustice ; & to seeke by all meanes the outward peace of his people and common wealth , this if he doth , there is no doubt , but he shall prouide peace for his people for sometime after his death . Some I am sure there are mentioned in scripture , who by taking this course while they liued , procured peace to their people , when they were dead . When Moses was an hundreth & twentie yeres olde , and was no more able to goe in and out before the people of Israel , he called them before him , and signified that the time of his departure was at hand , and therefore tooke order for their welfare after his death . First of all hee placed Iehoshua ouer them in his steed to be their guide to the land of promise . Secondly he gaue speciall charge to all his people , to be valiant and couragious against their enemies , and to obey the commandements of God , how they speed heere through the book of Ioshua better manifests then I can mention . Yet in a generalitie thus much can I say , that here through they sped wonderous well , their enemies they vanquished , the land of promise they obtained , and much peace and plenty they therein enioyed , Iosh. 23. the like course to Moses tooke Ioshua when he was a dying ; & the like effect thereto that like taken course tooke among the people , for in the book of Ioshua it is said , that all Israel serued the Lord all the daies of Ioshua and all the daies of the Elders that ouer-liued Ioshua , 1. Kin. 2.1.31 what should I speake of king Dauid , who when he was to goe the way of all earth , lying sicke vpon his death bed , placed his owne sonne Salomon vpon his throne ; and therby prouided happily for his common wealth & subiects ? by these it may be gathered what might be said of others , but for magistrats these presidents are inough . To come to the minister now : if hee will haue the word to sound in his Church no lesse after his death then it did in his life , in his life he is diligently to preach it to his people , and christianly to walke according to the same , and at his death he is to propound to his and his Churches patron , a man for gifts sufficiently qualified , & for manners of many well commended , and of his people much esteemed , this if he doth , there is little doubt , but that , that after his death will bee obtained , which at his dying was greatly wished for , he and his people ioining togither , they shall either in deede with this patron preuaile , or verie hardly misse ; and if it happen that both misse what they would , they may there-through notwithstanding speed better then otherwise they speed , for he is extremely stiffe that will not bow at the ardent requests of many , when that which is requested , tendes specially to the good and comfort of many . But to passe ouer this , and post to the next . If the householder will haue loue to holde , and quiet to continue amongst his heires after he is dead ; whilst he liues , and before he dies , he is to dispose of the goods , be they many or few which God of his goodnes hath heere vouchsafed him . This if he doth , it is not to bee feared , but that will fall out which I haue said : for when euery one knowes his part and portion , how shal they not accord and agree ? the ignorance of his portion causeth each man to striue for a portion , that thinks he hath right to a portion . This made one come to Christ , saying , Luk. 12.13 . Master bid my brother deuide the inheritance with me . And this makes much braule amongst many now . But if order in the house bee established , there is no such adoe . Euery man knowes what he must hold him to , and therefore they all are at quiet . Grieue they may , that one is not as good as another : but striue they cannot one with another . A barre is set that no breach may be made .

What barre ?

Order .

And if that be set , wil there be no breach made ?

No , not if that be kept . Nazianzene de moderat . in disput●●●nibus ●eruande . For that ( as Nazianzene saith ) is the mother and preseruer of all things .

But for the procuring of that vz. good order in his family , what must the man ( of whom and for whom we all this while speake ) doe ?

1. He must dispose of his lands & goods , that he then in the time of his sickenes hath in his hands . 2. he must admonish & charge those of the family , wife , children and seruants to learne , beleeue and obey the true religion of God : that is , the doctrine of saluation , set downe in the writings of the Prophets and Apostles .

You make it ( it seemes ) a matter of dutie for a man in time of his sickenes , to make his will , if it be then vnmade and not a matter of indifferencie ?

I doe so ; and in so doing , I hope I doe no more than I may doe , neither yet any thing lesse than that which euery man ought to doe , for that which God by Isaiah the prophet spake vnto Hezekiah the king being sicke , I take as spoken to euery man being sicke aswell well as to Hezekiah . For what is spoken in the scripture to one man , is spoken for the instruction of another man . And that I may the more boldly thinke it to be so taken , the admonition of the wise man to his sonne in the booke of Iesus the sonne of Syrach doth perswade mee . For thus there and by him it is said : Syr. 33. 22. At the time when thou shalt ende thy dayes , and finish thy life , distribute thine inheritance . But whether it be or no , the matter is not much . For I haue at hand the practise of many auncient and worthie men , which doe prooue that it ought to be such . Gen. 25. Abraham before his death makes his will and giues legacies . Gen. 25.5 . Abraham gaue all his goods to Izaak , but vnto the sonnes of the concubines which Abraham had , Abraham gaue gifts . Gen. 27. so doth Izaak . ver. 28. and. 29 and ver. 39.40 . and Gen. 49. So doth Iacob . Gen. 49.3 . And so doth Christ our Sauiour vpon the crosse , to his father hee giues his soule , Luk. 23.46.52 . ( father into thine hands I commend my spirit ) to Ioseph of Aramathea , he giues his bodie ; Iohn 19.27.21.15 . Luk. 23.43.34 . to Iohn he giues his mother , to Peter he giues his church , to the repentant theefe he giues paradise ; to the souldiers he giues his garments . And of these I gather what I haue said , and in my iudgement nothing amisse , both because their actions are to vs good instructions , and also because the action it selfe is aunswerable to Christian conuersation . For first , by Christianitie , a man is in his life so to dispose of those goods which God hath lent him , as that his disposition of them may make much to the glory of God after his death . Secondly , a man is so to dispose of his goods in his life time , as there may be none occasion of strife and contention betweene any of those he leaues behinde him after his death . Thirdly , a man in sickenes is so to dispose of his goods , as his goods may nothing disquiet him in his sickenes , nor any thing distract him from prouiding for his latter ende . Now by making of a will in sickenes ( if then it be vmade ) a man may so dispose of his goods , as thereby he may geatly glorifie the name of God , which gaue them ; throughly breake off strife and dissension betweene them , which shall haue them , and singularly quiet himselfe that is to depart from them . And therefore I iudge it conuenient for a man to make a will ; and not indifferent to make or not to make . For first in all things a man must seeke the glorie of God . For the Apostle saith ; 1. Cor. 10 32 Whether yee eate or drinke , or whatsoeuer ye doe , doe all to the glory of God . Secondly , aboue all things a man must put on loue , 1. Pet. 4.8 . 1. Cor. 1.3.6 for as Peter saith , Loue couereth a multitude of sinnes . And saith Paul , Loue reioyceth not in iniquitie . And our Sauior himselfe saith , Mat. 18.7 . Wee be to the man by whome the offence commeth . It were better for him that a milstone were hanged about his necke , and that he were drowned in the depth of the sea . Rom. 16.18 They which cause diuision and offences , are such as serue not the Lord Iesus Christ , but their owne bellies , saith Paul . And therefore againe otherwhere he saith : 1. Cor. 10.32 Giue none offence , neither to the Iewes , nor to the Grecians , nor to the Church of God . 1. Pet. 3.4 . Thirdly , A meeke and quiet spirit before God is a thing much set by . As Peter the Apostle in the first of his Epistles auoucheth . But to draw home and driue to a point , the one and the other , and euery of these are this way gotten . For a man making his will well and wisely , doth thereby prouoke others to glorifie God for giuing him will and wisedome so to dispose of the things of this life , and to imitate him in the like . Also he doth thereby cut off much hatred and contention , which otherwise might or would arise . For the making of a will is the staying of many suits in lawes . By it many a question is decided , some doubts are resolued , all hatred is preuented ( except more fault be in those that remaine aliue , than in him that is departed and gone . ) Moreouer he doth thereby procure himselfe the more quiet in minde , the greater libertie to attend vpon God and his pleasure ; the best oportunitie that may be to frame himselfe to another world . Still and still therefore I commend the making of will before a man dies ; but euer and euer I condemne the leauing of all at sixe and seauen , when hee dies . For thereupon comes much strife and debate , great questions and braulings at the law , immortal hatred and disdaine , and that among those which in former times liued in great peace , and good loue . Oftimes also all these proue so extreme , as euery man besides that hath any sparke of wit , or loue to peace , saith : It is great pitie , that such a man died without a will ; that the least things as he did ; that he did not set all things at a stay . You will not beleeue what ado heere is thereupon in the countrie . No peace among his children , no loue betweene his freinds , no quiet to any of his neighbours , &c.

But one thing heare you ere you goe further , doe you condemne this leauing off all at sixe and seauen as you said , in all cases ?

Yea surely ; vnles others are imagined , than are alreadie by some pretended .

Why ? what doe some pretend for their not making of a will ?

First , the hiding of their substance . Secondly the concealement of their decayed estate . Thirdly , the hastning of their owne deaths . Fourthly , the quieting of their kinsefolkes mindes .

And are none of these sufficient stoppes to stay a man from making of a will ?

Truly no.

It may be your simple word will not be taken of euery one for a sure warrant .

I can then shew reason of my assertion .

So do then , and the better they may credit you .

That I will to , whether any will credit me the more therefore yea or no. The first thing then pretended , is no sufficient stoppe to stay a man , from making of a will , because it argues small thankefulnes to God for his blessings . For what should a man be ashamed of the good gifts of God giuen vnto him ? It is his part rather to manifest them , that so God may be the more glorified for giuing them , than to conceale them . 1. Cor. 4.7 . For what hath he which hee hath not receiued ? and if hee hath not what hee receiued not , why doth hee conceale them , as if hee receiued them not ? It is the receiuers duty , to acknowledge the giuers bountie . No more is the second , because it argues too much pride . And what should dust and ashes be then proud , when he is to returne to dust and ashes . It is his duty rather to acknowledge the dealing of the Lord with him , that others may take heed by him , how they abuse the good gifts of GOD bestowed on them , than to conceale it . As it is God that maketh rich , so it is God that maketh poore ( for he setteth vp one , and pulleth downe another : ) and what should vaine man desire to appeare better than God himselfe will haue him to be ? he that will obtayne mercy must not conceale his owne miserie . Neither yet is the third , because it argues too great loue of life , & too much feare of death . And what shuld a man too much loue that which once hee must lay down , or too greatly feare that which one day he must vndergo ? It is his duty rather to submit himselfe vnder the mighty hand a God according to his prayer , thy kingdome come , thy wil be done , &c , than otherwise . The dayes of man are numbred : his time appointed which he cannot ouer-passe : though therefore he makes a thousand willes ( if it were possible for one man to make so many ) yet shall he die neuer the sooner : God prolongs not the dayes of a man for the want of a will . For they die aswel , which neuer makes any , as they which make many : neither doth he shorten them because he hath made any : for some haue made many , and yet liue at this d y. But to let this passe : of as little force is the fourth as the first , or as any that yet haue followed . And the reason is , because it argues too fond a liking of kinsefolkes , aboue the duty that is owing vnto God . And what should a man so foolishly loue his kinred , as for loue of them hee will omit the performance of the dutie , which hee oweth vnto God ? It is his part rather to doe that which may please God , than that which may please his friends . Gal. 1.10 . Saith Paul , If I should yet please men , I were not the seruant of Christ . And saith Christ himselfe ; Mar. 10.37 . He that loueth father or mother more than mee , is not worthie of me , and hee that loueth sonne or daughter more then me , is not worthie of mee . How they will bee worthie of Christ ; that are so foolishly affected to their kinred , as for affection to them , they will not doe what God hath enioyned them , they had best to looke ; least for neglect thereof they in the end speed otherwise than they will like . While they are a looking to that , I will looke to that they say . And me thinke without further looking I may well say , that their pretence of not making a will is meerely false . For the making of a will is the quieting of their kinsfolkes mindes , for when their kinsfolkes see and know that there is a will made , their mindes are quieted , and all strife , that might for want thereof after rise betweene them , is wholy staid and precided . So that still it is good for the sicke ; for the procuring of order in his house after his death , to take care for the making of a will in his life , and not to stay himselfe therefro for any of these vaine pretences named , they all being alreadie sufficiently proued insufficient .

Seeing you stand so stiffely for the making of a will , making it rather a matter of necessitie than indifference what rules touching the making of his will would you wish the sicke to obserue ?

These , which the lawiers say , testatours should obserue .

What are those ?

Aske the lawiers .

I am not with them , nor amongst them , except you be one .

Why ? you know I am none .

It may bee notwithstanding you haue hearde what they say .

In some sorte I may not that denie .

What then haue you hearde ?

First , that he which is to make a will , must looke to him selfe whether hee be testable or not ; that is such , an one as may make a will . Secondly , that hee must looke to the things which he will demise : whether they be such as he may demise , yea or no. Thirdly to the forme of the will that he will make , whether it is sufficient in law yea or no ? for euerie man ( say they ) is not to make a will ; neither is euerie thing to bee demised by will ; neither yet is euerie forme of a will good .

Where shall a man finde these poyntes decided amongst them ? viz. who may make a will and who not ? What goods hee may demise , and what not ? after what forme hee must make it , and after what forme hee may not ?

In one Swinburne , that hath written a booke of Wils and Testaments .

Is it extant ?

Yea that it is , and common either in euerie Stationers open shop , or in each Ciuilians priuate studie .

As time and occasion doth serue , I will see what you say in him is to bee seene . In the meane season what rules according to diuinitie would you wish a testatour when he is to make his testament to thinke vpon ? and how many ?

But foure for number .

And what for nature ?

These ; first , that he makes his testament answerable to the law of nature , the written word of God , and the good and wholsome positiue lawes of that kingdome or countrie , whereof hee himselfe is a member . Secondly , that he makes in his will no bequeath to any of any euil gotten goods . Thirdly , that his well gotten goods hee principally bestowe on his children , and them that be of his kinred . Fourthly , that his wil is in no force so long as he liues ; but that he hath power in himselfe to alter & change it at his pleasure .

What reason haue you for either of these ?

Reason enough and sufficient .

Shewe it then ? and begin with the first .

So I minde : for the order I my selfe propound , I will my selfe obserue .

What reason then a man should make his will aunswerable to the law of nature , the law of God , and the law of man ?

Good , and this : those lawes must be the rule of his will . For this is a maxime in law : whatsoeuer will is made contrary to law , is voide in law . So that if he will haue it accord with the rule , he must haue it accord with these lawes .

Is it not enough , if it accords with one , though it accords not with euery one ?

No. For that which accords not with euery one , hardly accordes with any one . The one ioynes so nearely to the other , as hardly you can disioyne any one from the other . The law of God written , M. Moss . The arra●g●●ment o● vsurie . ser. 4. p. 110. agrees with the law of nature . ( For there is no difference betweene the law of nature and the written word but this , that the latter is as it were a termination and specification of the former : and the one was written in tables of stone , but the other is ingrauen in the hearts of men ) and the law of man should close so close to both , as that should not be taken for law , which hath not the ground from Gods and natures law . For then only is mans law good , when it hath Gods and natures law for grounds . And then euer is mans law euill , when it accords neither with the law of God , nor with the law of nature . If a testament therefore accords with natures law , there is no doubt but it accords with Gods law , and if it accords with Gods law , there should be no question whether it accords with mans law , because mans law should accord with Gods law without any question . And if it accords with mans law ( if mans law be as it should ) it also accords with Gods and natures law .

Be it so then . Let it accorde with one and all , and all because of one . What is your reason you will not haue him that makes it , to bequeath any euill gotten goods to any in it ?

Because he is to restore them , not to bequeath them . Of what restitution is to be made , of that a gift cannot be made : a gift should be of that which rightly might be reserued , and not of that which iustly ought to bee restored : of his owne and well gotten should a man giue ; and not of another mans and ill gotten Saith Ambrose : Ambros . lib. ● . de of●●ic . That liberalitie or bounty ( saith Ambrose ) is not allowed if that which one giues , he extorts from another , and gets vnrighteously . And saith Augustine : Giue almes of your iust labours : Augustinus de verbis . Domini . for he cannot corrupt Christ the iudge that he may not heare you with the poore from whome you take . Doe not so much as will to giue almes of briberie and vsurie . As Syrach saith : Syr. 34. 18. He that giueth an offering of vnrighteous goods , offereth a mocking sacrifice .

Why but Christ himselfe saith , Luk. 16.9 . Make you friends with the riches of iniquitie , that when ye shall want , they may receiue you into euerlasting habitations ?

But that I hope is not asmuch , as giue by your willes vnto any those things which you haue vniustly and vnrighteously gotten ?

Why may it not be so ? so they that giue shall make them friends with the riches of iniquitie ?

But those frends cannot receiue them into euerlasting habitations . Neither can that place of scripture be so expounded as is by you imagined . For make you friends with the riches of iniquitie , Aret. in Luk. 16.9 . is no more but this , Sith ye are onely appointed of God stewards ouer your riches , be ye liberall bestowers of them vpon the poore .

Such may they bee , that giue by their willes ill gotten goods .

I say not but such they may be , but sure I am , that such they are not . For they which are rightly liberall , are liberall of their owne . But these , if they be any waies liberall , they are liberall of other mens . That which is vniustly gotten , is theirs from whom it is gotten , and not theirs by whome it is gotten . So that they giuing of that which is vniustly gotten from other men , cannot be counted liberall for giuing to whom they would giue .

Why ? you say that make you friends with the riches of iniquitie is asmuch , as be ye liberal bestowers of your riches vpon the poore ?

Yet do I not therefore say that any man by his will may giue vnto any that which he hath vniustly gotten from many ? for I tell you still there is great difference betweene his goods and other mens goods . And giue if a man will , he must see that that be his owne which he will giue .

The text wee stand vpon , enforceth not so much : for the words are , make you friends with the riches of iniquitie .

I know both the words , and what you may inferre vpon the words . Yet I doe not know what you would faine inferre vpon them . For the wordes carie no such sence as this , giue to any by your will that which you haue vniustly gotten , neither yet any like this : giue to others that which is others , and not yours .

How then doe they giue , make you friends with the riches of iniquitie ?

As before I haue shewed .

But are not they the riches of iniquitie that are gotten by iniquitie ?

Yes : but they are not therefore onely called the riches of iniquitie , because they are gotten by iniquitie : but also because to many they are the cause and occasion of iniquitie : & also ( as Augustine saith ) because the world which lieth in iniquitie , iudgeth these things to be riches which in deede are not .

And may not a man make him friends with the riches of iniquitie ; whether they be therefore called the riches of iniquitie , because they are gotten by iniquitie , or because they are to many the cause and occasion of iniquitie .

Yes that hee may , if so hee will , and thereto he applies his endeauour .

Why say you then , am ●n may not in his will bequeath them to whom he will ?

Because you euer speake not of one kinde of riches of iniquitie . But one while you speake of the riches of iniquitie , which are gotten by iniquitie ; another while you speake of the riches of iniquitie , which are therefore so called , because vnto many they minister the matter of iniquitie .

Of which soeuer I speake , may not a man giue of either ?

Yes he may . But neither when he will , nor where he will , nor to whom he will nor what hee will , not as hee will ; neither yet asmuch as he will .

If ye ty him to all these while he giues , he shall not giue much when he giues ?

As much as reason & religion allowes him in the last kind of riches of iniquitie ; so he euer hath an eie to the thing that he giues ; the time when he giues ; the place where he giues ; the person to whom he giues ; and the manner how he giues .

And what ? may he giue nothing of the first .

I yet said not so , but when it comes , that of them hee may giue , hee must neither giue what himselfe will , nor to whom himselfe will , nor as himselfe will .

What s the reason I pray you , that you mince this matter thus ?

You need not aske me againe ; for I haue tolde you it long since .

I haue forgotten it then ?

That s much , hauing remembred it so oft ; but once more I will put you in mind of it , that euer heereafter you may remember it : my reason is this ; because I would haue him first make restitution of all that hee hath vniustly gotten .

When ? when his will is in making ?

Yea euen then , if he hath not made it before .

Why then ?

Because that auncient Father Augustine saith . Augustine , The sinne is not pardoned ( that in ill getting is committed , ) vnles the thing ill gotten be restored .

As the saying is , that is but one Doctors opinion ?

That will not serue to shift it off , for it agrees iust with the chiefe Doctors religion : for when good Zacheus vpon that it pleased Christ to look vpon him , & to dine with him , cryed : Behold Lord , Luk. 19.8 . the halfe of my goods I giue to the poore , and if I haue done any wrong to any man , I restore him fourefolde , then and thereupon Christ againe said vnto him : This day is saluation come vnto this house . As though till such time as either restitution were in deede made , or a resolute purpose conceiued to haue it made , Saluation had beene a stranger to him , and his house too .

Yet one would thinke there were some difference betweene these two doctours , for the one speakes of remission of sinnes , the other of the saluation of soules .

There is neuer the more difference in their doctrines for that , whatsoeuer there was in their persons , for the saluation of soules with Christ speaketh of , consisteth in the remission of sinnes , which Augustine speaketh of . Luk. 1. saith Zacharie of his sonne Iohn : Thou babe shalt be called the Prophet of the most high : Luk. 1.76 . for thou shalt go before the face of the Lord to prepare his waies , and to giue knowledge of saluation vnto his people , by the remission of their sins . Psal. 32.1 . And Plal. 32.1 . saith Dauid ; Blessed is hee whose wickednes is forgiuen , and whose sinne is couered . Now if saluation be knowne by the remission of sinnes , as Zacharie saith , blessednes not denied him , whose sinnes are forgiuen as Dauid saith , I hope I may wel say , that the soules saluation consisteth in the sinnes remission , & so no difference betweene Christ the chiefe doctor , and Augustine an inferiour doctor .

And what then ?

That good it is for him that is sicke & about to make his will , euen then to make restitution of that he hath ill gotten , if before that and then he hath not done it .

How fetch you that about ?

As I should and ought by reason of the saying of the one doctor and the other , neither dissenting in doctrine one from another , for I would not haue the sicke to misse his sinnes remission for lacke of restitution , as it is perilous to misse the former , so it is ieopardous to lacke the latter , for the former will not be , except the latter also bee , if so the latter at all maybe .

No meruaile then , though you be earnest for restitution ?

You would say so , if you knew all .

Why ? is there more yet to bee knowne ? this I thinke is inough .

Whatsoeuer you thinke , it is true that I say .

But what is it you say ?

That the gift that is made of goods ill gotten , will neuer benefite them to whom it is made , for the euill committed in getting wil creepe also vpon those that shall after haue the same in keeping , and being gotten on , it will cleaue so fast to , as neither the receiuers shall prosper with their gifts receiued , nor the things receiued with the receiuers . For one way Paul the Apostle saith : Rom. 1.31 . Not onely they which doe euill , but also they which consent thereto , are worthie of death , and therefore wel that which I speake off , for worldlie aduersity is lesse then death . And an other way experience teacheth vs ; that goods ill gotten by the parents , makes no long stay with the children : often in the next generation they passe away ; it is a wonder if to the third they make their stay . Hence it is that one saith , incontinent vpon the death of the infamous Romaine Princes , Caligula and Nero the Senate prouided , that all their riches and household stuffe should be burned and buried in welles , least that in their tyrannicall goods there might be hidden some euill fortune , by the couetousnes whereof Rome might bee lost , and the common wealth imprisoned . Hence also should it bee , that men in their sicknesse , and at the making of their willes , should rather restore what they haue vniustly gotten , then bequeath any part thereof to any : for who that wise is , would giue that , which being giuen , will neither benefite him to whom it is giuen , nor any thing profit him , to whom it is giuen ?

For my part I think none , he that would giue , should see ere he giues , whether that hee would giue , would bee for the benefit of him to whom he would giue , that s but a slender benefit which tends to the hurt of him to whom it is giuen .

I am of that mind too , and therefore I would haue no man so foolish as to giue by his will any thing that he hath gotten ill .

What if he hath nothing but what is so gotten ?

Then let him giue nothing , for of his owne hee should giue , and not of other mens .

What shall he then doe ?

Restore all , and the fruits thereof , the charges diducted aboue the getting , and keeping of the fruits , and his owne necessarie diet .

To whom .

To them from whom hee hath vniustlie taken , and vnlawfully gotten .

What if he knowes them not ? or they be dead ? or they be he knowes not where ?

Then let him restore to their executors and assignes , or to the next of their kinne . Numb. 5 6.

What if he knowes none of them ?

Yet let him not keepe them , but restore them to God , that is in way of recompence and ciuill satisfaction , let him bestow them on the Church or common wealth . Num. 5.8 .

In so doing it may be , he shall leaue but a little behind , to bestow vpon his wife and children .

It matters not greatly though he doth not . It is better for him to leaue them nothing , then to leaue them any thing euill gotten through the one he may be in good way towardes the kingdome of heauen , but by meanes of the other hee shall bee in the right way that leadeth to hel . And as Christ saith , It is better to enter into life , Mat. 18.8 . halte or maimed , then hauing two hands or two feete , to be cast into euerlasting fire . So I thinke it is better for him to be in good way to the kingdome of heauen , by restoring all , and leauing himselfe nothing , then to be in the ready way to hell , by reseruing all , and restoring nothing For what shall it profit a man , though he should winne the whole world if he loose his owne soule ? or what shall a man giue for recompence of his soule ? for the Sonne of man shall come in the glorie of his Father with his Angels , and then shall he giue to euery man according to his deedes .

I deny not but that it is better for him so to doe ; but what is it for his wife and children ?

It is neuer the worse for them , the better he doth , the better they shall doe .

Other where peraduenture ; not heere , as I coniecture .

Then you coniecture amisse , it is better for them to haue a little left them wel gotten , then a great deale ill gotten , by the one they shall haue Gods blessing to attend vpon them , and goe with them : for as he is himselfe righteousnes , so he goeth with righteousnes , and with little prospereth well the righteous : but by the other they shal haue the Lords curse to lie vpon them , & oppresse them , yea vtterly wast and consume them : for as he is himselfe equitie , so he standeth against iniquitie , and in euery thing plagueth the vngodlie , if you doubt of that I say , you may thinke of these places of Scripture : Prou. 15.16 Better is a little with the feare of the Lord , then great treasure and trouble therewith . Psal. 37.16 . A small thing to the iust man is better then great riches to the wicked & mightie . Prou. 10.2 . The treasures of wickednes profite nothing : but righteousnes deliuereth from death . The Lord will not famish the soule of the righteous , but he casteth away the substance of the wicked . Blessings are vpon the head of the righteous : but iniquitie shall couer the mouth of the wicked . Prou. 13.25 And againe , The righteous eateth to the contentation of his mind : but the belly of the wicked shall want , and then tell me if I say amisse .

Not for the comfort of them for whom you speake .

Nor yet of them against whom you thinke I speake .

I say you speake not against any .

Neither doe I if you iudge vprightly .

So would I iudge , if at all I should iudge , but I hope you will not abridge me of the liberty , which you haue granted me ?

Not a whit , if you abuse it not .

You will giue me leaue then to question with you ?

I haue giuen you that alreadie : neither doe I yet recall my gift . Question therefore and spare not , but be answered , when you are answered .

Question then I will because so I may , and answered I desire to be , because as yet answered I am not .

Answered you shal be , if answered you may be , propound your question .

1. What if he hath bestowed more vpon the things he hath ill gotten , then the things are worth ? must he then restore ?

Either restore or recompence he must for the things themselues : though deduct he may the expences hee hath beene at for the bettring of the things so gotten .

2. What if the things be either worse than they were , or else vtterly lost , wasted and consumed ?

Whethersoeuer they be he must make recompence for them according to the value they were of , when they were first taken , and for the profit that might in the interim haue come of them , if of themselues they were fructiferous .

3. What if they were stollen before he tooke them ?

That will not free him , either from restoring them , or satisfying for them .

What will you haue him restore them to him that stole them ?

No , that were to nourish him in his knauerie : and that no man must so nigh as he can : for so it is written , Leuiticus the nineteenth : Leuit. 19.17 Thou shalt not hate thy brother in thine heart , but thou shalt plainely rebuke thy neighbour , and suffer him not to sinne . And so 1. Tim. 5. Them that sinne , rebuke openly , 1. Tim. 5.20 that the rest also may feare .

To whom then ?

Either to the owner thereof , if he be knowne ; or to him from whom the former theefe tooke them , if he had any good interest in them , as if he either borowed them to take some vse of them , or they were pawned to him , for some other thing lent by him .

By this doing he should bring himselfe into great obloquie , should he not ?

Not a whit . It is no obloquie to be spoken of for doing good . Infamie gotten by doing good , is great glorie . Matth. 5.11 12. Blessed are ye ( saith Christ ) when men reuile you and persecute you , and say all maner of euill against you for my sake falsely . Reioyce and be glad , for great is your reward in heauen : for so persecuted they the Prophets which were before you . And saith the Apostle Peter , 1. et 4.14 . P If ye be rayled vpon for the name of Christ , blessed are ye , for the spirit of glorie and of God resteth vpon you : which on their part is euill spoken of , but on your part is glorified . But let none of you suffer as a murtherer , or as a theefe , or an euill doer , or as a busiebodie in other mens matters . But if any man suffer as a Christian , let him not be ashamed : but let him glorifie God in this behalfe . It is great obloquie to depart this life without restoring what is ill gotten , or recompencing for that which is so gotten ; they which so dye shall leaue an euill name behinde them , euery good man will speake euill of them : and that is obloquie , when good men speake euill : for they know both what they speake , and wherefore they speake , but euill men know neither what they speake , nor well wherefore they speake : for when men doe best , they speake worst , and therefore that is no obloquie what they speake . Yet they are those that most , and most what speake of him that restores ere he dyes , what he vniustly gate while hee liued . And what should hee recke or regarde the speeches of those that are euill ? Their speech may be vehement for a time , but it is neuer permanent any time . When they haue said enough , they will holde their peace .

I , but by that meanes they will discredite his children , if he hath any : for the fathers infamie is the childrens ignominie ?

Not a whit the more for their speeches , if the children follow their father in his goodnes , not in his wickednes . But if it be so infamous a thing , to doe what is good , as you would faine beare the world in hand it is , there is soone a helpe at hand , a remedie to preuent such a mischiefe , a way to auoyde all obloquie .

What is that I pray you ? I would faine know it .

Soone may you , if alreadie you doe not . For what he will not doe by himselfe , he may doe by another . For that any man may doe by another , which he may doe by himselfe . And he which doth by another , it is as much as if he did it by himselfe . For Iohn the fourth , it is said : Now when the Lord knew , Ioh. 4.1 , 2. how the Pharisees had heard that Iesus made , and baptized moe Disciples then Iohn ( yet Iesus himselfe baptized not , but his Disciples . ) Where you may see plainely , that that was accounted done by Christ himselfe , which was not indeede done by him , but by his Disciples at his appoyntment .

What I may see , I doe see ; neither doe I gainesay what I see : but all this while I see not , who that other is , by whom he that is to restore may restore ?

Of your selfe you may soone see that , because I speake in a generalitie , and not in a specialitie .

May he restore then by any one ?

Any secret and faithfull one , that will restore for him , and yet conceale his name , and not disclose him .

What if he doth deceiue him ?

No hurt to him if he doth , for his will in that case is taken for the fact : and the burthen lies vpon him that is put in trust to restore for him if he doth it not . But here you misdoubt more than you neede : hee that is faithfull will not deceiue him , if he should , how were he faithfull ? Hee is faithfull which keepes his promise , and doth not deceiue any to whome he promises : he that is secret will not disclose him if he should , how were hee secret ? Hee is secret , which keepes in secret what was committed vnto him to bee kept secret .

What if he neither promised the one nor the other ? Neither secrecie nor fidelitie ?

Yet Cato saith , It is the part of a good man , euen to keepe that faith which he neuer promised , and well so hee said , because euery man will imagine , that so much was at his hands requested , yea , and so much also by him promised , ere euer such a busines was vnto him committed . For who can thinke that any man will commit so weightie a matter as this is to any one , ere euer he be assured of his secrecie to conceale him , and his fidelitie to restore for him ? And what other ordinarie way is there to be assured of either ; but the giuing of his worde ; the plighting of his troth , and the making of a promise ? Whether therefore he be requested to be both secret and faithfull , yea or no ; yet if such a matter be committed vnto him , it stands him in hand to be both : though no words be vsed in the committing of such a matter vnto him , so much is requested of him , and so much also is to be performed by him . So much he would expect from another , if so much he should commit to another : so much hee is to performe for another , if so much be referred to him by another : Mat. 7.12 . Luk. 6.31 . Whatsoeuer he would that others should doe for him , that hee himselfe should doe for others . It was the precept of Tobit to his sonne : Doe that to no man , Tobit . 4.15 . which thou hatest . And it is the precept of Christ to his seruanrs ; As ye would that men should doe to you , so do ye to them : Luk. 6.31 . likewise by the one & the other , and both ; he should be directed in this .

You speake well to animate him to whom such a thing is committed , to see that the same thing by him be performed : but what is this to encourage him to restore , which hath gotten into his hands what he ought to restore ?

As much as neede to be : for first he is not to distrust : 1. Cor. 13.7 . Loue hopeth all things , and beleeueth all things . Though there be but a few faithfull ; yet it may be his good hap to finde one of them . No doubt but he which gaue him a mind to restore with , wil also giue him a man to restore by . God leaueth not his . After he hath once moued their minds to will well , he ministers the meanes whereby to worke well . For he is he that worketh both the will and the deede , Phil. 2.13 . euen of his good pleasure . And Paul the Apostle , Phil. 1.6 . to the Philippians saith : I am perswaded of this same thing , that he that hath begun this good worke in you , will performe it vntill the day of Iesus Christ . Secondly , though he be deceiued , yet there is thereby no hurt redounding to him : the hurt that is , is to him that was put in trust , and yet did deceiue . He disburthened himselfe in referring the matter to another : and that one whom he thought would not deceiue him : and those two things , hope to finde a man that will restore in his steede ; and assurance to misse the inconuenience of not restoring , by referring the matter to another , are good inducements to make any willing to restore , which hath in his possession what he ought to restore .

They may be so . But what ? Is it enough for him to be willing to restore , if he doth not restore ?

No. For if he be able , he must not only be willing to restore , but also as far forth as he may , he must restore . Where there is power to do the thing which ought to be done , it is not enough to wil the doing of it ; but he must also endeauour to do it . Rom. 2.6.13 For God will rewarde euery man according to his deeds : and the doers of the law shal be iustified . Hence is it , that often the scripture exhorteth men to doing , as wel as to willing , & more to doing than to willing , as Psal. 34.14 . Eschew euil , & do good : Psal. 27.3 . Trust in the Lord , & do good : Esa. 1.16 . Cease to do euil . 17. Learne to do wel . Eccle. 9.10 . All that thine hand shall find to do , do it withal thy power . Iam. 1.22 . Be ye doers of the word , & not hearers only , deceiuing your selues . And the better to induce men thereto , doth vse many and forceable arguments ; as one from the commendation thereof : another from the commoditie thereof , a third from the perill that otherwise may ensue . The first , Pro. 21.3 . To doe iustice and iudgement , is more acceptable to the Lord then sacrifice . The second , Rom. 2.13 . The doers of the law shal be iustified : Iam. 1.25 . A doer of the worke shall be blessed in his deeds . The third , Mat. 7.21 . Not euery one that saith vnto me , Lord , Lord shal enter into the kingdome of heauen ; but he that doth the will of my father which is in heauen . And againe , Matt. 7.26 . Whosoeuer heareth these my words , & doth them not , shal be likened vnto a foolish man , which hath builded his house vpon the sand : and the raine fel , & the floods came , & the windes blew and beate vpon that house , and it fell , and the fall thereof was great . But whither goe I ? I am far enough , if not too far .

Not any thing too far . I must yet hale you further .

Not much in the poynt wee were in hand withall .

How far I know not ; but a little farther there is no remedie .

Well then , vse your skill .

If a man that hath gotten somewhat ill , you say be able to restore , he is bound to restore .

True , if the thing be to be restored , otherwise he is to recompence for it .

That is as good as to restore , is it not ?

Yes , if the thing be not to be restored ; or the partie to whom it should be restored , will accept of it , for satisfaction for a thing , is a kinde of restoring the thing .

But what if he that hath gotten much ill , be neither able to restore all , nor recompence anything ?

I can say nothing till I know whether he be willing to restore , if hee were able , or willing .

Willing , not willing ?

