rather hauinge lesse perfectâ—…oÌ„ in many things then they haue for they goe as soone as they be borne but we can neither goe straight vpon our féete no nor crepe vpon our hands if nede were We are all borne crying that we may thereby expresse our misery for a male childe lately borne pronounceth A. and a woman childe pronounceth E So that they saye eyther E. or A as many as discend from Eua. And what is Eua but Heu Ha eche of these soundes is the voyce of a sorowful creature expressing the greatnesse of his grefe here vpon before Eua sinned she was called Virago and after she sinned she deserued to be called Eua when she hard sayed vnto hir Thou shalt bring forth in sorrow and payne for ther is no payne to be compared to that which a woman abydeth in hir labor Wherevpon Rachel with ouer great grefe of laboring dyed and at hir death shee called the name of hir sonne Benony which betokeneth the sonne of sorrow or payn The wife of Phinees faling sodeynly in labor brought forth a childe dyed withall euen at the instant of death she called hir sonne Icabod But a woman licke vnto one that hath escaped shipwrack is sorowfull sad whiles shee laboreth but when she hath brought forth a childe then remembereth she not hir paynes for ioye bicause a man child is borne into the world Then she conceiueth with filth and vncleannesse she bringeth forth is deliuered with paine and heauinesse bringeth it vp and nowresheth it with toyle and carefulnesse and kepeth and preserueth it with dread fearefulnesse Man commeth forth naked and shall retorne naked he commeth poore and he goeth poore Naked sayeth Iob I came out of my mothers wombe and naked shall I returne thether we brought nothing into this world and doubtlessâ—… we can carry away nothing But if any man depart out of this world clothed let him marke well what kinde of clothing he bringeth filthy to be spokeÌ„ more filthy to be heard and most filthie to be sene O vile vnworthinesse of mans estate and condicion O vnworthy estate of mans vilenesse Search the trees the herbes of the Earth they bringe forthe boughes leaues flowers fruits A man bringeth forth nitts lyse worms They distill powre out Oyle Wyne and Balmes and a man maketh excrements of spettle pisse and ordure They smell breathe all swetenesse of smell and pleasauntnesse whereas man belcheth breaketh wynde and stincketh for such as the tree is such fruites it bringeth forth and an euil tree can not bring out good fruit Then what is man according to his shape and proporcion but a tree turned topsie turuey whose rootes are his heares the stub of the roote is his head and his neck the body of the tree is his breast belly and bulke the boughes are his armes legges and the little braunches and leaues are his fingers and toes This is the leafe which is tossed with the wynde and the stuble which is dryed vp with the Sunne In the first age of Man it is read that he lyued nyne hundreth yeares and more but when mans lyfe began by lyttle and lyttle to declyne then our Lorde GOD sayd to Noe My Spirit shall not remayne with man for euer because he is fleshe and his dayes shall be one hundreth and twenty yeares the which may be vnderstoode aswell by the tearme of mans lyfe as by the space to repeÌ„t him for from that tyme forthwardes fewe are read of which lyued any longer But when mans lyfe was dayly more and more shortned then was it sayde by the Psalmest The dayes of his tyme are seauentie yeares or if it be a stronge bodyâ—… foure skore yeares and then theyr payne and sorrow increaseth For shall not the small number of my dayes be finished in smal tyme Our dayes doe passe away more swiftly then the webbe is cut from the weyuers hand A man borne of a woman lyuinge short tyme replenished with many miseries commeth forth lyke a flower and is plucked vp and flyeth away lyke a shadowe and neuer contineweth in one estate For now a dayes men doe lyue forty yeares and very fewe doe reache sixtie yeares But if man doe attayne vnto age immediately his hart is afflicted his head is troubled his spirites languishe his breath stincketh his face is wrinckled his body is bowed his eyes are daseled his féelinge faylleth and his quickenesse quayleth his teeth become rotten and his eares are closed vp An olde man is soone prouoked but hardly reuoked beleauing quickly and mistrustinge laysurely coâ—…etous and greédy heauy and needy Swyft to speake and sâ—…owe to heare praysing thinges of antiquitie and dispysinge what is vsed presently blaminge the tyme present and allowing the tyme past he sigheth and is vexed he waxeth weake and is astonâ—…ed as Horace sayth Multa senem circum 〈◊〉 in comodâ—… To conclude neyther let olde men glory against yonge men nor yet let younge men waxe insolent and disdayne olde men for they haue béen as we are and we shall one daye be as they now are The Byrde is created to flye a lofte and Man is borne to be weryed with toyle and labour All his dayes are full of labours and paynes neyther can his mynde be quiet in the scilent night and what is this but vanitie there is no man without labour vnder the Sunne nor without defectes and imperfections vnder the Moone nor without vanitie vnder tyme Tyme is the delay of thinges subiect vnto change the vanitie of vanities as the Preacher sayth and all is vanitie O how variable are mens studies and how diuers be theyr exercises and yet they haue all oâ—…e ende and one selfe same effect euen labour payne and vexacion of the mynde There is much businesse created for all men and a great yoke is layd vpon the sonnes of Adam from the day that they come forth of their mothers wombe vntil the day of their Sepulture in the earth which is mother to all lyuing creatures Let wyse men search narrowly let them héedely consider the height of the heauens the breadth of the yearth and the depth of the Sea let them argue and dispute euery one of this let them haÌ„dle them all ouer and let them alwayes eyther learne or teach and in so doing what shall they fynde out of this busie toyle of our lyfe but traueyle and payne that knewe he by experience which sayed I inclyned my hart to know learâ—…nge prudâ—…ce error and folishnesse and I perceyued that all was labor affliction of the spyrite For asmuch as in great wisedome and knowledge there is great disdayne and be which increaseth knowledge increaseth also payne trauayle for although whilest that he sercheth it out he must sweat many tymes and watch many nightes with sweat and labor yet is there scarcely any thing so vyle or any thing so easy that
the lord They went about in shéepes felles in goates skynnes néedy afflicted miserable For whome the worlde was not yet worthy Straying in solitarie places in mountaynes in dennes and in caues of the carth in daunger of floods in daunger of théeues in daunger of the Iewes in 〈◊〉 of the Gentylles and in daunger of faulse brethren In labour calamitie in much watching in hunger and thirst in many necessities and in cold and nakednesse For the 〈◊〉 doth deny himselfe and 〈◊〉 his members together with all vices and coâ—…pisences that the world may be 〈◊〉 vnto him And he to the worlde He hath héere no place of aboade but séeketh diligently for the heauenly habitation to come He susteyneth the world as an exile beinge 〈◊〉 vp in his bodie as in a pryson sayinge I am an inhabitour and a stranger in the earthe as all my forefathers haue bene Forgeue me that I may be cooled before I depart I will abyde no longer Alas that my dwelling place is prolonged I haue euer dwelled with the inhabitaÌ„ts of cedar my sowle hath remayned with them Who is weakened and I am not weake Who is weakened and I am not vexed For the sinnes of the neighbors are the refreshinges of the iust This is that watering place which Caleph gaue vnto his daughter Axa in dowry The lyfe of man vpon earth is a warfare Yea is it not 〈◊〉 right warfare when manyfold enemies doe on euery syde assayle it that they may take man and persecute him and kyll him the deuill and man the world and the flesh The deuill with vices and concupisences man with beastes the world with Elements and the flesh with the sences For the flesh doth couet against the spirit and the spirit against