Church our mother conceaueth vs The seede whereby we are borne againe is the word the nurses to feede weane cherish vs are the Ministers of the Gospell and preaching is the food we must require which will make vs new creatures haue new soules affections members a new heart hand eares eye but if there be no appetite in vs after this we are a Golgotha hauing a name to liue but are dead in sinne and dead in desires vnborne and better vnborne then vntaught Was it miraculous for Elias to liue forty dayes without foode of the body Animas portant mortuas in corporibus viuis Aug. and shall we thinke to liue for euer if wee neglect the food of our soules which should nourish vs to life euerlasting hauing a name to liue but are dead and carry about vs dead soules in liuing bodyes Haue wee hereetofore liued an idle prophane vngodlie life O let vs liue the rest of our time in the flesh no longer to the lusts of men but to the will of God for the time past of our life as the Apostle speaketh may suffice vs to haue walked in the will of the Gentiles vvherein the Apostle allovveth not the former life but reproueth it 1. Pet. 4.3 It is like that more ouer this vvas not enough for them that they erred in the knovvledge of God Non approbat sed reprobat vitam praeteritam Lyra. but vvhereas they liued in the great vvarre of ignorance those so great plagues they called peace and like that O ye house of Israel Wisd 14.22 let it suffice you of all your abominations Ez. 44.6 There is no losse to the losse of time it is folly to expect time while we haue it before vs. Hee that hath life hath time and this runns swifter then a Weauers shuttle Remember how greiuous it will be to thinke vpon the neglect of time as Titus Vespasianus meditated Suction Amici diem perdidi A day mispent is lost It was the lamentable Epitaph of Similis Captaine of the Guarde to the Emperour Adrian after hee had retired himselfe and liued priuatly seauen yeares in the country Xiphilinus in vita Adriani that hee had liued onely seauen yeares Hic iacet Similis cuius aetas Multorum annorum fuit ipse Septem duntaxat annos vixit Let vs consider how long it is since wee were borne and number our yeares not from the time of our old birth but New birth Let vs often consider how our time runnes on let vs remember the day of DOOME the end of this time and begining of immortality to come 2. Esd 7.43 Let vs looke vpon our threefold disease the begining middle end our Natiuity life death Our Natiuity vncleane our life peruerse our death dangerous Let the meditation of the birth of Christ purge our birth Bar in transitu malachiae pessima mors peccatoruÌ„ quorum Natiuitas mala vita peior of his death destroy our death of his life instruct our life Our Natiuity hath bene sinfull let not our life be badde least our death be worse Let vs endeauour to dye the death of Saints by liuing as Gods best seruants then pretious shall our death be in the sight of the Lord as the end of out labours consummation of our victories the gate of life an entrance into glory Let vs get to bee borne againe which is our new Regeneration in Body and Spirit Bar. declamat apol ad GulielmuÌ„ Abbatem We fell together in soule and body but first must rise in soule if we would be raised vp at the last day in bodyes to glory Let vs first esteeme our soules and not as those of the schoole of Hipocrates and Epicurus who neglect the soule and prouide only for the body who feare not to commit sin but to endure shame Let vs know that as farre as the spirit is aboue the flesh God aboue men heauen aboue the earth eternity aboue frailty so farre is the new creation aboue the olde the one is mortall and corruptible the other immortall from heauen a worke of God abiding for euer This bringeth to life the other to death as it followeth the Birth here PARS II And a time to dye There are many reasons why Death is come into the world the disobedience of Gods prohibition Of the fruit of the tree in the middst of the Garden God hath said ye shall not eate least ye dye Gen. 3.3 The Malice of the Deuils temptation Wisd 7.24 through enuie of the Deuill came death into the world the folly of the womans condition she saw that the tree was good for food pleasant to the eyes and a Tree to be desired to make one wise and tooke of the fruit thereof and did eate The mans greedy apprehension and hee did eate ibid. Hence some obserue that mors comes of mordeo because our first Parents did eate of that forbidden fruit A memorable punishment drawing a man from pryde Ecc. 10.9 facile coÌ„temnit omnia qui nouit se moriturum Aug. Hier why is earth and ashes proud from couetousnesse Easily despiseth a man the world when he seeth he must dye from earthly pleasures corruption being the father the worme a mother and sister Iob. 17.16 when man goeth downe to the bowels of the pitte and rest must be in the dust It stirreth vp a man to good to