Then his will will there goe for fact , so he doth sincerely acknowledge his faults , vnfeignedly bewaile them , heartily sorow for them , instantly craue pardon of them , vtterly forsake them , resolutely determine , though he liues neuer againe to commit the like vnto them ; and constantly purpose if God blesse him with life , and bring him to better state , according to his power to recompence for them . For as the Apostle saith . 2. Cor. 8.12 . If there be first a willing minde , it is accepted according to that a man hath , and not according to that a man hath not . And how pleasing to God a willing mind in this case is , will soone appeare out of the example of Zacheus . Luk. 19. For he had no sooner said , Luk. 19.8 , 9 Beholld Lord , the halfe of my goods I giue to the poore : and if I haue taken from any man by forged cauillation , I restore him fourefould . But Iesus againe said vnto him , this day is saluation come vnto this house , forasmuch as he is also become the sonne of Abraham . And yet there is there no mention made of any , to whom he made either actuall restitution , or equiualent satisfaction . Though no doubt but there was cause enough why he should haue done both . For first he was a publican . And publicanes had long hands lose fists , and limde fingers . They tooke tribute of the Iewes for the Romanes , and therfore they were hated of them as dogges . As some say they were called Publicans , Publicans as Publike dogges ; because they were hated as common dogges . Secondly , he was chiefe receiuer of the tribute . And the chiefe receiuer was no little deceiuer . It askte both cunning and craft to come to be chiefe . Thirdly , he was rich . And the Poet saith , A rich man is either an vngodly man himselfe , or heire to one that was vngodly . Fourthly , he promised to restore fourefould . And what should he doe that , vnlesse he had robd some , and deceiued moe ? for in theft and wrong there was required a restoring of fourefould ; as is easie to be seene in the historie of Dauid . 2. Sam. 12.6 . Whereupon Nathans telling him , 2. Sa. 12.1.2 . There were two men in one citie , the one rich , and the other poore , the rich , one that had exceeding many sheepe and oxen , 2. Sam. 12.2 , 3 , 4 , 5 , 6. the poore , one that had none at all , saue one little sheepe which he had bought and nourished vp , &c. And that the rich man hauing a stranger come vnto him , refused to take of his owne sheepe & his owne oxen , to dresse for the stranger that was come vnto him , but tooke the poore mans sheepe , and dressed it for the man that was come vnto him : you may see the king grew exceeding wroth , and that with the rich man that had done the poore so much wrong , and therupon againe said vnto Nathan , as the Lord liueth , the man that hath done this thing , shall surely die . And more than that , he shall restore the lambe fourefold , because he did this thing and had no pitie thereof . And the ground of this you may finde in the 22. of Exodus : where God himselfe saith , Exod. 22.1 . If a man steale an oxe or a sheepe , and kill it or sell it , he shall restore fiue oxen for the oxe , and foure sheepe for the sheepe .

I but , what inferre you vpon all this ?

That there was cause enough why Zacheus should haue made actuall restitution or satisfaction for the wrongs hee had done , though we reade not that he did .

And what of that ?

That to haue a will to restore is good , where there is not power to restore .

By what meanes make you that good ?

By Christ his liking of a good will to restore in Zacheus , who had abilitie sufficient to restore . For. 1. he was rich being cheife receiuer of the tribute . 2. halfe of his goods he gaue to the poore , and that being done he left enough behinde to restore fourefold with .

But what you would haue hence to follow , doth not well follow . For what Christ liked in Zacheus , he may dislike in another .

Not so by your leaue . For Christ is no acceptour of persons . Act. 10.40 . In euery nation he that feareth him , and doth as Zacheus did , is accepted with him as Zacheus was .

I , he that doth as Zacheus did . But that a poore man cannot do . He neither hath whereof to giue , nor wherewith to restore .

What then ? yet he may haue as willing a minde to restore as Zacheus had .

I deny not that ; but I doubt of the acceptation of his will .

You may aswell doubt of the sunnes being in heauen or your owne liuing on earth . What reason is there , that God should not accept aswell of him that would restore and cannot , because he is not able , as of him that could and did not though he were able ( for ought we reade ? ) if a good will thereto was good in him that was rich and able to haue restored , though he did not ; it cannot but be also good in him that is poore and vnable to restore , no doubt but he that came to saue the poore aswell as the rich , will accept of a good will in the poore aswell as in the rich . In his life time he made so great reckoning of the poore , as he not onely came of the poore , but also conuersed with the poore , preached to the poore , made choyce of the poore , spake much in the behalfe of the poore , gaue gifts to the poore , yea and did many things for the poore . And now being dead , risen againe , and ascended into heauen , shall wee thinke him lesse mindfull of the poore , or lesse mercifull to the poore ? no , no. As his power is thereby increased , so his mercie is therefore nothing abated . Now his eies are vpon the poore , his eares are open to the cry of the poore , his heart considereth the deepe sighing of the poore : much he regardeth the companie of the poore , and well be prouideth for the congregation of the poore . Saith the Apostle Iames , Iam. 2.5 . God hath chosen the poore of this world , that they should be rich in faith , and heires of the kingdome , which he promised to them that loue him . Hauing chosen them , may we thinke , he will not accept a good will in them , they wanting power to worke what they will ? surely no. First , Paul saith : Rom. 11.2 . God hath not cast away his people which he knew before . Secondly , againe the same Paul saith . Who shall lay any thing to the charge of Gods chosen ? Thirdly , Christ himselfe saith , They shall neuer perish , neither shall any plucke them out of my hand . Ioh. 10.28 . No doubt then , but if they will well , where they can worke but little , God will accept of them according to their will . It was but a little that the poore widow cast into the treasurie , Mark . 12.42 She threw in two mites which make a quadrin ( which was about halfe a farding ) yet Christ himselfe said that she cast in more , then all they which cast in besides her . Yet they cast in much . The people ( saith marke ) cast money into the treasurie , and many rich men cast in much . And by that we may gather , that Christ esteemeth our giftes by our affections and readie willes .

I , our giftes , but not our debtes .

Yes debtes , aswell as giftes . For giftes , if you looke well about you , are none other but debts . First , God commaundes the giuing of gifts aswell as the paying of debts . And as I take it , it is a debt to obey the commaundement of God : in respect therefore of his commaundement , the giuing of gifts , is a debte aswell as the paying of debts . Secondly , the cause of gifts is none other than a debt : and as I guesse , the effect is not vnlike the cause in respect of the cause of gifts , gifts are debts : For loue is the cause of gifts . For therefore men giue , because they loue : and to them commonly they doe most giue , whome affectionatly they doe best loue . And that loue is a debt the Apostle proueth plainely , when he saieth , Rom. 13.8 . Owe nothing to any man , but to loue one another . Gifts themselues therefore are none other than debts : for as the logicians say , Such as the cause is , such also the effect is .

I grant that gifts may be debts in regard of God , that commands them , but I doubt whether they be so in regard of men , that are to receiue them .

And I thinke there needes no great doubte be made of that neither , for they that are bound to giue , are bound to giue to some body : for he that commaunds men to giue ; shewes men also to whom they shal giue . Giue ( saith Syrach ) vnto such as feare God , Syr. 12. 4 , 5. and receiue not a sinner . Do wel vnto him that is lowly but giue not to the vngodly : hold backe thy bread , and giue it not vnto him least he ouercome thee thereby : els thou shalt receiue twise so much euill for all the good that thou doest vnto him . Giue vnto the good , and receiue not the sinner . And giue ( saith Tobit to his son Tobias ) of thy bread to the hungry , Tobit . 4.16 17. & of thy garments to them that are naked , and of all thine abundance giue almes , be liberall to the first , euen to their death , but giue nothing to the wicked . And saith Paul , Giue to all men their duety , Rom. 13.7 . tribute to whom ye owe tribute : custome to whome custome : feare to whom feare : honour to whome yee owe hnour . And saith Christ , Giue to him that asketh , Matt. 5.42.22.21 . and from him that would borow of thee , turne not away . Giue to Cesar the things which are Cesars , and giue vnto God , those things which are Gods . Rom. 6.13 . And againe saith Paul : Giue not your members as weapons of vnrighteousnes , vnto sinne : but giue your selues vnto God , as they that are aliue from the dead , and giue your members as weapons of righteousnes vnto God . As therefore you graunt them debts in regard of him that commaunds them to be giuen , so I also take them in regarde of those to whom they are commaunded to be giuen .

In a generality so you may ( if any way you may ) but not in a speciality . For he that shewes to whom we shall giue , doth not say to this man ye shall giue .

Looke backe to the places forenamed , and there you shall finde what you say fully aunswered . For they shew both to whome we are to giue , and to whome we are not to giue . If therefore our gifts be debts in respect of vs that are to giue them , because God hath commaunded vs to giue , they are so also in respect of those that are to receiue them , because God also hath shewed vs to whom we are to giue them .

It is requisit then that they be such in deede , as those to whom God hath commaunded vs to giue ?

That is right so . Otherwise they are but vsurpers , and we ill disposers . They vsurpers be cause they take that which they haue no right to receiue , & we ill disposers , because we giue to those , to whom we are not bound to giue .

But ere we goe further , for feare of going to farre whereto tends all this our talke about gifts and debts ?

To the proouing of Gods well accepting of a good will to restore , in him that hath no abilitie to restore .

In deede that s the thing which was the last in question .

And therefore the thing which was last prooued .

But how by that which was last spoken ?

Thorough that which was there first graunted .

What was that ?

That in our giftes a good wil was good and acceptable before God , as appeared in the poore widows gift which was very little , & yet preferred by Christ himself , before many great

But why by this now said , was that aforesaid prooued ?

Because that aforesaid did accorde with that now said . For our gifts are but debts .

Well then to shut vp this point , because I both see , that this which you say is very comfortable to a number of distressed soules , that haue a minde to restore what in times past they vniustly gat , though they want might , where with to accomplishe it ; and also because I know not what may betide my selfe , being but a frayle man if God leaue me to my selfe , I acknowledge what you haue said , to be as you haue said . And because so it hath been by you confirmed , as it hath , I auow that so heereafter it shall be affirmed by me as it ought .

It is kindely done of you that yet you will yeeld at length . Though I am therefore more beholding to present necessitie , & dread of future miserie , than your owne kinde courtesie : for I thinke not but you stood as long as you were able to stand .

Whether I was able to haue stood longer or not , it matters not . Resolution of that whereof I doubted , and confirmation in that whereof I hoped , made me stand so long as I did . I haue often heard speech of restitution , but I could neuer afore heare so much as I would .

And haue you now heard asmuch as you would ?

No , not yet .

What is there you would more heare ?

First , If a man be able to restore , what order you would wish him to obserue in restoring ? Secondly , If he be vnable to restore all , and they vnable to forbeare the want of that which he hath vniustly gotten , what course , He that would restore all and cannot , You would wish him to take , that would restore all and cannot ?

Touching these two points , what I my selfe thinke without preiudice to any other , you shall soone and shortly heare . And first concerning the first I say , if he be able to restore and willing with his abilitie to doe it , he needes not obserue any order in his restoring . He may beginne where he will , and ende with whom he list . Yet this much he euer beare in minde , that therein he makes as much hast as he can , least that delaying too long , he be driuen not onely to restore the things taken , but also to recompence for the damage by the taking , and the detriment through this deteyning , and that according to the quantitie of the things and their damages . If they be certaine , then according to their certaintie must he restore . If they bee vncertaine as in iniuries oft it falleth out , then according to the iudgement of some honest , wise and discret man he must restore , hauing alwaies an eye to the seuerall circumstances of the thing ; the time ; the place and the person . Now concerning the second I say . First , he must consider the things which he hath taken , and should restore , whether they be certaine or vncertaine ? the persons from whom he hath taken , whether they be in better case than himselfe , or as meane , and worse . If the things he hath taken , be some certaine , and some vncertaine , he must restore the certaine before the vncertaine ; ( except the vncerteine be such as it is certaine they were neuer any mans certaine : for such may well be giuen to the poore ) among the things which are certaine , those things which do yet remaine in their kinde , are first to be restored , after they are restored recompence , is to be made for them which are perished . For the things which are vncertaine , whether they were any mans certainely , yea or no , they may be restored according to the aduise and counsaile of some honest and discret man , or else for his owne benefit , as one of Christs little ones reserued , so there were no daunger of further theft afterward to ensue feared dreaded or suspected . If the persons whom he hath taken vniustly and wrongfully be in farre better case than himself he himselfe than being in great necessitie ; it is sufficient that he hath a good will to restore , though actually he doth not then restore : but if the persons from whom he hath vniustly gotten , and vnlawfully kept , be in as meane case as himselfe , and worse to , then ought he to restore what he hath to restore , or else to recompence as farre forth as he may . Pro. 28.3 . For as Salomon saith : A poore man if he oppresse the poore , is like a raging raine , that leaueth no foode . And thus now you haue heard what you were desirous to heare .

I but yet I am not satisfied . The difference in person you speake of , driues me to make a little further question .

What s that trowe ?

Nay it is those . For touching either person the better and the worse I haue somewhat to say .

Say on .

First you say , if the person from whome he hath vnlawfully taken and vniustly gotten , be in farre better case than himselfe , ●t sufficeth that he hath a good will to restore , though he doth not indeede restore . And there I demaund , whether he is not bound to restore , if then he recouers and after comes to estate better after ? Secondly , you say , if the person from whome he hath vniustly either taken or gotten , bee in as meane an estate as himselfe , or worse , he then being in no great good case , it is his part and dutie either to restore the thing it selfe if it be , or to recompence for it , if it bee not . And heere I demaunde , whether a man ought not more to loue his owne life than his neighbours ?

To the first of these demaunds , I aunswere that if he recouers his health , and after comes to greater wealth hee is to restore , if not the thing hee had vniustly gotte , yet the equiualent to the thing , if so bee that any time hee had occupied the thing ere euer hee came to necessitie . And my reason heereof is , because such occupying of another mans goods was vnlawfull . But if hee neuer occupied it before hee came to that his extreeme necessitie , I said sufficient for before . To the second I aunswere yes , so hee seekes not vniustly to mainteyne it . But the mainteyning of his life by taking from another poorer than himselfe is vnlawfull , because so hee killes another to mainteyne himselfe . He killes another by subtracting from him , what is necessarie for him . For as Syrach saith : The bread of the neeedefull is the life of the poore : Syr. 34. 22. 23. he that defraudeth him thereof is a murtherer . He that taketh away his neighbours liuing slaieth him . And to kill another is vnlawfull . For it is said : Exod. 20.13 Thou shalt not kill . So is it also to mainteyne himselfe by taking from another . For it is written : In the sweate of thy face shalt thou eate bread , till thou returne to the earth : Gen. 3.19 . that is by thine owne labour and other honest and lawfull meanes shalt thou get what may serue for the preseruation of thy life , but by vnlawfull and indirect meanes thou shalt not get any thing . Psal. 1●8 . 2 . When thou eatest the labours of thine hands ( saith the Psalmist ) thou shalt be blessed and it shall be well with thee . Ergo when thou eatest the labours of other mens hands , thou shalt be cursed and it shall be ill with thee . With this accords moe . The bread of deceit is sweet in a man , Prou. 20.17 but afterwarde his mouth shall be filled with grauell . The gathering of treasures by a deceitfull tongue is vanitie tossed to and fro of them that seeke death . Prou. 21 6. The robberie of the wicked shall destroy them : for they haue refused to execute iudgement . Againe , he that increaseth his riches by vsurie and interest , Prou. 28.8 . gathereth them for him that will be mercifull to the poore . But these are enough . And I thinke , enough is said touching either of your demaundes . Is there not ?

Yes enough , but nothing at all too much .

Enough is sufficient . And what should we do with more ? too much of any thing is good for nothing .

In deede so saith the prouerbe . But howsoeuer this enough heere is sufficient , yet haue I neither enough nor sufficient .

Why want you now ?

That which I haue not had yet .

It is better to want that , than that which you haue . But what is it you yet haue not , and want , and faine would haue , that you might not want ?

The reason of the third rule you say the sicke man was to looke vnto , when he came to the making of his will ?

And that may you soone haue . For without reason it is not .

The last I know ; and therefore the first I craue .

The last for the first then you shall haue . The reason thereof is the law and commandement of almightie God : and is not that a good reason thinke you ?

Yet : who dare say the contrary ? but that the will may be sufficient in law , what is the law of God touching a will ?

That the Testatour by his will doth make those his heires , which are to bee his heires ?

Who are they ?

His sonne if he hath one . His daughter if hee hath none , his brethren , if hee hath neither sonne nor daughter ; his fathers brethren if hee himselfe hath none . If none of them be liuing , the next of his kinne whosoeuer .

How proue you that ?

By the 27. of the booke of Numbers , where Gods commaundement to the Israelites was , That when any man dyed , his sonne should be heire ; Numb. 27.8 , 9 , &c. and for want of a sonne , his daughter ; and for want of a daughter , his brethren ; and for want of his owne brethren , his fathers brethren ; and for want of them , the next of his kinne whosoeuer . For there these are Gods owne words : If a man dye and haue no sonne , then yee shall turne his inheritance vnto his daughter . And if he haue no daughter yee shall giue his inheritance to his brethren . And if he haue no brethren , ye shall giue his inheritance vnto his fathers brethren : and if his father haue no brethren , yee shall giue his inheritaunce vnto his next kinseman of his familie , and he shall possesset it .

So are these also : this shall bee vnto the children of Israel a lawe of iudgement , as the Lorde hath commaunded Moses . If therefore you haue no better proofe than that , you may peraduenture misse of your purpose .

Not any thing the more for that For. 1. there are more Israel , than those which are of Israel . Gal. 6.16 . God hath his Israel . Galath. 6 16.2 . It followeth not because this was a law of iudgement for Moses and Eleazar and the Princes , &c. to iudge by , to whome inheritance did appertaine , if any died intestate ; that therefore it was not a law of direction to those that did make testaments , whom they should appoint heires by their testaments . I would thinke rather that euery man might priuately by his testament appoynt after this direction , who should bee his heire , because publikely by iudgement Moses and the rest were to determine af●er this direction , who was to bee heire . What was to stand for a publike lawen , might well serue for a priuate direction : from a publike lawe , each priuate man is to take instruction . Moreouer , this which I say , seemes to agree iust with the law of nature , for when Zelophead was dead , and his daughters ( as it may be coniectured ) defeated of the inheritance that did by right appertaine vnto them , they came and stoode before Moses , and before Eleazar the Priest , and before the Princes , and all the assembly , at the doore of the Tabernacle of the congregation , saying : Our father dyed in the wildernes , and he was not among the assembly of them that were assembled against the Lord , in the companie of Korah , but he died in his sinne , and had no sonnes . Wherefore should the name of our father be taken away from among his familie , because hee hath no sonne ? Giue vs a possession among the brethren of our father . As though they should haue said , there is neither right nor reason in this , that wee should not bee heires to our father , sith hee committed no such offence , which should cause vs to be disinherited . You that are in office to heare causes , and right wrongs , looke to it , we are as nigh as our fathers brethren : if we may not haue the whole , giue vs a possession among them , and for so much as Moses knew not directly what to say to the cause in question , he brought it before the Lord , who denied it , as before I haue shewed , and thereby argued what hitherto I haue auerred .

What ? that the sonne should be the fathers heire ?

What else ? the words there imports no lesse , the sence doth fully and wholy implie so much .

Haue you any other proofe than that ?

Is not that enough .

I cannot denie but the words are plaine , and the sence pregnant . Yet the instance is but particular .

You confesse as much as I wish , and though the instance as you say , were but particular , yet Gods owne inference there is generall . Num. 27.8 . If a man die and haue no sonne , then ye shall turne his inheritance vnto his daughter : and where God himselfe speakes , what neede wee any further witnes ? As God is greater than our heart , 1. Ioh. 3.20 . and knoweth all things : so is he worthier than any witnesse , and iudgeth all causes . Yet sith needes you will haue more : as you haue heard God himselfe speake in , and for the cause vnder the law , so may you also heare him speaking in the same before and after : before , Gen. 15. after , Rom. 8.17 . 1. Tim. 5.8 Gen. 15. Gen. 15.3 . Though God said to Abraham , I am thy buckler and thine exceeding great reward : Yet Abraham againe said vnto him ; beholde , to mee thou hast giuen no seede : wherefore , loe , a seruant of my house shall be mine heire . This was Abrahams resolution , till God shewed him his determination , hee thought the right of inheritance , he hauing no issue , did appertaine to the chiefe in his house , but God determining to shew him both who should be his heire , and any mans right heire , said vnto him touching Eliezer of Damascus , the steward of Abrahams house . This man shall not he thine heire , but one that shall come out of thine owne bowels , he shall be thine heire . i. the sonne which shall come out of thine owne loynes , he shall be thine heire . Rom. 8.17 . Rom. 8. If ye be sonnes ( saith God by the mouth of Paul ) then are ye also heires ; which words importe , that none should be heires but sonnes ; if there be sonnes , for they are not : then yee may be heires ; but then are ye also heires , as if sonnes ought to be heires , if they be : to conclude therefore , Paul saith , 1. Tim. 5.8 . He that prouideth not for his own , & namely for them of his householde , is worse than an infidell : as though this by nature were instilled into very infidels , that in their liues , and at their deaths , they would prouide for their owne , and them of their householdes , ere euer they prouided for any other , besides their owne , and their households . And therefore should not be estranged from christians . If nature works so much in infidels , grace should not worke lesse in christians . Grace is better than nature : and therefore the operation should not be worse .

It seemes you count it an exceeding fault for a man , by will to alienate his goods or lands , wholly and finally from his children and ofspring , if he hath any ?

Neither doe I in this case any thing without reason : for when God by his lawe hath appoynted who shall bee heires , what shall man at his pleasure appoynt new heires , as if his wisedome were better than Gods ? I am sure there is no reason for it , neither will the verie lawe of nature permit or approue it . There is one that saith , Plato de Repub. li. 2. Aristot . pol. lib. 5. c. 8. Dorbel . 4.145 . qu. 2. de Testam . A testament made against the equitie of the law of nature , the law of God , or the law positiue is to be broken : and whether a will that doth appoint other to bee heires , than God in his law doth appoynt , be a will against the equitie of the one lawe or the other , I leaue to other men to iudge ?

Then may you soone be gone , for some say , the father may appoynt another , if the sonne hath promerited it ?

Diuerse men , diuerse minds : I know some say so , and I deny not but the case may sometime be such , as the father may so deale . Reuben was the eldest sonne of Israel , 1. Chro. 5.1 . but he had defiled his fathers bed , therefore his birth-right was giuen vnto the sonnes of Ioseph , the sonne of Israel , so that the genealogie is not reckened after his birth right . When Iaakob called all his sonnes together , to tell them what should come to them in the last dayes , thus he sayd to Reuben his eldest sonne , Thou art my might , and the beginning of my strength , Gen. 49.3.4 . the excellencie of dignitie , the excellencie of power : thou wast light as water : thou shalt not be excellent , because thou wentest vp to thy fathers bed : then diddest thou defile my bed , thy dignitie is gone . But ordinarilie it falls not so out , though often Parents take occasion to deale hardly with their children . And I speake not now of extraordinarie chances , but of ordinarie euents : and therefore your then you may be soone gone , comes not in so happilie as you would .

Neither care I whether it doth or no. I am not conceited , my desire is but to be resolued , with or for that I thinke you will not be offended .

Ofte and often that hath beene manifested , but to the matter againe controuerted . Though the sonne in the fathers iudgement , hath promerited wholly to bee disinherited , yet so much against the sonne , the father in his sickenes vpon his death bed should not be incensed , as therefore of his fatherly benediction , he should vtterly be depriued . The Father should rather remember the loue hee beares to his sonne , and the obedience hee owes to his God , than thus seeke to reuenge the misdemeanour of his sonne against him , the fault that is in his sonne , at that time hee should forgiue and forget . The time of death is no time for reuenge : as he would then be forgiuen , so should he willingly forgiue , because of his owne trespasse against his father , God almightie , he would be loath to be disinherited of his kingdome ; so because of his sonnes trespasse against him , he should be vnwilling to disposses him of that which otherwise ( if his trespasse had beene away ) should haue descended vnto him . What though the sonne forgets he is a sonne , yet must not therefore the father forget that he is a father . The historie of Dauid and Absolom teaches no such matter . For though Absolom was as vngratious a sonne to Dauid , as a sonne almost might be , yet was not therefore Dauid as vnkinde a father , as a father could be . When Absolom followed him ouer Iordane , with a purpose to disposses him of his kingdome . 2. Sam. 18.5 Dauid yet said vnto Ioab and Abishai , and Ittai ; Entreate the young man gently for my sake . And when Ahimanz and Cushi brought him tydings ; the first question he asked them was this , is the young man Absolom safe ? To which when Cushi answered , the enemies of my Lord the king , and all that rise against thee to doe thee hurt , be as that young man is : Dauid the king was moued , and went vp to the chamber ouer the gate and wept , and as he went , he thus said : O my sonne Absalom , my sonne , my sonne Absolom : would God I had dyed for thee ô Absalom , my sonne , my sonne . By this history Parents may learne , not to be too vnkinde to their children , how euer their children be vnkinde to them , especially at their farewell to them and to the world : for alas , what pleasure may it doe them when they are gone ; so to haue dealt with them ere they did goe ? What a perpetuall blot to their names in so doing , shall they leaue behinde them ? What an euill example shall they giue to other ? What a torment shall they fixe in the heart and conscience of their distressed children ? For these and other considerations , I could wish that Parents would not be merciles to their children when they come to dye , how euer they seemed mindles of them while they did liue . It is hard to dye with an hard minde toward them . A father pittieth his childe ; a father prouideth for his childe . What fathers are they that neither pitie them hauing done amisse , nor prouide for them being in distresse ? If at no other time they can vse either , yet at their dying time they should vse both pitie , that they may be reconciled together ; prouision , that their ofspring may flourish when they are gone both , that many may thence take instruction , and some thereby reape consolation : though their children were graceles while they themselues liued with them , yet this heaping of coales vpon their heads , may make them gracious when they are gone from them . It may kindle a fire of grace in their hearts . And after they may seriously repent , what foolishlie in times past they did commit . In Esau the want of it wrought euill . The dayes of mourning for my father will come , Gen. 27.41 . and then I will slea my brother . In others the vse of it may worke good . My father dealt more kindely with me than I deserued , much more good therefore will I doe , than is by any expected . No man shall vpbraide me by my gracelesnes in time past , but each man shall commend mee for my goodnes in the time present : what I haue bin , shall be forgotten of euery man but my selfe , and what I am , shall be remembred by others more than my selfe . As I haue more than euer I expected , so will I do better than euer I promised . If thus it workes in any , is it not better than if it had been otherwise ?

Yes no doubt . But such things as this is , chaunces but seldome .

Yet parents may hope that it will happen often .

They may hope , and be deceiued .

So they may also , and be assured . For as Salomon saith , What is it that hath been ? Eccles. 1.9 . that that shall be . And what is it that hath been done ? that which shall be done ? The prouerbe also is , Hope well , and haue well .

That parents then in this case may haue well , I wish that they may hope well ,

And I , vpon their hope well , that they may doe well .

In hoping well , they shall doe well : shall they not ?

Yes , for it is a good thing to hope well , but it may be they will not doe sufficiently well .

Why ?

Because vpon former displeasure , they may dispose of their goods after an vneuen measure .

Why is it not lawfull for them to do with their owne as they themselues list ?

I trow no. Neither doe I yet thinke that you are of that minde though you be a father . Goods are giuen to be vsed , as God will haue them vsed , and not as those to whome they are giuen , doe list to vse them .

It may be Gods will , that they shall vse them as they list .

I , but it is not . Neither is it like that euer it will . Iam. 1.17 . For God is no chngeling . With him there is no variablenes , neither shadow of turning .

What is his will ?

That all shall haue some ; and some neuer a whit . And no meruaile : for what is not one child , a childe aswell as another ? and againe , is not one childe as deare as another ? and lastly , is not one childe to liue to the world aswell as another ?

Yes if hee bee a child , and to liue . But what then ? must not or may not a man therefore giue more to one than another ?

I say not ; but that he may , and must . But hee neither may nor must that after his owne liking .

Why not ?

Because God himselfe hath otherwise appointed .

What or how hath he appointed ?

That not any one vpon the fathers owne liking shall haue more than the rest , but that the eldest according to his appointment shall haue most of all .

What reason for that ? it may be the eldest may be the worst and the most vnfit ?

Though hee bee , yet must hee not be thought so , because God himselfe hath not thought him so . And the reason of his not thinking so , no man must aske . His will and determination is reason enough for his action or constitution . It is sufficient for vs to know that he will haue it so , though we neuer enquire why he will haue it so . Yet if any be so scrupulous , or so curious , as hee likes not of Gods constitution without a reason , reason is soone at hand to be found . For God the fountaine of reason doth nothing without reason . Now there may be three reasons giuen of the Lords appointing the eldest to haue most of all , and more than any , the first is his eldership , which God himselfe hath ratified as a reason why he should haue more than all or any of the rest . For thus saith the Lord in Deuteronomie : If a man haue two wiues , one loued and another hated , Deu. 21.15 , 16 , 17. and they haue borne him children , both the loued and also the hated , if the first borne be the sonne of the hated , then when the time commeth that he appointeth his sonnes to be heires of that which he hath he may not make the sonne of the beloued first borne , before the sonne of the hated which is the first borne . But he shall acknowledge the sonne of the hated for the first borne , and giue him double portion of that he hath . For he is the first of his strength , and to him belongeth the right of the first borne . The second is the preseruation of the stocke , which in his person is to be mainteyned . For in the elder brother from the father to the sonne the stocke is alwaies continued . Among the Iewes the father being dead , the eldest sonne was to all the rest as father , and therefore hee was honoured of all the rest as father . In Noahs house Sem was the eldest , and more is said of him being eldest than of the rest . Blessed bee the Lord God of Sem , and let Canaan bee his seruant . Gen. 9.26.27 . God perswade Iaphet that he may dwell in the tents of Shem , and let Canaan be his seruant in Iacobs house Reuben was the eldest , Gen. 37.22 . and more was his counsell regarded being eldest than others . When all the residue of the brethren were agreed against Ioseph that he should be slaine , his only disagreeing was cause sufficient why Ioseph was not slaine . Amongst our selues , the prerogatiues of the eldest are more and greater than any of all the rest . I neede not to speake of them , he that is any thing acquainted with the lawes of this land , is not ignorant of them . He that is the eldest in any family , will soone labour to know them . I will proceede : the third reason is the hauing of some alwaies in readines to doe seruice for the common wealth . In the time of peace to helpe to gouerne it ; in the time of warre , to helpe to defend it . For of all the brethren if he were vnfit , who should be more fit ? for yeares it is sure he exceedes them all , for experience it is thought , he excelles them all : as he hath most yeares , so he should haue most experience . For by most yeares comes most experience . For these reasons the eldest should haue portions of his fathers goods and landes , both bigger for quantitie , and better for qualitie , than any of all his other brethren .

Some times I deny not what you say . But that alwaies it should be so , I doe not greatly well like of : for at the time of the fathers death the eldest may be able to shift for himselfe , as well as some of the rest , but the youngest may bee very vnable . And therefore I would thinke greater care should bee had of them , than of others . Besides that , it may bee the youngest shall bee brought vp to some chargeable kinde of life , as a schollers life , a courtiers life , a merchants life &c. and therefore some reason as great care should be had of them as of some others .

Whatsoeuer you pretend for ground of your dislike , yet this must you euer know and hold , that mans inuention must giue place to Gods constitution . And though I haue all this while laboured for the preferment of the Eldest ( as reason is I should ) yet he being prouided for , I neuer stoode , neither now doe I stand against the well prouiding for of the youngest . If the eldest be once regarded as he ought , let the others after him be considered , as they may . Yet for that point thus much I say , whatsoeuer is done , let it rather be done vpon reason than affection . Many I know are foolishly affected : and therefore some of their children are carelesly regarded : some haue a great deale giuen them , and some againe haue neuer a whit . Let euery one in his place be considered , and all my words thereof shall be ended .

It is very like so : for if I had not caused thus many , fewer I imagine by many would haue been vsed .

Of that you may be well assured . For your questions and obiections these many haue procured .

I suspected so ; and therefore I say so . But pardon mee if I haue runne out of rule touching this rule , and I will keepe my selfe better in rule , about your last rule .

The more you doe so , the better it will be for you , no hurt euer by keeping of rule . But the last rule is so short , as well you cannot runne from it .

Neither minde I , though I might . But yet I would gladly know the reason thereof ?

Whereof ? of your wanting possibilitie to runne aside ?

No : that is easie . But of the rule it selfe , which is somewhat harder .

That I gaue you with the rule , and haue it againe , you may in the rule .

What is it then ?

The Testatours liberty to alter and change his will at his pleasure according to law during his life .

But why is that the reason ?

Because the Apostle himselfe in the Epistle to the Hebrewes saith : Heb. 9.17 . The testament is confirmed when men are dead : for it is yet of no force , so long as he that made it is aliue . If this saying of the Apostle now be reason sufficient , your question is aunswered , and my dutie is discharged , if not , you must seeke to the Ciuilians for more .

Where the first is sufficient , the second is superfluous . I am so well satisfied with the first , as I minde not now to seeke any thing of the last . If so it please you therefore , wee will now passe to the second thing you said the sicke man was to doe , that would in his sicknes seeke to establish good order in his house after his death .

Indeede order requires so much , and the Apostle willeth , All things to be done ●● order . With what you are therfore conte●●● I shall not be discontented . But concerning that , what will you that I say ?

I cannot prescribe you any thing ?

But you may propounde me something .

The duetie it selfe you haue alreadie prescribed , but how or whence gather you , that a man in his sicknes labouring to procure good order in his familie after his death , should admonish all those of his familie , wife , children , and seruants before his death , to learne , beleeue and obey the true religion of God all their dayes ?

I gather it three waies : first , by the generall commaundement of God : secondly , by the practise of diuerse godly men mentioned in scripture : thirdly , by the speciall commendation , God himselfe giues to one therefore aboue the rest . For first , God giues this generall precept , Heb. 1.13 . Heb. 3.13 . Exhort one another dailie , while it is called to day , least any of you bee hardened through the deceitfulnes of sinne . And I know little difference betweene exhortation and admonition , vnles you say , admonition goeth before exhortation , & exhortation followes after admonition . Secondly , I finde many good men in the booke of God to haue done thus . In the booke of Deuteronomie , Deu. 31.32.33 . I finde Moses to haue admonished all Israell , Ioshua their captaine , Leui their Priest , and the audience of all their congregation , to cleaue vnto the Lord their God , and to serue him after his death . It is so much to repeate some , as I refer you thither to reade all . The reading of all there , is better by much than the repeating of some here . In the booke of Iehoshua , I finde Iehoshuah to haue done the like : For to all Israel , their Elders , Iehosh . 23.1 , 2 , 3. &c. their heads and their Iudges , and their officers , he said , I am olde and stricken in age : also , ye haue seene all that the Lord your God hath done vnto all these nations before you , how the Lord your God himselfe hath fought for you . And the Lord your God shall expell them , and cast them out of your sight , and ye shall posses their land , as the Lord your God hath sayd vnto you : be therefore of a valiant courage , to obserue and doe all that is written in the booke of the lawe of Moses , that ye turne not there from to the right hand , nor to the left ; neither companie with those nations : that is , with them that are left with you , neither make mention of the name of their gods , nor cause to sweare by them , neither serue them , nor bowe vnto them , but sticke fast vnto the Lord your God , as ye haue done vnto this day , &c. Iosh. 23. and 24. by the whole . In the first booke of Kings I finde , 1. Kin. 2.1.2 Dauid to haue charged his sonne Salomon to the like effect , saying : I goe the way of all earth , be strong therefore and shew thy selfe a man , and take heede to the charge of the Lord thy God , to walke in his waies , to keepe his statutes and his commaundements , and his iudgements , and his testimonies , as it is written in the lawe of Moses , that thou maiest prosper in all that thou doest , and in euery thing whereto thou turnest thee , that the Lord may confirme his word which he spake vnto me , saying : If thy sonnes take heede to their way , that they walke before me in trueth , with all their hearts , and with all their soules , thou shalt not ( sayd he ) want one of thy posteritie vpon the throne of Israel . In the booke of Tobit also I finde , That olde Tobit no sooner remembred that hee had wished for death , Tobit . 4.2 . but hee said ; wherefore doe I not call for my sonne Tobias , that I may admonish him before I dye : ( as though when a man were a dying , it were his duetie to admonish his sonnes , and those of his familie to doe those things which are pleasing vnto him , which gaue them life , and may at his pleasure take it againe from them : ) And therefore when he had called him he sayd : My sonne , after that I am dead , burie me , and despise not thy mother , but honour her all the dayes of thy life , and doe that which shall please her , and anger her not . Remember my sonne , how many dangers she susteyned when thou wast in her wombe , and when she dyeth , burie her by me in the same graue . My sonne , set our Lord God alwaies before thine eyes , and let not thy will be set to sinne , or to transgresse the commandement of God . Doe vprightlie all thy life long , and follow not the waies of vnrighteousnes : for if thou deale truely , thy doings shall prosperouslie succeed to thee , and to all them that liue iustly , and so forth as followeth in that place . Now by all this which I haue found , this is the conclusion which I make , to wit , that what good thing soeuer men know , touching God and godlines , they are not to keepe it to themselues , but to teach it their children and families , not onely in their life time , but also at their death , that so God may be glorified of them , both while they liue , and also when they dye . And the third thing that induces me thereto , ouer and aboue the precept of God , and the practise of good men , ( of which I haue now spoken ) is the speciall commendation God himselfe giues to Abraham , the father of the faithfull , for the doing of the same : for when he was to discouer vnto him the destruction of Sodome and Gomorhe , he made this the reason of his so doing . Gen. 18.19 , I know Abraham that he will commaund his sonnes and his householde after him , that they keepe the way of the Lorde , to doe righteousnes and iudgement . And what a singular commendation this is , hee that hath but halfe an eye may see ? It is a very good thing to be well spoken of by men . Senec. de Reme . fort . The good opinion of men is safer than money . An honest report is a second patrimonie . Id. in Prou. Yea saith Salomon , A good name is to be chosen aboue great riches , and louing fauour is aboue siluer , Prou. 22.1 . Eccl. 7.3 . and aboue golde . A good name is better than a good oyntment . But it is a better thing to bee well spoken of by God himselfe : as hee better knoweth what is in man , so hee better iudgeth what is done by man : as he also is greater than man , so is his commendation better than mans . Mans is hardly got , and easilie lost , Gods once got , is euer hardly lost : as hee knowes what hee speakes , ere he speakes ; so he speakes surely when he speakes . As Balaam said to Balak . God is not as man , Num. 22.19 that he should lye , neither as the sonne of man that he should repent : hath he said , and shall he not doe it ? And hath he spoken , and shall hee not accomplish it ? ( As Peter saith ) The word of the Lord endureth for euer . As Christ himselfe saith , 1. Pet. 1.25 . ( which was and is God , Mat. 24 , 35. ) Heauen and earth shall passe away , but my words shall not passe away . As therefore he that is sicke is desirous to haue the praise of God before the praise of men , ( because of all praise it is the best , ) so is he to be carefull of that which God himselfe commaundes to all , and commends in Abraham , hee commaunds it , that it may bee obeyed , hee commends it , that it may bee regarded , hee commaunds it and commends it , that in the time of sickenes , and before the houre of death , it may not be neglected .