the flesh But we must not wrastle against flesh and bloud but against the lyuely breathinges of wickednesse in heauenly thinges and against the captaines of these darcknesses For your aduersary the deuill goeth about lyke a roaring Lion séeking whome he may deuowâ—…r The fyry dartes of the most wicked are kindled Death commeth in by the wyndowes the eye doth robbe the Sowle the whole world doth fight against the sences that is nacion against nacion kingedome against kingdome great Earthquakes in many places pestilences and hongers tempestes and terrors from heauen The Earth bringeth forth thornes and thissells the water flooddes and raging tempestes the Ayre thunder and great wyndes the Fyer lightninges and flashâ—…nges Saying cursed be the Earth in thy works it shall bring forth thornes and thissells vnto thée With the sweat of thy browes thou shalt eate thy bread vntill thou retourne to the Earth For Earth thou art and to the Earth thou shalt goe The Bore out of the woode doth lye in waight and the best fruites are destroyed The Woulfe and the Beare the Leopard and the Lyon the Tyger and the wylde Asse the Crocodyle and the Gryffen the Serpent the Snake the Adder and the Bassâ—…liske the Dragon and the Ceracte the Scorpion the Uyper yea Nittes Lyse Fleas and Ants Flyes and Gnats Waspes and Hornets Fyshe and Fowles For whereas we are created to beare rule ouer the Fyshes of the Sea and the fowles of the Ayre and all lyuing creatures which moue vpon the Earth Now we are geuen as a praye for them and are made foode for their mouthes For it is wrytten I will send the téeth of wylde beastes against them with the fury of Serpents and things which glyde vppon the Earth Unhappy man that I am who shall deliuer me out of the body of this death Surely man would be brought out of pryson and would depart out of his body For the body is the prison of the Sowle Wherevpon the Psalmist saith Bring my sowle out of pryson No rest nor quietnesse no peace nor securitie at any tyme On all sydes feare and trembling and on all sides labour and payne Flesh shall be sorowful euen whylest it lyueth and the sowle shal morne and lament ouer it selfe Who had euer yet a whole day pleasant in his delight who in some part thereof the guiltinesse of consience the feare of anger and feircenesse or the motion of concupisence hath not troubled whome the swelling of enuie the earnest desyer of couetousnesse or the puffing vp of pryde hath not vexed Whome some losse or offence or passion hath not disquieted and to conclude whom neither sight nor hearing or some thing that touched dyd not offend Rara auis in terris 〈◊〉 simillima Signo Herken herevpon vnto the saying of the wise man Betwene morning sayth he and night the tyme shal be changed Uayne thoughts and cogitacions doo one succede another the mynde is wrapped into sundry conceytes They houlde the Tymbrell and Lute in theyr handes and they reioyce at the sounde of the Organnes they leade theyr life in iollytie and at the twincke of an eye they goe downe into hell Alwayes some sodeyne sorrowes doo succede and fâ—…low after worldly ioye And he which beginneth in ioye endeth in griefe For the worldly felicitie is mingled with many sorrowes and sharpe mishappes as he well knewâ—… which sayd They laughter shall be mingled with sorrow lameÌ„tacioÌ„ comes in th end of reioycing This did the sonns children of Iobe wel trye who whiles they did eat draÌ„k wine in the house of their eldest brother sodeynly a vehement wynde brake in from the desart country strake the foure corners of the house which fell downe and oppressed theÌ„ all Whereby their father sayed not without iust cause My harp is tourned into lamentacion myne organe pypâ—… into the voyce of wéepers mourners But it is better to goe vnto the house of weping lamentacion then to the houses of banqueting Geue eare and marke a holsome admonicioÌ„ In the day of reioycing good fortune be not vnmidfull of mishaps Remâ—…ber the latter daies thou shalt neuer sin Alwayes the last day is the first and yet the first daye is neuer reputed for the last yet we should so liue as though we were euer ready to dye For it is written Be myndeful and remember that death will not long tarry from thée time passeth away death approcheth A thousand yeares before the eyes of him the dyeth are as yesterday which passed away For all thinges to come doo grow and renew and alwaies thinges present doo dye and fade And whatsoeuer is past is altogether dead Then we dye alwaies as long as we lyue then at length we leaue dying when we leaue to lyue any longer Therefore it is better to dye vnto lyfe then to lyue vnto death Wherevpon Salomon saide I haue more praysed the dead then the liuinge and haue accounted him more then bothe which was neuer borne Life flieth swiftly away and cannot be
Philosophers intention is not about the body but furthest from it and is wholly occupyed about consideration of the soule The mynde and soule of the Phylosopher doth dispise and disdayne the bodye and flyeth from it that it selfe may bee wholly occupyed in and about it seâ—…fe For out of our bodyes procéede thousandes of impediments vnto contemplation whilest we are busied for the necessarie sustentation therof A Philosophers meditation is the loosyng and separation of the mynd from the bodie It is a rediculous thyng for a man that all his lyfe tyme dyd prepare hym selfe vnto death if then when it commeth hée bée troubled or molested therewith If thou perceyue any man to shrynke at death when it commeth say boldlye hée was no Phylosopher As often as the mynde or soule is allured by the bodye vnto these worldely and chaungeable thynges it is seduced and sore troubled But as often as the mynde or soule is exercysed by it selfe in speculation it is straight wayes transferred into sinceritie and immortalitie The bodie and the mynde beyng both in one nature 〈◊〉 yet commaund the bodie to be gouerned to serue and to bée subiecte But it commaundeth the mynde or soule to rule and beare dominion True Philosophers doe abstayne from all things that are corporal are not gréedy louers of mony and riches These sentences Plato affirmed Now Socrates by Saint Hieromes testimony dyd vtterly contempne ryches Dyogenes forsaking all these worldly pompes dyd chuse to lyue in hys Tunne Tullye and Seneca haue â—…ritten moste sharpely and bitterly agaynste the loue of ryches and voluptuousnesse Then if these men being onely enduced by naturall reason and onely for the attayning of naturall felicitie and scyence did thus contempne all vyces and ledde such a strickt and hard lyfe of how great condempnation are Christians culpable which being instructed with the doctryne of the gospell and very lawe of God to whom the onely begotten sonne of God him self did personally come and made him selfe an example for them are not yet ashamed to lead a wanton vayne and delycate lyfe are blotted and blemished with carnall markes â—…leaue fast vnto the worlde forget heauenly things and are not dilygent and carefull to honour God with all their hartes But my beloued be not thou lykened nor conformed vnto suche vnworthie men Rather follow the footesteppes of the holy fathers that thou mayest be able to please thy Creator and to offer vnto him the floure of thy youth whilest it doth yet floryshe and sproute The which wil be vnto hym most pleasaunt and acceptable As Gregorie witnesseth saying in that age that mans heare is yellow his eyes glistering lyke christall his face freshe as the Rose his sound health encreaseth his strength and force his yong and lustie yeares promise long continuance vpon earth whilest reason and the sences are quicke whilest the hearing is more readie y sight quicker the gate vpright the countenance louely and the body lustie they which in this age sayeth he doe rule and master them selues and doe assocyate acquaynte them selues with God they may expect and hope for the reward of the blessed Apostle and Euangelist Iohn Where vpon Hierome sayeth it is good for a man when he hath borne the yoke from his youth vpwardes Therefore welbeloued doe not foreflow thy conuersion vnto the Lord neyther defer from day to day least his wrath come