almes to repentance to disposing of his house as appeareth in Hezekiah when he had receaued the message of death hee turned his face to the wall If. 38.14 prayed and mourned as a Doue Now he settleth himselfe by a liuely faith the foundation of saluation a search and confession of his former sinnes in a broken and contrite heart Ps 51.17 by remission of iniuries submitting himselfe to Gods good pleasure vnlading himselfe of ill gotten goods running to obtaine Howsoeuer man hath thought of himselfe before he be summoned to dye and haue bragged with proud Phaeton in the Poet that Apollo were his father yet now he must call to minde that Climene was his mother hee seeth that his strength is not of brasse his matter is not of gold siluer pretious stones but earth that life and death are in the hands of God and haue their date and destiny by him that we are caryed away as Merchants in a shippe whither we stand or sit watch or sleepe Sensim sine sensu â—â—nescimus olde age stealeth on that hee that pâ—â—â—â—seth himselfe a long life doth as he that looketh through a perspectiue conceaue those things great which are very small that Death is a commanding Tyrant and will haue nodenyall Hence is it called Dust If I haue rewarded euill to him that was at peace with me let the enemy lay mine honour in the dust A brooke Ps 7.5.110.7 Ps 8 l. 3. Iob. 3.13 1. Thes 5.2 2 Tim. â— 8 Ios 2â— â—4 he shall drinke of the brooke in the way The graue my life
Lord shall call vs by his Bayliefe Death he may find vs prepared that we may keepe a Kalender and Ephemerides of our time how it passeth away that as our bodies stoop downwards by yeares and infirmities so our soules soare vpward that we may haue our Loyns girt our Lamps burning While we are in the world we are in a Sea of troubles we saile as Pilgrimes tossed by the tempests of aduersity oppressed by three Pyrates the Flesh World Deuill Yet by the Barke of a liuely Faith this Marriner Death may transport vs from Aegipt to Canaan For howsoeuer death to the Reprobate be the Curse of God Suburbes of Hell Pyrate of life the Diuels Serieant to arrest and carry them without bayle to a Prison of vtter darknesse his Cart to bring them to execution from which there can be no repriuement Yet to the Godly it is not exitus but transitus a departure but a passage Cyp. sc de mortal Fratres mortui non sunt amissi sed praemissi Our dead Friends are not lost they are but sent before Profectio est quam putas mortem that thou thinkest death Au. ep 6. is but a iourney to them Tert. de Patientia to the Land of the liuing The key to vnlocke from misery and send abroade to liberty A Bridge to passe from a vale of teares to a paradise of joyes Like the Brazen Serpent so farre from hurting true Israelites that it healeth them The beginning of joy first fruites of pleasure Prince of delight and a Massenger of glad tydings A passage from labour to rest Blessed are the dead which dye in the Lord Reu. 14.13 that they may rest from their laboures From vilenesse to glory Lazarus was carryed by the Angels into Abrahams bosome From feare to security The wicked is driuen away in their wickednesse Luk. 14.22 but the righteous hath ioy in his death Pr. 14.32 From trouble to peace as olde Tobit prayed cōmaund my spirit to be taken from me Tob. 3.6 that I may be dissolued that I may be deliuered out of this distresse and goe into the euerlasting place From an vncertain commorancie to a setled habitariō an eternall house in the Heauens 2. Co. 5.1 From captiuity to liberty therefore St. Paul wished O wretched man that I am Ro. 7.24 who shall deliuer mee from the body of death From vanitie to glory which made the same Apostle so confident To me to liue is Christ and to dye is gaine Ph. 1.21 To the Godly it is a coast for them banished out of this world a landing at the Hauen a laying downe of a heauy burthen of the body the consumption of all diseases the escaping of all perills breaking of all Bonds returne to our owne home Est vitae virtus maxima posse mori Mat. 24.42 THIS we should often thinke vpon because the greatest worke we haue to doe is to dye well And because Christ commaundeth watch for yee know not what houre your Lord will come what I say vnto you I say vnto you all watch Mar. 13.37 Like vnto men that waite for their Lord when he will returne from the wedding Luk. 12.36 that when he commeth and knocketh yee may open to him immediatly It is too late to recall the Bargaine the Bond being sealed to defend the Walles when the Citty is ouercome to sound a retraite when the Battaile is fought to send for a Physitian when the sicke party is dead When time is past it cannot be recalled Therefore saith the wise man whatsoeuer thy hand findeth to doe doe it with thy might for there is no worke nor deuise nor knowledge Ecl. 9.10 nor wisedome in the Graue whether thou goest Guil. paris p 5. de vitijs tr de accidia