But what is the reason that he that is sicke , should in his sickenes be carefull of that you speake of ? It may be in his health he hath often before done it ?

That hinders not , but that then also he must doe it . It is a duetie that lyes vpon a man , not onely in the time of health , but in the time of sickenes also : though therefore in his health he hath neuer so often admonisht all those of his familie to feare God and keepe his commaundements , yet then in his sickenes he is not to cease to admonish them still : ofte had Moses and Ioshua admonisht the Israelites to serue the Lord , and walke in his waies , ere euer the time of their departure drew nigh , yet did they not therefore cease to doe it , euen then , when the time came that they were to depart . No more should he that is sicke , and at the poynt to dye : you aske here what is the reason he should then doe it , but you might better aske what are the reasons thereof : for they are many , more than one . One is , because it is the last and best worke he can then doe and the Apostle saith , Desire you the best gifts : And againe , 1. Cor. 12.3 . Gal. 6.9 . 2. Thes. 3.13 Bee not wearie of , and in well doing : for in due season ye shall reape , if yee faint not . Another is , because it is euery mans part to seeke the propagation of Gods glorie , as well when he is dying , as while he is liuing . For therefore the Lord created him . Esa. 43.7 . I created him for my glorie . Esa. 41.7 . And againe , verse 21. This people haue I formed for my selfe , they shall shew forth my praise . Rom. 14.8 . The Apostle also saith , Whether we liue or dye , wee are the Lordes : and therefore while we liue , we should liue vnto the Lord , and when we dye , we should dye vnto the Lord . And because liuing we should liue vnto the Lord , and dying dye to the Lord , both liuing and dying , we should admonish others to liue and dye vnto the Lord . Liuing , because the Apostle one where saith , Exhorte one another , and edifie one another , euen as yee doe : 1. Thes. 5.11 14. and verse there the 14. Admonish them that are vnrulie dying ; because the same Apostle other where saith : 1. Cor. 10.31 Whether yee eate or drinke , or whatsoeuer you doe , doe all to the glorie of God , and therefore this : for this makes much to the glorie of God . Steuens vehement exhortation to the Iewes before his death , made some turne vnto God after his death . Saith Augustine in one of his bookes de ciuitate Dei . Augustinus de ciuitate Dri. If Steuen had not prayed , the Church had not had Paul the Doctor of the Gentiles . Through the many good wordes which Christ vsed , as he went to be crucified , some were either conuerted or confirmed : the theefe was conuerted , the Centurion was confirmed , by both , God was glorified : the theefe said , Luk. 23.42.43 . &c. Lorde remember mee when thou commest into thy kingdome , and he receiued this answer . To day shalt thou bee with mee in Paradise . The Centurion when hee saw what was done , he glorified God , saying : Of a suretie this man was iust . And all the people that came together to that sight , beholding the things which were done , smote their breasts and returned . But I will returne to that , from which I was not yet turned . And a third reason thereof is , because then a man speakes with the best affection . Seldome when a man is well affected , if in his mortall sickenes he be ill affected : for as Salomon saith , Pro. 29.15 . The rod and correction giue wisedome . And therefore Dauid sayd : Before I was afflicted I went astray , Psal. 119.67 but now ( that I am afflicted , I keepe thy worde . By the good admonitions which Moses , and Ioshua , and Dauid , and Tobit , and others , of whom I haue spoken ) gaue vnto their sonnes subiects and seruants , a little before their deaths , the trueth of this I say , doth very easilie appeare : and by other things which shall hereafter bee said , the same may further appeare . If either of these be not enough , there may be some further thought had of the Patriarches dying , the Prophets dying : Christ himselfe dying , the chiefe crucified with dying , Steuen the Martyr dying , for there will be seene the ardent affection they spake withall , when they were dying , and so that explayned which I was explayning . But a fourth reason is at hand , and therefore I must from this . And that fourth for which a man dying , should admonish those of his familie to cleaue vnto the Lord , is because the admonition which is then deliuered , is euer best remembred . How soone soeuer other in other time past giuen , is gone and forgotten , that in that time giuen , is seldome when wholly forgotten . No words are euer so well thought of , as a mans last words : with them , he which will not be moued , with any will hardly be moued . A tree neuer giues so big a stroke , as when it falls : and a man neuer speakes with such efficacie , as when hee dyes : as then the Swan sings most sweetely , so as then a man speakes most pathetically . All parts are then in great force , because they haue but a while to bee in force . And thus your demaunde is answered , though your minde be not satisfied .

For this the last is satisfied , as well as the first is answered : but yet I haue wherewith your wit may bee exercised , as well as I haue , whereby my minde is perplexed .

And what is that ?

What maner of admonitions a man on his deathbed should giue either to wife , children , or seruants or others ?

That is a thing that needes neuer much to trouble you . It sufficeth that he giue such generally to al , and particularly to some , as before you haue heard by Moses and Ioshua , giuen in generalitie to all , and by Dauid and Tobit giuen in particularitie to their sonnes , Salomon and Tobias .

But I would heare of such in particular , as may particularly fit either wife or children , or seruants ?

And such you may heare of , such there are already composed and extant : such also you may by yourselfe reade in a booke , which commonly is in most mens hands , and worthilie is called the Sicke mans salue .

If it be not troublesome to you , I had as lieue heare them of you , as reade them in him . As they come from you , I shall well remember them : as I finde them in him , I shall be careles of them . More I regarde what I heare , than what I reade ; especially if the booke be by me , wherein I may at any time reade : but the truth is , the booke you speake of is out of my hands , as out of some others . If therefore I may intreate you to recite them , I will endeuour what I may in memorie to record them .

That may bee , but I had rather you should there reade them , than I here recite them . It is labour far away for any there to reade them , than for me here to recite them : as they are there , they are long , and it may be as they should be here , to some they would be wearisome .

Whatsoeuer they may be to others , they shall be nothing displeasing to mee . And for their length , you may abridge them if you please .

The coherence of one thing with another , may be that , as any abridgement will be inconuenient .

As you may and will then , so let mee haue them .

Is there no remedie , but haue them you will ?

Not any , if haue them I may ?

Much what then as it is there , thus may the sicke man say to his wife . Oh sweete wife , you see in what case I lie here , sicke , weake , and the prisoner of God , looking euery houre for my departure out of this world . And this visitation of God , is vnto me welcome , and I thanke the Lord with all my heart for it . I doubt not but when I am once gone hence , I shall be in a far better case than euer I was : therefore I pray thee good wife be not heauie , neither take thought for me , but rather pray that the will of God may be done in me : and be as well contented , that I should at the calling of God goe from thee , as euer thou wast that at his appoyntment I should come to thee . I haue run my race ; I haue passed those yeares which the Lord appoynted that I should liue in this world . And now is the time of my departure come . And I giue ouer this my life willingly , and with a free heart , therefore take no thought for me : and doubt thou not sweete wise , but if thou goest forth , to liue in the feare of God , and to please him , God in the time of thy widow-hoode will be an husband vnto thee , he will be thy patrone and defender , hee will be thy mightie shield and strong buckler , hee will prouide for thee , and foresee , that thou and thine shall want nothing that is good . For he hath promised in his holy word , Psalm. 146. and 20. Esa. 10. ● Ier. 5.12 . Zach. 8. that he will take charge of the widowes , and defend their cause : he hath also charged the Magistrates and rulers , to looke vnto widowes , and to deliuer them from oppression . I doubte not therefore , but the Lord will aboundantly prouide for thee and thine , so that thou and they haue alwaies his feare before your face . In all things therefore good wife , haue it before thine eyes , that so it may goe well with thee . And if after my departure ( O wife ) thou hast a minde to marrie againe , marrie in the wisedome of the Lord our God : for I know no man can liue chaste , except God giue the gift . Onely haue this care , that he with whom thou doest determine to marrie , bee such a man as feareth God , loueth his word , is well reported of by his neighbours , dealeth righteously with all men , embraceth vertue , despiseth vice , &c. Follow not the maner of certaine olde doting widowes , which for bodily lust in their olde crooked age , couple themselues with yonkers , which might right well haue bin their children , and vnto whom they might also haue giuen sucke , for such marriages are not blessed of God , because the one marrieth for bodily lust , the other for worldly couetousnes . Chuse thee therefore such an husband as will loue thee , and not thy goods onely , as is equall to thee in condition , state , and age : as also will tender thy children , and see them brought vp in the feare of God : that this may be , pray alwaies vnto God , that he wil blesse thee , and prosper thee in all things . Moreouer ( oh my sweete and louing wife ) looke well to the bringing vp of thine and my children : bring them vp in instruction and information of the Lorde ; weed out of their mindes all kindes of vice and wickednes , that their bodies may bee made the temples of the holy Ghost : haue an eye vnto thy seruants , giue them their couenants , and suffer them not to be idle . So gouerne thy house , that there be found in it no vice , but vertue ; no wickednes , but godlines ; no sinne , but honestie and christian behauiour . Be thou also an example of godly life vnto thy children and seruants ; so mayest thou be sure to haue obedient children , and faithfull seruants : yea , so also shalt thou be well reported of thy neighbours , and beloued both of God and all good men . And thus good wife adieu . This is there the sicke mans exhortation to his wife : and this or the like may the sicke man we speake of , vse to his wife .

This I assure you is a good one : the ground of any it doth comprehend ; but what maner of one may hee vse to his children ?

This which hereafter followeth , or some other much like it in effect . Oh my children , God blesse you , and send you many , yea , and those ioyfull and quiet dayes vpon earth . Ye see in what case I am , sore sicke , and very weake , abiding the good pleasure of God . The end of this my life is come , and I am glad of it , and most heartily thanke the Lord my God for it : let it not dismay you ( my most deare children ) that I shall now be taken away from you : for albeit that I being your naturall father , shall no more serue you , nor prouide for you as hitherto I haue done : yet doubte ye not , but if ye goe forth as ye haue begun , to feare God and to serue him , he will not leaue you comfortles , but in my stead he will be a father vnto you , and prouide better for you , than euer I was able to doe : therefore if ye will haue God a mercifull and gentle Father vnto you , behaue you your selues as dutifull and obedient children towards him , feare him , loue him , honour him , serue him , pray vnto him , call vpon his blessed name , bee thankfull vnto him for his benefites , and in all things , seeke to please his godly maiestie . Giue your mindes to the reading of the holy Scriptures , and whatsoeuer you reade therein , practise in your liues and conuersation : be not onely hearers of the word , but doers also , for he that is not a forgetfull hearer , but a doer of the worke , shall be blessed in his deede . Iam. 1.25 . Moreouer , auoide idlenes , and too much childish pastimes , let no time of your life passe away without fruite : eschew all euill companie , and haue nothing to doe with them that be vngodly , though their words be sweet for a time , their end is suddaine destruction . Oh my children many thousands are cast away , for that they haue not the feare of God before their eyes , neither will be ruled by good counsell . Therefore desire alway the fellowship of them that be good and vertuous , haue all your trust and confidence in the Lord your God , take nothing in hand before you haue craued his helpe by feruent prayer , and after that thing done , giue God most heartie thankes therefore , acknowledging him the onely giuer of all good things . The sabboth day and such other fruitfull dayes , spend them holilie and godlily , giue your selues to prayer , to hearing of Sermons , and to reading of the worde of God . See that ye defile not the name of the Lord your God , with vaine and vnlawfull oathes : reuerence your elders , honour your mother , be obedient vnto her , pray for her , doe for her whatsoeuer lyeth in your power , that God may blesse you , and giue you long and ioyfull life vpon the earth . Be no euill speakers of any man , but be courteous and gentle vnto euery man . Let no lightnes appeare in you , neither in gesture nor countenance ; be true and faithfull , cast away all pride , and embrace humilitie , auoide superfluous eating and drinking , vse temperance in all your doings ▪ be not moued to anger against any man , but be patient and ready to forgiue all men : be mercifull to the poore , helpe all men to the vttermost of your powers : studie to doe good vnto all , and hurt none : loue all men , euen your very enemies , be not ouercome of euill , but ouercome euill with goodnes : these few lessons if ye obserue , ye shall doe well . As a most mercifull father God will blesse you , continue his fauour toward you , multiply his graces vpon you , and wonderously prosper you vpon the face of the earth . But these if ye neglect and despise , the Lord will be angry with you , set his face against you , neither will he euer leaue till he haue vtterly ouerthrowne you . Take heede therefore ô my good children to the commaundements of our God ; apply your hearts alwaies to obserue them , that so it may alwaies goe well with you , and the gratious fauour of God euer bee continued towards you . Thus desiring the Lord to be with you , to blesse and preserue you , to his gracious protection I commend you . Thus in generall ( friend mine ) you see what manner of admonition the sicke man ( we talke of ) may giue to the whole company of his children , if God hath blessed him , with many .

I doe so , and I thanke you for it . But may I not in like sorte see what in particular he may say to his eldest sonne , the first fruite peraduenture of his bodie , & assuredly the heire of all his lands ?

Yes that you may .

So then let me . For moe haue many , than either one alone or none at all .

Thus then may he say vnto him , of all the sonnes that God hath giuen me , thou art my first borne ; for thee I thank him , for in thee lieth the hope of my posteritie . Looke therefore that thou seruest God all the dayes of thy life , that thou mayest be the father of many children through the blessing of God . If thou dost resemble me as in countenance and lineaments of body , so likewise in manners and conditions of life , it shall not repent me to haue begot such a sonne , neither shall it forethinke thee to haue had such a father . Take heede therefore that thou dost not degenerate and grow out of kinde . Follow mee in all things as thou hast seene me follow Christ . After I am dead bury me , and despise not thy mother , but honour her all the dayes of thy life , pray for her and doe for her whatsoeuer lieth in thy power , Tobit . 4. remember that God hath appointed thee to be the staffe of her olde age , neither forget thou what and how great paines she had suffred for thee . Prou. 1. Beware of riotous companie , and haue alwaies the feare of God before thine eyes . Eccle. 6. Keepe company with such as haue vnderstanding , and leane vnto their wisdome and counsell : be sober minded and eschew the lusts of youth , 2. Tim. 2. but follow righteousnes , faith , loue and peace with them that call on the Lord with a pure faith . When thou shalt come to the possession of such worldly substance as I haue appointed for thee through the goodnes of almightie God , looke that thou dost vse and not abuse thy goods . Spend in measure , and as present necessitie shall require . Beware of superfluous expences . Pro. 23.21 . Auoide banqueting and delicious fare . For whosoeuer loueth delicately to fare , shall come to pouertie . Remember it hath cast away many thousands . Thinke that well spent , that is spent in thine owne house . Extraordinary banquetings looke that thou flee , remembring that that which is gotten in a long time , is consumed in a short space . Tob. 4. Giue almes of thy goods , and turne neuer thy face from the poore , so shall it come to passe that the face of the Lord shall not be turned away from thee . Be mercifull after thy power : If thou hast much giue plenteously , if thou hast little , doe thy diligence gladly to giue of that little : for so gatherest thou thy selfe a good rewarde against the day of necessitie . For mercy deliuereth from death , and suffreth not to come into darkenes . Almes is a good gift before the most high to all them that vse it . Beware of all whoredome my sonne , and bring a chast body vnto the honourable state of marriage . When the ripenes of thine age doth require thee to marrie , take heede whome thou chusest to be thy yoke-fellow . Follow not the corrupt manners of the wicked worldlings , which in chusing their wiues , haue their principall respects , vnto the worthines of the stocke , vnto the wealthines of the friends , vnto riches , beautie and such other worldly vanities . Consider thou rather the godlines than the worthines of the maides parents , the honest & vertuous bringing vp of her , her chaste and sober behauiour , her christian and godly manners , her modesty , grauitie , sobrietie , and womanlines her faith obedience , humilitie , silence , quietnes , honestie , housewifelines , and such other fruits of Gods spirit . Let her be no Papist nor Anabaptist , nor Epicure , but one of the household of faith and such an one as feareth the Lord God vnfeignedly . With such an one couple thy selfe in the feare of God , and know her to be the gift of God , as Salomon saith : House and riches are the inheritance of the fathers , Pro. 19.14 . but a prudent wife commeth of the Lord . Therefore when thou art once ioyned with her in the holy order of Matrimonie , seeke after no straunge flesh : beware of whoredome . Entangle thy selfe with no other womans loue ; but be glad with the wife of thy youth . Let her breastes satisfie thee at al times , and delight in her loue continually . If God send thee children , thanke him for them , and studie to bring them vp in the feare , nurture and doctrine of the Lord , that they may learne to know God euen from their very cradles . Order thy household godlilie and honestly , cherish thy seruants , and giue them their couenants , remembring that thou also hast a master in heauen . Loue thy neighbours , and dwell quietly among them . Lend vnto them gladly whatsoeuer they neede , if thou hast it . Oppresse not thy tenants , raise not thy rents , take no vnconscionable incomes or fines . Be contented with the olde accustomed reasonable paiments . bring vp no new customes ; maintayne the lawfull liberties of the towne wherein thou dwellest : be no vnprofitable member of the common wealth : defame no man , but speake well of all men , hurt no man , but to the vttermost of thy power , be beneficiall to all men . Let not pride haue rule either in thy minde , or in thy word . For in pride is destruction , and much trouble , and in fiercenes is scarcitie and great pouertie . : for fiercenes is the mother of fame . Let not the wages of any man that hath wrought for thee , tarie with thee , but giue it him out of hand . Looke that thou doe neuer vnto any man , Matt. 7.12 . Tob. 4.15 . that thing , that thou wouldest not another man should doe vnto thee . Giue of thy bread to the hungrie , and of thy garments to them that are naked . Aske counsell alwaies of the wise , and despise not any counsell that is profitable . Blesse thy Lord God alway , and desire of him that thy waies may be made streight , and that all thy purposes and counsels may prosper . My sonne doe these things , and God shall blesse and prosper all thy doings . And thus my sonne , the God of peace be with thee . This is the admonition the sicke man may giue to his eldest sonne , hauing many , or but one or more than one .

But what manner of one is that which he may giue vnto his daughters : for all that fitteth his sonnes , will not fitte them ?

That shall you heare also , if you will but giue me leaue to breath a little .

It were hard if I should not doe that for you , you hauing already done so much for me .

Yet many are so carefull of hauing them selues ; as they care little for the spoyling of others .

Their loue is small . God keepe me from such a minde . I would not any thing with the hurte of any , much lesse with the hurte of you , which long haue sought my good , and now are doing it .

Your words are good . But I 'le stay them . I will now aunswere your demaund . That therefore our sicke man may speake that which shall fit his daughters , aswell as he hath spoken that which may fit his sonnes , he may thus say vnto them . ( Oh my sweete daughters ) I pray God blesse you , and make you ioyfull mothers of many children . Serue God , obey your mother , be diligent to please her . Giue care to her wholesome admonitions and follow them . Doe nothing without her counsell and aduise . When your age shall require you to marrie , follow the counsell of your mother , and other of your faithfull friends , which wish you to doe well in chusing of your husbands . Take heede ye be not corrupted with the gifts of naughtie packes , nor deceiued with the flattring tongues of wicked and vnthriftie persons . For many in these dayes seeke not the woman , but the womans substance . Couple your selues with such as feare God , loue his word , and be of honest reporte . And when ye be once maried , reuerence your husbands , know them to be your heads and gouernours appointed of God , obey them , and submit your selues vnto them . Suffer not your loue to depart from your husbands , neither know any man besides them , but keepe the bed vndefiled , that your mariage may be honourable in the sight of God , and of his holy congregation . And if GOD doth blesse you with children , looke that you bring them vp to the glory of God in his feare and doctrine . Engraffe in their young breasts , euen from their tender age vertue , godlinesse and good manners . Looke well vnto your household , and be examples to your maides of godlinesse and honestie . Be no gadders abroade , nor haunters of tauernes , but keepe your houses continually , except some earnest and lawful busines prouoke you to goe forth . Be no bablers , nor vaine talkers , but for the most part vse silence . For silence in a woman is an ornament vnto her . Apparell your selues in comely aray , with shamefastnes and discreet behauiour , 1. Pet. 3.4 . not with broydred haire , either golde or pearles or costly garments , but as it becommeth women that professe godlinesse through good workes . Let the hid man which is in the heart be without all corruption with a meeke and quiet spirit , which is before God a thing much set by . For after this manner in time past did the holy women which trusted in God , tire themselues , and were subiect to their husbands , as Sara obeyed Abraham , and called him sir , whose daughters yeare , whiles ye doe well , not being afraid of any terrour . These few lessons if you obserue , doubt you not my ( deare daughters ) but God will well prosper you , and giue you a ioyfull and quiet life vpon earth . In steede of me he will be your father , and will defend you better than euer I could or should , pray to him therefore for his blessing , and vexe not your selues much for my departure . I am to goe before you , and you are to follow after me . God send vs all a good going . And thus Gods blessing be with you my daughters . This is the admonition the sicke man may make vnto his daughters if he hath any or many .

What if he hath but one ?

Then as heere he seem'de to speake plurally as hauing many , so there he may speake singularly , because he hath but one .

If then he chaunges the person , he neede not vse any other admonition ?

True : except he himselfe will , or he knowes some cause why he should chaunge his stile .

But what manner of admonition may he giue vnto his seruants , for they are a parte of his family aswell as others , and those you said he was to admonish also ?

This or the like : syrs ( you my seruants ) ye see in me what shall be the ende of you and all flesh else ; euen a departure from this vile and transitorie world . For we are but straungers and pilgrimes on the earth , as all our fathers were . We haue heere no continuing citie , but we seeke one to come . The ordinance of God is , that all men shall once dye . There liueth no man that shall not die . A man in his time is but grasse , and flourisheth as as flower of the field . Our life is euen as a vapour that appeareth for a little time , & then vanisheth away . On this condition came wee into the world , that we should againe goe out . We haue been sure of death euer since we had life . These things doe ye now see practised in me . The time of my departure out of this world is at hand . I thought it good therefore to send also for you , and to take my leaue of you , till we meete againe in the kingdome of God . I thanke you for the good seruice that ye haue done me ; I haue not forgotten your seruiceable hearts and good will towards me , but I haue giuen to euery one of you such a portion of money , as shall declare some part of my thankefull and wel willing heart toward you . Now this remaineth to bee craued at your hands , that as ye haue hitherto faithfully , truely , and honestly serued me in my life time , euen so after my departure ( so long as ye tary heere ) ye will shew the like faithfulnes , truth and honestie toward your mistresse . Consider , that so long as I liued , I was a stay vnto her , and vnto the things that concerned her ; but now her chiefe hope next vnto God consisteth in you . Therefore I pray you looke well vnto the things that appertaine vnto her : see that nothing goe to wrecke , waste and decay . Prouide that through your diligence her things may rather encrease than decrease . Ye know I hope the dutie of a good seruant , notwithstanding at this my departure from you , I will put you in remembrance of it , that when I am gone , ye may yet remember my admonitions , and so the more speedily aunswer vnto your vocation . Eph 6. Col. 3. 1. Tim. 6. Tit. 2. 1. Pet. 2. The duty of a good seruant is to serue his maister and mistresse willingly , and with a free courage , euen for conscience sake , not with the eie , but with the heart , to obey them , to honour them , gently to aunswere them , not to picke or steale away their goods , but to be faithfull vnto them in all things . See therefore that yee on this manner behaue your selues toward your mistresse auoide all stubbornnesse , churlishnes , cursed speakings , telling of tales , lying , picking , wast , idlenes , negligence and sluggishnes , eschew all euill and riotous company . Fly drunkennes and whoredome . Abstaine from vaine oathes and foolish pastimes . So behaue your selues in all your life and conuersation , that the name of God and his doctrine be not ill spoken of . Let the light of your godly behauiour so shine before men , that ye may doe worship to the glorious Gospell of our Sauiour Christ in all things . And in this seruing your mistresse with a glad , ready and faithfull will , thinke your selues to serue the Lord your God , and to doe that thing which is pleasing in his fight , and that he also will see your paines recompenced , Col. 4. as the holy Apostle faith , Ye seruants be obedient vnto them that are your bodily maisters in all things , not with the eye seruice as men pleasers , but in singlenes of heart fearing God . And whatsoeuer you doe , doe it hartily , as though ye did it to the Lord , and not vnto men , knowing that of the Lord ye shall receiue the rewarde of inheritance , for ye serue the Lord Christ . But he that sinneth shall receiue according to his sinne . For there is no respect of persons with God . If ye serue your mistresse truly and faithfully , heereafter , when ye your selues shal be householders God shall likewise send you true and faithfull seruants . But if ye serue her falsely and vngodlily , then shall ye of your seruants be likewise serued heerafter . For with what measure that ye mete with all , shall other mete to you againe , Mat. 7.2 . saith our Sauiour Christ . Liue therefore according to your vocation in the feare of God , and ye shall prosper right well . God shal blesse you , and neuer leaue you succourses . As the holy man Tobit saith , be not afraid , truth it is we leade heere a poore life : but great good shall we haue if we feare God , and depart from all sinne , and doe well . Well the blessing of God be with you . Tob. 4. For I must ere it be long away from you . Farewell . Thus I thinke I haue shewed you , as much as hitherto you haue desired of me .

You haue so , and I hartily thanke you therefore . For thereby I learne how to instruct and admonish them that are with me , and vnder me : but I haue not yet done . For how euer death be the last ende of this life yet it is not the least thing to be regarded in this life , ( as before you haue signified . ) My request now therefore is to know how the sicke man in the agony of death is to behaue himselfe : for no doubt he must aswell care to order himselfe aright in death , as to prepare himselfe aright to death .

I will satisfie you in your petition , because you please me in your reason . For to a good death there is aswell required a good disposition in death , as a right preparation to death . In the very agony of death therefore , the first thing the sicke man is to haue care of , is , that as he hath liued in faith ▪ so he may also die in faith . For such as he dieth , such shall he be iudged . And such as the last day of this life doth leaue him , such shall the last day of the world finde him . Eccles. 11.3 As Salomon saith , In the place that the tree falleth , there it shall be . The second , that as he hath spent the former part of his life , so hee may also spend the latter : for obedience is better than sacrifice , and without obedience his death cannot be acceptable to God , because he seemes to goe vnto God of feare and constraint , as a slaue to a maister ; and not of loue and good will , as a childe to his father . The third , that as in the beginning he receiued his soule of God , so now in the ende he renders it againe to God . For as he was the first giuer , so he is the best keeper .

I hope you wil heere deigne me the same libertie , that hitherto you haue , that so it shall be as lawfull for me to question with you about these things , as before it hath been about others ?

I should else do little for you . For whom at all times I would doe asmuch gladly , as I might fitly .

By how much the more you are at all times readie to doe for me , by so much the more I am alwaies bound to thinke my selfe beholding to you . All this is courtesie in you : no desert in me .

Let such words passe , least time ouerpasse , leauing what you could say , goe to what you would say .

I will then . Touching the first thing therefore you spake of , what is it to die in faith ?

It is with all thy heart wholy to relie a mans selfe vpon Gods special loue and fauour and mercie in Christ , according as it is reuealed in the volume of the booke of God .

But why is the sicke man in the agonie of death to looke to this ?

Because that is the most speciall time of all his time , for him to put his faith in practise .

Why that ?

Because then , all things in and of the world doe faile and forsake him . His friends , his riches , his pleasures , his outward senses , yea and his temporall life too , do then all at once , leaue and forsake him . What helpe soeuer in times past they yeelded him , yet then they faile him , and yeelde him no helpe at all .

And what can faith then doe for him that so much you wish him to establish it in him ?

It can make him go wholy out of himselfe , and to despaire of comfort and saluation , in respect of any earthly thing , and cause him with all the power and strength of his heart to rest on the pure mercie of almightie God .

Hath it euer effected so much in any ?

Yea that it hath in many .

Where haue you an instance thereof ?

In the first booke of Samuel , the thirtieth Chapter , and the sixt verse .

Why what is there said ?

1. Sam. 30.6 That Dauid comforted himselfe in the Lord his God .

What doth that make to the purpose you speake of ?

As much as may bee . For the time when Dauid did this , was then ; when the people intending to stone him , there was nothing before his eyes to bee seene but present Death .

And what made him then to doe it ?

The application of the mercifull promise of God to his miserable and distressed soule . For thus he saith vnto God , and of his promise in one place , Psal. 119.49 50. Remember thy promise made to thy seruant , wherein thou hast caused me to trust , it is my comfort in trouble : for thy promise hath quickned mee . And thus of himselfe in another place , and the comfort hee found in his trouble : My soule she failed and my heart also , Psal. 73.26 . but God is the strength of my heart , and my portion for euer .

But doth it hereupon follow , that it will effect as much in some other ?

What else ? for wherefore else is this written of Dauid , but for our instruction ? what agrees to and with the generall , will not I hope disagree to and with the particular . But for the generall Paul saith . Whatsoeuer things are written aforetime , are written for our learning , Rom. 15.4 . That wee through patience and comfort of the scriptures might haue hope . And therefore for this particular , you may soone know what I might say . For written you see it is : and therefore for our learning written it is .

But it may be we may learne some other thing thence than this ?

Though that may be , yet it followeth not therefore , that this is not thence to bee learned . I stand not against other things , but for this .

What reason haue you therefore ?

More then that which is shewed , I haue the efficacie of faith . For if faith bee ; faith worketh . ( Saith Iames the Apostle ) Faith without workes , Iam. 2.26 . August . in serm. 22. is dead , and saith Augustine that learned Clerke , Faith is called Faith , of that which is done , two syllables doe sound , when faith is named , the first is of that which is done , the second is of God . I aske thee therefore whether thou doest beleeue , thou sayest I beleeue . Doe what thou saiest , and it is faith , and saith our Sauiour Christ , Mar. 16.17 . These tokens shal follow them that beleeue , In my name they shall cast out diuels , and shall speak with new tongues , and shall take away Serpents , And if they shall drinke any deadly thing , it shall not hurt them , they shall lay their hands on the sicke , and they shall recouer .

But faith may then worke some other thing , then that which you speake of ?

But this is then the proper worke of faith , and that then is the due time for that worke . Nom. 21.9 . As the Israelites a dying looked vpon the brasen Serpent , which was erected by the appointment of God , that so they might bee healed from the stinging of fiery Serpents : so others a dying must with the eye of a true and liuelie faith looke vpon Christ exalted and crucified on the Crosse , that so they may bee saued from their sinnes , and the wrath of God due vnto them for the same . For the brasen Serpent was a figure of Christ , Ioh. 3.14 . and Christ , as Paul saith , is to the godlie both in life and death aduantage . Philip. 1.21 In either whosoeuer beleeueth in him shall not perish , but haue eternall life . Ioh. 3.15 . For God so loued the world , that he hath giuen his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish , but haue euerlasting life , for God sent not his Sonne into the world , that he should condemne the world , but that the world through him might be saued .

Is it not inough that in times past the sicke man hath beleeued , though in the agonie of death he doth not beleeue ?

No marrie , First by the Euangelist the Lord saith : Be thou faithfull vnto the death , Apoc. 2.10 & I will giue thee the Crowne of life . Secondly by his Sonne hee saith : Mat. 10.22 . He that endureth to the end hee shal be saued , by neither he saith , be faithfull a while , and it is well , but be faithfull to the death , and endure to the end : arguing by both , that it is not inough to beginne well , and then giue ouer : but that hauing begun , they must neuer bee wearie , but continue to the end . In vaine is good done , Greg 1. moral . if it be left before the life be ended , because he runs in vaine , which giues ouer before he comes at the mark . There is no ioy of a ship that perisheth in the hauen ; neither yet of a man that beleeueth not in death . Blessed are they ( saith the Spirit ) which dye in the Lord , Apoc. 14.13 they therefore which would be blessed after their death , must labour to die in the Lord at their death now they die in the Lord , which are ingraffed in Christ by faith , and rest and stay onely on him , and reioice to be with him , they therefore which wil die in the Lord , must till their death continue in faith for the Lord , faithes time , is this liues time , so that faith doth want of her time , if she hath not all of this lifes time , when this life is once past , the time of faith is ouerpast , faith exceedes not this life , neither should she faile during this life . As in the agonie of death , the diuel is most busie to bring vnto death , so then should faith most striue to helpe vnto life , for thus & well it is written : The iust man shall liue by his faith . Abac. 2.4 . 1. the iust in this life , shall liue after this life , by his faith in God and his Christ had and held during the terme of this life , for except he beleeues in this life , during the time of this life , he shall not liue with God after this life : by this you may easily tell whether it bee inough , yea , or no , to haue beleeued in God and his Christ before death : though he doth not beleeue at all in death .

I may so : but yet I cannot tell how any shall shew that then he doth beleeue ?

Neither neede you to seeke that , it is inough for you to know how hee that doth beleeue shall shew that he doth beleeue .

To come to that knowing , asketh great cunning , for euerie one that saith hee doth beleeue , doth not shew indeede that hee doth beleeue .

But euery one that doth indeed beleeue , may shew that he doth beleeue .

I denie not that , if he be in health , but I aske how he that is sicke , and in the agonie of death , shall then shew that he doth beleeue ?

And that I answere hee may diuerse waies doe , first by praying vnto God : secondlie by speaking well either of him , or of his religion .

Why ? but may a man pray when he is a dying ?

I thinke not but oft times he may , so I am sure Iaakob the Patriarke did , so Christ our Sauiour did ; so also Steuen the Protomartir did , Gen. 47.31 . when death had seised vpon the body of Iaakob , he raised vp himselfe , and turning his face towards the beds head , he leaned on the toppe of his staffe by reason of his feeblenes , and then he praied vnto God , and this his praier is counted a fruit of his faith , Heb. 11.22 . When Christ was in his agonie in the garden he praied , Heb. 11.22 . Mat. 26.39.27.48 . Luk. 23.34.46 . Mat. 26.37 . and vpon the crosse againe he praied , thrice vpon the one , and thrice within the other . In the garden once he said . ô my Father if it bee possible let this cup passe from me : neuerthelesse not as I wil , but as thou wilt . Another time he said , O my Father if this cup cannot passe away from me , but that I must drinke it , thy will be done . Againe he praied the third time saying the same words . Vpon the crosse , the first time he said , Mat. 27.46 Eli , Eli , Lamasabachtani ▪ that is , my God , my God , why hast thou forsaken me ? the second time he said : Luk. 23.34 Father forgiue them , for they know not what they doe , the third time he said , Father into thine hands , I commend my Spirit . When Steuen was a stoning hee called vpon the Lord , and that twice : once for himselfe , and once for his enemies , for himselfe he said , Act. 7.69 . Lord Iesus receiue my spirit , for his enimies hee said , Lord lay not this sinne to their charge . And this his calling vpon the Lord there is attributed to his being full of the holy Ghost , by all this I gather that the sicke man beleeuing , when he is dying , may also pray when he is dying . It is well knowne what the good thiefe vpon the crosse did euen when death was seising vpon him , and life leauing him ; and by that as by the former it may bee collected , what by a sicke man dying may be practised , for his crucifying death might be as hard a death as some sicke mans death , if not harder , the thiefe then praied , Lord remember mee when thou comest into thy kingdome , and so also the sicke man may nay , ought asmuch as euer he ought , for saith God , call vpon mee in the time of tribulation and anguish , and that s a time of both : and saith Iames , Iam. 5.13 . Is any man sicke , let him pray . And then I thinke a man is sicke if euer he be sicke , no sicknes or affliction to the agonie of death .