sodaiâ—…ly vpon thée Offer thy selfe wholly to God and he will wholly bestow him selfe vpon thée Be thou of a right 〈◊〉 and put thy hand vnto the strongest sâ—…outest trauayles Fight lyke a good Soldier agaynst the enimyes of the soule For he shall not bee crowned with glorie which hath not maistred the proudest The creator of all thinges which is aboue all things the highest and most blessed God vouchsafe to giue thée all these thinges for his vnmeasured goodnesse and for the aduauncement of his honor gloriâ—… Amen Salomon in the xxix of his Prouerbes sayeth Our dayes are as woundes vpon the earth and yet there is no death And Augustine in his thirtenth booke and tenth Chapiter De ciuitate dei sayeth From the tyme that any man begynneth to be in this mortall bodye hee doeth incessauntly trauayle to dye For therevnto tendeth all his mutabilitie in all hys lyfe if it may bee called lyfe that hee lyueth to that ende that death may come For all men are néerer vnto death after a yeare finished then they were before it begonne to morrowe then to day to daye then yesterday and euen anon then now For all the while we lyue some little space of our lyfe is taken away And that which remayneth doth dayly become lesse and lesse So that the whole course of this our lyfe is nothyng els but a recourse vnto death And in this course no man is suffred to stay nor to linger and goe softelyer then his fellowes But all men are drouen on with equal steps and paces and are all conceyued alyke to their ende Neyther doeth he which dyeth soonest passe ouer the day faster then an other whose lyfe lasted longer But hauyng eche of them equall momentes and tymes to passe ouer equallye that one had hys ende and determinate tyme set nearer and that other further of For it is one thing to haue lyued longer and another thyng to haue gone or procéeded slower or quicker And therfore whosoeuer doth the longer linger his dayes before he dye he went notwithstanding neuer the more slowly but he had the longer iourney to performe Yea and if it should be accompted that a man doth begin to dye I meane to bee dead in déede from the fyrst moment that death claymed hys ryghte in thys our exyle whych is euen from our swadlyng clontes then all this lingryng and detracting of tyme should in accoumpt be no tyme at all For what other thyng doe we accomplysh in our dayes houres momentes and tymes then that thys lyfe beyng consumate death which all that whyle was in hande may bée fulfilled Of these things Augustyne speaketh largely in the Chapiter before rehearsed and the Chapiter next following But of the infinyte euilles and myseries of thys present lyfe he treateth more playnely in hys xx booke and xx Chapiter of the same worke saying As touching our first originall beginnyng all mankynde was in damnable estate as well witnesseth thys our lyfe if it bée a lyfe so full of such and so excéedyng great euilles For what els betokeneth the horrible depth of our ignorance from whence all errour spryngeth the which dyd receyue all Adams chyldren into a darkesome corner so that a man can not from it bée delyuered without payne sorowe and dread yea the inordynate loue which we beare to so many thynges giltye of vanitie whereon so many cares doe ryst so many perturbations so many languyshings â—…cares madnesse ioyes dyscords contentions warres treasons wrathes enimities fraudes theftes spoyles ryottes and prides do sufficiently bewray our miserie damnable estate
vnto a faythfull christian man is it the dissolucion of the bodie that a christian man desireth who is able to say I long to be dissolued is it that death bringeth an ende of life being heare that is not much to him that knoweth he hath an other lyfe to come in comparison of which this is no lyfe but death no ioy but sorow no ease but trauayle no quiet but misery So that either there is in deade very smal weake faith in vs to beleue gods promises infallibly made to all his Or if we doo assuredly beleue theÌ„ the greatest feare in that behalfe is past for he that loseth his lyfe temporall fyndeth eternal goeth froÌ„ labour to rest from the sea into the hauen froÌ„ weaknes to strength from sicknes to health from death to lyfe from sinne to iustice from sorow heuines paine to the place where there is no gréefe nor sighinge those former parts are then past Let the heathen feare to dye who may truely say I know not whether I goe nor what is ordeyned for me to what ende the gods haue created me whether it be good or no who are borne in sin not new borne in holines who haue neither teaching or knowledge of life neither promis of the same But a christiaÌ„ man being taught y death is the entre to lyfe that he is ordeyned to lyue with Christ created to be partaker of his glory regenerat sanctified by him with promis of blisse inestimable if he after all this retorne to the same loue of lyfe feare of death y is in the gentil what doth he then else but practise to be come a gentil heathen again selling away his enheritaÌ„ce for lesse then a messe of potage and renouÌ„cing his priuiledge whervnto he is singularly and especially called But as we haue sayd before weaknes may be a great cause to make a man feare death lack of beléefe a greater but yet are they not the greatest for perfect loue ouercoÌ„meth weaknes increaseth reuiueth faith wher loue is whole sounde the rest is soone recouered if it be lost or increased if it be decated But if loue be either deuided betwene god this world lyfe present or wholly traÌ„slated froÌ„ god vnto things traÌ„sitory How should a man be content to parte froÌ„ y he loueth and séeke that he careth not for sithe it is so true saying that where the man loueth he lyueth and vnpossible is it that who so is delited here possessed with the loue of this lyfe should willingly heare of death which can onely be welcome to them that therby desire to be with Christ whom they loue better then theÌ„selues or this lyfe so can be coÌ„tent to leaue the good for the better their welbeloued for the best beloued or y they estéeme light they entirely and tenderly loue For if it be asked what is the thing of such force y is able to make a man content to forsake his goods his liuing him selfe and his life if we will answere truely and in fewe words we must say it is loue nothing else which wher so euer it be faâ—…ed ma keth al other things séeme nothing in coÌ„parison of that it lyketh And herein to vse some exaÌ„ples it was none other thing the made the Philosopher cast himselfe into the burning fire of Aetna nor the Romain getleman-on horse backe to leape in wher y earth gaped the young man after y reading of Platoes booke to break his neck So many captains souldiers wyllingly wittingly to goe to their death but loue They louid somthing better then lyfe the wysest their couÌ„try and frendes whome they would preserue thother fame and as they called it immortalitie the lightest vayne estimacion glory but euery one somwhat wherewith they were ledde Sith theÌ„ loue is of such force as y same is able to bereue a man not only of his goods treasure but also of his lyfe and that by his owne will and coÌ„sent the right waye to learne coÌ„tentidly to receaue death when god sendeth it is to learne to employ wel fasten our loue wher it should be is due that is vppoÌ„ god and the lyfe to come louing that onely for it selfe and other things so much and so farre as we neither change nor remoue y out of his place which lesson if it be not onely beleued but practised maketh the lyfe godly and comfortable and the death easy And who so euer marieth him to the loue of the world following y desires thereof and making the desyres of it his delight that man may speake boldly of death vntil it come But when he shal stand vpon his gard to receue the assault he must will vndoubtedly shrink shew him selfe a weake souldier lacking the armour that should theÌ„ defend him for if faith his buckler byd him be strong thinck vpon the coÌ„quest that Christ his captaine hath made vpon that triumph y is prouided for him his owne hart coÌ„science which is néere him than his armour will saye all that is prouided for such as beare their loue true hart to their onely