Gr. Ho. 13. in Eua. Bonau Sanchez in Ecles Hereafter is no time of working but rewarding Hereafter Aristotles arguments will not serue to excuse or defend but rather to accuse If we feare death before it come we shall conquer it There is no deliberating hereafter There shall be no profit of the knowledge of Diuine or Humane things hereafter vnles wee vse it well in this life God hath giuen a Talent to exercise euery man some worke for euery one against his comming into the world Skill and knowledge is long and difficult life is short and sickly we should as oportunity serueth performe our duty towards our God Ars longa vita breuis Hipocr towards our Neighboures towards our selues The time of Working ceaseth in the graue None can be benifited by our workes wisedome skill counsell when we are dead We cannot praise God nor glorifie him in the graue Now is the time of vsing and bestowing those gifts that God hath giuen for his glory in this life And this time saith Iob is swifter then a Poste passeth away as the swift Ship and as the Eagle hasteth to her pray Nothing so swift in the Land Sea Ayre Iob. 9.26 as a shadow so passeth our time or as when an Arrowe is shot at a Mark it parteth the ayre which immediatly commeth together againe Wis 5.9.12.13 so that a man cannot knowe where it went through Euen so we in like manner as soon as we are born begin to draw to our end Our Bodyes too and froe we shall not bee that to morrow which we are to day Nostra quoque ipsorum semperequieque sine vlla Corpora vertuntur Ou. Metam l. 1. nec quod fuimusque sumusque Cras erimus Let vs not till the day of death delay our conuersion when sicknesse summoneth and bindeth vpon the Alter for the sacrificing of the Soule wicked actions words thoughts will appeare armed with Gods anger and with the Curses of of the Law heaped together agrauated to the vttermost giuing the Conscience many a colde pull and lying vpon the heart as heauie as Lead The Conscience will accuse the Memory giue bitter euidence Reason will sit as Iudge Feare shall stand as executioner Let vs now therefore get a good life that it may be an vsher to a good death Let vs drawe good out of euill and prouide for immortallity in the time of mortallity Let vs dye willingly seeing we must dye necessarily we shall liue eternally Let not the worlds pleasures detaine vs but rather draw our affectiōs to those things which are aboue knowing that if there be such delight in any thing of this mortall life Giselbertus in li. Altere c. 3. Hic vel accipienus vel amittimus vitam eternam Cyp. which consists in the presence of the Soule in a corruptible body what immortall pleasure shall there be when the presence of the Godhead shall fill the reasonable Soule Now is the time to get this assurance here we may win or lose it Gal. 6.7 Let vs not be weary in well doing As we sowe so we shall reape Quod sibiquisque serit praesentis tempore
remembred our passage considered our good foreseene Things to come must be considered the giuing vp of our account when wee must answere for our thoughts words works the day of death which is at hand sure vnsure the day of iudgement which is the last doome to the euill fearefull to the good ioyfull This was the song of Moses not onely merely propheticall as Rabo Paulus would haue it but exhortatory also This is the wisdome from aboue making men pure peaceable gentle easie to be entreated full of mercy and good fruits Iam. 3.17 without partiality without hypocrisie Other wisedome perisheth the wisdome of the serpent in a curse Is 29.14 the wisdome of the Pharisies in a woe the wisdome of Achitophel in folly of Nimrod in confusion of the vniust steward in expulsion the wisedome of Iezabel in death Moses prayed for this heauenly wisdome So teach vs to number our dayes Ps 9.12 that wee may apply our hearts vnto wisdome Hier. ep 139. Nothing so deceiueth men as to be ignorant of the paces of their life and to promise long times to themselues vnlesse we thinke vpon death we can neuer fashion our selues to a godly life Repentance hath no such enemie as to thinke that any time will serue to repent Hardly can a man think of a short life here and thinke euill or of a long life and thinke well The act of liuing well is very long but life it selfe short and God would haue the time of death vnknowne vnto vs because wee should be ready for him at all times hauing no more certainty of one houre then another yet Salomons lesson shall make vs ready to leaue the world cheerefully when we remember a time to be borne and a time to dye A text shewing the short progresse of mans life his inconstancie and mortality who commeth vp and is cut downe like a flower flyeth as it were a shadow and neuer continueth in one stay in the midst of life is in death whirling by a swift wheele which should admonish vs that we haue a set time for our taske the clocke counting our houres and should