Alas , Alas , when sence failes , & tongue falters , and death nippes , how would you haue a man to pray ?

With heart , if not with tongue , in affection , if not in action , for praier stands not in the enuntiation of words , but in the affection of hearts , when Moses spake neuer a word vnto God , God said vnto Moses , Wherefore cryest thou vnto me ? Exod. 14.15 When death therefore assailes me , & all sences external failes , so as the sicke bee vtterly vnable to pray with tongue , yet if through the instigation of others he be willing thereto , that his will to praier is as good as if he did pray : for as Dauid saith , Psal. 10.17 145.19 . God heares the desires of the poore , and he will fulfill the desires of them that feare him : he also will heare their cry , and will saue them . And this he speakes , as if the sighes , sobs , and grones of a repentant and beleeuing heart , were praiers before God , as well as the supplicatory words of a loud and mournfull crying tongue , but to stay further speech of this , though I might make much more , you see many speake and vnderstand well to their last gaspe , and they ( I think ) may vse their tongues in praier aswel as their hearts .

There are but a few that doe so , and seldome when it is that any doe so .

Yes vndoubtedly , they are many that doe so , and such times fall out often , and neither is greatly to bee marueiled at , for why ? As good words either of God and godlines , or to God and his goodnes are sighes of a true and timely faith : so often doth God enable many to the last point of their liues , both to speake , and to vse many good words to his glory , their owne comfort , and others great good . If you will looke either into the Scriptures , or into other histories , you shall find there many good men to haue spoken to the last , and to haue vsed merueilous good words at the last . In the nine and fourtieth of Genesis the last words of Ia●kob were prophecies of blessings and curses vpon his children , the duration of gouernement in Israel , and ardent praier for his owne good . Amongst all and other things by him there said , these are neither least nor last : Gen. 49.10 . The Scepter shall not depart from Iudah , and the Law-giuer from betweene his feete , till Shilo come . And againe , O Lord I haue waited for thy saluation . In the two and three and thirteth of Deuteronomie ; Deu , 32.35 . the last words of Moses , were his most excellent song , conteining the benefites of God toward his people ; and their ingratitude towards him ; and Moses his blessing wherewith he blessed the children of Israel before his death , the words are better for you there to reade , then forme heere to repeat ; referring you thither therefore there to reade them ; heere for this time I willingly omit them . In the second of Samuel and the three and twentieth Chapter , the last words of Dauid were , The spirit of the Lord spake by mee , 2. Sam. 23.1 and his word was in my tongue , the God of Israel spake vnto mee , the strength of Israel said , Beare rule ouer me &c. In the foure and twentieth of the second booke of Chronicles , the last wordes of Zacharias the sonne of Iehoiada , 2. Chro. 24.22 . when he was stoned , were these , The Lord looke vpon it , and require it , the last words of our Sauiour Christ when he was dying vpon the crosse , as they were many & admirable , so they were full of spirituall grace and comfortable . Mat. 27.46 First speaking to his Father he said , 1. Eli , Eli , Luk. 23.34 . Luk. 23.43 . lamasabachtani . My God , my God , why hast thou forsaken me . 2. Father forgiue them , they know not what they doe . 2. to the theefe he said , Ioh. 19.26.27 . &c. Verilie I say vnto thee , to day shalt thou be with mee in Paradise . 3. to his mother he said , Woman , behold thy Sonne , and to Iohn , Behold thy mother . 4. Earnestly desiring our saluation he said , I thirst , 5. Hauing made perfect satisfaction vnto God for mans offence he said , Luk. 23.48 It is finished . Lastly when body and soule were parting hee said againe vnto God ; Father into thine hands I commend my spirit , Act. 7.56.59.60 . the last words of Steuen were these , 1. Behold I see the heauens open , and the Sonne of man standing at the right hand of God . 2. Lord Iesu receiue my spirit . 3. Lord lay not this sinne to their charge . In other writers you may see the last words of others , and those very good , all spoken at the last cast of life . Euseb. lib. 4 cap. 15. At the last and as the last , thus spake Polycarpus Bishop of Smyrna ; Thou art a true God without lying , therefore in all things I praise thee , and blesse thee , and glorifie thee , by the eternall God and high Priest Iesus Christ thine only sonne , by whom and with whome , to thee and the holy spirit , be all glory now and for euer . And thus Ignatius Bishop of Antioch : Id. lib. 3. c. 30. I care not what kinde of death I die . I am the bread of the Lord , & must be grounde with the teeth of Lions , that I may be cleane bread for Christ who is the bread of life for me . And thus Ambrose Bishop of Millaine : Paulinus in vita eius . I haue not so lead my life among you , as if I were ashamed to liue . Neither doe I feare death because we haue a good Lord . Possidonius in vita Augustini And thus Augustine Bishop of Hippo. 1. He is no great man that thinkes it no great matter , that trees and stones fall and mortall men die . 2. Iust art thou ô Lord and righteous is thy iudgement . Foxe preface to Luthers Comment. vpon the Psalmes of degrees . And thus Luther comparable to the chiefest ( as Master Foxe once said , ) My heauenly father God and father of our Lord Iesus Christ , and God of all comfort , I giue thee thanks , that thou hast reuealed vnto me thy sonne Iesus Christ , whome I haue beleeued , whome I haue professed , whome I haue loued , whome I haue praised , whome the Bishop of Rome , and the whole company of the wicked persecuteth and reuileth . I pray thee my Lord Iesus Christ , receiue my poore soule , my heauenly Father though I be taken from this life , and this bodie of mine is to be laide downe , yet I know certainely that I shall remaine with thee for euer , neither shall any be able to pull me out of thy hands . And thus Bishop Hooper , O Lord Iesus sonne of Dauid haue mercie on me , and receiue my soule . And thus Annas Burgius ; Forsake mee not O Lord , least I forsake thee . And thus Melancthon : if it be the will of God I am willing to die , and I beseech him that he will graunt me a ioyfull departure , and to the like effect many others . But to speake of them al were too much , the examples of those good men that at the last end of their liues haue expressed their notable faith in God , and his Christ , are infinite , and therefore too many as well for me to recite , as for you to remember . As these ( which I haue mentioned ) may suffice to shew what many haue done , so may they well serue to signifie what all should do , for good words by the good are euer to bee spoken , so long as a word by them can bee spoken .

What if through the extremitie of their paines , and the idlenes of their braines , such wordes cannot or will not be spoken ? shal we think them to be euer the more faithles and vngodly ?

Truely no : God forbid wee should , many good men are silent long before their death ; many againe , through the extremitie of their disease speake hardly and badly at their death , though therefore their words neither be as they should be , nor as wee would wish them to bee , yet must we neither iudge of them by their words , nor condemne them for their words , not iudge , least we our selues come to bee iudged , for with what measure wee mete vnto others , with the like wil others mete vnto vs , as therefore wee would not be iudged of others for any infirmitie in our selues , so must wee not iudge others for any infirmity espied in them , iudgement is Gods , and to him we must leaue it , as Paul saith , We must iudge nothing before the time , 1. Cor. 4.5 . vntill the Lord come , who will lighten things hid in darknes , and make the counsels of the harts manifest , that euery man may haue the praise of God . Not condemne ; least therefore we chance to bee condemned , euill words at the time of death may proceed of other causes , then want either of faith or religion , the disease may cause much , and in euery disease men are not euer alike affected , the more violent the disease is whereof a man dies , the more vnseemely are his gestures when he dies , of violent sicknesses , the companions are often fransies , and other vnseemely motions . As therefore it is follie to attribute that to one thing , which is to bee attributed to another , so it is to condemne a man for wordes which come not from him , but from the disease that doth possesse him .

When we see any then at the point of death , vsing worse wordes than they should , or we would , what will you that we doe ?

Other thinges than either iudge or condemne .

That s like in deed , because you dislike them , but what are those other thinges you speake of .

First , perswade him as you may & can to vse better , for it is written , Leuit. 19.17 Thou shalt plainlie rebuke thy neighbour , and suffer him not to sinne . Secondly , pray for him as you ought , that the spirit of God may put better words in his mouth . For no man can say , 1. Cor. 12.3 . Luk. 11.13 . Iesus is the Lord , but by the Spirit , and this spirit is obtained by praier . Thirdly , looke vpon your owne present loue towards him , and for that , practise the two former last named , but absteine from the two other afore mentioned : for as the Apostle saith , Loue thinketh not euil , 1. Cor. 13.5 . but loue beleueeth all things , hopeth all things , endureth all things : and therefore it thinketh not that he is altogether faithles , that vseth a word fruitles , but beleeueth that he is , and hopeth that he may be the childe of God a few bad words notwithstanding . Rom. 7.20 . For sure it is not he that speaketh them , but the sinne that dwelleth in him . Fourthly and lastly , looke vpon the sickmans life bypast and gone , and if that hath beene as it ought to be , neuer feare euil , nor yet suspect amisse . For as that auncient and learned father Augustine saith : August . de ciuitat . dei lib. 1. That is not to bee thought an euill death , afore which there hath gone a good life , for there is nothing which makes an euill death , but that which followeth death . Now because that s vnknowen to vs , Id. lib. 5. de baptismo ca. 27. because that many that seeme to bee without , are within , & many that seeme to be within , are without , wee must learne to hope the best , and leaue to iudge the worst .

God graunt that so wee may , for prone inough we are of our selues to iudge amisse .

That makes not , but that we must restraine our selues .

Neither doe I say otherwise , for that cause I wisht as I did .

And nothing amisse , for our nature as it is , is to be corrected , and not to be followed , and that which euen now you vsed , is a meane to haue that I speake of , practised .

Therefore I vsed it , but to let this point goe , and to meddle no further with censuring , whether men die in faith or out of faith , may it please you to say some thing of the next , which is their dying in obedience .

I haue said somewhat thereof already .

That s little to that I would haue you say .

Why ? what would you haue mee to say ?

What it is to die in obedience ?

That is soone said .

The sooner , the better .

To die in obedience is to bee willing , readie and desirous to goe out of this world , whensoeuer it shall please God to call , and that without murmuring or repenting .

No marueile though you say a man in his sicknes is to take care for it . It is not easy , how shall a sicke man compasse it ?

By practising the former , For to him that beleeueth , all things are possible , Mark . 9.23 . and therfore this easie , not impossible .

Possible peraduenture supernaturally , but not portable voluntarily .

Yes no doubt : for that faith which makes all thinges possible beyonde nature , makes all things portable against wil.

That may be , and I verily thinke is , but that a man should be willing , readie and desirous to goe out of this world without murmuring , grudging or repining , whensoeuer , wheresoeuer , and howsoeuer it shall please God to call him , is very hard , rare and difficulte .

Not a whit , If a man hath faith , Ioh. 5.4 . but as a graine of mustard seede : for this is the victory that ouercommeth the world , as Iohn saith , Euen your faith . What therefore should a beleeuing man be vnwilling to vndergoe , what necessarily he must vndergoe ?

No hee should not ; that I graunt : but what may perswade him that hee shall not ? this I aske .

And that I answere , the very last thing I spake of , for voluntarilie that is to be suffered , which necessarily must be suffered .

What then ?

Therefore death voluntarily is to bee suffered .

Wherefore that ?

Because death necessarily is to be suffered , Heb. 9.26 . for as the Apostle saith : It is appointed of God , that all men shall once die .

But how shall any of them be perswaded willingly to die ?

I haue already tolde you , by this very necessitie of once dying .

All men know they shall once die , yet no man almost is euer the willinger to die ?

The greater is their sinne , and the more is their shame , by how much the more certainly they know they shall die , by so much the more willingly they should die , this knowledge should worke that willingnes .

I deny not but it should ; I see not that it doth .

Somewhere you may see it , though euery where you cannot see it , knowledge is not euer fruitles , they that know this well , frame themselues to die willingly , for to die willinglie , is a fruit of knowing they shall die once .

But they haue more then , then this knowledge to make them willing : for that s not the onelie tree whereon this fruit doth grow .

Neither did I yet say so : there are many things which may moue men in sicknes to be desirous of death ere it comes , and maketh them willing to die , when it comes .

I would I might bee acquainted with some of them , if you will not , or cannot recite all ; yet I beseech you reckon vp some , ( if not the most , yet the best of them , ) that so whensoeuer death doth come , I may the better know how to bidde her welcome ?

To pleasure you therewith , I passe not for any paine thereabout . First it is Gods will , pleasure and ordinance that all shall die , for God created vs , that we should once die : no man therfore is to repugne and striue against the good pleasure of God . Rom. 9.19 . For who euer resisted his will ? the sicke mans and euerie mans dailie praier is , Thy will be done in earth , Mar. 6.10 . as it is in heauen . Why therefore should he be vnwilling to haue that thing chance vnto him , for which hee dailie praies ? That were but a drawing neere vnto God with his lippes , and a dishonouring of him with his heart . And what were that but an assuring of his soule , that in time he shal be despised & abhorred of God ? for thus the Lord himselfe saith , 1. Sam. 2.30 Them that honour me , I will honour ; and they that despise me shal be despised . But to proceed : it is naturall to die , for who euer liued , that hath not died ? who doth now or shall heereafter liue , that shall not also taste of death ? why then should he that is sicke desire to degenerate and grow out of kind ? One man is willing to bee rich , because an other is rich , to haue wife and children , because another hath so , to goe trimly apparelled , because another doth so &c. Why should hee not also be willing to die , because another doth so ? In this there is greater necessitie , then in the others possibilitie , for euerie man cannot be rich , euery man cannot be braue and trim , euerie man cannot haue wife and children &c. but certaine it is , that euery man must die , his auncesters the most holy and perfit haue died ; why should he disdaine to follow their steppes ? Is hee better then Abraham , Isaac and Iaakob , and the rest of the Patriarkes , that hee should not die ? Is hee wiser then Dauid and Salomon , and other of the kings , that hee should heere vpon earth for euer liue ? Is he holier then Aaron , and Eleazer , and other of the priests , that he should escape Death ? is he cunninger than Nathan , and Esaie , and Ieremie , and other of the Prophets , that he should not yeeld to nature ? when as all these Kings , Priests , Prophets , and Patriarches are dead , why should hee grieue and grudge to die ? as by them hee is to learne , that once hee must dye ; so by their example he is to gather , that neuer either wisedome , or holines , or cunning can saue him from death . If death had been only cast vpon him , the burthen thereof might haue been thought somewhat the more vnrighteous and intolerable . But for so much as all the forenamed haue alreadie tasted of death , and all other heereafter shall , there is no reason but he also shuld both willingly and patiently submit himselfe thereto , for hee is heere no other , than they were and all are . A stranger and soiourner as all his fathers were , an aliaunt and Pilgrime as all his brethren are . Heere he hath no continuing citie , but he is to seeke one which is to come . Whiles he is heere at home in the body , he is absent from the Lord . The daies of his Pilgrimage are both few and euil . Nature hath giuen him but an Inne to rest in , not a place to dwell in , & what should a straunger be vnwilling to depart hence , and go home ? that is neither the part nor propertie of a stranger . A stranger as he delights to heare from his country when he is thence , so he desires to go thither , that he may for euer abide there . There is his father , there is his mother , there are his brethren , there are his kinsefolkes and acquaintance . And with them he is desirous to be . As the Eagles are , where the carcase is ; so his affection is , where these are , why then should he or any sicke ( who is no other than a stranger ) be vnwilling to die , and lay downe his life ? his father , his mother , his brethren , his kinred are all hence , and in heauen . Matth. 6.9 . Gal. 4.26 . Our Father ( saith he ) which art in heauen . Ierusalem which is aboute , is free , and is the mother of vs all saith Paul . Act. 3.21 . Iesus Christ ( saith Peter ) the heauens shall conteine , vntill the time that all things be restored . And saith Salomon , Sap. 3.1 . the soules of the righteous are in the hands of God , and no torment shall touch them . And who would not be willing to be with them ? Luk. 15.18 . Ruth . 1.16 . I will goe to my Father ; quoth the prodigall . Intreate me not to leaue thee , nor to depart from thee , quoth Ruth , whithersoeuer thou goest , I will goe : and where thou dwellest I will dwell : Philip. 1.23 I desire to be dissolued & to be with Christ ; quoth Paul . And againe , in another place to Barnabas he said : Act. 15.36 . let vs returne and visite our brethren in euery citie , and see how they doe . Much more may he say thus , if he be wise , stay heere he cannot ; he is mortall . He may not ; he is miserable , he shall not . Vpon that condition he came in that once he should goe out . It is appointed of God that all men shall once die . It is appointed , and therefore it cannot be altered . Heb. 9.26 . It is appointed of God , and therefore it will not be chaunged . He is God , and is not chaunged ; his counsell shall stand and his will will be performed . It is appointed of God that all men shall once die ; and therefore it will not be remedied , but once he must die . What is appointed all men , must needs be appointed him . As where all are expressed , none are exempted , so in all he must needs be comprehended . I hope he will not expect to haue that graunted him which was denied Christ himselfe . By how much the more he is inferiour to him in other things , by so much the lesse is he like to be superiour to him in this . As he was man , he died , because he is man , he must neither grieue nor grudge to die . The seruant is not greater than his Lord ; Ioh. 13.16 . Ioh. 15.20 . Matt. 10.24 Ioh. 13.13 . the disciple is not aboue his maister . Neither must he be aboue Christ , or greater than Christ , Christ is his master , Christ is his Lord . As Christ therefore dyed willingly for him , so should he for Christ . He hath left him an example , 1. Pet. 2.21 . that he should follow his steppes . It is more for his profit so to doe than he is aware . Who would be an enemie to his owne good ? he cannot cease to sinne , except he die , why should he be vnwilling to escape so great an euill ? he shall neuer come to the true life , where felicity both ioyfull and eternall is except he die ; why should he neglect to attaine so great a good ? he shall neuer haue the fruition of Gods maiestie , and the blessed company of heauenly spirits except he die ; why should he not pray daily to be deliuered from this present euill world , vppon condition he might once come to enioy the most glorious presence of the almighty : The very heathens which knew not God aright , but only dreamed of the immortalitie of the soule , as those that look'te for a better life after this , ( though they knew not what that life was or might be ) both wished death ere it came , and died valiantly and ioyfully when it came ; and shall he being a Christian , one which knoweth both God and his word , and hath the promise of ioy , hope and comfort after this life , both abhor death ere it comes , and refuse to vndergoe it when it comes ? oh fie for shame that it should be so . If an Ethnicke said thus : Cic. lib. 1. quest. Tuscul . Oh immortall God , how is that pleasant and ioyfull iourney to be wished for , which being once done and past , there remaineth no sorow , no care , no pensiuenes ? ô that goodly and pleasaunt daie when it shall be my hap to leaue this filthy and troublesome world : and come to their companies that inhabit the heauens . Id. de senectute . If God would suffer me , that I being of this age might become an infant and sucking childe againe , I would vtterly refuse it , neither would I by any meanes call the race that I haue runne , backe againe , that I might againe be young . For what pleasure and commoditie hath this life ? yea rather what displeasure , incommodity , paine , trauell and trouble hath it not ? but let it be graunted , that it hath pleasures : certes yet hath it either saciety or measure . And nature in this world hath giuen vs a place to tarrie in for a while , but not to dwell and continue in for euer . What should a Christian say ? to him should death be much better , and lesse bitter than to an heathen ? Of him therefore should death be better accepted than of any heathen . But it is a world to see the world , the heathen writers in their monuments call death a chaunging for a better life , a quiet sleep , are-mouing from mortalitie to immortalitie , from trouble to quietnes ; from the shadow of a life vnto a very perfit and vncounterfet life , from sorrow to ioy , from euill to good , and hauen of rest , a solace of the minde ; and end of all euill and wickednesse , and a beginning of all true ioy , felicitie and pleasure , and therefore they were vnwilling to liue . The Christian professours acknowledge all this , and more too , and yet they are vnwilling to die . What must follow heereupon , but that they must therfore be their iudges . It is said , that one once hauing read a little booke of Platoes touching the immortalitie of the soule did therefore make a way himselfe , being thereto incensed by too great a loue to eternitie & a better life . How much more should he that hath read the whole booke of God touching the happie estate of soule and bodie after death , be willing well to welcome death when God doth impose and lay the same vpon him ? 1. In Gods booke of life there are better reasons found to perswade by thereto , than in Platoes booke of the immoratlitie of the soules there are any to enforce the making away of a mans owne life . 2. God hath more authoritie ouer . the soule of man to recommaund it againe to himselfe at his pleasure ; than man hath ouer his life , to deceiue himselfe of it when he will . God is the first giuer , and therefore should be the first receiuer . Man is the sole recaller , & therefore should be the safe keeper . But not longer than the first doner is content he should enioy such a gift . All good men haue euer desired to depart with it , when God was purposed to recall it . And what should not he that is sicke doe the like ? either his sicknesse hath made him good , or it ought to haue made him good . For sickenesse is euer sent for good , and Gods great mercy it is , that he warnes with sickenesse ere euer he strikes with death . If it hath made him good , why is hee vnwilling to lay downe his life , when God doth call for his life ? if it hath found him good , why would he longer detaine it life than he may ? If it be to make him good , why doth he hinder the working of it ? be he good , or hath he a minde to be good , it is not his part to be vnwilling to die . So farre from being vnwilling to die , haue sundrie of the godliest wights ( that euer were in the world ) been , as earnestly they haue longed , wished , desired and prayed for death . That Princely Prophet Dauid cryeth out and saith . Woe is me and sorie am I for it , Psal. 120.5 . that I must yet longer abide in this world like as the hart desireth the water broookes , Psalm. 42.1 so longeth my soule after God . My soule is a thirst for God , yea euen for the liuing God , when shall I come to appeare before the presence of God ? Psalm. 84 1 And againe : O how amiable are thy dwellings thou Lord of hostes ? my soule hath a desire and longing to enter into the courts of the Lord , my heart and my flesh reioyce in the liuing God . Blessed are they that dwell in thy house , they shall alway bee praysing thee . One day in thy courts is better than a thousand , I had rather be a doore keeper in the house of my God than to dwell in the tents of vngodlinesse . In another Psalme he prayeth after this manner ; Psal. 142 . 7● . Deliuer my soule out of prison , that it may come and praise thy name . That good olde man Tobit , Tobit . 3.6 . made thus his prayer vnto God and said : O Lord deale with me according to thy will , and 〈…〉 commaunde my spirit to be receiued in peace . For more expedient were it for me to die than to liue . How desirous of death the holy Apostle Paul was , these his wordes doe manifest , Christ is to me life , Philip. 1.21 23. and death is to me aduantage . And therefore againe he saith : I desire to be loosed and to be with Christ . What should I speake of that auncient and godly father Simeon , whose historie is knowne , & laid down in the second of Luke ? how did he desire to die as soone as he had seene Christ in the flesh , and know him to be the Sauiour of the world ? Was not this thereupon his present saying ? Lord now lettest thou thy seruant depart in peace according to thy word . Luk. 2.29 , 30 , 31 , 32. For mine eies haue seene thy saluation , which thou hast prepared before the face of all people , a light to the Gentiles , and thy glory of the people Israel . Such affection as was in these good and godly men , Dauid , Tobit , Simeon , and Paul , should also be in those that are sicke , and by their sickenesse are admonished to looke for death , they should desire rather to die , than to liue , to be dissolued , than to bee restored , to bee deliuered , than to bee detained . For if they marke well , what is their life but a vapour that vanisheth , a flower that fadeth , a winde that passeth , a smoake that flieth , a lampe that burneth . And what should they be desirous to haue a winde to holde , a flower to stand , a smoake to stay , a vapour to continue longer then either they may , or God will suffer and permit ? He numbers their daies , he measures their monethes , he recordes their yeres ; when they are all come to their summe , number and measure , why should they be vnwilling either to end them , or to end with them ? will they nill they , end they shall , and end them God will . And better I thinke it would be with them , if God might end them with their good will , then it will be , if he ends them with their euil will . Apoc. 14.13 For blessed are they which die in the Lord : but it is in doubt what they are , which die vnwillingly , for they hardlie die in the Lord , because they die not in obedience to the Lord .

I but I pray you , do not censure them so hardlie , you know not what death can do , death is fearefull , and the feare thereof may affright the best .

But not so I hope , as that it shall make them vtterly vnwilling to die , for though death of it selfe be feareful , yet is not euery way fearfull , nor to euery one fearefull : though in it selfe it be the entrance into eternal misery , because of sinne from whence it came , & whose wages it is , as Paul saith ; Rom. 6.23 . yet in Christ it is the gate to eternal life , abounding with all felicitie : for when Christ tooke away sinne , he took away also death issuing from sin which drew with it eternall condemnation , and when hee gaue vnto vs righteousnes , he gaue vnto vs also immortalitie and celestiall felicity the companion of righteousnes , so farre is it therfore from the godly to feare death , which terrifies others , as often they wish death , and soone they desire to leaue this life , for they know they are heere but strangers , and not citizens , and therefore they are euer seeking a Citie to come , to them therefore death is pleasant and amiable , for then cease all their miseries and troubles , yea then begins all their ioyes and pleasures , as appeareth by this saying of Iohn the Euangelist . Apoc. 14.13 Blessed are the dead which die in the Lord , for from henceforth the spirit saith , that they shal be at rest from their labours . But to the vnfaithfull and vnbeleeuing death is fearefull , for then begins their sorowes and miseries , their plagues and torments , as is to be seene in the historie of the rich man , Luk. 16. When the wise man therefore speaketh of this very point in question , this is his saying : Syr. 41. 1. Oh death how bitter is the remembrance of thee to a man that liueth at rest in his possessions ? vnto the man that hath nothing to vexe him , and that hath prosperity in all things : yea vnto him that yet is able to receiue meate , or that yet setteth his mind on bellie cheare . Sy. 41.2 . O death how acceptable is thy iudgment vnto the needfull , & vnto him , whose strength faileth , and that is now in his last age , and is vexed with all things , and to him that despaireth , and hath lost patience , and this therevpon is his exhortation : Feare not thou the iudgement of death : remember them that haue beene before thee , and that come after : this is the ordinance of the Lord ouer all flesh . And why wouldest thou be against the pleasure of the most high , whether it be ten , or a hundreth , or a thousand yeeres , there is no defence for life against the graue .

But like you this his exhortation , and that which hee saith touching the matter in question ?

What else ? I know no reason why I should dislike either , he speakes truth , and according to truth , and should I dislike his speaking of truth ?

No , but yet you may examine the truth ?

What ? where there is no doubt ? but I doubt whether I may examine the truth , further then for the finding out of the truth for the truth is to be beleeued , not examined .

Put in , if it be once manifested .

Whether that bee in or no , the truth must bee beleeued , Heb. 11.1 . For faith ( as the Apostle saith ) is the ground of things which are hoped for , and the euidence of things which are not seene . And Gregorie saith , Grc. ho 26. super euang. Amb , de Trinitate . That faith is worth little , which hath proofe from humaine reason . Take arguments away ( saith Ambrose ) where faith is sought . In her owne schooles let logicke now holde her peace . Fishers are beleeued , not Logicians . August . super Ioh. What is faith , but to beleeue which thou doest not see ? whence and how , the Trinitie is comprehended , ô man thou doest well enquire : how it is beleeued , thou doest not well aske , yea therefore it is well beleeued , because soone it is not comprehended , for if it were soone comprehended , it were not needefull that it should bee beleeued , because it should be seene . But to leaue this , and to returne to what we were in hand withall . What is it that you dislike in the wise mans saying , you make so much adoe about it ?

I dislike not any thing though I doubt of something .

What is that you doubt of ? of a mans fear●ng death ?

I neede not doubt of that , that s a thing a man cannot auoide .

Yet that s a thing a man should refraine .

Why ? would you not haue a man to be afraide of death ?

No , not a good man ; not a faithfull and beleeuing man , for what should he feare death that hath his faith fixed on Christes death ? Death is swallowed vp into victorie through Christs death , death hath neither power nor dominion ouer him that beleeueth .

But that all men doe not , for all men haue not faith ?

But I speake to him , and of him that hath faith .

And would you not haue him that hath faith , to feare death ?

Not so , as he should , therefore be vtterly vnwilling to dye : for it is appoynted by God , that all men shall once dye , and I would not haue him that hath faith , to withstand the ordinance of God : for his it is to obey , not to resist .

How then would you haue him to feare it ?

First , as it is the destruction of humaine nature in him , i. as it makes him cease to be a liuing man : for so Christ feared it when he sweat water and blood in the garden , & herevpon said : My soule is heauie vnto death : Mat. 26.38 . Secondly , as it is an hurt to the church or common wealth , for often by death the church and commonwealth are depriued of those which either were then indeed , or might haue been in time , a great help , stay , and comfort to either .

Otherwise than thus would you not haue him to feare it ?

No.

And why ?

For many causes . First , because it is vnto him an abolishing of sinne . For he that is dead , Rom. 6.7 . is freed from sinne , he then ceaseth to offend God any more as hee hath done . Secondly , because it is a bettring of his bodies condition , for whereas before it was sensible , and so perplexed with many miseries ; it is by death made insensible , and therefore freed from all calamities : whereas before in life , it was both an actiue and passiue instrument for sinne , it is then after death neither of both . Thirdlie , because it is the way for his soule to come to rest , life and glorie . For they that die in the Lord , rest from their labours , enioy life , and remaine in glory . Rest from their labors , Apoc. 14.13 . Enioy life , Mat. 22.32 . remaine in glorie . Rom. 2.7.10 . Dan. 12.3 . And they that come to these things must die ere they come at them . As one saith , There is no other way to come to heauen by , but death .

And what conclude you thereupon ?

That which I should , viz. that hee which hath faith in Christ , should not so feare death , as therefore he should be vnwilling to leaue this life . Cyprian in serm. de mortalitate For as Cyprian saith , It is his part to feare death , which hath no will to goe to Christ : It is his to haue no will to goe to Christ , which beleeueth not he shall beginne to raigne with Christ . God ( saith he ) hath promised to thee departing out of this world immortalitie , and eternitie , and doest thou doubt ? this is not to haue known God at al ; this is with the sinne of incredulitie to offend Christ the maister of all beleeuers ; this is being set in the Church , not to haue faith in the house of faith . Let him bee afraide to die , who not being borne anew by water and the spirit , is mancipated to the fire of hell , let him be afraide to die , which is not marked with the crosse and passion of Christ : let him bee afraide to die , which from this death must passe to the second death : let him be afraide to die , whom the eternall flame shall torment with euerlasting paine so soone as hee departes this world : let him be afraide to die , vpon whom this by his long stay heere is bestowed , that during his abode heere , his punishment is deferred : but let him neuer bee afraide to die , that knowes himselfe to be heere a Pilgrime and stranger , that beleeues the resurrection of the bodie , and the life euerlasting , that loues the Lord with all his heart . As the forenamed writer saith . What stranger is he that hastens not to returne into his countrey ? Wee make account that Paradise is our countrey , now we haue begun to haue the Patriarkes our Parents ; Why do we not make hast and runne , that wee may both see our countrey , and salute our parents . A great number of our deare friendes doth there expect vs , a mightie traine and troupe of parents , brethren and children , now sure of their owne immortalitie , and yet carefull for our safety doth wish vs : to come vnto their sight and companie , what ioy is it in common both to them and to vs ? What pleasure there without feare of dying , and with certaintie of liuing ? How great and perpetuall felicitie ? Againe , who would be afraide to dye , that beleeues the resurrection of the dead ? For as one saith , The most sure trust of christians is the promised resurrection of the dead from aboue And no meruaile when Christ himselfe saith , This is the will of him that sent me , Ioh. 6.40 . that euery man which seeth the Sonne , and beleeueth in him , should haue euerlasting life ; and I will raise him vp at the last day . And againe , I am the resurrection and the life , he that beleeueth in me , although he were dead , yet shall he liue and whosoeuer liueth , and beleeueth in me , shall neuer dye . Lastly , who would be afraide to dye , that loues God sincerely ? For it is the propertie of him that loues , to adioyne himselfe to the thing he loues , and to wish that he might enioy it , and to grieue at that which doth hinder his enioying of it . It is a token therefore , that he loues not God as he should that is , either afraide or vnwilling to dye : for other way to come to God , to heauen , to immortalitie , than by death , there is none ; he that dyeth not , commeth to neither , And who if hee might would not come to all ? Except the wheat corne fall into the ground and dye , it bideth alone : so except a man fall into the earth and dye , he bideth alone : Eccl. 4.10 . and woe ( saith Salomon ) to him that is alone , but if the wheate corne die , it bringeth forth much fruite , so if a faithful man dye , he attaineth to much fruite ? He commeth as I said to God , to heauen , to immortalitie . And who would not if he might , come to all these ? None surely that is wise , that is godly , that is faithfull and beleeuing : for to come to God , is to come to the fountaine of liuing waters , which who so commeth to , shall neuer more thirst ; to come to heauen , is to come to the hauen of euerlasting happines , which who so commeth to , shall neuer more faint ; to come to immortalitie is to come to eternall life , which who so commeth to , shall neuer more dye : none therefore that is wise , that is godly , that is faithful , that is beleeuing , should be afraide and vnwilling to dye , for dye any when he wil , that is so qualified , & death shall not hurt him , death shall haue no power ouer him , death shal be game & not losse vnto him .

I but whensoeuer he shal dye , death will be painefull vnto him ?

And what then ? Let him be neuer the more vnwilling to die for that : for why , the Apostle saith , Act. 14.20 . By many tribulations we must enter into the kingdome of God ( By many ) and therefore he must be willing to haue the paines of death some : we must enter into the kingdome of God , and therefore neuer be vnwilling to die for the paines of death , for as the same Apostle saith . Rom. 8.18 . All the afflictions of this life , are not worthie of the glorie which shal be shewed vnto vs , and therefore the few afflictions in death are vnworthie thereof . The paines that are suffered are but temporal , but the ioyes which are to bee enioyed are eternall , and who wil not be content to suffer a short paine for a long pleasure ? He is not worthie of any sweete , which came away with no sowre , the labourer workes , ere he receiues his wages , the Souldier fightes , ere he winnes the victorie ; the gamester runnes , ere hee enioyes the price ; 2. Tim. 2.11 And the christian must die with Christ , ere euer he shall liue with Christ , yea hee must suffer with Christ , ere euer he shall raigne with Christ . As he that will haue the meare , must cracke the shell , so hee that will haue the life after death , must abide the death that goes before life . As for the paines thereof they are neither greatly to be dreaded , nor impatiently to be suffered : not to be dreaded because they cannot hurt . Rom. 8.28 . For to them that loue God , ( as they do which beleeue in God ) all things worke togither for the best , not vnwillingly to be suffered , because they bring much good . For these light afflictions , which are but for a moment , 2. Cor. 4.17 cause vnto him that suffers them a farre most excellent , and an eternall weight of glory , while he lookes not on the things which are seene , but on the things which are not seene , for the things which are seene are temporal but the things which are not seene are eternall . Who now that is wise will not willingly suffer the one , that he may enioy the other ? there is no comparison betweene glasse and gold ; and verie vnwise is he , that wil not doe away the first for the last , if hee may : euen so there is heere no comparison betweene the paines of death which are to be suffered , and the ioyes of heauen , which are to be expected . So that altogether foolish is hee which will not willingly abide the one , that happily hee may attaine the other , the paines that ordinarily are suffered in death naturall , are nothing to the paines that are suffered in death violent and vnnaturall ; yet diuerse godlie men haue suffered them willingly , that they might after in heauen liue happily . Why then should not he that is godly , suffer willingly the paines of death naturall , that so hee may come to the fruition of ioy celestial , for my part I see smal reason to the contrary .

What then ?

Let him then that is vnwilling to die naturally , because death is painefull , consider of the great and intolerable paines , which they haue suffered , which died violently and vnnaturally , and see if that will not animate him to die willinglie , and incite him to beare the paines of death couragiously .

Shall he find those that haue died violently to haue suffered so great paines ?

What else ?

Where shall he find that ?

Both in the Scriptures and otherwhere .

What shall hee find in the Scriptures touching this matter ?