captaine whome they promised to serue for such as before in the time of theyr seruice dyd resist his enimie his atteÌ„ptes and not for such as yelded themselues prisoners vnto him content to be in his Campe and to fight vnder his banner His sword which is the worde of God being not well handeled of him before nor much occupied wyll then agrée ill with his hand he for lack of exercise not able to giue a strong blow therwith his curates of charitie so thin that eache dart arrow shal perce it his helm of hope vnlyned neither wel fitting to his head nor able to kéepe of the force of the byll Is it possible think ye y a souldier thus armed besides this not exercised in feates of warre shold withstaÌ„d a mightie stroÌ„g practised wel armed man no verely He wil either runne away if the grouÌ„d serue him or with shame be takeÌ„ prisoner and captine When I consider the maner of dying of such as were in gods fauour of whom we reade in the Scriptures old new coÌ„pare our selues with theÌ„ how willing ready glad they were to leaue this lyfe how loath backwarde sory we are for the greater part to doe the same I meruaile we should be called one mans children that are so vnlyke in condicion Moses being tolde he should no longer lyue therefore to prouide his successour dyd w his own hands ordre appoynt Iosua without coÌ„playnt sorow or token of gréefe prouiding for theÌ„ that shold lyue as it were nothing thinking on him selfe Isaac byd his sonne go hunt prouide gett him meat that he might blesse him before he dyed The lycke coÌ„tentacioÌ„ appeared in Iacob Tobias Dauid sundry other whome we finde not onely neuer to haue shunned death
is formed and made of Dust Clay Asshes and a matter much vyler which for modestie I doe not name coÌ„â—…eiued in concupisence of the fleshe in the feruent heate oâ—… lust in the loathsome stinck of desyre and that worse is in the blot and blemish of sinne borne vnto payne sorow and fearâ—… yea and that which is most miserable vnto death He doth lewd thinges wherby he offendeth God his neighbor and him selfe He doeth filthy facts whereby he defileth his good name his conscience and his person and he doth vayne thinges wherby he neglecteth serious profitable necessary things He shal become the fewel for fier which alwayes burneth and can not be quenched the foode of worms which euer gnaw and féede vpon him the continewall masse of corruption which alwayes stincketh is filthie odious and horrible Then our Lord God hath formed man of the â—…ime of the Earth which is more vile then the rest of the Elements as it appeareth in the second of Genesis He made the Planets and Starres of the Fyer the blastes and wyndes of the Ayre the Fisshes and Fowles of the Water and Man and beast he made of Earth Then if he consider of the creatures created in the water he shall perceiue him selfe to be vile Considering the creatures made of Ayre he shall finde himself more vile coÌ„sidering the creatures of fyer he shal fynd himself most vyle Neither shal he make him self equal with the heaueÌ„ly creatures nor dareth prefer himselfe before the creatures of the Earth for he shal finde him selfe equal vnto beastes and shall acknowledge himselfe lyke vnto cattell sithence th end of man and cattel of the feild is all one and their condicion and estate are equall neither can man doe any more then a beast From the Earth they sprang and rose and to the Earth they shal retorne together These are not the wordes of any worldly man but of the wysest euen Salomon What is man then but slyme and dust and thervpon he sayth vnto God Remember I besech thée that thou hast made me lyke vnto Earth and shalt bring me into dust againe and thervpon also God sayth vnto man Thou art dust and shalt retorne into dust I am compared sayth Iob vnto Clay and am lykened vnto Imbers and Asshes Clay is made of Water and dust and both the substaunces doe remaine therein and Asshes are made of Fyer woode and bothe the substances doe fayle An expresse mistery but to be expounded in an other place Then what is Clay to be prowde on or whereof doest thou extoll thy selfe O dust O Asshes whereof doest thou glory Peraduenture thou wylt answere that Adam him selfe was fashioned and formed of clay and that thou art procreate of the séede of man But he was formed out of virgin clay and thou art procreate of séede which is vncleaue for who can make that cleane which is conceiued of vncleane séede What is man that he may seme vndefiled or that which is borne of man may seme iust For behold I was begotten in iniquitie and my mother conceiued me in sin Not onely in one iniquitie nor in one onely transgression but in many iniquities and in many transgressions yea euen in strange iniquities and transgressions for there are two kinde of conceptions one of séede an other of nature The first is made in such factes as are committed The second in such thinges as are purchased and gotten for the parents commit in the first and their issue doe purchase in the second For who is ignorant that the act of generation yea euen betwene maried folkes is neuer committed without prouocation of the fleshe without heate of lâ—…st or of concupisence wherevpon the séedes which are conceiued be vncleane be blotted and made corrupt and the sowle beinge therewith ouer flowed dothe purchase the spot of sinne the blot of gilt and transgression and the blemish of iniquitie euen as liquor is corrupted beinge thrust into an vâ—…cleane vessell and beinge once poluted is defiled euen by the first touch therof For the sowle hath thrée natural powers or three natural forces that is to say a reasonable power to deserne betwene good and euill a passionate power to reiect the euill and a power of appetite to desier that which is good These three powers are originally corrupted with three opposite and contrary vices the reasonable power â—…y ignoraunce that it may not deserne betwene good and euill the passionat power by wrath and anger that it may reiect the good the power of appetite by the concupisence that it may desier that which is euill The first of these vices begetteth transgression the last bringeth forth sinne the midlemost ingeÌ„dereth both sinne traÌ„sgression for it is traÌ„sgression to doe that which is not to be done it is sinne to indeuor that which is not to be indeuored These thrée vi â—…es are purchased and gotten out of corrupted flesh by thrée allurements for in carnall copulation the vnderstanding is lulled on slepe to th ende that ignorance may be sowed the prouocation of lust is styrred vp to th ende that anger and motion of mynde may be spred a broade and the affection of voluptuousnesse is satisfied to thend that concupicence may be obtayned This is that Tyran fleshe the lawe and ruler of the members of man the norishment of sinne the languishment of nature and the fodder of death without the which no man is borne and without the which no man dyeth the which although it passe ouer at any tyme in state of accusation yet it remayneth alwayes in acte For if we say that we haue no sinne we beguyle our selues the trueth is not in vs Oh greuous misery and vnhappy estate condition before we sinne we are bound and wrapped in sinne and before we transgresse we are caught in transgression By one man sinne entered into the worlde by sinne death tooke hold of all men for dyd not the forefathers eate a sower Grape and their childrens téeth are set on edge Wherfore theÌ„ was light geuen to him that is in wretched nesse lyfe lent to such as are in bitternes of the sowle Oh happie they are which dye before they are borne which tast of death before they know what lyfe is for soure are borne so deformed and prodigious that they seme not men but rather abhominations vnto whom nature perhappes should much better haue foresene if she had neuer suffered them to be sene for they are demonstrate and set to shew as monsters and shewes and some againe lacking some of theyr members sences are borne vnperfect to the grefe of their freindes the infamy of their parents and the abashinge of their neighbors But what nede I speake perticularly of these imperfections sithence all men generally are borne without knowledge without speach without vertue without power wéeping wayling weake féeble and but little deâ—…eringe from brute beastes or
go to the darkesome land which is couered with the cloudes of death the land of misery darkenesse where the shadow of death and no order but perpetuall horror doe inhabitt Yet there shal be order in the quantitie of paynes For with what measâ—…re you meat it shal be measured to you agayne That theâ—… which â—…inned most gréeueously may be moste gréeuously punnished For they which are mightie shall suffer tormentes mightilye But ther shal be no order in the quality of thinges For froÌ„ the snowe and water they shal be put into hoâ—…e skalding fier That the sodeyne change of the contraries may make their gréefes the greater I haue séene by experience that if one which is burned doo straight waies put his hurt into the water he shall féele afterwards the greater skalding Men are put into hell like shéepe death shall féede vpon them This is spoken by the similytude of beastes and cattell which doo not pluck vp grasse herbes by the rootes but crope of the toppes that the grasse may growe againe for their foode So also the wicked as if they were fedd vpoÌ„ by death shall reuiue vnto death that we may dye euerlaâ—…ingly as Ouid saith Sic inconsumptum Titij semperque 〈◊〉 sic perit vt possit sapè perire Iecur TheÌ„ shall death be immortall then shall the dead lyue which be dead vnto life They shall séeke death shall not finde it bicause they had lief lost it Harken vnto Iohn in the reuelation which sayth In those dayes men shall séeke death shall not finde it They shall desâ—…or to dye death shall flye from them O death how swéet shouldest thou nowe séeme vnto them which heretofore thought thée so bitter they shall desire thée wish for thée only which did vehemeÌ„tly abhorre thée onely TheÌ„ let no maÌ„ flatter himself say that god will not be alwayes angry nor be offended for euer but his mercyes are ouer all his workes Since when he is angrye he will not forget to be mercifull Neither doth he hate any of the thinges which he hath made Taking as an argument of error that which the Lorde sayth by the Prophet They shal be gathered together into one buÌ„del into the lake ther they shal be shut vp in prisoÌ„n And after many dayes they shal be visited For man sinned but for a tyme and then god will not punishe for euer O vayne hope O false presumption Let not man beleue being vaynely deceyued by error that he is to be redéemed for any price For in hell ther is no redeÌ„ption Therfore sinners shal be gathered together into the lake shal be shut into prison But in hell In the which they shal be tormeÌ„ted without bodyes vntill the daye of iudgement And then after many dayes that is after they are rysen againe with their bodies at the latter day they shal be vysited Not vnto saluatioÌ„ but for reuenge Bicause after the day of iudgement they shal be the more gréeuously puÌ„ished But it is said in an other text I wil visit their iniquities with a rodd their sinnes with stripes Therfore God is offended with the predestinate tempoally bicause god doth scourge euery soÌ„ne whoÌ„ he loueth By which words that is gathered he will not be angry vntill the end But with the reprobate god is offended eternally By cause it is méet right that as the wicked hath vsed fraud and dissimulatioÌ„ in his euerlasting so god may vse reuenge and punishment in his euerlasting also For although the facultie and power to sinne doe leaue him yet doth hée not leaue wil desire to sinne For it is written the pride of them the were hatefull doth alwayes assende The reprobate which are alreadie in dispaire of forgeuenesse shall not be humbled but their mallice and hatred shal be growne and increase as though they would haue him not to be at all by whome they knowe that they be so vnhappily They will curse the highest and blaspheme the almighty Complaning that he is wicked bicause he hath created them vnto punishâ—…nt and is neuer inclined to forgeuenesse Geue â—…are vnto John in the reuelation saying A great hayle came downe from heauen vpon men and men blasphemed God For the plague of hayle bicause it was excedinge great So that the will of the damned although he haue lost theffect of his power hath alwayes an intent and affection of mallice mischefe and that of it selfe shal be a punishment in hel which was sinne and offence in the world Although peraduenture it is there also a sinne but not to the deseruing of punishment â–ª Therefore the wicked bicause he shall alwaies haâ—…e in him selfe the gyltinesse of his sinne he shal likewise féele in himselfe the torment of his payne for that which he himselfe did not take away by repentance God dyd not forgeue by pardâ—…ne And so it serueth as a great point of righteousnesse to them which are to be iudged that they neuer lack punishment in hell which neuer wanted will to sinne and offend in theyr life tâ—…me They would if they could haue lyued without end that they might also without ende haue sinned For they which neuer cease to sinne whiles they lyue doo shew that they desyer alwaies to lyue in sinne Which of you sayth Esay can dwel with the euerlasting Preists These men shal be a smoke in my fury a burninge fyer all the day by night it shal not be quenched But the smoke thereof shall ascend for euer And Hieremy sayth I wil geue you ouer vnto euerlasting shame and reproch and vnto perpetuall ignomynie which shall neuer be taken away with obliuion Then Daniell they which haue slept sayth he in the dust of the earth shal awake sâ—…me vnto eternall lyfe and some vnto reproch which they shall alwaies abide Salomon the wicked man beinge once dead there shall be no hope of him his destruction shall come vppon him for an example And sodeynly hée shal be striken and shall haue no medecyne to cure it Iohn the Appostle sayeth also If anye man worshippe the beaste and hys Image He shal drinck of the wyne of gods wrath shal be tormented with fyer brimstone the smoke of his torments shall ascend for euer euer Neither shal he haue rest day nor night which hath worshipped the beast his image The very truth it self doth coÌ„â—…rme all these which shal reproue the damned sentencially in iudgement When he shal say Go you cursed into euerlasting fyer which is prepared for the deâ—…ill his angells Now if according to the diuine opinion all tryall of truth doth stande in the mouthes of two or thrée witnesses how much more shall it stand by these testimonies of so many and so notable men Behold therefore the day of the Lord shall come cruell ful of indignation wrath
mayest enioye him thy fill most swéâ—…tely and aboundauntly For in him the whole fulnesse of blessednesse doth consist Yea the delight of God is to be with such a soule and to dâ—…cke and adorne it daily with great plenteousnesse and to vysit and comfort it with most godly reioysinges Then let vs for gods sake by the beholding of so great profit and by the desyre and affection whiche we ought to haue vnto so greate nobylitie learne to contempne euen from our hartes this moste vayne varyable néedye frayle intysing world which with draweth vs from god Synce it cannot satysfie nor contâ—…t our affecte nor our desire As Augustine 〈◊〉 saying A reasonable soule created to the lykenesse of God maye be occupyed in all thinges but it cannot be replenyshed satysfied nor fulfilled For he which is capable of GOD cannot be filled and satisfied with any thing that is lesse theÌ„ god And agayne he sayth O Lorde thou hast made â—…ur hart for thée and it is therefore troubled out of quyet vntyll it maye come vnto thée Nowe we haue shewed before sufficiently that the more our soule is stretched out or dâ—…spersed in earthly thinges yea the more it be occupied in temporall thinges and affected vnto worldly thinges so much the lesse can it be occupyed gathered together or affected towardes god And therefore if we would haue it incessauntly occupyed and exercysed in him by syncere contemplation feruent loue déepe medytation contyne wall praier harty prayse and thankesgeuing let vs withdrawe and turne it away from the world and all that is therein and let vs wholy applye it yea and as it were laye it flat