That the prophet Isaiah for the hope of euerlasting life , suffred his body to be cut asunder with a woodden saw , that Ieremiah was stoned to death ; that Amos after diuerse other greeuous torments was thrust into the temples of the head with a great naile of iron , and so shortlie after died ; Mat. 14 that Iohn Baptist was cast into prison and beheaded , that Iames the brother of Iohn was slaine with the sworde ; Act. 12. that Steuen was stoned vnto death , and last of all that Christ our Sauiour was crucified , Mat. 27. and nailed to the crosse , on which he died .

And what otherwhere ?

That some good men were deuoured of wilde beastes ; Actes and Monum . some burnt with fire vnto ashes ; some broiled vnto death vpon hote coales ; some slaine with the sword ; some hanged vpon gibbets ; some pearced to death with arrowes ; some beaten to death with stones ; some boiled ; some rent in peeces with hote burning iron hookes ; some racked ; some drowned ; some cruellie murthered in prison , some torne in sunder by horses ; some dismembred by trees ; some one waies made away , & some another : many an one very badly , very beastly , and very cruelly .

When this is found , what shall he therevpon finde ?

That willingly he is to die , though in much paine he doth die .

Why that ?

Because willingly they suffered a violent and vnnaturall death .

That yet appeares not ?

In the forenamed places it may and doth soone appeare , for many when they were offered life , refused and accepted death .

Not because they were willing then to die , but because they could not as they would longer liue .

As much and more for the first cause , as for and then the last .

Though that be graunted , yet is not the other proued .

What other ?

That willinglie he is to die that dies naturally , because willingly they died , that died violentlie .

What more or better prooued ? What better instruction may thence be taken ? what better collection may thence be drawne ? If they so suffered , that otherwhere they might be crowned . Why should not others in like sort suffer , that otherwhere they may bee blessed ?

I denie not but they should ; yet I say not that therefore they should .

And in so saying you say not as you ought ; if any death be to be suffered willinglie , a naturall death is much more , a naturall death is sometime better , if not most what then some other , oft times there are therein fewer paines , then in some other , and what shoulde a man bee vnwilling to die for a fewe paines ? No Souldiour is vnwilling to fight for a few blowes ; no fields-man vnwilling to plow for a few blastes ; no trauailer vnwilling to goe on his iourney for a few showers ; neither should any christian bee vnwilling to die for a few paines , either they are not so many for number , or so mightie for measure as they might be , or as they haue deserued they should bee , and what should he suffer then vnwillingly , when as they are neither many nor mighty ? 2. Tim. 2.5 . No man is crowned , saith Paul , except he striue lawfully : Neither say I , is any man blessed except he suffers patiently , what therefore should he be vnwilling to die , that knowes of necessitie he must die , and would gladlie bee blessed when he doth die ? though hee dies neuer so painefully when he doth die ; yet let him die willinglie , that hee may die blessedly , as Paul said of his preaching , If I doe it willinglie , I haue a reward , 1. Cor. 9.17 so say I of his dying , if he doth it willingly , he hath a rewarde . Apoc. 14.13 Wis. 3.1 . Blessed are they which die in the Lord . The soules of the righteous are in the hands of God , and no torment shall touch them . Though they suffer paine before men , yet is their hopeful of immortalitie . They are punished but in few things , yet in many things shall they bee well rewarded . In the time of their vision they shall shine , and runne through as the sparkes among the stubble , they shall iudge the nations , and haue dominion ouer the people , and their Lord shall raigne for euer . And when so great a reward as this now mentioned , is not onely propounded , but promised , what should hee die vnwillinglie , that must die necessarilie ? the hope of reward should moue much , the Apostle Paul was willing to suffer all kind of paines and torments for the glorie of God , and therefore he said , the holie ghost doth testifie in euerie Citie , saying . Act. 20.23 . That bonds and troubles doe abide me : but I care not for them , neither is my life deare vnto mee , so that I may finish my course with ioy . So should he that is about to die , be willing to suffer all the paines of death , and therfore say ; Though once it be appointed me to dye and I cannot shift it , yet I care not for it , neither is my life deare vnto me , so that I may lay it downe with ioy : for as Paul said of himselfe , I am readie not onely to be bound , but also to dye at Ierusalem for the name of the Lord Iesus : so may he say of himselfe : I am readie not onely to suffer with Christ , if so it be his will , but also to dye for him , wheresoeuer and whensoeuer it shall please him to call me . This if he would say , as it would be wondrous profitable to him , so would it be merueilous comfortable to others : he should receiue a reward for it , and they take occasion by it , to glorifie God their father in heauen , forgiuing such gifts here on earth vnto men .

And this it may be he would say , were it not for the feare of death , with which he is possessed , the paines of death , with which he is astonied and some other things , with which he is molested .

These things should not hinder him , as I haue shewed .

Yet they doe , as oft it is experienced .

That is the fault of men that are to die , not of the things : for these are no causes to make men vnwilling to dye , that know of necessitie they must dye .

Yet they are taken for causes , as well as other things ?

I know they are ; but that makes not that they are causes , mens accepting them as causes , is no prouing of them to be causes .

Neither doe I say they are ?

Why doe you then so often propound them as causes ?

Because I would haue you throughly disproue them to be causes .

In so doing you doe little amisse , but haue I not alreadie sufficientlie disproued them to be causes ?

Yes so many of them as are named .

Why ? are there moe yet vnnamed ?

Why else said I as I said ?

What may they be .

The taking of him away from his gorgeous and pleasant houses , his sweete and delicate pastures , his other commodious and comfortable creatures ; the spoiling him of all his honour and pompe the seuering of him from all his frends and acquaintance , his wife , his children , his kins-folkes , neighbours and other his familiars , the disappointing him of al his good purposes , the prouiding for his wife and children , the disposing of his goods , the repenting him of his sinnes , the preparing of his Tombe and other things necessarie for his solemne and seemelie funerall .

Are these thinke you such thinges as should make a man vnwilling to die ?

Whether they should or no I know not , but what they doe I am not altogether ignorant .

I hope you make your selfe more ignorant then you neede , I take you not to bee so simple as you would seeme to bee , where the effect is to be condemned , the duetie cannot be commended .

You then are of the minde they should not doe what they doe , whatsoeuer they doe ?

Not in making him vnwilling to die , such effect they should none of them take .

What not the first .

No nor yet the last .

Why ? would it not greeue a man thinke you to be taken from his faire houses which hee hath builded , his seeled parlours which he hath vsed , his pleasant Orchards which he hath planted , other commodious things which hee hath much delighted ?

Yes : but not that way , this way to be taken should bee no griefe at all , giuen they were once , one day this way to be taken againe , and what should the feare of being once taken away from these things make him that is but a steward ouer them , vnwilling to die ? his loue to these things should not be so great , but that hee should willinglie leaue them , alwaies hee cannot stay with them , a parting there must be from them , and rather he should be thankfull vnto God , for the long vse he hath had of them , then vnwilling to die , because of the loue he beares to them . It may be if he had liued longer they should haue bin taken from him ; & what a griefe would that haue bin ? of the twain , it is better for him to be taken from them , then them to be taken from him , by the first he is sure he hath vse of them during life ; and so escapes the miseries many others are subiect vnto which want them : by the last he should haue beene sure to haue beene filled with griefe conceiued vpon the losse and lacke of them : by the first hee is in possibilitie to dispose of them to Gods glorie and others good : by the last he should haue been at a certaintie , that he should no waies haue bestowed them , for man cannot dispose of that he hath not . What therefore by death should he be vnwilling to leaue them ? It is better to leaue them by death , then to loose them by misfortune in life , in taking him from them when he can no longer stay with them , death doth him no hurt , but good . First , Gen. 47. Ps. 39. 1. Pet. 2. Heb. 13. it takes but him away , that cannot stay , the best in this world is but a pilgrime and stranger , he hath heere no dwelling Citie , but he lookes for an other that is to come , and what should hee bee vnwilling to goe , that must of necessitie goe ? It is better be times then too late , hee shal the sooner come to his waies end , he shal haue the longer time of rest when he comes , there he shall all the way goe in the lesse perill and the more safetie &c. Secondly , it takes him but from those things which will one day leaue him , though it were granted him many daies to stay with them , for though his houses were neuer so strong and stately , yet are they but earthlie & transitory , as in time they were made of clay , so in time they wil turne to clay , how soone , and in what maner , neither he , nor any man else can tell . And what should he be vnwilling to be taken from those things which one day will he , nill he , will bee taken from him ? It is better to leaue them , then to be left of them . The contempt of them makes a man rich , not his loue to them . Thirdly , it helpes him to more and better , then it takes him from , it takes him from earthlie ; it helpes him to heauenlie ; it takes him from corruptible , it helpes him to incorruptible ; it takes him from temporall , it helpes him to eternall , it takes him from somewhat that man made , it helps him to that which none but God made : and what should he be vnwilling to change for the better ? It is euer good changing for the best and for the best he is heere sure ( so he beleeues ) for to change after this his earthlie house of this tabernacle be destroied he shall haue a building giuen of God , 2. Cor. 5.1 . an house not made with hands , but eternall in the heauens . Where as here he had but a cottage , then hee shall haue a building : where as heere he had but a cottage either by his fathers gift , or his owne purchase , then he shall haue a building giuen of God , another maner of giuer then euer his father was , he giueth abundantlie , Iam. 1. ●● . and casteth no man in the teeth , whereas heere he had but a cottage made with hands , then he shall haue a building giuen of God , an house not made with handes , whereas heere he had but a cottage made with hands and temporall , and corruptible . For whatsoeuer is made in time , doth fade with time , then he shal haue a building giuen of God , an house not made with hands but eternall , and that in the heauens , and durable , for it euer endureth that is eternall , which of all these should moue him to dislike ? a faire building is better then a foule cottage , as there is therein more roome , so there is thereby more delight , a building giuen of God , is better then a cottage bestowed by parents , or procured by purchase , as there is oddes in the giuers , so there is in their giftes , the giftes of God are like himselfe as Paul saith without repentance , Rom. 11.29 An house not made with handes , is better then an house made with hands , the first cannot bee pulled down with hands the last may . An house eternall in the heauens , is better then any temporall on the earth , the one will vanish and consume with the earth , the other shall stand and abide with the heauens , the place of the one farre better then the place of the other . Apoc. 21.18 . &c. Pure gold like vnto cleare glasse ; the foundations of the wall thereof garnished with all maner of pretious stones , the gates of fine pearle , and the streetes pure gold , the people of the one much difference from the people of the other , all clothed with garmentes which will neuer change colour , nor alter condition . Clothed of God with white garments which shall neuer waxe olde , but alwaies abide glorious and incorruptible , and all fedde with Manna which is hid and of the tree of life which in the midst , of the paradise of God , all stored with gold better then any of Ophir , and all filled with pleasure for euermore , to such an house who should be vnwilling to goe ? or why should any be vnwilling to goe , to change a cottage for a pallace euery man could be content : to goe from his house that he hath heere , to his house he shal haue other where , no good man should be discontent : for situation it shall be better , for prouision it shal be better , for pleasure and delight it shal be better so situated as there shal be no need either of the Sun or the Moone to lighten it , for the Lambe of God is the light of it , so prouided for as they that inhabite it , shal neither care for meate nor cloth , for Manna is the meate that is vsed in it , and Sanctitie the cloth , so adorned as no pleasure is wanting , for there is whatsoeuer may bee desired to be ; and good whatsoeuer is or shal be , for the treasures in Gregorie saith . Earthlie substance compared to eternal felicitie , Greg. in ho. is rather a weight then an helpe . For the pleasures of it Augustine saith . We shall there be vacant , August . lib. 22. de ciuit . dei . and shall see , we shall see , and shall loue , we shall loue , and shall reioyce to be what shall be in the end without end , for both the same Augustine saith : Farre sooner may we say what is not there , August . de symb. lib. 3. then what is there : there is there no death ; there is there no mourning , there is there no wearines ; there is there no sicknes ; there is there no hunger , no thirst ; no heate ; no colde , no corruption , no need , no sorrow , no sadnes , but as Barnard saith , Bern. in quod . serm. there is there that ioy , to which al other ioy being compared is but sadnes , all pleasure but paine , all sweete but sowre , all comly , but filthy , al that may delight but greeuous , there is : Aug. de tilit : agendae peniten . alwaies the greatest felicity , happy liberty , happy blessednes , there shal be fulfilled that which the Lord saith in the gospel , men shal be like vnto the Angels , Mat. 22.30.13.43 . 1. Cor. 2.9 . and also that , the iust shal shine as the Sun : to conclude , there the things which eye hath not seene ( because they are no color ) neither eare hath hard ( because they are no sound ) neither came into mans heart ( because mans heart must go vnto them ) are , which God hath prepared for them that loue him . Why then for a house or land , an orchard , a garden , a chamber , a parlour , or any such like should a man bee vnwilling to die ? so good he neither hath nor may haue , as other where he may and shall haue , so he liues as he should , and dies as he ought . And what man wil not change leade for siluer , brasse for golde , earthly and transitorie houses , for celestiall and heauenly buildings ? know you there is any ? thinke you there should be one ?

I neither know any , nor yet thinke there should be one .

Neither should you knowe any that should be vnwilling to die , because of his fine houses or faire buildings . First there are foure things which may make the houses themselues blame worthie ; or if not them , yet either their builders or inhabiters . 1. The matter of them , if they be made of things vniustlie gotten , Ier. 22.13 . for saith Ieremie . Woe vnto him that buildeth his house by vnrighteousnes , and his chambers without equitie . 2. The forme , if they bee too great , too costlie , too full of pleasure and delight , for againe saith Ieremie . Woe vnto him that saith , I will build me a wide house , and large chambers , ( and here is the greatnes condemned , ) so he will make himselfe large windowes ( and here is the pleasure therof and delight therein disproued ) and seeling with Cedar ( and here is the costlines disalowed ) and paint them with vermilion . 3. The varietie , if they bee too many , moe by many that are meete and necessarie , for saith Esaie : Woe vnto them that ioyne house vnto house , Esa. 5.8 . and lay field to field till there be no place that ye may be placed by your selues in the middest of the earth : and immediatelie after , this is in mine eares saith the Lord of hostes : surely many houses shall be desolate , euen great and faire , without inhabitants . 4. the euill intent , if they be made more to shew vanitie , than to serue necessitie : for as Seneca saith , an house is a muniment and defence against those things which are hurtfull to the bodie : this whether an hedge or a wall doth vphold it , it little skils . Know yee this , men are as well couered with gale as with golde . Contemne ye the rest , which superfluous labour makes as an ornament : remember yee that there is nothing merueilous but the soule , to which being great , there is nothing great . 2. There are fiue or sixe things which may or should draw the founders of them , and dwellers in them , from so much loue vnto them , as should make thee vnwilling to depart from them . 2. The curse that is denounced against those that loue them , Esa. 5.8 . and Iere. 22.13 . 2. The hatred that God beareth against the houses that are so loued , Amos 6.8 . The Lord God hath sworne by himselfe , saith the Lord God of hostes , I abhor the excellencie of Iacob , and hate his palaces : 3. The examples of sundry good ones whose steps we should follow , who neither much loued them , nor any thing esteemed them . In his birth our Sauiour Christ for his house had but an Inne , Luk. 2.7 . and at his death a tombe , Matth. 27.60 . all his life he had not where to rest his head , Matth. 8.20 . For Abraham the father of the faithfull ; Rom. 4.11 . the Apostle saith , Heb. 11.9 . By faith he abode in the land of promise , as in a strange countrey , as one that dwelt in the tents with Isaac and Iacob , heires with him of the same promise : for he looked for a citie , hauing a foundation , whose builder and maker is God . For others he saith , Heb. 11.37 , 38. They wandred vp and downe in sheepes skins , and in goates skins , being destitute , afflicted , and tormented : whom the world was not worthy of : they wandred in wildernesses and mountaines , and dens , and caues of the earth , ( great , faire , costly , and sumptuous buildings , strong , stout , and stately habitations , huge , high , and honourable houses ) for some one other amongst many . It is reported of him , that he had his house in the maner of his sepulchre . And when the Emperour that then was asked him , why he fitted his house to his body , hee answered him , this is sufficient for a man that must dye , and thereto he added : It is better leapt into heauen out of a cottage than out of a pallace . 4. The iniurie that is offered others in the making of them . For there often the builders lay , which at will they should haue giuen to the poore , and therefore Paul of whom Hierome writes , would not lay out his money vpon such stones as should perish with the world but vpon liuing stones which are tumbled vpon the ground , and of which the citie of the great king is builded . 5. The accusation that the stones often in such houses make vnto God against those that there layde them , and being layde , too to much loued and esteemed them : for as the Prophet Habakuk saith , Hab. 2.11 . The stone shall crie out of the wall , and the beame out of the timber shall answer it . 12. Woe vnto him that buildeth a towne with blood , and erecteth a citie by iniquitie . 6. The follie that is shewed in building of fine houses , and committed in louing them when they are builded . For first mens liues are shorter now than euer they were , and yet now they must haue brauer houses than euer they had , and what wise man thinkes not that a follie : Secondly , mens soules are as pretious now as euer they were , yet now they will haue better houses for their bodies than for them , and what religious man knowes not that a follie ? The care for the soule , should not be lesse than the care for the bodie : he that saith for the bodie , Care not for the bodie , saith for the soule ; Keepe thy soule diligently , Matth. 6.25 Deut. 4.9 . and he that will be worshipped in Spirit , because he is a spirit , wil be glorified with the body , because the spirit remaines in the bodie , as the Apostle therefore saith in one place : 1. Cor. 6.13 The bodie is not for fornication , but for the Lord , and the Lord for the bodie : So againe hee saith in another , Therefore glorifie God in your bodie and in your spirit : for they are Gods . And betweene both : Knowe yee not that your bodies are the members of Christ ? Shall I then take the members of Christ , and make them the members of an harlot ? God forbid : and againe , Know ye not that your bodie is the temple of the holy Ghost , which is in you , whom ye haue of God ? And ye are not your owne . Thirdly , the Apostle saith : Col. 3.2 . Set your affections on things which are aboue , and not on things which are on the earth , yet now they haue such loue to their houses , as for their houses they are loath to goe to God , loath to yeelde to nature , vnwilling to goe the way of all earth , and what good man deemes not this a folly ? Howsoeuer men loue their houses here , yet for loue of them they should not bee careles of the houses , they should seeke otherwhere . 2. Cor. 5.2 . We sigh ( saith the Apostle ) desiring to be cloathed with our house , which is from heauen , and they sigh , because they must forgoe their house which they haue on earth ; and yet the Apostle by his speech sheweth what house their loue should bee most to , their house from heauen ; their house eternall in the heauens . How much soeuer they loue their houses , yet will not their houses here continue , neither shall they euer get any thing by the loue they beare them . Fourthly , their houses shall and will decay : the temple of Ierusalem was a fine house , a finer house I guesse , than the finest they haue , yet as fine as it was , Matt. 24.2 . Iesus said of it when his Disciples shewed him the building of it , there shall not be left a stone vpon a stone , which shall not bee cast downe . If that might not stand which was built at Gods appoyntment , and for his seruice , they may well thinke theirs shall not , which are built at their owne assignement , and for their owne pleasure and delight : theirs haue no such priuiledges as that had . What the Lord spake against the houses of Iaakob , Amos 3. they may well thinke spoken against theirs . Amos. 3 . 1● Surely in the day that I shall visite the transgressions of Israel vpon him , I will also visit the altars of Bethel , and the horne of the altar shall be broken off , and fall to the ground . And I will smite the winter house with the sommer house and the houses of iuorie shall perish , and the great houses shall bee consumed saith the Lord . And thereupon conclude , that what betided them , will also in time betide theirs : for among the signes which shall goe before the day of iudgement . Hierome recites this as one , that all buildings shall fall and therfore theirs too , because els al shal not , for none is exempted where all are expressed . Secondly , though they should or could stand , yet they should get nothing by their loue towardes them . For our Sauiour Christ sayth , Whosoeeuer shall forsake houses or lands for my name sake , Matt. 19.29 hee shall receiue an hundreth fold more , and shall inherite euerlasting life . And thence it may bee collected , that whosoeuer shall make more account of houses , or lands , than of the name of Christ , hee shall here loose of that hee hath , and in the ende misse of eternall life too : And then what shall they gette ? By this Iudge you now which haue heard me all this while , whether it is good that a man that must die , should be vnwilling to die because of his fine house , from which Death when she comes doth take him ?

If you make mee Iudge , I must iudge as you haue perswaded mee to iudge , vz. that it is not good . For as you say , by his being vnwilling , he looses more than euer he can get , because he looses his houses on earth , and his house from heauen : and by his being willing hee gets more than he can lose , because hee gets an house eternall in the heauens : for the leauing of an house temporall on earth , and that I thinke the better .

In so thinking you thinke well : for as Dauid saith , Psal. ●4 . 10 . A day in Gods courtes is better than a thousand other where : and immediately , I had rather be a doorekeeper in the house of my God , than to dwell in the tabernacles of wickednesse , such as are many braue houses in the world . And before , Blessed are they that dwell in thine house : they will euer praise thee . And after againe , The Lord God is the Sunne and shielde vnto vs : the Lord will giue grace and glory , and no good thing will hee withhold from them that walke vprightly .

But what would you haue me to thinke of the rest that makes some vnwilling to die as well as this ?

No otherwise then of this , vnles they be other both greater and better than any you haue yet named .

Why , would it not grieue a man thinke you , to be spoyled of all his honour and glory hee hath had in this worlde , in the space of an houre or lesse ?

Not a whit , so long as he is to goe to better and greater .

But that he is vnsure of .

No more than hee was of holding that he had , nor so much neither , if he be righteous , iust and holy : for the honour of such is farre greater after this life than euer it was or could haue bene in this life . Then , .1 . Mat. 13.43 . When the wicked are condemned and punished , the iust shall shine as the Sunne in the kingdome of their father . And they that be wise shall shine as the brightnes of the firmament : Dan. 12.3 . and they that turne many to righteousnes shall shine as the starres for euer and euer . Wisd. 3.7 8. In the time of their vision they shall shine , and runne through as the sparks among the stubble , thy shall iudge the nations , and haue dominion ouer the people . As the Psalmist sayth , Such honour haue all his Saints ; or , this honour shall be to all his Saints . If this honour be not better than all the honor the most honourable in this world hath , You may see the honour of the Saints after this life specified in more particular maner , and thereafter after iudge . First , they shall bee the friendes of the great king . Ioh. 15.15 . Henceforth call I you not seruants , but I haue called you friendes . Secondly , they shall be of the house and family of the almighty God , Ephes. 2.10 . Now yee are no more strangers and farreiners , but citizens with the Saints of the houshold of God . Thirdly , they shall bee of the counsell of God , 1. Cor. 6.17 . Hee that is ioyned vnto the Lord , is one spirit . Fourthly , they shall be admitted to the table of God , Luk. 22.29 . I appoint vnto you a kingdome , as my Father hath appointed vnto me , that yee may eate and drinke at my table in my kingdome , and sit on seates and iudge the twelue tribes of Israel . 1. Cor. 6.3.2 Doe yee not knowe , sayth Paul , that the Saints shal iudge the world ? know yee not that wee shall iudge the Angels ? Fiftly , they shal be manifested to be the sonnes of God , Ioh. 3.2 . Now are we the sonnes of God , but yet it doth not appeare what we shall be : and we know that when he shall appeare , we shall be like him : for we shall see him as he is . 6. They shall be heires of the heauenly inheritance , Rom. 8.17 . If we be children , we are also heires , euen the heires of God , and heires annexed with Christ . 7. They shall be all kings , to euery one of them shall be giuen a kingdome , Luk. 12.32 . Feare not little flocke , for it is your fathers pleasure to giue you a kingdome : and to the righteous it shall be said : Mat. 25.34 . Come ye blessed of my father , inherite yee the kingdome prepared for you from the foundations of the world . A kingdome that fadeth not , but a kingdome that endureth ; a kingdome that continueth and abideth for euer , for they that come into this kingdome shall raigne for euermore ; they shal neither soone nor suddainly be put therefro , as many other kings are from their kingdome : but they shall raigne for euermore , Apoc. 22.5 . Is not the last and least part of all this honour greater and better than all the best and chiefest honour of , and in all this world ?

Yes : there is none that may or can deny it : but yet you see the inheritance is the childrens , and the kingdome is theirs that are blessed of the father ; and it may be he is neither a friend , nor a childe , nor blessed ?

He must hope well if he will haue well , he must not condemne himselfe before God doth condemne him , a friend he is , if he doth whatsoeuer Christ commaunds him . Ioh. 15.14 . 1. Ioh. 3.10 . A childe he is if he loues the brethren . In this ( that is in loue ) are the children of God knowne , and the children of the diuell : for Augustine expounding that place saith , August super eundem locum . 1. Ioh. 3.10 . Onely loue discerneth betweene the children of God , and the children of the diuell . All men signe themselues with the signe of the crosse , all men answere Amen : all men sing Alleluiah ; all men are baptized , goe to church , &c. yet are not the children of God discerned from the children of the diuell , but by loue : they which haue loue are borne of God ; they which haue not loue , are not of God : and if not of God , then of the diuell , for there is no meane betweene God and the diuell . Christ himselfe also saith : By this shall all men know that yee are my Disciples , Ioh. 13.35 . if yee haue loue one to another . Lastly , blessed he is if his sinnes bee forgiuen him . For Blessed is hee ( saith Dauid ) whose wickednes is forgiuen , and whose sinne is couered . Blessed is the man to whom the Lord imputeth not iniquitie , Psal. 32.1.2 . and in whose spirite there is no guile .

It may bee these ( ifs ) will make him more and more vnwilling to dye , than otherwise , for it may be , and most likelie it is , he neither doth what hee ought , nor loue as hee ought , neither is he assured of the forgiuenes of his sinnes as he would .

What then ? Yet let him be neuer the more dismayed for all these may bees . If he be assured of the forgiuenes of his sinnes , as hee should , though not as he would , it is enough , though he neither doth all that he ought , nor loue any as he ought : for both these latter , are salued by that former .

But without those latter , hee cannot bee assured of that former ?

That is very true . Yet must it not bee looked for , that either hee can doe what hee is commaunded to doe , as hee is commaunded to doe it , or loue whom he is commaunded to loue , as he is enioyned to loue him .

Neither did I yet vrge that : for as I take it , where action cannot be , it is good if affection be .

So in deede saith the prouerbe ; In things aboue our reach , it is enough to will well . To the like effect also saith the scripture : If there be first a willing minde , it is accepted according to that a man hath , 2 Cor. 8.18 . and not according to that hee hath not . Not vnlike either saith Hierome : Hie. om. ad Demetr. With God to whom all things are knowne before they be done a perfect will of doing , is taken for the doing of the deede it selfe . August . super . Psal. 51. And to shut vp all saith Augustine : Whatsoeuer thou will bee , and eanst not , that God accounts as done : and this may be a great comfort against that which ere while you obiected . vz. that so much the more a man that is dying should be vnwilling to dye , because of the honour hee is to loose , by how much the more he is vnable to doe what he is commanded , and to loue whom he is enioyned , both which are meanes to the honour hee is to seeke : for if his good affection bee taken for right due action , he neede not be vnwilling to dye in regarde of his honour present , because through that hee is assured of better honour yet to come .

If that were as you say , it were both somewhat , and somewhat worth .

It being so lately put out of doubt , you neede not thereof make any doubt . Let him liue in feare , and dye in faith , and there is no feare but he shall come to honour enough . You heard ere while of the honour of the saints ; Psal. 149.9 . such honour saith Dauid , haue all his saints : such honour therefore shall he haue , being one of his saints .

But it may be he shall want of the pleasure he had here ?

That is most true : but hee shall meete with better otherwhere , and ioy in them and of them , more than in and of any , here he euer might , or once could : for all pleasure here is mingled with paine , all ioy here is mixt with sadnes , all delight here is intermedled with griefe , but the ioye , pleasure , and delight , hee shall goe to , shall be full , safe , and pure , full , without defect ; safe without perill ; pure without mixture : such as can neuer bee wasted , neuer lost , neuer corrupted . It is infinite , and so it cannot bee diminished : August . in soliloq. saith Augustine , There the ioy neuer decreaseth . It is euery where , and euery whence , and so it cannot be lost . Anselm . There shall be ioy ( saith Anselmus ) within and without ; ioy aboue and beneath , about and aboue , and euery where full ioy . It is simple and pure , and so it cannot be corrupted , Apoc. 21.4 . God shal wipe away all teares from their eyes , that shall be there whither hee is hoping and bounding to goe : and there shall be no more death , neither sorrow , neither crying , neither shall there bee any more paine : for the first things are passed , God shall wipe all teares from their eyes , the teares of compunction saith Bernard , because there there shall be no sinne : the teares of compassion , because there there shall be no miserie : the teares of deuotion , because there there shall not be vado & venio ad vos , I goe away , and come againe vnto you . Lastly , it shall bee eternall , and so it shall neuer bee ended , Esa. 35.10 . The redeemed of the Lorde , shall returne and come to Zion with praise , and euerlasting ioy shall be vpon their heads : they shall obtaine ioye and gladnesse , and sorrow and mourning shall flee away : and what should it grieue him to forgoe those ioyes and pleasures that here hee hath had , to goe to those that there he shall haue ? Or why should he be more vnwilling to goe hence , in regarde of those he hath had , than he is willing to depart , in respect of those he is to haue ? If you compare the one with the other , the first with the last , the least with the greatest , the best with the worst , you shall finde as much ods betweene the one and the other , as betweene a little drop of water , and the great sea , the light of a small candle , and the bright sun , a slender pebble , and the whole earth . As Barnard saith , Bernard . in quodam Sermone . In truth that is the true and onely ioy which is conceiued , not of the creature , but of the creator ? which when thou shalt possesse , no man shall take it from thee , to which all ioy otherwhence compared is but griefe , all pleasure but paine ; all sweete , but sowre ; all faire , but filthie , last of all , all that may delight , but dolorous ; for the goodnes of God doth infinitely exceede all created goodnes . The delight therefore which shall be in the immediate perception of that goodnes , shall infinitely be better then all perception of any created goodnes , surely if it were possible for one man to see the ioyes of that goodnes , hee would streight waies despise all the ioyes of this life , this appeares plaine in blessed Paul , who after he had beene rapt vp into the third heauen , presently said . Philip 3.8 . I haue counted all things losse , & doe iudge them to be dung , that I might winne Christ . For as Augustine saith : Augustinus lib. 4. de lib. arbitr. so great is the beautie of righteousnes , so great the pleasure of the eternall light , that if it were lawfull for a man to stay there but a day , he would for this alone contemne all the yeares of this life , though they were both innumerable , and full of pleasure and abundance of temporal goods : for neither with a small nor a false affection is it sayd . One day in thy courts , is better than a thousand other where . What ioy soeuer a man hath , or can haue in this life , it is nothing to the ioy that there is to be found . Here he may haue ioy from himselfe , from his friends , from his goods , but this ioy is but short , impure and obnoxious . It is short , Iob. 20.5 . Iob. 20.5 . The reioycing of the wicked is short , and the ioy of hypocrites is but a moment . The ioy of the world ( saith Augustine ) comes from abroad , Aug. confes . and easilie it is hindred , and soone it is discontinued . It is impure , Pro. 14.13 . Pro. 14.13 . Euen in laughing the hearer is sorowfull , and the end of that mirth is heauines : Boetius . The carnall man ( saith Boetius ) hath one griefe of the delaie of the delights which he desireth , another of the defect which hee findeth when he vses them . For wheresoeuer the fleshe seekes refreshing ; there it findes defect distressing . Euery little too much ioy , hath following it double anoy . To wit , the remorse of conscience , and the oppression of nature . It is obnoxious , Pro. 14.13 . The end of that mirth is heauines , Pro. 14.13 . in the vse whereof the heart is sorowful . Iob. 28.13 . Wisedome is not found in the land of those that liue pleasantly : And Luk. 6.25 . Woe be to you that now laugh : for yee shall wayle and weepe . But there you shall haue ioy from God , ioye from himselfe , ioye from the saintes , ioye from the place hee is in , ioye from that hee hath attayned , and ioye from that hee hath escaped : as Anselmus saith , Ioye from within him , and ioye from without him , ioye from aboue him , and ioye from beneath him , ioye from euery place round about him : and this ioye as I haue saide , shall be full without defect , simple without mixture , continuall without ceasing , as pleasing , as profitable , and yet profitable without hurting , and pleasing without annoying : euermore delighting , euermore reioycing , euermore prouoking , more and more to reioyce at it , and delight in it . As much as this ioy is better than any other ioy , so much the more willing shuld any bee to hasten to it , that once and euer hee might enioye it ; and neuerthelesse , vnwilling to dye , any that is to dye , because without dying here , he cannot come to it otherwhere .

True is what you say , in regarde of duetie : for as euery man is desirous of the best , so he should hasten to the best . But there is somewhat which hinders the effect of that you say in him that is a dying , as well as in him that is yet liuing ?

What I pray you is that ?

The departing from those his friendes here , whose companie he oft frequented , and in whose societie he much ioyed and delighted .

Alas , that is a thing that should little or nothing molest or trouble him , for there is such a diuersitie of friends here in this world , as a man can neuer say he hath a friend , as Barnard saith . All friendes , and all enimies , in the historie of our Sauiour Christ , a man may see a plaine president of worldly friendes ; euen now hee must bee a king , his friendes would haue it so : euen by & by , he must be no body ; his friendes would haue it so . Ioh. 6.15 . They which so dearely loued him , that they would make him a king , shortlie after for no occasion fell away from him and followed him no more . In the one and twentieth of Mathew , they which receiued him ioyfully , when hee came riding into Ierusalem , crying and saying . Ioh. 19.15.12.18.30 . Blessed is he that commeth in the name of the Lord ; not many daies after , intreated him despitefully , crying , away with him ; away with him ; crucifie him . If thou deliuer him thou art not Caesars friend , if he were not an euill doer wee would not haue deliuered him vnto thee . If thus the friends of this world vsed Christ a man that went about doing good , and healed all that were diseased ; a man that did all things well , and nothing amisse , how will they vse those that are of Christ ? Mat. 10.25 . If they haue called the master of the house Beelzebub , how much more then of his household , the disciple is not aboue his master , nor the seruant aboue his Lord . It is but follie therefore for a man to be vnwilling to leaue this world , because in leauing it hee must leaue his friends also , what though he hath not found falshood in fellowship afore time , in all his time , yet let him not thinke but that he both may and shal in time to come , if he liues . For the world is euer like it selfe , Ioh. 15.19 . it loues his owne : it hates those that are not of it , and when the wiseman speaketh of the friends which in this world are to bee found , hee thus saith , and not otherwise : Some man is a friend for his owne occasion , Syr. 6. 8. and will not abide in the day of trouble . And there is some friend that turneth to enimitie and taketh part against thee , and in contention hee will declare thy shame , & againe some friend is but a companion at the table , Syr. 32. 1. and in the day of thine affliction hee continueth not : and againe , there is some friend which is onelie a friend in name : but there are but a few earnest and harty friends , which wil stand by a man , when the world is most against him . Moreouer let him looke to the friendes of whom he makes so great account , & from whom he is so vnwilling to depart , & I feare not but he shall find them more casting for his goods , how to get them , then caring for his health , how to procure it . If so the case stands with him and his friends ( as twentie to one , but it doth ) what griefe should it bee to him to depart this life because of such friendes ?

Surelie little , if all were such : but it may be that he hath better , for there are some good , and it is hard if amongst many , hee hath not some such , now if he hath any such , I warrant you it will grieue him to depart with them , and from them for of such Syrach saith . Syr. 6. 84. A faithfull friend is a strong defence , and he that findeth such an one , findeth a treasure . A faithfull friend ought not to be changed for any thing , and the weight of gold and siluer is not to be compared to the goodnes of his faith . A faithfull friend is the medicine of life and immortalitie , and they that feare the Lord shall find him .

I know that to be true which Syrach saith , but I like not of that which thereupon you would inferre , for though a man had such friends as Syrach speaketh of , and you imagine your sicke man to haue , yet should not a man therefore bee vnwilling to leaue this world , and yeeld to nature : but I feare me you presume more of your sick-mans friends , then you neede to do , for where shall a man finde a faithfull friend ? Cic. lib. de Amicit. A true friend , saith Tully , will neuer be found , for he that is a true friend , which is as it were another the same . As Theophrastus once said to one that told him , Seneca in prouerb . Philosoph . that yonder man is such a mans friend . Why then is he poore , he being rich ? hee is not a friend which participates not infortune with his friend , so I thinke it may be said to you telling me your sick-man hath so many friendes , and amongest the many some verie good , Why then he being sicke , are not they also sick ? they are not friends , which in fortune participate not with their friendes , Thomas ( which is called Didymus ) was a better friend to Lazarus then any of these you speake of , for he had no sooner heard his master say : Our friend Lazarus is dead ; but hee presently said vnto his fellow disciples , let vs also go that we may die with him , Ioh. 11.16 . as though it were the part of friends , to be euer like affected to their friends : but which of these you speake of , hearing tell their friend is sicke , will say to his fellow friends ; let vs also goe , that we may be sicke with him ? I doubt mee neuer a one ; yet you know well that it is the precept of the Apostle : Rom. 12.15 . Reioyce with them that reioyce , and weepe with them that weepe : be of like affection one towards another . My conclusion therefore is as before , that when as there will no such friends be found ( as will be sicke when their friend is sicke , or die when their friend doth die , there should none that is sicke be vnwilling , to die because of his friends . First , he hath knowen the good his friendes can doe him . Secondly , he is not ignorant what he himselfe can doe for them . Thirdly , he shall leaue them to one that may and can , and peraduenture will doe more for them then euer he was purposed , though many yeeres more hee should haue liued . Fourthly , he is vncertaine whether his friend would continue if he should liue . Many change soone , and some doe what they minde to doe very sodenly , when they haue done , what they can for him , and he what he could for them , what should hee stay vpon them ? It may bee the longer his stay is with them , the worser it would be for him . Friends often cause men to doe amisse , and sometime men sustein more than euer they should , had it not bin for their friends , somtime they come to pouerty by their friends , somtime they receiue punishment for their friends , sometime they reape shame through their friends . Stil therefore I dehort euery one , & wil diswade any from being vnwilling to die because of his friends .

And though you so doe , yet still will many an one be vnwilling to depart from his friends , except hee could bee perswaded that either hee should goe to better presently , or else that hee should see them againe afterwards .

If that will helpe to make him willing ; I will neuer stand with him for either , let him looke that he bee one of the number of the faithfull ones , and I will prooue both that he shall goe to better then those hee leaues presently , and that hee shall after againe see whom he leaues apparently .

Doe these ; and doubt not that .

Departing then from his friendes here , in the faith and feare of God , doubt you not but he shall goe to better other where . For first he shall goe to God the Father , God the Sonne , and God the holie Ghost , which were here and wil be there , better friends then euer he found any , here the father created him , the Sonne redeemed him , the holie ghost sanctified him ; which of all his friendes heere did halfe so much for him ? there the whole Trinitie in vnitie will glorifie him , which of all his friends may compare with him ? whereas other friends doe often varie and change , these will euermore remaine and abide ; whereas others are mutable and inconstant , these are , were , and wil be alwaies immutable and constant , whereas others are as they were ) mortall , and must die , these will euer endure immortall , and shall neuer die ; whereas others if they remained still togither , could but pleasure him in small thinges : these can and will pleasure him in great . 1. Cor. 2.9 . For such things as eye hath not seene , nor eare hath heard , nor mans heart euer conceiued , hath God prepared for them that loue him . Secondly , he shall goe to the goodly company of heauen , the glorious Angels and blessed Spirits , whom he shal find much better friends , then euer in this world he found any : for whereas his friends here did now and then forsake him , they will euer abide with him ; whereas his friends heere did now and then breake from him , they will euer keepe company , and hold friendship with him , whereas his friends here were euer fickle , and must be sought to , to be preserued ; they will be euer faithful , and neuer seeke occasion to be reiected , by this I thinke the first point is manifest , for the next now I say thus much . After his departure hence ( so he then and his friendes afterwardes , depart in the faith of Christ ) he shall see those his friendes againe from whom he departes here , and that in farre better sort and case , then euer heere he either did or could see them , for hee saw them corruptible , but there he shall see them incorruptible ; here he saw them mortall , here he saw them miserable and inglorious , but there he shall see them all blessed and glorious . And is not this thinke you inough ?

Inough ? no there are too many thereto that doubts , hereof and of the former too .

There is neuer the lesse truth in either for that , for there are some that doubt whether there be any truth at all , and therefore auouch a generall vncertaintie in all .

But their follie is easily perceiued , being by many sundrie waies manifested .

So is also theirs that doubt of the truth of either of these things which I haue said , for as truely as the Lord liueth , they are both true .

In your conceite like inough .

Nay in the iudgement of the best I assure you .

The longer you say so , the greater doubt you make , for it is hard to iudge who are best .

Not a whit in regard of these points , for the Apostle saith : the spirits of the Prophets are subiect to the Prophets , 1. Co. 14.32 and the Prophets iudgement ( as the word Prophets is there vnderstoode ) is as I haue said , for what I haue herein said , I haue said it after the iudgement of the Prophets .

Yea after it may be in regarde of time , more then truth .

No more the one then the other , for in regarde of truth aswell as time , I speake according to the iudgement of the Prophets , for touching the going of those that depart hence in the Lord , vnto better friends then any here they can find , or are to bee found , the iudgement of the Prophets is as I haue said , for thus speake the Prophets , the soules of the righteous are in the hands of God , Wis. 5.1 . and no torment shal touch them . Dust returne to the earth as it was , Eccl. 12.7 . Ioh. 17.24 . and the spirit returne to God that gaue it . Father , I will that they which thou hast giuen me , be with me , euen where I am , that they may behold my glorie which thou hast giuen me . Now , where he our head expected to be after his departure out of this world , may easilie be gathered by this his praier which he made to God his father at his way going . Father into thine handes I commend my spirit , Luk. 23.46 . for why should he commend his spirit into his handes except he knew it were then to goe into his hands ? and thereupon also it may soone and readily be collected , where the soules of the righteous after their departure are and shall be , for where the head is , there the members must be . If the head therefore bee with God , and so hath been euer since his departure out of this world , the members shall also bee after their departure , and so shall continue for euer .

Yea in time peraduenture , but not presentlie .

Yes presently without any peraduenture , for as Christ said to the thiefe vpon the crosse . This day shalt thou be with me in Paradise , so Paul said to the Philippians : Luk. 23.43 . Phillip. 1.21 22. Christ is to me both in life and death aduantage , desiring to be dissolued and to be with Christ .

It is true that Christ said as you say to the theefe , and that Paul so said vnto the Philippians , but what you would , will not thereupon presently follow : for Christ said to the theefe , this day shalt thou be with me in paradise , to wit , in hope but not in deed , for henceforth thou shalt hope to come thither , and Paul said to the Philippians , I desire to be dissolued , and to be with Christ , according to his petition , but not according to Christes execution , for it followeth not , because Paul desired to bee with Christ , that therefore presentlie after his dissolution he was with Christ .

All followes that I would haue to follow , for all that yet you say , for these toyish distinctions haue nothing in them , because they haue not in scripture any thing for them . Where is it there said , the theefe according to hope should bee in paradise ? also , where is it there said , that Christ did not execute Paules petition , when once he came to his finall dissolution ? hope hath respect to the time that is peraduenture long yet to come ; Christ speakes to the theefe , as it were in the time present : to day thou shalt be with me in paradise , as heri , yesterday is an aduerbe of the time past , and cras , to morow , an aduerbe of time to come , so hodie , to day , as I guesse is an aduerbe of the time present , as I take it therefore your distinguishing inter spem & rem , is but tri●●ing circa spem & rem , and so nihil omnino ad rem , that is nothing at all to the matter for this day th●● shalt bee with mee in Paradise , is as much as this , assoone as life is gone out of thy bodie , whatsoeuer becommeth of thy bodie , thy soule shall goe with mee into the kingdome of heauen , that so where I thy master am , thou my seruant maiest be . And whatsoeuer you say touching Pauls desiring to bee dissolued , and to bee with Christ , yet I am sure Paul himself saith the contrary , for Paul saith , that when the time of his departing came , there was no distance of time , betweene his dissolution and his acceptation . In his second epistle to Timothie his sonne in the faith , when hee was neere his end , this was his saying , I haue fought the good fight , 2. Tim. 4.7.8 . and haue finished my course , I haue kept the faith ; from henceforth is laid vp for me the crowne of righteousnes , which the Lord the righteous iudge shall giue me at that day , & not to me onlie , but vnto all them also that loue his appearing .

If this be as you say and seeme to proue , what shall become of purgatorie ?

Euen what will , or else what should , for what should become of that which is not ?

Is not ? say not so , for so saying you may haue more tongues on your toppe then you are aware of .

As Pilate said touching the superscription set vpon Christs head , Ioh. 19.22 . What I haue written , that I haue written ; so say I touching purgatorie , what I haue spoken , that I haue spoken : Otherwise then I haue said , will not be said , how many tongues soeuer I may haue on my toppe for saying so , yet still and euer I must say so , for out of this life there is no purgatorie ; and in this life the true and onelie purgatory , by which , and in which our sinnes must be cleansed , is the sweete pretious and euer vertuous bloud of Christ , 1. Ioh. 1.7 . For the bloud of Iesus Christ , as Iohn saith , cleanseth vs from all sinne .

What then ? doe you thinke that presentlie after the seperation of soule from bodie by death , that the soules of all men goe either to heauen or to hell ?

I doe more then thinke it , for I constantlie beleeue it .

What ground haue you for it ?

As much as neede to be for any matter of faith .

What ? Scriptures ?

Yea , and Fathers also .

Faine would I see that .

Soone may you see it , if wel you listen to it . The petition of old Tobit doth prooue so much , Tob. 3.6 . for this it was , Commaund O Lord that I may be dissolued out of this distresse , and goe into the euerlasting place , and what may this euerlasting place be but the kingdome of heauen ? It can no waies be vnderstood of purgatorie , for purgatorie is not an euerlasting place : as Fisher sometime Bishop of Rochester saith in his booke against Luther . Among the old Doctours and Fathers of the Church , there was either no talke at all , or verie little of purgatorie : Tobit 1.3 . besides Tobit was a right good man as his historie doth declare , and therefore not to goe into purgatorie , for by the new deuised doctrine of the purgatorie proctours , no such persons are to come there They themselues exempte martirs out of purgatorie , Aret. prob . part. 1. loc. de purgat . Luc. 16.22 . the historie of Lazarus and Diues doth proue so much , for this it is . It was so that the begger died , and was caried by the Angels into Abrahams bosome . The rich man also died and was buried , and being in hell in torments he lift vp his eies , and saw Abraham a farre off , and Lazarus in his bosome , and what may the inference hereupon be , but that which I say ? this heere upon I am sure is the saying of Iustine : Iustin . q. 60 to Orthod. this is a plain and a manifest doctrine of Lazarus and Diues , by which is taught that after the departing of the soule from the bodie , men cannot by any meanes or prouisions , or by any pollicies bring profit or commoditie to them , the sayings of Christ , Iohn the third , and Iohn the fift doe proue so much , for these they are . Ioh. 3.18 . Hee that beleeueth in him ( ●hat is Gods owne beloued sonne whom he sent into the world , not to condemne the world , but to saue it ) shal not be condemned : but he that beleeueth not is condemned alreadie , because hee beleeueth not in the name of the onelie begotten sonne of God . And againe , he that beleeueth in the Sonne hath euerlasting life ; and hee that obeyeth not the Sonne , shall not see life , but the wrath of God abideth on him : and againe , Verilie , verilie , I say vnto you , he that heareth my words , and beleeueth in him that sent me hath euerlasting life , and shall not come into condemnation , but hath passed from death to life . And what is hereupon to be gathered , but that the soules of the righteous at their departure from their bodies goe vnto God in heauen , and not vnto fire or water in purgatorie , for they goe vnto that which they had ante seperationem , before their seperation , and not vnto ●hat which they neuer had in expectation , and what had they before their seperation but life ? Ioh. 5.24 . He that beleeueth in him that sent me hath euerlasting life , neither may haue , nor shall haue , but hath , and where is that life but with God ? Colos. 3.3 . With thee is the well of life , saith the Psalmist , and your life is hid with Christ in God saith the Apostle , Whither then must they go , when they go , but vnto God , who was and is their life , and with whom their life is ? Whether also I see not ? in this heir life when and while they heere liued , they neuer so much as once dreamed of going into purgatorie after death , but of going into heauen some of them both write and speake . We kn●w , saith Paul , 2. Co. 5.1 . that if our earthlie house of this ●abernacle be destroied , we haue a building giuen of God , that is an house , not made with hands , but ●ternall in the heauens . For therefore we sigh , des●●ing to be clothed with our house which is from heauen . Neuerthelesse we are bolde , and loue ra●her to remoue out of the bodie , and to dwell wi●h the Lord . And againe ; Philip. 1.21 22.23 . Christ is to mee both in life and death aduantage , and whether to liue in ●he flesh were profitable for me , and what I do I know not , for I am greatlie in doubt on both sides , desiring to be loosed and to be with Christ which is best of all . Newes quoth Oecolampadius to his friendes , who came vnto him a little before his death , I shall be shortlie with Christ my Lord . I pray thee my Lord Iesus Christ ( saith Luther ) receiue my poore soule : my heauenly father ; though I be taken from this life , and this bodie of mine is to be layd downe , yet I know certainlie , that I shall remaine with thee for euer , neither shall any be able to pull me out of thy hand . Returne ô my soule vnto thy rest quoth Babylas martir of Antioche . When his head was to bee chopt off , because the Lord hath blessed thee : because thou hast deliuered my soule from death , Ps. 116.7.8 . mine eies from teare , and my feete from falling , I shall walke before Iehouab in the land of the liuing . Furthermore in a generality , these are the sayings of the auncient Fathers touching this point . August . lib. 13. ca. 8. de ciuitat . dei The souls of the godlie being seperated from their bodes , are in rest , and the soules of the vngodlie ●oe suffer punishment , vntil the bodies of those do rise againe vnto life euerlasting , and the bodies of those vnto eternal death , which is also called the second death , so saith Augustine . I is most certaine that the soules of the right●ous being loosed from the flesh , Greg. lib. 4. Dialog. c. 25 are receiued into heauenly seates , and that the very trueth it selfe testifieth , saying , where the corps is there the Eagles will resorte . So saith Gregorie . Of these sayings I gather , what all this while I went about to gather : to wit , that presently vpon the departure of any out of this life , their soules goe straight waies , either vnto God in heauen , or else vnto satan in hell . For as Augustine saith , August . in his serm. of Time the 232. serm. There are but two places , and as for any third place , there is none at all : he that reigneth not with Christ , shall perish with the diuell , without any doubte . Againe , there bee two habitations or dwelling places ; August . de verb. apost. serm. 18. the one in the fire euerlasting : and the other in the kingdome that neuer shall haue ende , the first place the Catholike faith by Gods authoritie , beleeueth to be the kingdome of heauen : August . lib. ● . hypog . the second place , the same Catholike faith beleeueth to be hell , where all runnagates , and whosoeuer is without the faith of Christ , shall taste euerlasting punishment : as for any third place , we vtterly know none , neither shall we finde in the holy scriptures , that there is any such . Now for mine own part , sith there it will not be found , it shall not any other where bee sought . For as Theodoret saith , Theodoret. lib. 1. cap. 7. The Euangelists and Apostles writings , and the sayings of the olde Prophets doe cleerely instruct vs what iudgement we ought to haue of the meaning and will of God .

What then ? What though also you will take no further paines to seeke a third place , doth it therefore follow , that therefore there is none ? Augustine I can tell you , vpon whom you so much stand , is very doubtfull in the case , for sometimes hee denies , as you say ; sometime he affirmes , as others pretend , and sometimes againe he doubtes , as himselfe declares : he denies in the places by you named ; hee affirmes , De gen. contra Manich. lib. 2. c. 20. de vera & falsa poenit . c. 18. & lib. 21. de ciuit . Dei c. 23. &c. 26. Non redarguo ( saith he ) quia forsan verum est . I reproue it not , because it may peraduenture be true , that some after this life suffer temporall punishment . Hee doubtes in his Enchiridion cap. 69. Item de fide & operibus cap. 16. in quaestione 1. Dulcitij . Tale aliquid post hanc vitam fieri incredibile non est , & vtrum ita sit quaeri potest . It is not incredible that after this life , some such thing may bee , and wh●ther it bee so or no , it may bee demaunded .

Whatsoeuer Augustine is , I much passe not , for I stand not so much vpon him , but that I can follow him or reiect him . Neither herein doe I him any iniurie at all . For this is his owne saying : August . in proem . lib. 3. de Trinit. Be not bound vnto my writings , as vnto the canonicall scriptures . But when thou shalt finde in the scriptures , that which thou diddest not beleeue ; beleeue it without any doubting or delay : but when thou findest that in my writings , which thou diddest not know certainelie before , except thou shalt certainelie vnderstand it , doe not stiffelie affirme it . August . epist. 198. ad Fortunatum . And againe : We receiue not the disputations or writings of any men , be they neuer so catholike or praiseworthie , as we receiue the canonicall scriptures : but that sauing the reuerence due vnto them , we may well reproue or refuse some things in their writings , if it happen we finde they haue otherwise thought , than the trueth may beare them . Such am I in the writings of others , and such would I wish others to be in mine . But here in this matter , of which we now intreate , I stand more vpon his negation than either his affirmation or his dubitation . First , because hee therein accordeth with the holy canonicall scriptures , which I some while mentioned ere euer I him named . Secondly , because he oftener denieth it according to the scripture , than he either affirmeth it , or doubteth of it , altogether against the scriptures : for besides the places named , in which he denyeth it ( which for weight , if not for number , are able to counteruaile all those in which he either affirmeth it , or doubteth of it ) hee denieth it also in his first booke against the Pelagians , where he thus saith . August lib. 5. cont. Pelag. A third place we know none , neither doe we finde in the holy scriptures that there is any such : out of the forge of thine owne conceite ( O Pelagian ) fayne thou such an one to be . And in his Enchiridion , where he thus saith : August . Enchirid. cap. 67. They which teach that some men are punished in a long continuing fire , but not eternall , are deceiued through a certaine humane beneuolence : for the holy scripture being consulted with , answereth another thing . And also in his questions of eitheir testament , where hee thus saith : In the world to come , there is onely remuneration , August . in quaest. vtriusque Testament . and condemnation , but here ( in this world ) sinnes are either loosed or bound . But why stand I thus long vpon him , vpon whom if I stoode nothing at all , the trueth of that I say , would be neuer a whit the more impaired or weakened ? It is because I was thereto vrged and moued : and not because my matter had been naught , vnles by him it had been confirmed : for the ground thereof is good . And therefore as tha● house will stand which is built vpon a ro●ke ; so will this doctrine which is grounded vpon the trueth .

So let it then ; for I see by that which ● said against purgatorie , that there is little ground for purgatorie .

Neuer little it , as if there were any , but rather none it , because there is none at all : for except it be in Philosophers and Poets , Purgatorie hath no ground . And what should wee doe with the authoritie of Philosophers and Poets , against the expresse testimonie of scriptures and Fathers ? Alphonsus . lib. 8. de haeres . de Indulgent . Polydor. Virg. de Inuent . lib 8. cap. 7. August . lib. 2. ad Gaudent . Vntill this day of the Grecians , or of the East Church , Purgatorie was neuer beleeued , saith Alphonsus : and of Purgatorie among the auncient fathers , there is either no mention at all , or very seldome : yea , euen vntill this day the Grecians beleeue it not , saith Polydore Virgill . And though they did , yet were that nothing to vs . For wee must not alwaies imitate or allowe , whatsoeuer allowed persons haue done : but lay the iudgement of scriptures to it , to see whether they allowe the doing of it . Exod. 23.2 . For thus they runne . Thou shalt not follow a multitude to doe euill , neither agree in a controuersie to decline after many , and ouerthrowe the trueth . Iere. 23.16 . And againe : Heare not the words of the Prophets that prophecie vnto you , and teach you vanitie : they speake the vision of their owne heart , and not out of the mouth of the Lord . And againe ; 1. Ioh. 4.1 . Beleeue not euerie spirite , but trie the spirits , whether they be of God : for many false Prophets are gone out into the world . And to the same the auncient writers accord : saith Ignatius , Whosoeuer speaketh any thing more than is written , Ignatius in his epistle to Hieron . although he be worthie credit , although hee fast , although hee keepe his virginitie , although he doe miracles ; although he prophecie , yet let him seeme to thee a wolfe in the flocke of sheepe , saith Hierome : After the Apostles of Christ , Hieron . super . Psal. 86. notwithstanding some man be holy , notwithstanding he be eloquent , yet he wanteth authoritie : and saith Picus Mirandula : We ought to beleeue a simple plaine husbandman , or a childe , Picus Mirandula in the quest. Whether the Pope be aboue the Councell . Deut. 12.32 . or an olde woman , rather than the Pope and a thousand Bishops , if the Pope and the Bishops speake against the Gospell , and the others with the Gospell . If the scriptures allowe not what wee would haue allowed , we must not allow it . Deut. 12.32 . Saith the Lorde , Whatsoeuer I commaund you , take heede you doe it : thou shalt put nothing thereto , nor take ought therefrom . If any man shall adde vnto these things , Reuel. 22.18 , 19. God shall adde vnto him the plagues that are written in this booke , and if any man shall diminish of the words of the booke of this prophecie , God shall take away his part out of the booke of life , and out of the holy citie , and from those things which are written in this booke .

An hard sentence , a heauie burthen . I see well by this , that wee must beleeue neither Pope , nor Papist in their purgatorie cause .

You may be right well assured of that , for therein they speake not with the Gospell . But they adde to the Gospell , and diminish from the Gospell , yea and speake against the Gospell . The Gospell saith , Christ the Lambe of God , hath taken away the sinnes of the world : But they say , Purgatorie must doe somewhat thereto . The Gospell saith , The guilt of sinne being remitted , the punishment thereof cannot be reteyned . They say , The guilt of sinne being remitted , some part of the punishment thereof , and fire in purgatorie must be sustained . The Gospell saith , God doth not punish one sinne twise . They say , The sinne that God doth in part punish here , he doth afterward more fully punish in purgatorie . The Gospell saith , All the punishments that God doth leuie vpon sinners after this life , is in hell . They say , Some punishment that God doth lay vpon sinners after this life , is in Purgatorie . The Gospell saith , After this life , there is no punishment of sinne temporall any where . They say , Yes in Purgatorie . Thus in this poynt are they and the Gospell contrarie .

Yet by hearing and reading of others , I haue found that much they pretend the Gospell .

That is not vnlike : yet are you not therfore euer the more to credit them in what they say . For thus saith Saint Cyrill . In concil . Calcedon . act. 1. Athanas . cont. Arrianos orat . 1. All heretiques out of the heauenly inspired scriptures gather occasion of their error . And thus Athanasius : Heretikes vse the words of the scripture for a bayte .

I but they doe not so ?

The better for them , if it be not found so , but I feare me as Tertullian sayd of one heretike , Tertullian . de Baptismo . Hee assaulteth the faith by the same words of God that breedeth faith : so wee may well say of them : They assault the faith by those things which engender faith . For as the diuell fought against Christ with the scripture : so they often fight against the trueth with the scripture . If time would permit , and oportunitie did serue , I could shew you what I say by those places of the scripture which they pretend : for what therein and out they pretend for purgatorie , makes wholly and fully against purgatorie . But I cannot here and now stand to manifest what I say .

If you will not confute what others doe say for it , why haue you sayd so much against it ?

To proue that they which depart hence in the faith of Christ , doe goe to better friends and companie , than here then they forgoe , or euer before they enioyed .

And might you not haue done that , though you had neuer sayd so much against Purgatorie ?

No indeede : for euer there would haue beene some doubt whether they should not haue gone thither .

What and though they had been perswaded of that , yet should they not therefore haue doubted euer the more of this . For as the Purgatorie patrons auouch , there comes no bad persons into purgatorie : as Origen a fautor of this error saith : Origen . in Psal. 36. homil. 3. As I suppose , all wee must needes come into that fire , yea , although it be Paul or Peter .

But they would haue been somewhat the lesse willing to haue dyed , and so would any one that is to dye : for thither they must all haue gone to paine , and no man is willing to goe to paine , though he goes to neuer so good companie , but all talke of companie in purgatorie , is but lies and vanitie : for as there is no purgatorie , so there is therein no companie . Locus and Locatum , i. the place , and that which is therein placed , are relatiues . If therefore there be not any such place as purgatorie . ( as in trueth there is not ) there cannot bee any such thing ( as better friends than any in this world are to be found ) placed in Purgatorie : but you knowe it is manifest , that there is no such place : & therfore it must be denyed , that there is any such company : for if the place be not , the companie cannot bee : the nature of relatiues is such , that if the one of them be , the other must also be .

But this ere you goe , shall or will any bee euer the more willing to dye , because after his death , he shall not goe into Purgatorie ?

Whatsoeuer any one is , euery one should : for dying in Christs feare and christian faith , euery one shall bee sure to escape all punishment , which is painefull , and attaine to peace and pleasure which is ioyfull .

And shall he that doth so , come to euer the better friends for that ?

What else ? Heb. 12.22.23 , 24. For he shall come vnto the mount Sion , and to the citie of the liuing God , the celestiall Ierusalem , and to the company of innumerable Angels , and to the congregation of the first borne which are written in heauen , and vnto God the iudge of all , and to the spirits of iust and perfect men , and to Iesus the mediatour of the new Testament , and to the blood of sprinkling , which speaketh better things than that of Abell . And are not these better friends than any here are , or are to be found ?

Yes verilie I thinke that , for here are none that either may or can doe , as these alwaies may , and some times doe . Neither are there here any that in times past haue done , at these haue done . But haue you euer read or heard , that this hath taken the effect you speake of in any ?

Yea , in many : for such effect it tooke in one , whome Tully speakes of , in the first booke of his Tusculane questions : such effect it tooke in Socrates , of whome Erasmus writeth in the third of his Apothegmes ; and such effect it tooke in Cercidas Ciuis Megalopolita ex Arcadia , of whom Aelianus reportes in his thirteenth booke de varia historia .

Why , what say these great writers of those of whom they write ?

Of his man , Tully recordes , that hee should say , Cic. lib. 1. Tuscul . q. Oh that goodly and pleasant day , when it shall be my chance to leaue this filthie and trouble some world , and come to their company that inhabite the heauens . Of Socrates , Erasmus reports , Erasmus . lib. 3. Apo. that when Crito vpon great affection towards him , perswaded him to keepe himselfe aliue , in regarde of his little children , and his friends that did hang vpon him , if he would not in regard of himselfe , he thus answered Crito . For my children , God which gaue me them will take care for them : for my friends , departing hence from them , I shall either finde others like vnto you , or somewhat better than you , neither shall I long want your company , sith shortly you also are to goe thither , whither I my selfe now goe . Of Cercidas Aelianus writes , that being fallen into a most daungerous sickenes . Aelianus de varia hist. lib. 13. One asked him whether he would die willingly yea or no , vnto whome ( as Elianus saith ) he gaue this answere : why not ? For after death I shall see the best learned men in all kinde of sciences , of the Philosophers , Pythagoras : of the historiogragraphers Heratious : of the Poets , Homer ; of the Muses , Olympus ; which through their monuments of learning haue gotten themselues an immortall name . And thus now you haue what these great writers say of these , of whom they haue written .

By how much the sooner I haue it , by so much your kindenes towards me is the greater . But would you haue the consideration of those his friends to whome he is to goe , take as great effect in him that is sicke and ready to departe this world , as in these you haue named ?

What other thing should I ? for these things are written for his instruction aswell as others , and christians euery way , should be as forward in christian conuersation , as heathens ( such as these ) were euer any way .

That is true : but it is a question among christians , whether they being once departed this life , shall euer againe s●e and know after this life , those whome they saw and knew , and were acquainted with all in this life ? and therefore often they are lesse willing to die , than in duty they should , and in affection they would .

In so being they are the more vnwise : for the matter you now speake of , there needs not to be any matter of question .

Is it a matter thinke you so manifest ?

Yes verily .

By what meanes appeares it so ?

1. By reason out of the Scriptures . 2. by testimonie out of auncient writers .

Manifest the one and the other of these , and I will soone haue done .

So I will , if you will .

I aske it , and therefore I will it .

I promised it , and therefore I will performe it . Gen. 2.23 . Out of Genesis then the thing wee speake of doth thus appeare . Adam before he sinned being in the state of innocency , knew Euah so soone as God brought her vnto him , and called her by her name , for assoone as she was come vnto him he said : this now is bone of my bones , and flesh of my flesh : she shall be called woman , because she was taken out of man . And therefore the departed out of this life shall know one another after this life . For why ? their knowledge in heauen shall not be infetiour to Adams knowledge in paradise . But their estate shall be much more blessed and perfect . For Adam in his best estate had possibilitie to fall , but they in theirs shall haue neither power nor will . Out of the .84 . Psalme it doth thus appeare , Psalm. 84. they which are singing men in this world but for a season continuing togither , know one another ; and therefore the departed hence in the faith of Christ , shall also in the life to come , Apoc. 4.8 , 9 , 10.11 . Apoc. 5.11 , 12. Apoc. 1.15 . Matth. 17.3 . know one another , for they shall euer praise the Lord . Out of the Gospell according to Saint Mathew .1 . the .17 . chapter it doth thus appeare : when Christ was transfigured in mount Thabor , his Disciples Peter , Iames , and Iohn , did not only know Christ , but also Moses and Elias which talked there with Christ , whome notwithstanding they had neuer seene nor knowne in the flesh . And therefore the departed hence being once come to beholde the glorious maiestie of God , shall not onely know Christ their Sauiour , and such as with whome heere in this world they were acquainted , but also all the elect and chosen people of God which haue been since the world began ; for being gone hence , they are gone ( as before hath bin said ) To the mount Zion , Heb ▪ 12.22 , 23 , 24. and to the citie of the liuing God , the celestiall Ierusalem , and to an innumerable sight of Angels , and to the congregation of the first borne which are written in heauen , and to God the iudge of all , and to the spirits of iust and perfect men , and to Iesus the mediatour of the new Testament , &c. And being there , their knowledge cannot be lesse than was the knowledge of Peter , Iames and Iohn , on mount Thabor , but greater ; for now Christ is both ascended and glorified , but then he was but for a time transfigured , and the fashion of his countenance changed : 2. Luk. 9.29 . the 19. chapter it doth thus appeare . They which are to iudge one another , must knowe one another : for they cannot iudge whome they knowe not , but after this life the departed hence shall iudge one another , for when Peter in the person of his fellow Disciples as himselfe , Mat. 19.28 . said vnto Iesus , Beholde , we haue forsaken all , and haue followed thee : what shall we haue ? Iesus said vnto them , verilie I say vnto you , that when the sonne of man shall sit in the throne of his maiestie , yee which followed mee in the regeneration , shall sit also vpon twelue thrones , and iudge the twelue Tribes of Israel . The departed hence therefore after their departure shall one knowe another , not onely those their friends , whom before they knew in the flesh , but also those the saints and seruants of God , whom in this life they neuer knew , ne yet at any time euer were acquainted with . 3. The 22 chapter it doth thus appeare : they which shall bee like the glorious Angels of heauen shall knowe one another , as the Angels doe : Mat. 22.30 . But the saints departed shall be like the glorious Angels of heauen : therefore the Saints departed shall know one another . For what reason should they belike to the Angels in other things , and vnlike to them in this ? Out of the Gospell according to Saint Luke , Luk. 16. it doth thus appeare : if there bee mutuall knowledge after this life , betweene the good and euill , there is much more so betweene the good themselues , for they are all Citizens in one citie , fellow heires of one kingdome , members of one body , fellow seruants in one householde seruing one Lord and God , and they we all know well , know one another : but there is mutuall knowledge after this life , betweene the good and euill . For after death , Luke 16. The rich glutton being in hell , Luk. 16.23 . did know both Abraham and Lazarus being in ioy : and Abraham againe ( though he were long before the rich man ) did know that miserable and vnmercifull rich man ( though hee were much after Abraham ) for as the rich man seeing Abraham a farre of , and Lazarus in his bosome , cryed , saying , Father Abraham haue mercie on me , and send Lazarus that he may dippe the tippe of his finger in water , and coole my tongue , for I am tormented in this flame : so Abraham hearing the rich man crying , answered and sayd : Sonne remember that thou in thy life time receiuedst thy pleasure , and likewise Lazarus paines ; now therefore hee is comforted , and thou art tormented . Therefore there is mutuall knowledge much more after this life , betweene the good themselues : for neerer together , and much more conuersant one with another , are the good themselues , than are the good and euill : the good are in heauen , the euill are in hell . Heauen and hell are much distant one from another : the one is aboue , the other is beneath . Betweene both there is a great gulfe set , so that they which would goe from heauen to hell , cannot ; neither can they which are in hell goe from thence to heauen . If therefore they which are in hell , doe both see and knowe them that are in heauen , and they which are in heauen , knowe them also which are in hell ; much more doe they which are in heauen , knowe those that are with them in heauen . For it is easier to knowe them that are of the same house and familie with them , with whome they are daylie conuersant , than those which are of another , and with whome they seldome or neuer meete . Conuersing one with another , is a ready way to the knowing one of another . But to proceede , out of Paules epistles to the Romanes , it doth thus appeare : the members of one and the same bodie know one another : for the head knoweth the hand , and the hand the head ; the eye knoweth the foote , and the foote the eye , the eare knoweth the tongue , and the tongue knoweth others , and the heart knoweth all . But all the godly departed , are members of one and the same bodie : for saith the Apostle , We being many , Rom. 12.5 . are one bodie in Christ , and euery one one anothers members . As the members therfore in the bodie know one another ; so also doe the godlie departed know one another , if they know one another while heere they liue togither , where they see God but with the eies of faith , why should they not in heauen much more know one another , where they shall see God face to face ? shall their knowledge bee lesse there , then heere ? In the first of his Epistles to the Corinthians Paul the Apostle seemes to say the contrarie . For there he saith . Here we know in part , 2. Cor. 13.9 10.12 . and we prophecie in part , but when that which is perfect is come , then that which is in part shal be abolished . Now we see through a glasse darkely , but then we shall see face to face , now I know in part , but then shall I know , euen as I am knowen , and vpon this saying of the Apostle . What may a man better inferre then this , knowing one another while they are heere , they shall not be ignorant one of another when they are gone hence ? for mine owne part I neither see how this can be infringed , nor how a better thing may be inferred , but to eche forward : thus againe I say , where the knowledge of the greater and the better cannot bee denied , there I would thinke the knowledge of the lesse must needes be graunted , but there the knowledge of the greater , and the better cannot bee denied . 1. Ion. 3.2 . For there we shall know and see Christ as he is , Heb. 1.3 . which is the wisedome , image , and brightnes of the heauenly father , There therefore the knowledge of the godlie among themselues must needs be graunted , for what shall they know their head which is Christ , and shall they not know themselues which are members of that head ? In that I take it there is smal likely-hoode and lesse reason , of my minde I am sure are others no meane persons for account in the Church of God . Amongst others the principall I will now stand vpon is that ancient and learned father Gregorie , who in his dialogues hath this saying . Greg. lib. dialog. 1.33 There is a certaine thing in Gods elect and chosen people , which is to bee marueiled at , for they being in heauen , doe not onelie know them whom they knew in this world , but they know also the good people whom they neuer saw , euen as perfectly as though they had afore both seene and knowne them , for when they in that euerlasting inheritance shall see the auncient Fathers , they shall not be vnknowne to them in sight , whom they alwaies knew in worke : for when they all with a like cleannesse doe behold God , what is it that they should not there know , where they know him that knoweth all thinges ? The next out of whom I will alledge any thing is Brandmiller a Minister and citizen of Basil , Brandmil . conc . funer . Conc. 10. who in one of his funerall Sermons hath this memorable saying : It is certaine that in the life eternal we shall know those , with whom in this life wee haue beene conuersant , our parents , our children , our kinred and acquaintance , yea and also all the Patriarches and Prophets ; Adam , Abraham , Moses , Dauid , Esaie , Iohn the Baptist , Zacharie , Elizabeth , Marie the mother of our Lord Christ , Peter , Paul and others as the Apostles in mount Thabor both saw and knew Moses and Elias , when they there talked with Christ , though they themselues still were but in their mortall and corruptible bodies , For in the life euerlasting we shall not be stockes wanting all sence and vnderstanding as some affirme , which say that after this life we shall not one mutuallie know another . If we shall know God ( which we must because it is said Ioh. 17.3 . this is life eternall to know thee to be the onelie verie God , and whom thou hast sent Iesus Christ ) much more shall we know men . As also blessed Gregorie reasoneth in the fourth booke of his dialogues where he saith : Because there all in a common cleannes do behold God , there is not any thing there whereof they should bee ignorant , where they know him that knoweth all things . Did not the rich man of whom mention is made Luk. 16. know Lazarus ( after his death ) whom before hee had knowne in his life time , and also Abraham whom neuer he had seene before ? did not the disciples also according to their old manner know Christ after his resurrection . Furthermore , if there shal be loue in the life to come , there shall also be knowledge , for knowledge causeth loue , and loue commeth of knowledge ( there is no loue or desire of a thing vnknowne ) but there shal be loue most perfect in the life to come . 1. Cor. 13.8 . loue neuer falleth away , ergo there shall also be knowledge , besides all this in the holie Scripture the place and estate of the blessed is called heauenlie Ierusalem , and the Citie of the liuing God , but what Citie should that bee , if therein the citizens should not mutually one know another , by the testimonie of these two ( as I take it ) and the reasons out of Scripture before propounded , there is now at length as much proued , as was by mee sometime since promised . If further manifestation thereof bee required , more is yet at hand to be adioyned , many of the better sort among the heathens were so well beaten to the beliefe thereof , as they not onely thereupon hartilie desired death ere it came , but also tooke it ioyfully and patiently when it came , they desired it , that so they might goe the sooner vnto the blessed company of immortall Gods : they quietlie and ioyfullie suffered it , that so much the more certainlie they might see and know , not onelie the gods , but also all those noble , good and vertuous persons that euer liued in this world , aswell such as they neuer knew , as also those whome in this world they did most perfectly know . As Tullie therefore relateth the matter , this was the saying of Cato the elder . I haue a great desire to see your fathers , Cic. lib. de Sene. whom I honoured and loued : but I wish not onely to talke with them whom I haue knowne in this world , but with them also of whom I haue heard and read , yea , and I my selfe written , If I were once againe going thitherward , J would neuer haue mind to returne hither againe , and againe this was his saying ; Oh that noble and pleasant day , when it shal be my chance to come vnto that heauenlie companie , and blessed fellowship , and depart from this troublous and stinking world , for then shall I goe not onelie vnto those men of whom I spake vnto you before , but also vnto my Cato , which was as worthie a man as euer liued , and as noble . Moreouer as the same author reporteth ; these were the sayings of Socrates when hee went to his death : It is a most blessed and goodlie thing for them to come togither which haue liued iustlie and faithfully . Cic. lib. ● . Tuscul . q. O what a great pleasure thinke it you to bee , friendly to talke with Orpheus , Museus , Homerus , Hesiodus and such like ? verily I would die full oft , if it were possible to get those things I speake of . And as ere while you heard this was the saying of Cercidas when one asked him whether he would die willinglie , Elianus de varia hist. lib. 13. being fallen into a most dangerous and desperate disease ; Why should I not ? for after my death I shall see the best learned in all kind of sciences ; among the Philosophers , Pythagoras : among the Historians Herateus ; among the Poets , Homer ; among the Muses , Olympus ; which through their monumentes of learning haue gotten themselues an immortall name . If thus these heathens were perswaded of this matter , as they tooke a truth without any question , that they which in this world liued godlie , iustlie , righteouslie and soberlie should goe into a ioyfull place of rest , where hauing the blessed company of the immortall gods , they should see one another , know one another , talke and reioyce one with another ; what should christians be which haue not only the grounds that heathens had , but better & greater far away then euer heathens either had or could haue ? should not they think you to be more credulous , confident , & beleeuing then euer heathens were ?