and prostrate before the diuine maiestye For so shall it wounderfully growe and increase in grace And let vs so entirely loue and conserue this true godly and moste noble perfection which is beyond all comparyson better more excelent and more to bée desyred then all the goods of this world that we may altogither and in euery respect contempne the world for the loue and desire which we haue to the said perfectioÌ„ as a thing of nothing and altogither vayne Neyther yet let vs thynke that we haue done anye greate thing to leaue and forsake earthly and base things for so supernaturall and excellent treasures but let vs singe prayses vnto God with an humble and louely spirite bicause he hath so taught illumynate erected and styrred vp our hartes to the true discerning and full forsaking of all vanytie and vylenesse in this world For they are truely blessed whome the Lord â—…oth so vouchsafe to teach so to enduce vnto the contempt of the world and so to rayse and styre vp vnto the full perfectioÌ„ of a spyrituall lyfe Now my welbeloued should not he séeme to haue a mynde sore darkened a hard hart which hauing red hard and vnderstood these thinges is neyther prouoked to contempne the world nor enflamed to attayne the Godly perfection before rehearsed Doe not thou then for the loue of the lesse hazard to lose the more Be not more delighted in creatures then in the creator Doe not cleaue more earnestly vnto the world then vnto god For behold the world with all the concupyscence and vanytie thereof passeth away and vanysheth lyke smoke But he which doth the will of God shall abyde for euer It is written in the seuenth Chapiter of Ecclesiastes remember thy latter ende and thou shalt neuer sinnne And surely such as neyther the horrour of death the trembling feare of Gods iudgemente the bytter and euerlasting paynes of the infernall tormentes nor the infinyte felicitye of the heauenly habitacion can prouoke or styre to walke warely to amend theyr lyfe penitently to feare GOD and to contempne the world Are to be thought of a stony or rather a stéely hart and mynde Especyally since we must beleue nay rather we know perfectly that we must once dye and yet we are altogither ignoraunt when we shal be called hence Therewithall we must vnderstand y after this lyfe ther is no tyme of conuersion nor repêtaunce And why doe we then ouerskype any 〈◊〉 or occasion wherein we might doe well Why doe we suffer anâ—… houre to passe without some fruite or profit Or why â—…are we presume to perseuer in such estate as yet we â—…ave not dye therein But let vs doe as Salomon sayth Whatsoeuer thy hand can worke that doe thou worke earnestly For there are neyther working skyl connyng nor knowledge beneath where thou goest Yea let it not be fulfilled in vs which Salomâ—…n sayth in the same place meaning by the neglygent and vnaâ—… uysed euen as fyshes are taken with the hooke and byrdes with snares so are mâ—…n caught and ouer taken in the 〈◊〉 ill houre which shall sodeynely come vpon them Wherefore let vs neuer suffer the horrour of death the stryctnesse of Gods dreadefull iudgement nor the feare of hell fyre to be estranged or eloyned from the eyes of our vnderstanding For as â—…ierome sayth Nâ—…thing can more withdrawe a man from sin then the ofteÌ„ remembraâ—…ce of death And as Chrysostome sayth This world is deâ—…full the ende thereof doubtfull the issue horryble the Iudge terryble and yet the payne vntermynable To conclude euen as Ambrose sayth Plato the Phylosopher was also of the same opymon the whâ—… lyfe of theÌ„ which are wyse is exereysed in the 〈◊〉 of death And therefore let vs forecast what we must be in tyme to come For whosoeuer doth stoutly consider in himselfe that he must dye he shall doubtlesse despyse thinges prâ—…sent and make hast towards thinges to come Wherevpon it restâ—…th that god would haue our end vnknoweÌ„ vnto vs And y day of our death vncertayne That whiles it is alwayes vnknoweÌ„ and yet alwayes thought to be redy at hand euery man might be so much the more ferueÌ„t in operatioÌ„ as he is the more vnâ—…rteyne of his voratioÌ„ Therfore let vs not ouerpasse such 〈◊〉 dreadfull causes with skipping dauncing Neyther let â—…s sollycit the affayres of our death iestingly or vnaduisedly But wheÌ„ we ryse betime let vs not thinke to liue vntill the euening when we lye downe to rest let vs not presume of our vprysing And by these meanes we shall easily brydle our selues from all vyce and worldly affection Let vs well ponder that the houre approcheth wherein we shall remoue out of this lyfe into an vnknowen region There immedytately to abyde before the trybunall seate of the most mighty and dreadfull indge Then our tyme myspent and vnfruitfully lost will playnely appeare to be irrecuperable Neither shall any thinge that we haue vnordynately loued or vniustly done here be anye waye able to helpe or to comforte vs Then shall we be sory that we haue lyued so carelesly that we haue omytted so many good things and coÌ„mitted so many euils But let vs now whiles we haue tyme shewe forth the true fruites of repentaunce Let vs nowe so reuerence and honour Christ our iudge that we
it shall behold them and féele them then may it sensibly vnderstande what excéeding trembling dreade and terrour doth ensue of the loue and delightes conceyued in this frayle vnconstant and most wretched woâ—… But my beloued doe thou forecast all these thinges 〈◊〉 suffre none of these admonicions to slyppe out of thy mynde That thou mayest eschewe and eskape eternall payne and punishment and atteyne vnto the ioyes which shall endure worlde without ende Amen A LETTER WRYTTEN by I. B. vnto his famyliar frende G. P. teaching remedies against the bytternesse of Death WHen I remember your request made vnto me at our last parting which was that I should wryte some what vnto you either to ingender in you a meditacion of contented death or at the least to diminish the desyre of long lyfe I can not but much lyke and commend in you that disposition whereby it appeareth your desyre and mynde is let not in the loue of things transitory but in knowledge and in that knowledge which of all other is moste perfect and méete for a wyse man For if that be worth the learning that is necessary and that for euery age degrée and sexe all creatures must necessarily dye and no man of reason dyeth better and more lyke a man then he that hathe learned the Science thereof And if that knowledge be worth the learning whereof commeth certeyne and great commoditie none can be compared with the Scyence of well dying the fruite whereof is comfort and lyfe neuer enâ—…ynge And as this knowledge is most perfect worthie learninge so haue you taken a verye méete and conuenient tyme for the atteyninge of it which is youth the flower of your age haing in it selfe strengthe and habilitie to learne any Scyence and leauing tyme to practise that is well learned For as none other science profitable being lyberall is sodenly learned neither is it enough to byd a man though he be wytty sodenly to drawe a figure in Geometrie make a proporcion by Arithmiticke be a good sowldier ingenier or other lyke for he may say he lacketh tyme teaching and exercise to atteyne such knowledge euen so is the science of dying wel to be learnid with tyme meditacion and exercise And who so sayth to a sicke man not practised herein be content to dye forgo this mortal life may here of him againe I know what it is to lyue by experience but to dye I haue not learned and the lesson is not so easie as you thinke it Wherein if many would doo as you séeme to meane that is to learne to dye when they may bâ—…st lyue they should bothe lyue more quiet and dye better contented And now somewhat to satisfie your desyre and to entre into this treatie which I entende not to make longe I wyl kéepe this ordre Fyrst to shew that vnto a Christian man Death is not to be fledde but rather to be desyred or at the least well to be taken no plague but â—…enefyt no losse but gayne Next I will shewe what the lettes and causes be that make vs indge otherwise And thirdly tell how those lettes may be remoued and our opinion somewhat changed to thincke of Death and lyfe as they