Yes surelie , for as it was a checke to the Scribes and Pharisees , that the Publicans and harlots did goe into the kingdome of heauen before them , so it is to christians , that heathens herein should be more beleeuing then they : but what if christians grounds faile them , more then heathens conceits ?

Oh fie on such a question , damnable is such an assertion , are heathens conceites comparable with christians grounds ? What grosse absurdities should you fall into , if you shold auouch any such thing ? first you should accuse the Scriptures of vntruth . Secondly you should preferre heathenish groundes before christian principles . Thirdly , you should iniurie the heathens in accounting that their conceit , which is gods truth .

God forbid that I should fall into any of these , the last is naught , the second worse , the first of all , I did but aske the question , I will not auouch any such assertion .

But why aske you such a question ?

Because of that I haue heard obiected against that which all this while by you hath bin proued and confirmed .

What is that I pray you ?

That which is thus written in the ninth of Ecclesiastes , commonly called the booke of the Preacher . The liuing know that they shal die , Eccl. 9.5 . but the dead know nothing at all : neither haue they any more reward , for their remembrance is forgotten : and againe ; there is neither worke nor inuention , nor knowledge , nor wisedome in the graue whither thou goest .

Alas , alas , by either of those sayinges the doctrine before deliuered is nothing at all crossed or disproued . For first , the dead know nothing at al as they are dead , yet it followeth not therefore , but that they know something as they liue . Secondly , in the graue ( where the bodie must lie when it is dead ) there is no knowledge , yet it thereupon followes not , that in heauen ( where the soule doth liue ) there is no knowledge . Moreouer the dead know nothing at all , as they are dead , so long as they are dead : but shall they therefore know nothing when they shall liue againe ? they know nothing in the bodie , so long as the bodie is in the graue , and shall they therefore know nothing in the bodie , when the body is raised vp out of the graue ? they know nothing in the bodie betweene the day of their death , and the day of doome ; and shall they therefore know nothing at all after the generall resurrection ? or do they therfore now in the soule know nothing betweene the day of their dissolution , and the generall day of restauration ? there is a non sequitur in all these : so is there also in that which should be concluded out of the places obiected , for they speake of the dead , as they are dead ; they speake of the the dead while they are dead ; they speak neither of the dead as they doe liue , nor as they shall liue . And the doctrine before deliuered speakes wholly of the dead as they shal liue in soule , in the time present ; and as they shal liue in bodie & soule in the time to come . Againe , they speake of knowledge earthlie , for it followeth in the next verse ; And they haue no more portion for euer , Eccl. 9.6 . in all that is done vnder the Sunne . But this doctrine now lately deliuered , speakes of knowledge heauenly , for it speakes of knowledge from the day of death to the day of iudgement , and from thenceforth to all eternity .

Still then you hold what you held ?

What should I else doe , this that you haue said cannot withhold mee , a man must stand to the truth til he die , yea & though it be for the truth that he doth die , and other then a truth I know not this to be that I haue said , for they that depart hence in the Lord shall after their departure know those their friends that were gone before them , and those also that shall follow after them .

But this one thing further touching that point , how shall they know them ?

Euen as the Apostle saith , 2. Cor. 13.12 . As they are knowne , now I know in part , but then shall I know euen as I am knowne .

Shall the Father know the Sonne , and the Sonne the Father , the husband the wife , and the wife the husband &c.

Yea no doubt , though I thinke not that either the father shall know the sonne , or the sonne the father , as here the father knewe the sonne , and the sonne the father . For all earthlie and polluted knowledge shall bee abolished and done away , and I am moued to be of this minde : partly by the saying of Christ , Mat. 22.28 , Mathew the two and twentieth , where being demanded , whose wife of the seauen in the resurrection , that woman that had had seauen husbands , should be ; he gaue this answere : In the resurrection they neither marrie wiues , neither are wiues bestowed in mariage , but are as the Angels of God in heauen , and partlie by the saying of another , a learned and godlie writer , who in the tenth of his sermons saith thus . In heauen where there shall be no more place of miserie , Brandmil . serm. 10. conc . funer . or time of mercie , and so no affection of mercie ( as Barnard saith in the 11. of his Epistles ) we shal be no more so affected , as heere vpon earth we are . For our will shal be one and the same with Gods will , whome he will haue to bee with him in his heauenlie kingdome , him shall we also willingly haue with vs ; but whom the Lord will not haue to be with him him shall wee haue no minde to be with vs , whatsoeuer a one he shal be yea as the Psalmist saith : Psal. 58.10 . Ausbertus lib. 6. in 14. cap. Apoca. The righteous shall reioyce when he seeth the vengeance , for as Ausbertus saith . The torment of the wicked shal make for the increase of the praise of the elect .

Why but shall not the father knowe the sonne to haue been his sonne , and the sonne the father to haue been his father ?

To that as I dare not say definitiuely yea : so do I not say , resolutely , no. What maner of knowledge there shall be in particular betweene one and another , my knowledge heere doth not serue me to describe . Yet thus much I dare say ( because God by his word hath emboldened mee so much to say ) that Peter in the transfiguration of Christ his master , knew Moses and Elias , to be Moses and Elias . And that he and other of the Disciples knew Christ after his resurrection to be Christ . That the vnmercifull rich man knew Lazarus to be Lazarus after his death , and Abraham to be Abraham though he had neuer seen him in the flesh . For Peter vpon the sight of Moses and Elias said vnto his master Iesus : Mat. 17.4 . Master it is good for vs to be heere . If thou wilt let vs make heere three tabernacles , one for thee , Ioh. 21.5 . &c. and one for Moses , and one for Elias . And Iohn the Disciple whome Iesus loued ( after that Iesus appearing vnto them as they were a fishing , said vnto them , Cast out the net on the right side of the Shippe , and yee shall find , said vnto Peter , it is the Lord , and after that Iesus said vnto them , come and dine . But as the text saith , none of the Disciples durst aske him who art thou , seeing they knew that hee was the Lord. Luk. 16.23 , 24. And the rich man being in hell in torments lift vp his eyes , and saw Abraham a farre off , and Lazarus in his bosome . Then he cryed and said , father Abraham haue mercie on me , and send Lazarus that he may dippe the rippe of his finger in water , and coole my tongue , for I am tormented in this flame . What may further be gathered of these things I leaue to the wise to iudge , and to the learned to gather . Heere is seeing one of another , knowing one of another , and talking one with another ; but what manner of knowing one of another , heere after shall be in more particular manner , neither my will , nor my skill doe now serue more particularly to describe . This that I haue said may very well serue for the purpose for which I haue said it . All that are wise , are warie , how they speake of things aboue their reach , and beyond their conceite .

And so are you ?

If I be not , I should be , ( though I be nothing so wise as I would be . ) For as Salomon saith . Pro. 25.27 . It is not good to each much honey , neither yet is is glorie to search their owne glorie . The counsell of sage Syrach also is this : Seeke not out the things that are too hard for thee neither search the things rashly which are too mightie for thee . Syr. 3. 22 , 23 24 , 25. But what God hath commaunded thee , thinke vpon that with reuerence & be not curious in many of his workes : for it is not needefull for thee to see with thine eyes the things that are secure . Be not curious in superfluous things for many things are shewed vnto thee aboue the capacity of men . The medling with such hath beguiled many , and an euill opinion hath deceiued their iudgement .

Speake you this to your selfe , or to me ?

To both if you will ; because it fittes vs both but to my selfe especially , because I seeke for my selfe wholly .

You spake for the sicke ere while .

So had I done still , if you had not stayed me .

I am sory I stayed you .

There is no cause you should be so . I can turne to him at your pleasure .

So I must request you . For yet I haue not done though that which you haue said , touching the knowing of his friends departed , and to depart , after he himselfe is departed , might make him wondrous willing to depart this wofull and miserable life : yet are there other things which keepes him from so being as not long since I declared vnto you .

What so euer other things things they be yet are they thereto of as small validity as those things which haue gone before .

I know you wil say so , how euer they proue not so .

I cannot say otherwise though I would vnles I would betray what we all ought to defend vz. the truth .

Why in earnest , doe not you thinke it would yrke a man to be disappointed of all his good purposes ?

Not a whit , so long as he is disappointed by God ; who doth dispose of all things better than euer he could purpose or imagine . And he that hath so many good purposes in his head and his heart , why doth he not dispatch them out of the way , ere euer death come ? It is no time then to bethinke himselfe of them . Death will not tarie either his or their leasure : any wise man will thinke it were good looking to them afore hand . Salomon saith , All that thine hand shall finde to doe , Eccle. 9.10 . doe it with all thy power . 1. out of hand , without delay , ere euer death come . What reason , is there that God should tarie vpon any mans purposes ? or why should man purpose any thing vpon hope ? when his thoughts are vaine , his purposes cannot be very good . For out of his thoughts comes his purposes . First he thinkes , then he purposes . If he hopes that God will deferte his death because of his purposes , he wil surely be deceiued . The purposes of man cannot disappoint the purpose of God . If they might , men would be full of good purposes , that they might liue long . But so God hath ordeyned , that many are taken away in the midst of their good purposes , to teach the rest to be as quicke in finishing , as in purposing . And not to deferre the dispatch of their purposes , in hope that therefore God wil deferre the prefixed time of their death .

These are both good lessons . But they are not hereby taught to be euer the more willing to dye ?

What are they then ? when they see many disappointed of their purposes , why should they be vnwilling because of their purposes ? God disposeth not according to their purposes ; and daily they pray that his purpose may take effect and not theirs . Either they pray foolishly , or they should die willingly . More ought they to regard Gods purpose , which cannot bee altered , than their owne , which vpon many occasions may soone be chaunged . But sith you say , some are vnwilling therefore to die , because they are thereby disappointed of their good purposes . I pray you let s heare some of the good purposes that makes them vnwilling ?

You haue heard them already .

But good things can neuer bee heard too often . And therefore we may heare them againe . More good is gotten at the second or third hearing , than the first . 1. Sam. 3. Samuel knew more at the fourth hearing , than he did at the first . So also may we , the first as the following stroke strikes not so deep , the first as the fourth droppe pierceth not so farre : the first as the second hearing leaues not such an impression behinde .

All this is true . As therfore heare them you may so heare them you shall . These they are , the promising for wife and children : the disposing of goods ; the repenting of sinnes ; the preparing of Tombe and other necessaries for a solemne and seemely Funerall .

Alacke , alacke : that the missing of these things should make any man vnwilling to die , heere is nothing of any such waight . 1. his wife is vnprouided for . What then ? must he therefore be vnwilling to die ? 1. he might haue prouided for her aforetime he had time enough , if he had had a minde thereto . 2. is he sure she should haue beene prouided for if he had liued . Many the longer they liue , the more they spend : and the lesse they haue in the end to leaue behinde them . Many againe , loose more in an houre than they get in a yeare . What he might or should doe is altogither vnknowen , and to him very vncertaine . 3. his wife may be better prouided for than he is aware of . 1. God himselfe hath promised to be an husband to the widow . And as I thinke he both can and will then better prouide for her than euer he either would or could . I am sure he hath prouided wel for many after their husbands death , that neuer were well prouided for in their liues , you your selfe can produce examples enough , I neede not propound any yet that by them you may thinke of others , you may call to minde , Ruth the Moabitesse the wife of Mahton , the widow of Zarephath , Ruth . 4.10 . 1. King . 17. 2. King . 4.1 . and one of the wiues of the sonnes of the Prophets . 2. his wife may marrie againe to another after his death that will be as carefull for her as euer he was in his life . The second marriages are not euer the most second . Many speed better at the last , than at the first . The Roman princes and captaines haue married widowes ; and the most holy king , Dauid , tooke two widowes to wife , which both had been the wiues of his inferiours . The one was Bathsheba the daughter of Eliam , wife to Vriah the Hittite , 2. Sam. 11.3 the other Abigail the wife of Nabal the carmelite . What may betide his he knoweth not . It may be a better than himself may ioyne with her . What then for her cause should he be vnwilling to die ? let him leaue the prouiding for her , either to him that shall next enioy her , if she marries againe , or to God himselfe , if she keepes her selfe a widowe the one or the other , or both of these will so sufficiently prouide for her , as he needs not any thing to beate his head about her . But. 2. ( and secondly to ) his children are vnprouided for what then ? shall he therefore grieue and grudge to die ? did neuer any man leaue his children vnprouided for but he ? or shall they neuer be prouided for , because they are not prouided for , because they are not prouided for by him ? or is he sure they shall be prouided for , if he doth what in him lyeth to prouide for them ? many haue left their children vnprouided for , because they had not any thing to giue them ; and yet they haue done well enough . Many againe haue left them much because they had enough , and yet they in short time haue come to nothing : it is neither the fathers prouiding for them , nor the fathers , nor prouiding that doth anything , but the blessing of God that doth all in all . If he blesses , though the father doth nothing , the children shall do well enough , his blessing will make them rich . If he curses though the father giues much , the children wil come to nothing . His cursing will make them poore what may , shall , or wil betide them he is vtterly ignorant . It may be a better stepfather may step vp in his place , than he euer would or could haue been a naturall father . I my selfe haue knowne some that haue come to more by their steede father , than euer they could by their owne father what then for their cause should he be vnwilling to die ? let him leaue the prouiding for them , either to him that shall be their stepfather , if euer God moue the minde of their mother to marrie againe , or else to him that hath promised to be a stedfather to the posteritie of those that loue him . The one or the other , or both of these wil so sufficiently prouide for them , as he needs not any thing to trouble his mind about them . If they be good , God himselfe will take better care and charge of them , then euer he himselfe did , for he wil neuer leaue them , nor let them be fatherles , he will nourish them , & teach them from their youth vp ; vntill their olde age , death and graue , hee wil not forsake them . So will he prouide for them , as wel they may say and sing with Dauid : my Father and my mother forsooke mee , but the Lord hath taken me vp . If they be euill , what should hee so much care for them as he should be vnwilling to depart the world by reason of them ? rather let him leaue them to the world , to bee corrected by the worlde , then prouide for them in the world , that yee may haue wherewith to follow the fashions of the world , by caring for them hee doth but foster the wickednes that is in them , and what should hee care to cherish that which will grow too fast of it selfe ? wee weede the thistles out of our corne , wee cut the nettles out of our gardens , we rend the Iuie from our Oakes : 1. Sam. 2.23 4.17.18.19 So should we weede , cut and rend wickednes from our children . Old Eli cherisht wickednes in his children , but it spoilde both him and his children , they were both slaine ; and hee fell from his seate backward and brake his neck . What others must expect by his example , they may learne , for mine owne part I must proceede further , and therefore I must passe hence , I can not stay here .

But whither will ye ?

But whither you would , to that which followeth as another stay from dying willinglie .

Good inough then : go to , while you speake I will heare .

Thirdlie , his goods are vndisposed , what of that ? must he therefore be vnwilling to die ? First , why were they not disposed in the time of his health ? I hope he might better haue bethought himselfe how they were to bee bestowed then , than now : the time of death for such a purpose is not the most commendable time , though it be the most common time , especiallie if a man hath much to dispose , and many to care for . Secondly , why doth he not in as much speede as he may dispose of them ? If he wil , he may make a quicke dispatch , the law of the Land doth teach him what hee shall giue to his eldest sonne if hee hath many , or any more then one , the law of the land doth tell him what hee shall bestow vpon his wife , if he hath one , and shortened is his care if he hath none . Reason and religion can both instruct him what he shall giue vnto others , either children , or friendes , or needie neighbours . Why doth hee delay ? doth hee thinke he shall die euer the sooner for the dispatching of his busines out of the way ? he is then in an errour , and in a vile errour , death tarieth not the disposing of his goods , manie would neuer make will vpon that condition if he will not dispose of them while hee may , when he would , he shall haue nay .

I marrie , that is that which troubles him ?

The fault is his owne : why should that trouble him ? either he might haue done it before his sicknesse , or in the beginning of his sicknes .

He might so : but in his health he thought not of sicknes , and in the beginning of his sickenes he hoped for health .

In neither he did them , as hee should and ought .

That cannot now bee holpen , the time past is irreuocable .

Neither must he therefore be euer the more vnwilling to die , though hee hath not disposed of his goods , there are that will dispose of them , neuer let him feare that his goods shall lacke owners : Whilest he liues they are wished , desired and expected : when hee is dead , they will bee enioyed and possessed .

That is that which grieues him , for by this meanes they goe not to whom he would ?

But they shall goe to whom God wil , and that ought to content him , for hee is the Lord of them , and as he gaue them to him ere he had them , so he will deriue them to others when he shall leaue them , better it may bee , nay assuredlie , he will dispose of them , then euer he would or could , he trieth the heart , and searcheth the reines , hee knoweth what is in man , better then man , hee can tell for whom they are fit , and for whom vnfit . For whom they are most fit , on them hee will bestow them , this is more then any man can doe , for he is blinde , and cannot see ; he is affectionate , and cannot iudge , who is the fittest to haue this or that , much or little , something or nothing , what then for his goods should anie man be vnwilling to die ? let him leaue them to the disposing of him that disposed them to him , and let him neuer doubt but they shal be disposed well inough , there is no disposer like him , none comparable to him , none that can doe as he doth . In this regarde he needes neuer be vnwilling to leaue either them or the world .

No more it may be he would , these things you haue said being once and well considered ; If so his sinnes were pardoned and remitted , but he hath not so much as repented him of them , and that doth much affright him .

The fault is his owne , and no bodie is to be blamed for it but himselfe , why did hee delay so long ? who doth hinder him now ? what meanes he to driue off further ? doth he thinke to liue the longer for that as to die the better ?

What his thoughts are I know not , but loath he is to die for it , I am sure .

How loath soeuer he is , die hee must , and he had best to looke to it in time , if he dies in his sinnes , he shall rise againe with his sins , and in the end he shal be condemned for his sinnes , he might better carie anie thing with him then his sinnes : that burden wil bow him downe to hell .

The feare of that makes him loath to dye .

Why doth it not also cause him soone to repent ? of the twaine this it should soonest effect , therefore in deede it is laide vpon him ; let him not neglect his time , whatsoeuer is ill deferred , is worse omitted , except he repents ; he perishes , and what will he perish ?

He would not ?

Why then repents he not ?

He feareth it will not be accepted ?

Why doth hee not more feare to bee condemned ? If once hee sheweth his vnfeigned repentance , neuer let him feare Gods gratious acceptance . Act. 17.40 . Ion. 6.37 . Ezek. 18.21.22 . Chrisost in lib. de reparat . lap . He that cals euery man thereto , reiects no man therefore . At what time soeuer a sinner doth repent him of all his sinnes from the bottome of his heart , he will put them out of his remembrance , saith the Prophet . God neuer despiseth repentance , if it be offered vnto him simply and sincerelie , although a man comes to the height of euils , yet if he wil returne thence to the way of vertue , he takes him willinglie and embraces him louinglie . For repentance is not weighed by the length of time , but by the sinceritie of the affection . The theefe which hung vpon the crosse needed not the prolixitie of time , that therein he might merite entrance into paradise , but so much time sufficed him , as would serue him to vtter one speach ( Lord remember mee when thou comest into thy kingdome ) so that in one moment of time being absolued from the sinnes of his whole life , he was thought meete to goe before the Apostles into paradise . If thus the Lord dealt with him , let him not thinke he will deale otherwise with him , this example is recorded for his instruction , and for the consolation of all that in true saith & with vnfeigned repentance turne vnto the Lord .

And therefore not for his , for his hope is small , because his sinnes are great , and his repentance is not good , because it comes not in time .

If his hope be small so it be somewhat at all , let him say with Dauid : let mee not bee disappointed of my hope . If his repentance be not good , let him pray with the people in the lamentations of Ieremie : Lam. 5.21 . Turne thou vs vnto thee ô Lord , and we shall bee turned : renue our daies as of old . Whatsoeuer they either be , so they both at all be , let him not thinke but that which is written for the instruction of any , and the consolation of all that repent , is also written for his , one amongst any , or all he is : What though his sinnes be great ; yet the mercies of God are greater , saith an auncient writer , Gods mercie is greater then mans iniquitie , and if it were not so ; how could any sinne be pardoned , any trespas remitted , any offence forgiuen and couered ? Lam. 3.22 . His mercie it is ( saith Ieremie ) that we are not consumed , as if his mercie were not , our sinnes would worke our destruction , the wages of sinne saith Paul , is death , Rom. 6.23 . but eternal life is the gift ( and mercie ) of God through Christ . Bern. in quod . serm. As Barnard therefore saith in a certaine sermon of his , so may it well bee said to him that is so hardly conceited of his owne sinnes and Gods mercies . Let not your conscience hinder you , because where sinnes haue abounded , there grace hath been wanting to superabound , the truth of this is to bee seene in diuerse mentioned in Scripture , who haue bin accepted to mercie , the greatnes of their sins notwithstanding . Examples for this purpose , are Dauid , Salomon , Manasses , the prodigall Sonne , Marie Magdalen , the Theefe vpon the crosse , the blessed Apostles , Peter and Paul , these all found grace to haue more abounded where sin much abounded , for these all were receiued into fauour , how euer their sinnes many for number , and mightie for measure , deserued nothing but eternall wrath and displeasure , some of them confessed their sinnes to bee as many as the haires on their heads , more then the sands , too heauie for them to beare , yet as great and as manie as they were , they were all pardoned , forgiuen and remitted . Why then should any doubt or despaire of mercie , because his sinnes are great ? as his sins are great , so let his repentance bee good , and let him not feare . Esa. 1.18 . Though his sinnes were as crimsin , they shall bee made white as snow : though they were red like skarlet , they shal be as wooll . Aug. in lib. ●e ●lito●e ●g●●d . pen● . Let no man despaire ( saith Augustine ) the wickednes which he committed did not so much cause Iudas the traitour vtterlie to perish as his despaire of mercy , to the same effect saith Ambrose : Let no man distrust , let no man being guilty of his old sinnes , Amb. super Lu● . lib. 2. despaire of the diuine rewardes , the Lord knoweth how to chaunge his sentence , if thou knowest how to chaunge thine offence .

I if he changes it in time : but he this hath delaied till death : and now he feares it comes too late ?

If it comes in life , and comes then in truth when it comes , it comes not too late , as one saith , It is neuer too late if euer it be true , for the Lord himselfe testifieth that at what time soeuer a sinner doth repent him of his sinnes , he will put them all out of his remembrance , and what is he that dares distrust him ? whom will he beleeue , that will not beleeue him ? it is an hard thing not to beleeue a man when he speakes the truth : but it is an harder not to beleeue God when hee sweares to the truth . Now saith the Lord as I liue , Ezek. 33.11 I desire not the death of the wicked , but that the wicked turne from his waie and liue . Tertullia . in hunc loc. He inuiteth by reward , he promiseth saluation , he desireth to bee beleeued , swearing . O bless●d they for whose cause God doth sweare : O most wretched we , if we do not beleeue the Lord swearing . Hee that beleeueth not God ( saith Iohn ) 1. Ioh. 5.10 hath made him a liar . If hee will not make God a liar which is the truth it selfe , and hath sworne by himselfe that that is true which is spoken by himselfe , let him beleeue God that his repentance will not come too late , if it comes at all ; that he might not doubt God hath confirmed asmuch by deed , as he hath affirmed by word , he pardoneth the theefe repenting at the last gaspe , when he was vpon the crosse readie to yeeld vp the ghost hee did but say ; Luc. 23.42.43 . Lord remember me when thou comest into thy kingdome ; and immediatly againe Iesus said vnto him , verilie I say vnto thee , to day shalt thou be with me in paradise , as Chrysostome saith : he needed not so much as one day to repent himselfe : Chrysost. homil. 27. vpon Genesis . Cyprian in his first treatise against Demetrian . what speake I of one day ? no he needed not one houre : so great is the mercie of God toward vs . What Cyprian therefore writeth to another , let him take as spoken to himselfe : Although thou doest at thy verie departing out of this worlde , and going downe of this temporall life , pray vnto God , for the sinnes , who is the true and only God , calling vpon him with a faithfull confession , and acknowledging both of thine offences , and of his truth : thus confessing and beleeuing , thou hast free pardon and forgiuenesse giuen and granted vnto thee , of the meere goodnesse and mercie of God . And in the verie death , euen assoone as thou hast giuen vp the ghost , thou passest vnto immortalitie . For as the same Cyprian againe other where writeth : Cyprian in his sermon of the Lords Supper . In that verie moment of time , euen when the soule is readie to depart away from the bodie , and is euen at the lippes of the partie to yeeld vp the Spirit , the goodnesse of our most mercifull God refuseth not repentance , and whatsoeuer is trulie done , is neuer too late done , August . ser. 59. de verbis domini . and as Augustine saith : Whensoeuer anie man turneth himselfe vnto God , all things vtterlie are forgiuen him , let no man be doubtfull , least any thing happily be not forgiuen : As Isidore saith , Isid. de summo bono lib. 2. Let no man despaire of pardon although he turnes not to repentance , till the end of his life . For God iudges euery man according to his end , and not according to his life bypast , and againe , In the life of man the end is to be sought , Ibidem . because God respects not what kind of ones before wee liued , but what kind of ones we were about the end of our life . So then it repents him at length of his sins , that hath liued long in his sins , let him not thinke his repentance comes too late . For it is better to repent late then neuer . Late , workes good as you haue heard : neuer brings death as you may reade , Luk. 13.5 Except ye repent , ye shall perish . Neither let him be euer the more vnwilling to die because his repentance comes late . For well he dies , that dies repenting , and what should he be vnwilling to die , that shall die well when hee doth die ? to that a man should neuer be vnwilling which either he knowes he can , or hee is sure he shall doe well , either ignorance to doe a thing , or assurance , that he shall not do it wel , is that which makes a man vnwilling to doe it at all . Insomuch therefore as he knowes hee must die , because he is mortall , and that hee may die well , if he repents ; let him neuer bee vnwilling to die , that is willing to repent , but let him repent earnestlie , because he repents late , that he may die blessedlie , because he repents at all . Apoc. 14.13 For blessed are they which die in the Lord , and die in the Lord do they , which by repentance turne vnto the Lord .

Your counsaile is good : commend it hee must ; obey it he would , but as yet he thinkes not himselfe fitted thereto .

Wat lackes he yet ?

The trimming of his tombe , the making of his graue , the getting of things necessarie for the celebrating of his funeral .

And is he for these things vnwilling to dye ? The further hee goes , the simpler hee is , did he know or consider what it is to be with Christ in heauen , he would neuer be desirous for a graue to stay from him here on earth . If he neuer hath any at all , it is little to him . The losse of a sepulture is nothing . Hee is couered with heauen , which is not couered with earth : He that is sure to be couered with that , what neede he care whether he be couered with the other ? There shall no other thing betide him , if hee bee so serued , than hath betided many other , both better and greater than hee . And what should that trouble him , when hee hath many in the same miserie to accompany him ? The prouerbe is , The miserie of many sweetens the misery of any . If he lookes well about him , he shall finde many in this predicament . Pompey the great , wanted his graue : Cyrus the king of Persia , lay vnburied : Christ himselfe was layd in Iosephs tombe . It were too much to speake of those whome the waters drowned , beastes deuoured , fire consumed , the earth swallowed vp , serpents destroyed , dogges spoyled , and the sworde made away . These all , and many moe wanted that which hee is so desirous to haue : and yet I hope a number of them were neuer the worse for that : neither I warrant him shall any bee that liues in the feare of God , and dyes in his faith : it is not a stately tombe or a costly sepulture that betters any : as good haue wanted both these , as haue enioyed either . Moe are there also , that shall come short of both , than that shall attaine either . One or two peraduenture in a towne shall come to one , the other , or both of them : shall all the rest therefore be vnwilling to dye ? God forbid , such impietie be far from the hearts of the godly : all that are wise know that the buriall of the dead was , or denied more for the solace of the liuing , than the succour of the dead : so much also the very forme of the tombes that are made doth giue . They are very fayre and plaine on the out sides , and haue much cost bestowed on them , they are guilded with golde beset with pearle , vernisht with oyle , adorned with armes , &c. but they are very rough and vglie on the inside hauing nothing at all done to them , nor any thing vnles it bee a small board betweene them , and the corpes they couer and inclose : and who would for the want of that which should worke a little eye pleasure to others , stay himselfe from the vndergoing of that which should bring eternall ioy to himselfe ? What account soeuer some makes of a gay tombe , and a gallant sepulchre , yet there haue beene , and are others as wise , that neither haue , nor doe make very much thereof . When Demonastes was a dying , his friends asked him how he would be buried ; and this answere he gaue them : Let this thing neuer trouble you , The st●nke shall burie me : Erasmus ● . 8. Apoph . and they saying , It were an vnworthie deede , that such a mans bodie as his , should be torne in peeces of dogges : hee againe said , Aret. de sepult . What hurt is that to me so long as I shall doe good to some other . To like purpose said Theodorus Cyrenensis to Lysimachus the king , threatning him the crosse , and other extremities : Little cares Theodorus whether , he rottes vpon the ground , or aboue in the ayre . Furthermore , S●●b . serm. 160. the same day that Socrates was to drinke poyson , hee was asked of some that wisht him well , how he would be buried ? and then he answered , That way that shall be most easie for you . The same time also , Apollodorus offered him a cloake of great price , that hee might dye hauing that about him : Erasmus . li. 3. Apoph . but he refusing that gift , sayd : Why should not mine owne cloake which serued me while I liued , serue me also when I am dead ? Thereby condemning the pride of a number , who with great care and cost prouide aforehand , that being dead , they may be buried most honourably , as if all the world lay in a braue buriall .

That I may interrupt you a little . Would you haue a man careles of his buriall ?

No , I thinke you heard me not yet say so ?

No , but you speake as if you would so .

You mistake mee then : but you must know there is a difference betweene caring in a meane , and caring too much : caring so , as he would haue it seemelie , but not sumptuous , if he might perswade himselfe hee shall be neuer the worse if he wants it , nor much the better if hee haue it , and caring so as hee is vnwilling to dye , except he haue it so sumptuous as hee would and doth wish : because he thinkes hee shall neuer dye well , nor speede well , because he wants it . The first caring I allow : the good men of God from time to time haue regarded it . God himselfe among his temporall blessings hath inserted it : much good also to posteritie is done by it : the second I condemne ; good men haue abhorred it , God himselfe doth not esteeme it , little good , but much hurt proceedes from it . Hee that makes that a reason of his being vnwilling to dye , hath in him but small reason , and lesse religion : neither reason nor religion would haue a man vnwilling to dye , because hee cannot bee buried sumptuouslie : as there comes no hurt to the good , by the want of a sepulture , so there comes no good to the euill , by the hauing of a glorious sepulture . The first is manifest , Rom. 14.17 Because the kingdome of GOD is not meate nor drinke , a noble , or ignoble , or no sepulture ; but righteousnes and peace , and ioy in the holy Ghost . The second is apparant , because Euery one shall receiue according to his workes , Rom. 2.6 . and not according to his sepulture . Both are euident by one saying of Augustine : Neither doth a denied buriall hurt any thing the faithfull bodies , neither doth a graunted profit any thing the vnfaithfull . Luke . 16. There are two that dye , the one rich , the other poore , the one euill , the other good , the one vnrighteous , the other righteous , the one vnfaithfull , the other faithfull and beleeuing . The last and least of these twaine in the eyes of the worlde dyes , Luk. 16.23 , 24. and no mention is made at all of his buriall , but immediately after it is said , that hee died . It is also said , and was caried by them Angels into Abrahams bosome , as if because hee was denied buriall in earth , hee was graunted buriall in heauen , and so it should seeme by that which followeth : Send Lazarus , that he may dippe the tippe of his finger in water , and coole my tongue . The first and fairest in outward shew dyes to , and immediately after , it is said that he dyed , it is added , that he was also buried , as if hee were buried sumptuouslie , but after that , this to either is added , And be●ng in hell in torments , &c. As if his glorious buriall did benefit him nothing at all : and so must it needes be by arguments from the contrarie : for if the good bee neuer the worse for want of a sepulture , the euill are neuer the better for hauing a braue and glorious sepulture . Againe , if a bad sepulture hurts not the good estate of the good , a good helps not the bad estate of the bad . But the place forenamed doth manifest both these , vz. That the good are neuer the worse for the want of a sepulture , nor the euill euer the better for the hauing of a glorious and sumptuous sepulture . And Augustine hath a good saying in his questions vpon Genesis to the same purpose . Augustin . in questi . super . Gen. This ought to be the comfort of the faithfull , that wheresoeuer their bodies bee buried , or through their enemies rage they bee left vnburied , or for their lust being torne in peeces they are consumed , that therefore they shall not bee euer the lesse whole , or euer the lesse glorious in their resurrection . Whether therefore a man be good or euill , there is no reason he should be vnwilling to dye , because as yet hee hath not made such preparation for his buriall as he would .

Yet you confesse there is reason he should somewhat regard it ?

What then ? Yet it thereupon followes not , that therefore hee should haue no will to dye , hee should haue thought vpon both his death and his buriall ere then . Ioseph of Arimathea in his health , and in his garden where ofte hee solaced himselfe , both thought of his death and his buriall . There hee prouided his tombe , though another enioyed it before him , there he made prouision for his death , though he liued longer than those that were more likely to liue than he . So should he , this instruction should he haue taken of Ioseph .

I but you heare he did not .

He was so much the more negligent . For so much as he did it not then himselfe , he must leaue the care of his buriall now to others .

That grieues him .

And why ? though he had before taken neuer so much care therefore , yet he must haue done so in the ende . No man can see himselfe buried , he can but shew where and when and how he would be interred . And all this I hope he may then do in few wordes if he please .

I but hee is then vnprouided of those things which makes for the adorning thereof ?

When hee is gone hee neede not take any care for that . Though he had made all the prouision he could yet he is not sure he should haue enioyed it . They whome he left behind , would haue bin in choyce whether he should haue had it or no , as good therefore now for him to leaue the care thereof to them , as then to referre the disposition of all vnto them .

I would not thinke it to be so ; because then they would so haue disposed of things as he had directed them , and now they will order them as best pleases them .

No doubt they wil now , as they would then , now as then , and then as now , they must haue had a care of comelines . It may be now they will not be at so much needeles charge ; they will spare of that which he would haue spent . And I thinke in so doing they shall not doe much amisse that hee bee honestly and seemely buried according to his estate and calling , it is sufficient .

Executors oft come short of that ?

Often also they goe to farre . They spend more than neede , or is meete .

They seldome trespasse that way .

The seldomer , the better . In this case they should see they do not trespasse any way .

If each man would what he should , all things would be well quickly .

He also you speake of would die willingly , he would neuer trouble his head about that he must learne to others whether he will or no.

I would he would so ; I wish he might , so sure I am you haue pretily perswaded him to doe so .

I wote what I would ; I know not what I haue .

Remoued you haue those things that might make him vnwilling , or that he himselfe pretended why he was vnwilling .

If I haue done that , I haue done but what I was moued vnto by you .

If you were thereto moued by mee , I would I might moue you to one thing more ?

What s that ?

What you would further counsell any vnwilling to die , to doe , that he might become willing thereto ?

Hauing yeelded to more , I will neuer stand with you for this . Syr. 7. 35. Iam. 1.27 . In his health , I would aduise him often to visit the sicke , sometime to goe to funeralles , now and then to enter into the house of mourning . For as Salomon saith , Eccle. 7.4 . It is better to goe to the house of mourning , than to the house of feasting . The first is the house of knowledge , the last , the house of forgetfulnes , the house of knowledge , first of our selues , for there we shall know our selues to be but men . Secondly of our God . For there we shall learne that we are in his hands , as the clay is in the hands of the potter . By the .1 . we shall be admonished of the calamities of this life , into which we all fell through sinne ; and also of repentance , through which the flesh being mortified , in spirit we shall liue vnto God . By the 2. we shall be taught to submit our selues vnder the mightie hand of God , and to content our selues with that lot the Lord in his wisedome doth lay vpon vs . Rom. 9.20 . Shall the thing formed say to him that formed it , why hast thou made me thus ? The house of feasting as I said is the house of forgetfulnes . 1. of our selues : for as Hierome saith : Nothing doth so much decay the vnderstanding as eating and drinking . And what sooner brings a man into forgetfulnes of himselfe than the ouerthrow of the vnderstanding ? 2. of our God . For as Osee saith : They were filled , Hose. 13.6 . and their hart was exalted : therefore haue they forgotten me . Exhd. 32.6 . 1. Cor. 10.7 Of the Israelites it is said , They sate downe to eate and drinke , and rose vp to play : as if playing were the fruite of feasting , rather than praying . And the reason why Iob sent and sanctified his Sonnes when the dayes of their banketting were gone about , Iob. 1.5 . and rose vp earely in the morning , and offered burnt offrings according to the number of them all is rendred to be this . For Iob thought , it may be that my sonnes haue sinned , and blasphemed God in their hearts . As if it were not possible almost to feast with daintie fare , and fast from wicked fact . But I will backe againe to the aduise you haue required me to giue any one that is vnwilling to die . And touching that , as before in his health I aduised him to goe to the house of mourning ; so now both in sickenes and in health I would wish him to make the memorie of death familiar vnto him . Eccle. 7.4 . For as Solomon saith , The house of mourning is the ende of all men , So he saith : the liuing shall lay it to his heart i. the liuing shall remember that he himselfe most also die . The want of this makes many die vnwillingly ; for hardly men yeelde to that they are not acquainted with : but the daily vse of it makes any euer willing . Vse makes perfectnes . As a man takes better the death of his friend which lay long sicke , than of him which died sodeinly : so doth he take his own death more willingly , that hath been often thought of , than that with which he is sodeinly ouertaken . So much giues the aunswere of Musonius : Maximus sermon . 36. for he being once asked , who might best shut vp his last day answered , He which alwaies thought his last day to be present vnto him . So much also proues the action of Gorgias . For hee being asked whether he would die willingly , aunswered : I die willingly , for willingly I go out of my body as out of a rotten house . Furthermore both in his sicknes after his health , & in his health before his sickenes , I would wish him to crucify his old man & acquainte himselfe with forsaking the world , and the things both of and in the world , in few words , I would wish him to learne to die , while he is like to liue . For as a drie tree is sooner burnt then a greene , so is he more willingly dissolued , that is in spirit mortified then hee which yet with the loue of the world is intangled : Chrysost. Tom. 5. pag. 502. He which contemneth riches ( saith Chrisostome ) and pleasures and vaine glorie , for whose sake he doth desire to liue ; cannot but suffer patientlie his going out of this life . For as Seneca saith : Hee hath contemned to die , Seneca in Traged . 3. Chrysost. ad populum . Antio . which doth not couet I told you a day agoe ( saith Chrisostome to the people of Antioche ) that we feare death , not because it is terrible , but because neither the loue of the heauenly kingdome doth enflame vs , nor the feare of hell trouble vs , nor a good conscience remaine in vs : will you that of this importune anxietie I relate vnto you the fourth cause , not lesse true than the former ? wee liue not in that asperitie which is fitting Christians , but this softe , loose , and easie life wee loue , so that it is verie likely wee are delighted with these present things . But if wee would passe ouer this life in fastings and watchings , and a thinne diet , cutting off our desires , restraining our absurde pleasures , suffering the troubles of vertue , according to Paule , chasticing our body , 1. Cor. ● . 27 . Rom. 13.14 and bringing it into subiection taking no thought for the flesh to fulfill the lust of it , quickly would wee desire the things which are to come , making hast to be deliuered from our present labours &c. For this mortifying of the deedes of the flesh by the operation of the spirit , is a readie way to make vs willing to die , and vnwilling to liue . But the cockring of the flesh , and the giuing our selues to delight , is that which makes vs altogether vnwilling to leaue this present world , and wholly desirous euer to remaine and abide in the same . For this we finde by proofe , that no man is more vnwilling to die , than he that desires to followe the delights of the world , and to fulfill the lustes of the flesh . If therefore any man would be willing to die , he sees what is one point of his dutie , by one part of the aduise I giue him . More he may see , by farther aduise to bee giuen him . But my meaning is not to burthen him with precepts : all that I will further say , is this , that I would perswade him to recal into his minde some of those good lessons which all his life long , either he himselfe hath read , or else heard , either read or preached by others . For the time of sickenes is the time wherein a man is to make vse of al the good things he hath learned al his life long . And he that hath not furnisht himselfe with some thing for that purpose , hath not so wel prouided for himself as he ought . Neither shall he be so able to stand in the euill day as otherwise he might . For it is written , is a good weapon to fight with against our aduersarie , which then will fight hardly against vs . With it Christ himselfe repeld Satan in his conflict , Matthew fourth and with it Paul willes vs to withstand him ; Ephesians the sixt : Matth. 4.4 . Ephes. 6.17 . Take saith he the sword of the spirit , which is the word of God . Happy is he which can euery way so furnish himself therewith , as able he may stand in the euill day , and that so , as the wicked one may haue no aduantage against him . But woe vnto him , that being vnfurnisht therewith , is not able to withstand any assaults of the wicked , him hee will conquer , subdue , and leade captiue to the kingdome of darknes , there to be tormented for euer ; him hee will trouble , molest , and afflict , him hee will plague , punish , & torment , him he will so hardly intreate so cruelly handle , so seuerely opresse , as curse euer he shall the daie , wherein he was borne , the yeare in which hee liued , and the verie moment of time , in which he came thither . But further to increase his miserie , all his yelling and cursing shal be in vaine .

God then enarme vs that wee may bee able to stand ; that standing wee may ouercome , and ouercomming wee may bee crowned , and being crowned , wee may reioyce , and reioicing , prayse and honour , and glorie , Apoc. 5.13 . and power bee vnto him that sitteth vpon the throne , and vnto the Lambe for euermore .

Amen . And whensoeuer God calles , hee himselfe giue vs grace to answere him patientlie , to goe to him quietly , to leaue this world willingly , that so dying wee may die aswell obediently as faithfully , to his great glorie and our eternall felicitie .

Amen also to this say I , for this at his hands are we euer to aske , that so once we may speede , for of him it must bee , or else it will neuer be . Iames 1.17 . But I will cease further to trouble you in this poynt . I see by your petition , you are at a conclusion . But yet I will not wholly cease as I remember somtime since sayd , that euen when the verie pangs of death were vpon him , the religious and well minded sick man was to haue care of three things , that he might die in the Lord and be blessed : the first was , that he might die in faith ; the second , that he might die in obedience , the third , that he might render againe vnto God his soule which once he had of him , and hitherto hath enioyed by him . Of this third thing what I pray you might or may your reason bee ?

As then it was , so now it is diuerse , one is , because God was the first giuer of it , and it is reason when a man is a dying ( if he hath not done it afore ) that he restore euery thing to the proper owner . Now the proper owner of the soule is God , for as hee was the first Creator thereof , so was he the sole bestower . Eccl. 12.7 . Genesis 2.7 . Another is , because so Christ our sauiour did , for when he was dying vpon the crosse for vs , this amongst others was his saying . Luk. 23. Father into thine hands I commend my spirit . And it is reason that the seruant in this case should doe as his master did . For euerie action of him the master , is the instruction of other his seruants , he also hath said . First learne of me : Mat. 11.27 . Ioh. 13.15 . secondly I haue giuen you an example , that yee should doe as I haue done . More ouer the first Martyr that euer was after Christs death did thus . Blessed Stephen while his aduersaries the Iewes threw stones at him to kill him , called vpon God and sayd : Lord Iesus receiue my spirite . Act. 7.59 . By this example shoud other learne : for this is written for others learning , if Dauid did it when hee was but in some danger of death , much more should others doe it , when they are past all hope of life . For more is to bee done vpon a certaintie then a ieopardie . But Dauid being in some ieopardie did it , for thus hee said . Psal. 31.5 . O Lord into thine hands I commend my spirit . Others therfore being out of hope of life ( as all those are that are mortally sicke ) should not be slacke , remisse and negligent in doing it : a third reason is , because so the soule shall be well kept . And it is reason that which a man hath some care of , should be committed to his custodie which will keepe it well . For things committed to ill keepers are soone lost , now the Lord is the best keeper that is . Out of his hands he is so powerfull as no man can plucke it . Iohn . 10.28 . And in his hands he is so mercifull as nothing may hurt it . Wisdome . 3.1 . And therefore reason that as it was of him in the beginning receiued , so now againe in the ending it should to him be commended , as nothing hath better right vnto it , so nothing will haue greater care of it . The right that is had in it , and the care that will be had of it , should worke this disposition of it .

What if it be not then done ?

It can neuer after be done . After death there is no doing of any such thing .

If it be not done at all , will not God take his owne where he finds it ?

Yes it is like that he will take it . But it is vncertaine whether he will take it into his owne hands , to preserue and keepe it , or giue it in to the Diuels hands , to plague and punish it . It may be for his negligence in not doing it , the Lord will so take it , as nothing but vengeance shall light vpon it . It is good euer to preuent the worst . The Diuell lieth alway in wait to deuour , but neuer is he so greedy as them . For then he knowes , that what he gets , he for euer gets , as then he for euer looses , what then he looses .

Thinke you there is no good man , but doth it ?

God forbid I should so say : so might I soone condemne the righteous and iustifie the wicked doer . For God knoweth many a good man dieth sodeinly , and hath no time to bethinke himselfe of any thing .

That a man may both doe it and doe it well what must he of necessitie doe ?

First he must resolue himselfe of the power that God hath to preserue his soule , if he commends it vnto him . Secondly , of the will that he hath to take it vnto his custody being commended into him . He that is not resolued aswell of the one as of the other of these , he cannot surrender his soule into the hands of God , as into the hands of a faithfull creatour .

It is an easie matter to be resolued of the first . vz. Of the power of God , becaus God is omnipotent , and nothing can resist his power . Rom. 11.34 But how shall he be resolued of the second that is of the will of God ? for as the Apostle saith . Who hath knowne the minde of the Lord ? or who was his counseller ? Wisd. 9.13 . And as the Wise man saith . What man is hee that can know the counsell of God ? or who can thinke what the will of God is ?

Though no man of himselfe can think , know , or be resolued of the will of God , Iere. 10.14 . because by his owne knowledge euery man is a beast before God ; yet by the spirit of God the righteous may , yea shall know it , because as Dauid saith , The secrete of the Lord is reueiled to them that feare him ; Psal. 25.14 . Esa. 54.13 . I●re . 31.3 . Ioh. 6.45 . and as it is witten in the Prophets ; they shall bee all taught of God .

But how shall the righteous know by the spirit of God , that God will receiue his soule and keepe it ?

By the witnesse it giueth to his owne spirit , for the spirit of God certifieth his spirit , that hee is redeemed , iustified and sanctified by Christ , and that in the end he shal be glorified . And he that is thus certified and assured , may boldlie commende his soule into the hands of God as into the hands of the faithful creatour , and that in assurance that it shall be for euer preserued and kept For why ? Rom. 11.29 Rom. 8.30 . the gifts and calling of God are without repentance , and looke whom hee calleth , him hee iustifieth , and whom he iustifieth , him he glorifieth , This assurance made Dauid commend his soule into the hands of God ; for a reason why hee did commend it vnto him , was the redemption which he had wrought for him . For as in these words , Psal. 31.5 . Into thy hands I commend my spirit , is his action ; so in these , for thou hast redeemed me O Lord God of truth , is his reason : and this assurance also may make any good man to commend his soule into the handes of his almightie creatour , and most mercifull redeemer , neither needes he doubt , but that it shall be accepted being so commended , for what soule soeuer God hath loued to redeeme , that soule he will still loue to preserue .

I thinke well that ; but how shall he know that the testimonie that is giuen to his spirite is the testimonie of Gods spirit .

By other fruites of the same spirit , for the spirit of God is no where without fruit , saith the Apostle , Where the spirit of the Lord is , there is libertie , and saith Christ , 2. Cor. 3.17 when he is come . i. the spirit , Ioh. 16.8 . he wil then reproue the world of sinne , and of righteousnes and of iudgement &c. Ioh. 16.8.9.10.11.13 .

But what may those fruits of the spirit be , by which hee shall knowe the testimonie that is giuen to his spirit , to bee the testimonie of Gods spirite ?

His liuing and dying in faith and obedience , for these are fruits of the spirit of God . Gal. 5.22 . and he that liues and dies in these , is not without the spirit of God , for where his fruits are , there he himselfe also is .

Why ioine you these two togither , his liuing and dying in faith and obedience ?

Because it is hard to haue him die in them that hath liued without them . Petrarc . Optate bene mori , quod ipsu●● nisi bene vixeritis , frustra est . I know but one example in al the Bible , of a man that died in faith , which liued without faith , and that is the example of the theefe vpon the crosse : who is one that no man might despaire , and one alone and no moe , least any man should presume .

What is the reason that he which liueth not in faith and obedience , should hardlie die , either in the one , or in the other , and verie rarelie in both ?

The bitternes of the panges of death , for to him that hath not liued in both , they are so hard , vneasie and intollerable , as oftener they driue him cleane from them , then draw him any thing to them , neither is this any thing at all to be marueiled at , for if other light afflictions doe sometime shake the faith of the seruants of God endued with great measure of grace ; it is not to bee thought , but the pangs of death will keepe him wholly from faith and obedience , which in his life time was neuer acquainted with either , but the force of the one is to bee seene in that good man Iob ; who once in his affliction said : though the Lord kill mee , yet will I trust in him , but afterwards in his trouble ( his faith being ouercast as with a cloud ) hee said , that God was his enemie , and that hee had set him as a marke to shoote at , the furie therefore of the other is to be found I feare me in some other , some such matter I am sure was to bee found in that euil man when he died , who neuer cared to liue either in saith or obedience while he liued , but whollie dispised the one , and vtterlie neglected the other .

That a man then might die in faith , you would wish him to liue in faith ?

You may gesse twise , and not gesse so right againe : for if that he that in his life was accustomed to liue well , doth sometime in shew die ill , how shall he certainely die well , that euer in his life was addicted to liue ill ? the prouerbe is , Such as the life was , such the death is : and oftentimes it is found true : neither is it any wonder though it be so : for an euill custome is not often left vpon the sodaine . Can the blacke Moore change his skinne , saith Ieremiah , or the Leopard his spottes ? Iere. 13.23 . then may yee also doe good , that are accustomed to doe euill .

It is more ieopardous I see to delay to liue well , than many iudge it to be ?

You may be right sure of that , for hee which is not willing to liue well to day , will be more vnwilling to morrow . It is an hard thing to resist custome : for custome in time becoms another nature . And the saying is , Doe what you can , nature will some wayes haue the course : what is bred in the bone will hardly be forgone .

That a man then may bee in the better possibilitie to die well , it is good betimes to begin to liue well .

That is most certaine : Oh , Lam. 3.27 . saith Ieremiah , it is good for a man to beare the yoke in his youth .

What liquor sweete or sower a vessel first doth take , The smell thereof will aye remaine , or hardly it forsake .

Prou. 22.6 . Teach a childe , sayth Salomon , in the trade of his way , and when he is old he shall not depart from it .

What may perswade this you speake of ?

That which I doe speake : and what is there else almost that may not ? The word of God doth euery where and way perswade it : the entrance of euery man into the Churche of God doth perswade it ; the petition hee makes in the Church dooth perswade it ; the confession he makes before the Church , doth perswade it ; experience in many things doth perswade it ; euery thing but folly , vanitie , and iniquitie doth perswade it . If you will haue precept , Eccle. 11 6. the word goeth thus : In the morning sowe thy seede , and in the euening let not thine hand rest . Eccle. 12.1 . Syr. 18. 20. Remember thy Creator in the daies of thy youth . Whilest thou mayest yet sinne shew thy conuersion . Matth. 6.33 . First seeke the kingdome of heauen . If you will haue promise , the word goeth thus : Pro 8.17 . Pro. 8.18 , 19 20. They which seeke me early , shall find mee . Riches and honour are with me , euen durable riches and righteousnes . My fruite is better than golde , yea than fine golde and my reuenues better than siluer . I cause to walke in the way of righteousnes , and in the middes of the pathes of iudgement . That I may cause them that loue me to inherite substance , I will fill their treasures . Seeke ye first the kingdome of God , Matt. 6.33 . and his righteousnes , and all these things ( .i meate , drinke and cloth , after which the Gentiles seeke ) shall be ministred vnto you . If you will haue menace and threatning , the word goeth thus : Make no tarying to turne vnto the Lord , Syr. 5. 7. and put not off from day to day for suddenly shal the wrath of the Lord breake forth , and in thy securitie thou shalt be destroyed , and thou shalt perish in the time of vengeance . Thus euery way the word goeth to perswade a speedy conuersion vnto God , that man may escape confusion with the diuell . For profite thereby it sayth : This is the acceptable time , 2. Cor. 6.2 . this is the day of saluation , to day heare his voice . For perill through the neglect thereof , it saith : exhorte one another dayly , while it is called to day , lest any of you be hardened through the deceitfulnes of sinne . For example of those that haue been diligent in the practise thereof it saith : that Samuel began to serue God in his minoritie ; that Timothie knewe the Scriptures of a childe ; that Iohn grewe in spirit as hee grew in yeares ; that the lady to whom Iohn wrote , 2 Ioh. 4. had children that walked in the trueth of all these things , and moe in the word , there is nothing which doth not perswade to a speedie turning vnto the Lord , both in faith and obedience , the commaundement is holy , and that should moue ; the measure is sharpe and that should moue ; the menace is sharpe , and that should moue ; the profit by obeying is good , and that should moue ; the danger in neglecting is great , and that should moue ; the example of doing is pleasant , and that should moue ; happie is he , whom either any , or all of these doe moue . If these doe not throughly moue , the rest that follow may somewhat helpe thereto ; they should , and these would faine moue . So soone as a man is borne , or not long after , hee is baptized in the name of God the Father , the Sonne , and the holy Ghost ; and wherefore is that , but to shew , that when he cannot run to Christ , he should creepe vnto him , & serue him as he can in youth and age ? So soone as he beginneth to pray , he saith ; Halowed be thy name , thy kingdome come , thy will be done ; before euer he saith : Giue vs this day our daily bread : and wherfore is that , but to shew , that so soone as he can pray , he is to seeke the will of God , which hee must doe ; before the foode which hee must eate , the words which hee liues by , before the sinnes and pleasures which he perishes by ? It is written , that when Christ heard a young man answere , that hee had kept the commaundements from his youth , hee began to loue him : and wherefore is that , but to shewe how Christ loueth timely beginnings to obey and serue him ? There is not one confession for olde men , and another for young men , as though it were a worke of necessitie for old men to beleeue , and a worke of supererogation for young men ; but one for all , as though it were as conuenient for young men to beleeue as well as olde . The olde man saith not , I did beleeue in God ; neither doth the young man say , I wil beleeue in God : but both say , I doe beleeue in God . And wherefore is this , but to teach that a man must beleeue in God , as well when he is young , as when he is olde ? He which in Scripture is called I am ; loueth I am ; and careth neither for I was ; nor I will bee . As hee is euer present , so hee delighteth in that which is present . As mans time therefore is onely the present time , so should hee both beleeue and obey in the present time . As it was a fault in Felix to say vnto Paul , I will heare thee when I haue a conuenient time : so it is in him that would bee Felix , to say vnto God , I will beleeue in thee ; I will obeye thee , when I haue a conuenient time . As when Christ asked Peter this question , louest thou mee ? Hee looked that Peter should answere him , Yea Lorde I loue thee : so when hee asketh any this question , Beleeuest thou in mee ? Hee looketh that hee should answere him , Yea Lord , I doe beleeue in thee . He liketh not , I will beleeue in thee . There is some certaintie , in I doe beleeue in thee ; but there is great doubt , in I will beleeue in thee . He that doth not beleeue , is vncertaine whether euer hee shall beleeue . It is not in his owne power to beleeue when he list to beleeue : neither if it were , is hee sure that God will then like of his beleeuing , which would not other when beleeue , when it was meete he should haue beleeued .

Why but it is an old saying ; Repentance can neuer be too late ?

I , but it is a true saying , Repentance can neuer bee to soone . The first lesson that Iohn taught was , Matt. 3.2.10 Repent , for the kingdome of heaven is at hand . The first lesson that the Disciples taught was , Matth. 4.10 Repent too , for the kingdome of heauen is at hand . And the first lesson that Christ taught was , Repent also , for the kingdome of heauen is at hand . And all this was for no other cause , but to teach all , that repentance should bee the first worke any man should doe . And now if this bee so ; then neither faith nor obedience must be the last that must bee looked after . For repentance is not full , till faith and obedience comes ; the first to assure of pardon for the sinnes past , the second , to preuent through grace , all sinnes that otherwise would come . As a man therefore in the beginning of his age , is to repent , that he may attaine to the kingdome of heauen , so is hee also to beleeue and obey , timely crookes the tree that true cramhooke will be , and timely turnes the man that true Christian wil prooue . The tree which buddeth not in spring is dead all the yeare , the man which beleeueth not in youth , is most what vnbeleeuing in age . If children be deformed in youth , there is small likely good they will be well fauoured in age . So if mens minds be planted in sinne while they are young , seldome any goodnes buds thereout when they are olde . As other grafts , so vertue must haue a time to grow . The seede thereof is sowen in youth , but the fruite cometh vp in age . As the best killing of a Serpent is in the egge , so the best mastring of sin is in the youth . If it be not then ouercome , it will hardly be ouercome . It is hard making of an old dogge to stoope . If he be not taught while he is a whelpe , he will be vnskilfull , so if man be not reformed while he is young , he will be wicked when he is olde . What man in youth doth most put in vre , that til death to keepe he shall be sure . As the arrow is directed at the first , so it flieth all the way , ouer or vnder or beside , but it neuer findeth the marke vnles it be leuelled right in the hand . So as the life of man is begunne , so it is most what continued , either wide , short or gon of , and from that it should be . The beginning is halfe of the whole . Of a good beginning seldome comes a bad ende . If therefore a man will be in hope of a good death , it is good for him betimes to sette vpon a good life . A good life is a good meanes to a good death ; and the sooner that that is begunne , the better this in the ende will be . Ye wish ( saith Petrarch ) to die well , but that your wishing is in vaine except ye haue liued well , as if without liuing well there were no dying well .

But what if a good life be not begunne betimes ?

There is so much the more paines to be taken about it towards the ende . He that setteth not on his iourney till noone , must goe faster than he that began in the morning . So he that beginneth not a good life betimes must liue so much the more streightly when he doth beginne it . It is said , the Diuell is very busy , because his time is short : an olde man therefore in goodnes is to be much more busie because his time is shorter , as the Israelites therefore gathered twice so much Manna the day before the Saboth as they gathered any day before that , because they might not gather vpon the Sabaoth : so the gray headed which looketh euery day for the last Saboth , must pray twice as much , heare twice as much , doe twice as much to prepare the sacrifice of his body and soule , as euer he did in any time of his life before , because the night is at hand in which he can neither heare , nor pray , nor worke any more . For there is neither worke , Eccle. 9.10 . nor inuention , nor knowledge , nor wisedome in the graue whither he goeth . Serm. Disc. Ser. 115. de Tempore . A certaine Merchant passing through a wood found there an Heremit of a hundreth yeares old , of whome he demaunded what he there did ? to whome the Hermit aunswered , I learne to die . Vpon him againe the Merchant thus replyed , what neede you doe that seeing you are olde ? for without that shortly you must die , to him againe the Hermit thus aunswered : that is the thing I feare , because I know I must die , and yet I know not to die . What is it therefore quoth the Merchant to know to die ? marrie quoth the Hermit , to leaue sinne and doe righteousnes , according to the saying of the Psalmist , Eschew euill and doe good . Among other things in this historie worth the nothing , this is not the worst that by how much the shorter the time was , the Hermit had to liue , by so much the greater his care was to liue well . What was this olde mans practise , should also be other old mens as well as his . What fitted him because he was olde , doth also well fit them , because they are old . His time was short and therefore he was desirous to know to die . Their time is short , and therefore they should be desirous to doe the like . Surely they must away : whether it be to night before to morrow , or to morrow after , to night they do not know . Better it is to prepare in time than to say I would I had . Had I wist comes to late . As it was a great commendation for Mnason to be called an old disciple : so it is a great discredit for them to be counted olde dissemblers . It is ill for young men to be vitious , but it is worse for olde men not to be vertuous . It is too bad for men to follow sin when sin forsakes them . Nothing doth so much blemish olde men as sinne . For old Noah to be drunke ; for old Lot to be sleepie ; for olde Sampson to loose his strength ; for olde Eli to cocker his children ; it is a great disgrace . If olde men regarde ought a good name after their death which is better than great riches in their life , I wish them , I will them , I aduise them to be sober , discreet , holy , righteous , and religious in their age . Pro. 16.31 . Age is a crowne of glory when it is found in the way of righteousnes . Syr. 25. 4 , 5. 6. Oh how pleasant a thing it is when gray headed men minister iudgement , and when the elders can giue good counsell , oh how comely a thing is wisedome vnto aged men , and vnderstanding and prudence to men of honour . The crowne of olde men is to haue much experience , and the feare of God is their glory . But if then they neglect the wayes of God , and the works of his commaundements , the Lord haue mercie vpon them , without his great mercy , their estate is euil ; their condition is all too bad . Syr. 25. 2. Three sorts of men ( saith the Lord ) my soule hateth , & I vtterly abhorre the life of them : a poore man that is proud ; a rich man that is a lier , & an old man that doteth . If therefore hated and abhorred of God they will not be , let them speedily reformed be . If death ( which is at their gate ) take them vnawares , the thredde of their hope is cut off , and perish they must in their sinnes . For after death there is no place , Ignat. in epist. 6. August . ad Petr. diac . cap. 3. August . epist. 80. ad Hesychium . nor time to confesse them . In the life to come , they shall haue repentance for them , but in the sight of God they shall not finde remission of them . In what state their owne last day shall finde them , in the same state the last day of the world shall finde them : for such as euery man in the same day shall die , euen such in that day shall he be iudged . As Salomon saith , If the tree fall toward the South , Eccle. 11.3 or toward the North , in the place that the tree falleth there it shall be . As the apostle Paul therefore saith vnto all : While wee haue time , Gal. 6.12 . let vs doe good vnto all men : so say I vnto them while they haue time , let them doe good vnto themselues : and to doe that let them not linger with Lot till the angell plucke them , but haste with Noah , while the floud doth warne them , least when they would enter , with the foolish virgins , they haue answere , I know you not , Mat. 25.12 41.34 . in steed of ( with the disciples ) from the beginning I haue loued you : and when they come to iudgement , they receiue with the wicked , Goe yee cursed , in steed of Come yee blessed , sounded to the blessed . Sharpe is the word Goe ye : sweet is the word Come yee : as they like of the sweete Come ye better than of the sharpe Goe yee : so let them like better of the meanes to the sweete Come yee , than of the waies to the bitter Goe ye .

As your counsell is good , so they had best follow it .

You say true : as it is commodious to follow it so it is perilous to forsake it perilous in the time present , because it bereaueth them of the honour due vnto them : for who will honour an olde man that is vitious ? I reproue an olde man ( saith Cleanthes ) that hath graye haires , Laert. lib. 7. c 2. but hath not a graue heart : and perilous in the time to come , because it dispossesseth them of the kingdome of heauen : for God hath said : Apoc. 21 , 27 Stob. ser. 113. No vncleane thing shall enter therein . And Metrodorus said : An olde man is not blessed except he hath the number of good workes absolute . And to one that asked Diogenes what thing was most miserable in this life , he answered : Laert. lib. 6 An olde poore man : and that may be an olde man void of good workes , as well as an olde man destitute of great riches : for poorer is he that is destitute of goodnes , than he that is destitute of goods . And vnlike it is that he wold condemn that in another , which he so highly commended in himself : for great was the amity that was betweene him and pouerty , great also the commendation hee gaue to pouertie : when one obiected to him his pouertie , he said : Stob. ser. 95. Oh vnhappy man that thou art , what sayest thou ? I haue not seen any man exercise tiranny for pouerty , Idem ser. 93 but all men for wealth and riches : pouerty is a vertue which is learned of it selfe and an helpe to philosophy : for to what philosophy doth perswade by words , to that pouertie compells by deedes . But what doe I prosecute this thus farre ? It is no great matter which way it be taken . It makes little for the honour of olde men that are vitious ; neither doth it derogate any thing from the renoune of those that are vertuous . By that which I haue said , may easily be coniectured , what I would haue said . It is euery way perilous for olde men to persist in their sinnes , and to perseuer in their wickednes . Themselues they ouer burthen , others they too much corrupt , all they hurt . In asmuch as I cannot effect with tongue , what I affect in minde , I beseech God to giue them all grace so to liue while they are olde , as well they may die , when they do die .

Amen to that say I. For it is as miserable to die , to die , as it is pleasurable to die , to liue . And I would as gladly die to liue , as liue to be olde .

Yea , I thinke and rather too . Of the twaine the first is the best .

But of the other twaine , the last is the best .

I say not that , because I know not whether there be any goodnes at all in the first . But this I say ( because I know it ) that of those two , neither the one can be attained , nor the other annoyed without liuing wel while they liue , and dying well when they die . For the scripture saith ; Apoc. 14.13 Blessed are they which die in the Lord . It saith not blessed are they which die out of the Lord , neither yet , blessed are they which die against the Lord . For neither the one nor the other of those can be blessed . Nor the first , Rom. 8.1 . because the Apostle saith , There is no condemnation to them which are in Christ Iesus . For thereby he insinuateth that there is nothing but condemnation to them which are out of Christ Iesus . Nor the second , because the Lord saith , 1. Sam. 2.30 Them that honour me , I will honour , and they that despise me shall be despised . For thereby it may be gathered , that they which are against the Lord both in their life and death , shall not be with the Lord after their death . For how should they then be despised ? they are not despised , that are receiued of the Lord to be with Christ for euer . Greater honour cannot be done vnto them . For when Paul desired the best of all , he desired to be with Christ , which ( as he saith ) is best of all . Philip. 1.23 . desiring to be dissolued , & to be with Christ which is best of all .

Whatsoeuer you say ; by that which you doe say , this I find must be said , that a good life must goe before , that a good death may follow after , and both concurre togither , that perpetuall blisse may ensue either .

In finding this you haue found the truth . For as the second is not often without the first : so the third is verie seldome without the two former . But that there hath enough been said of this before , there might heere now more be said . But referring you to that , I will rest heere with this . For when all is sought that may be sought , this will once at length be found , that a good life till death , and a good death after a good life , are the best meanes to an happie life , after life and death .

That we may all finde the last , God giue vs grace to seeke the first . For as it is his grace that we liue at all , so it must be of his grace if we liue well .

True is that you say . For as Paul saith , By grace wee are saued ; and without grace wee could not but bee damned . Then is a man ouercome by his sinnes , while he labours to liue righteously of his owne strength , without the hope of the grace of God that deliuereth him . Moreouer as the fore named Apostle sayd of himselfe , 1. Cor. 15.10 . By the grace of God J am that I am : so must we say of our selues , by the grace of God we are that we are , whatsoeuer in goodnesse we are , for as that learned man Hierome saith , Our righteousnes doth not consist of our merites , Hieron . lib. 1. aduers . Pelag. but of the grace and mercie of God : that therefore I may once come to a conclusion , I heere say Amen to your petition

So much the iuster is my petition , by how much the better ( Amen ) fittes your conclusion : but I see it fittes well ; and I wonder nothing you sought to conclude . For loe we are at the pitch of our parting , and I neuer thought thereof . Lord how soone and sodeinly is this day gone ? I had thought we had beene much farther from our parting place then now I see we either were , or are . But seeing there is no remedie , I thanke you hartily for your company , most hartily also I thank you for the good documents both touching my life , and concerning my death , you haue in your conference with mee vouchsafed to deliuer vnto me . God make me willing to regard them and able to requite you . I esteeme them because they are healthy , and I must and will remember you , because you haue dealte courteously .

Your kindenes is great , yea greater by much than I either euer deserued , or nowe desired : neither my company , nor my conference haue merited , what either willingly you saye you gaue , or dutifully you saye you owe . The first necessarily you were to haue because thus farre one way did well serue vs both . Except one of vs should haue gone about , wee coulde not haue gone asunder . The last handsomely you could not be denied , because as friendly as earnestly it was desired , of some thing also we were to be talking , whilest togither by the way we were to be walking .

But you might haue chosen that notwithstanding , whether you would haue talked of this matter yea or no ?

Not oportunely , though lawfully . For euery time fittes vs to talke of death , because we knowe not howe soone wee must yeelde thereto ; whether to night before to morowe , or now before anone ?

In deede we are at an vncertaintie , either when or where we are to expect it , but the remembrance thereof to some is yrkesome ?

That makes not that conference there : aboutes , to others should bee lothsome , some seeke it , many wishe it , all must vndergoe it , though some cannot abide to heare of it , yet there is no reason but some should thinke of it .

God forbid that any should bee otherwise minded . If we thinke of other petite businesses ( as we doe ) ( for what goe wee about which wee thinke not of afore we goe about it ? ) much more should we thinke of it . It is the last and greatest busines we haue to doe , and in their last actions men commonly labour to excell themselues . Shall or should they then in this seeke to shame them selues ? they should not , whatsoeuer some will , wise men will not , whatsoeuer others doe : whatsoeuer others doe or will doe , God make vs wisely to thinke of it , well to prouide for it , that strongly to arme our selues against ouer much feare of it , orderly we may come to it , patiently we may beare it , happily we may passe through it , and christianly as well as couragiously wee may ouergoe it .

Amen : for the well minding of it ere it comes , is the right managing of it when it comes , he that neuer thinkes of it , can hardly abide to vndergoe it , and will scarcely labour well to passe through it , that makes many so vnwilling to heare of it , and so impatient to beare it as they are ; namely , their seldome minding it , and their neuer thinking of it .

I am iust of your minde for that : so am I also for all else that hitherto you haue spoken concerning it . I could say more , but I will not , the time that tarieth no man , and the way , which being vnknowen troubleth euery man , doe both call me a way . Once againe therefore good master Regulus , I hartily thanke you , and humbly take my leaue of you .

If there be no remedy , but needes wee must breake company , the Lord be with you .

And with you also .

Amen : I beseech him for without him ; neither of vs both can doe any thing : the holy Angell of God goe with vs , to the places whither we are going , and conduct vs to the place which we are euer desiring , and protect vs in the places wherein we shal be abiding .

Amen , Amen : for so shall now our iourney be prosperous , and in the end our arriuall to rest most ioyous , but againe fare you well , 2. Cor. 13.13 for I must yeelde to time being subiect to time .

Farewell sweete friend Quirinus : and the grace of our Lord Iesus Christ , and the loue of God the father , and the most comfortable fellowship of the holy Ghost , bee with vs and remaine with vs this day and alwayes : Amen , Amen .

FINIS .