are without preiudice that men commonly bringe with them To the heathen not knowing GOD nor the vertue of the lyfe to come the first parte that Death is not to be fledde shonnid and terrible is a lesson harde or rather vnpossâ—…ble to be taught For lyfe being good as all men thinke and of it selfe it is no man can willingly leaue the good but for the better for otherwise he shall thinke him selfe to make suche a bargaine as the Pâ—…ete sayth Glaucus made with Diomedes change gold for copper And bicause the heathen knowe not the beâ—…r which knowledge is learned onely in Christes schole 〈◊〉 of their bookes though they wrote many of the contempt of Death with fayre and glorious woordes could make either them selues or their heires with right iudgement content to dye if they might liue to leaue presâ—…t life which thei thought good and were content with for an other to come whereof their knowledge was none or doubtfull and vncertayne And therefore a Philosoper emong the reste most learned sayde of all thinges dredefull most drâ—…adfull is Death And the excelent Dratour who in health and wealth spake lyke a whole man and as a man learnid perswaded other being for a tyme banished was him self without all comfort And when he drewe towardes death perceued he had sayde more then he could iustifie and performe in him selfe In lyke case was the Emperour for wisedome so much renowmed who approching néere to death and speaking as he founde cause by proofe and tryall and not as he before had vaynely thought sayde he was toubled with the feare of Death bicause he knewe not whether he should goe nor what the gods immortall for so he termid them had determined of him vnto whome he recommendid him selfe with this doubt that if they had appoynted any good of him they should then shew it These thrée examples of the best with other able to fill a great volume doe well shewe that the heathen were not learned in this scieÌ„ce anâ—… much lesse méete to be scholemaisters and teachers to them that will rightly learne it and therefore I intende not to vse their examples though they make a faire muster which when I sée other men do in this argument wryting vnto a christian reâ—…der I thinke they doe not wel remember what is méete for the argument they take in hande and for the person to whome they wryte But as to the heathen the ende of lyfe being is and for causes aforesayd must be dreadfull so vnto a christian man it neither is nor should séeme so vnto whom death is the beginning of lyfe the gate of blysse the ende of soroâ—… and mortal â—…reefe Whereof he is not onely informed by coniecture lyke to be true but assured by promise of him y can be all thinges sauing false so that a scholer of Christe should rather doubt whether the Sunne shyne by daye or whether he féele being awaked then whether the promises made thereof be assured or no. Then if it be so that Death endeth all sorow payne misery and trauayle and setteth vs in place of solâ—…ce comfort blysse and quiet and that such as neither hath enterlacing of the contrary nor ende of it selfe Who is sorye to make this change but he that beleueth not how good it is and how well made or how shall we thinke he beleueth it to be good and also true who slyeth from it when it is comminge towarde him or would not haue it true in him selfe that he beleueth Let him feare Deathe who hath not hard of Christe to whome Christe hathe promised naught desyrous neither to heare of him to sée him not to be with him whome fantasie leadeth vanitie pleaseth lust ruleth and the world blyndeth séekinge
for rest in trouble for ioye in sorow for ease in payne for assuraunce where â—…thinge is but slyttinge for 〈◊〉 where nothinge please the longe But he that is a Citizen of Ierusalem a souldier vnder Christes banner armed with Fayth shylded with Hope strengthned with Charitie who knoweth in whome he hath put his truste and where he looketh for his méede Such 〈◊〉 one is content to vse this lyfe as his â—…lgrimage contented if it be short not offended if it be long desyringe neyther the one nor the other but still lookinge to his home â—…earing with the rest bicause he appoynteth his quiet ther. Unto him bicause Câ—…rist is lyfe death can not be but gayne bicause he â—…indeth that he séeketh and atteyneth that he loueth content to leaue the world which loued not him or which he louid not whose commodities if he sought he founde nothing but either occasion to enuie them he should loue or to stryue with them that would enioy them as well as him selfe 〈◊〉 be angry with them that kept him from the atteyning theâ—… whome being men he should embrace Yea though he hatâ—… nor misused no man which is harde in that cause to â—…oyd yet louing the world and the commodities thereof he found meanes whereby he was moued to forget his iourny and the ende thereof to make his Inne his home to syt downe before his wayes ende to turne his loue from the better to the worse from heauen to earthe from God to him selfe or rather from and agaynste him selfe to thinges vayne which first would make him worse then they sounde him and afterward leaue him whan he began to loue theÌ„ and leaue him in that euill estate they founde him not So if the world doe vndoubtedly hurt them that loue it and be but payâ—… and trauayle to them that loue it not bicause they hauâ—… 〈◊〉 〈◊〉 nor pleasure where they loue not then followeth it 〈◊〉 loue is onely to be bestowed on God and that â—…n must desyre to be wher his loue is for so natuâ—… 〈◊〉 〈◊〉 loue be true And surely if ther be in vs the 〈◊〉 〈◊〉 〈◊〉 â—…ue of god we can not be asrayde of that â—…ich bringeth 〈◊〉 to him nor loathe to heare of that â—…ithout which we can not come to him And if thâ—… were no more benefit in Death but that he maketh an ende of sinne sithe sinne displeaseth God and â—…aritie willeth vs to loue that he loueth and 〈◊〉 that he hateth we can neither be afraydâ—… nor ill content with deathe which bringeth vs out of the occasion of sinnâ—… and daunger thereby to disâ—…lease God. And although this séeme vnto many hard and vnto some almost vnpossiible mâ—…suring all other by their owne footâ—… y any man who may enioy lyfe should be coÌ„tent or desirous â—…o lâ—…ue y same yet is it not only aprouâ—…â—…ost vndoubted true by y teching of scriptures which no man can deny but also by y exaÌ„ple of infinit martirs wherof each couÌ„try hath had great nuÌ„bers who hauing libertie to flye therby to liue inflamed only with the sire of charitie loue of god were not only coÌ„tâ—…t to be taken but offered theÌ„ selues for his sake whom they louid and that not onely men in whome naturally courage is but women and children whose weake sexe and tender age declared more playnely what true and hartie loue is able to worke which as it brought Christ downe from heauen into earth so being truely rooted in man it is able to draw him from earth into heauen without respect had to him selfe or any thing that is his And thus much spoken of the first parte doth now make the waye open to bring in the second for it may be sayde if there be any meanes to take away the feare of Death and diminish the desire of lyfe who should atteyne to the same so soone as christian men And sith we be all of that number howe commeth it then to passe that so fewe are contented to dye and many so affrayde thereof that neither them selues will thinke of it nor willingly heare other speake of it To the which question although I might in fewe woordes aunswere and say that there lacketh in vs that lyuely and perfect loue of God and the lyfe to come which should be in vs and was in them of whome I spake Yet to make this point more playne for it is lesse to saye all then to touche eache parte of all I finde thrée causes especiall that make men desirous to liue and lothe to dye 1 The one is our weakenesse which séemeth to haue some excuse bicause nature desireth the conceruacion of it selfe abhorreth dissolucion which both taketh away our being and also bringeth with it great gréefe and paynes which men séeing in other and flying in them selfe feare Deathe whose seruants and messengers they are 2 The second cause is either the lacke or the small quantitie of fayth in vs whereby we beleue not or fayntly beleue the meruailous promises of incomparable blysse promised by GOD vnto his faythfull after this transitory and present lyfe 3 But the greatest cause is the third which is a loue and swéetenesse conceaued of this lyfe the goods and commodyties of the same wherewith who so is possessed it can not be auoided but vnto him the very remeÌ„braÌ„ce of death which taketh froÌ„ him that he loueth must be sower bitter as the scripture saith To say somewhat to these thrée things which maketh lyfe swéet death sower is the third part of my matter which I promised to entreate of And for the first which is a naturall weaknes ingeÌ„dering of it selfe the feare of death we can not say it hath no power in vs mortal men sith Christ our patron being more thaÌ„ man confessed to haue some féeling of it in him selfe But if we coÌ„sider that he was weak to make vs strong who gaue the onset made the conquest of death weaknes that not for him selfe but for vs in our nature saying afterwarde to vs be bolde feare not I haue made a conquest of the world And y he hath by taking on him our nature meruelously ioyned incorporated vs vnto him so that by grace participacioÌ„ y is true in vs which by perfection of nature was true in him theÌ„ fynde we that this weaknes remayneth not as before in his force but is inforced couÌ„teruayled by a streÌ„gth geuen vs besides our selues which bicause we should firmely beleue not to be imagined or onely in words but true in déedes God hath shewed it by the example of thousandes of his martirs not flying as before is said but desiring death not fearing but conteÌ„ning it triumphing in tormeÌ„t coÌ„quering in weakenes not saying sad heauie is myne hart vntil death be past but I desire to be in the féeling to begin to lyue swéete is the torture colde is the fire dul is the axe for what is ther in death dreadful
but coÌ„tentedly to haue receaued it The loue they bare vnto God his will in their lyfe kept theÌ„ from disorderid loue of the world and froÌ„ the coÌ„mon sinnes vices which men for worldly thinges coÌ„mit being not troubled with conscience remorce therof sawe no cause to shunne to feare death And as this loue of god his wil encreased in the new testament where the holy ghost the spirit of loue was is more pleÌ„tiously powred in to y harts of the right beleuiÌ„g So the loue of lyfe decresed the desire of death increased in y best professors therof the appostles martirs infinite not only coÌ„tented to leue this life but also desir eddeath who receuig the faith gospel beig taught therby to coÌ„fornie theÌ„ selues to y life image of Christ did with perfect faith pleÌ„tious charitie full hope coÌ„meÌ„d theÌ„ selues to the will of God the expectation of the life to come which they knew was prouided for them y loueth God neither is there any other cause why we dye not like theÌ„ but bicause we liue not like them we feare death bicause we liue not wel some more some lesse according as the order of our liues hath ben and who so saith that the maner of death is a touchstone to way the life is not much deceiued I wil not say but many men may dye wel that liueth ill for mercie is aboue iudgement but none coÌ„tent to dye but he that by death loketh to be with Christ which is he that by his life showeth that he knoweth loueth Christ without which loue y more faith at that time the lesse comfort For faith teacheth Gods mercy his iustice and if iustice be all against vs either faith ingendreth in vs sorow of such a life and so repentance which is good an entry toward life or if it ingender not an earnest repentance it bringeth nothing to comfort ease releue vs but all contrary And therfore he that wil liue in coÌ„tinual meditation of death which is y way to make him a familier so no dreadful gest nor stranger must liue in loue I meane y loue of vprightnes honestie cleanesse iustice integritie doing good where hée can hauing inteÌ„t to hurt none getting vprightly to suâ—…in himself his of that remayneth departing liberally to the poore as he séeth cause is able to such a man y remeÌ„brance of death caÌ„ not be vnpleasant for it shal neither take him vnprouided nether beriue him of any thing wherwith he is disorderly in loue Such a man liuing coÌ„teÌ„tedly in y place wherin he is called traueling carefully to fil satisfie the same wheÌ„ death approcheth doth méekly say to God with Christ I haue done the worke thou sentest me to doe And albeit there hath bene much weaknesse many infirmities in his trauel and accomplishing that worke he was sent to doe yet with a great indifferencie he shal be able to vse the words of the vertuous learned Bishop neither haue I liued so among you that I should be ashamed to liue neither doe I feare to die bicause we haue a good Lord master The man so liuyng and so thinking is onely happie neither troubled with inordinate desire of highe estate which he taketh but for a place to trauayle for many neither affrayde to be in meaner then he is knowing that where so euer God placeth him he hath his worke to doe wherwith he may please him euer quyet content to dye and not vnwilling to liue But here some man may say although he be not disordridly desirous of life yet can he well be coÌ„teÌ„t to liue though not for him self or for his owne sake yet for others therin wisheth nothing vngodly but deceÌ„tly to kéepe the place whervnto he is called which he can fill if not better yet as wel as an other maÌ„ to help such as néed him to bring vp his childreÌ„ to see theÌ„ disposed finally to bestow the benifits y God hath lent vnto him he y maketh this obiectioÌ„ lieth not on him self is not of y worst sort nor much to be misliked vnto whoÌ„ neuertheles it must be answered if his desire be to liue for others who by him may be y better he must coÌ„sider y wel doing is not all his own wherof though maÌ„ be y minister God is the giuer who will dispose him self to doe many good and none hurt so coÌ„tinue God knoweth man knoweth not but this maÌ„ knoweth y without gods giuing he doth it not wel knoweth he also y happie had bene SalomoÌ„ if he had ben taken in his youth wel doing the like may ye read of many say by experience of some whither he would be one of them by long life he knoweth not if ther were no dauÌ„ger it shuld not haue ben writteÌ„ he y staÌ„deth let him take héed y he fal not if he think there were no dauÌ„ger in him self theÌ„ is he proud and lyke to be one of them that would fall if he doubt then is it wisdome to put him self to him that knoweth And sith he knoweth and is sure that after death no sinne is done better is the choyse to go with safetie as Gods seruant wheÌ„ God willeth then in continuaunce to put that in a hazarde which if it goe amisse at the ende can not be recouered nor the losse redubled Déepe in payne lye many who by long lyfe fell into sinne and therby into their damnation who had then dyed in their youth had lyued with Christ and howe much they bewaile their long life the oceasâ—…oÌ„ of their paiâ—… no tonge can tell nor harte thinke But to returne to the matter if he say he would doe many good in long tyme and lyue accordyng to his place and callyng let him shewe that in the tyme he hath giuen him and if in so doing he be takeÌ„ sith he may say to God I haue done the worke thou sentest me to doe and when God calleth hym away hee knoweth there is no more appointed for hym to doe he knoweth also there is no more cause for him to lyue bicause desire of doing good was the only cause why he would lyue His childre are Gods more then his who leaueth not the seede of the iust who calleth him selfe the father of Orphans and iudge of Widdows whose blessyng if they haue they shal prosper though they lacke a mortall father And if they lacke that much sorow and small comforte should the father haue to see that he could not amend for eche good father neither maketh nor leaueth a good chyld And yet doeth not such a man lacke wyfe and friendes to whom he may commit the care of children and if his friendes will doe much for them at his request and recommendation why should he mistrust Gods proÌ„uydence helpe and dyrection if hée commend them vnto hym By whom