worke out our saluation with feare and trembling while we haue light least we be benighted and our eyes shut and wee sleepe in death A great taske it is and we should not lose one minute but make a good vse of time and seeing we were borne to glorifie God and must dye wee should labour that after death wee may liue for euer with him in glory because there is a time to be borne and a time to dye as sure as wee haue beene borne so sure we must dye Oritur Moritur Birth and Death are Twinnos The summe of the words is the Reuolution of time or watch of time or the Race of life or Mans mortality or his pilgrimage consisting of two parts 1. Vpon his birth a time to be borne 2. Vpon his death and a time to dye The first sheweth vs his comming forth the second his returning backe In the first see his beginning In the second his ending The first openeth his day the second threatneth a night Here is the Prologue and Epilogue of the state of man wherein first his Birth commeth to bee considered Prima pars Caietan A time to be borne Amongst Salomons couples which are 14. in this Chapter the foure first contrarieties concerning the generation and corruption of men plants other creatures and things made by Art the foure next concerning the delectable good the other three a profitable good and the three last humane society First heere is mention made of the Birth and Death Nyssen Olymâ—iod to rowze vp the sluggard to raise vp the worldly minded men who neglect things future remembring them that because they were borne they must dye as Moses vvho hauing vvritten his booke of Genesis the beginning creation production of creatures vvrote an Exodus next to that a going out No man must murmur against Gods prouidence It is not in the power of man to come into the vvorld Hugo Victorinus nor in his disposition to depart out of the vvorld A diuine hand ruleth all euery thing hath its season as a time ordained by God The creature is gouerned by the Creatour Righteousnesse that came downe from heauen first appeared in the glimpse of the rudiments of nature vvhen the lavv came it vvas in the infancie Tertul. de Virg. Veland c. 10. vvhen the Gospell vvas preached it had a flourishing youth and at the comming dovvne of the holy Ghost it grevv to more maturity When the fulnesse of time vvas come Gal. 4.4 God sent forth his Son It is folly for men to murmure that they were borne at such times and not other vve are borne at Gods pleasure and his periods of time There is a time of conception a time of birth For that hath not euer a birth which hath had a conception though somtimes one word be vsed for another the birth for the conception as that which shall be borne of thee shall be called the Son of God Lorinus in textum Luk. 1.35 and somtime it signifieth any increasing as Nascere Dardanio promissum semen Iulo Tu modo nascenti puero castae faue Lucina And that Sometimes Birth is taken for creation as that Martial l. 6. Epig. 7. Virg Aeglog 4. Iob 15.7 Art thou the first man that was borne Vnderstood of Adam But here in the proper signification opposed to Death and limited by God Psal 73.9 who disposeth of all things though some set their mouth against the heauens and cast the faults they commit vpon the Planets vnder vvhich they vvere borne Amb. Euth in illud Psal neuer considering how prouidence gouerneth time neuer referring any thing to their owne corruptions God hath sent vs into the vvorld to vse our time vvell that vvhither vve liue vvee liue vnto the Lord or dye vve may dye in the Lord so vve shall exchange a troublesome life for a peaceable a temporall for an eternall Man is borne miserable For other creatures which are but base borne in respect of man haue couerings to defend them and Bucklers to offend their enemies Fishes of the Sea haue shels Pli. nat hist li. 7. proem Trees of the Forrest haue knotty barkes Beasts of the field hard hides Bees stings Hogs bristles Hedgehogs prickles Beares rough hayre Birds feathers Fishes scales Sheepe fleeces Serpents stings Cockes spurres Elephants and Bores teeth and tuskes yet man commeth from the prison of his mothers wombe as a poore worm Ar. l. 3. de generat animal c. 4. Yea nudissimum omnium animalium Most naked of all liuing creatures Hee enters into the world bathed in bloud an image of sinne Dr. Wilk his first song is the Lamentation of a sinner weeping and sobbing the mother lyeth by but halfe flaine by the birth and when shee looketh vpon the fruit of her labour pranked vp it
draweth nigh vnto the graue A sleepe A comming as a theef in the night A time of departure the way of all the earth Of Abell whose sacrifice God accepted as of Cain whose sacrifice God despised of Abraham the Father of the faithfull as well as of the children of vnbeliefe of Izhac the sonne of the free woman as of Ismael the sonne of the bond woman of Iacob whom God loued as of Esau whom he hated of chast Ioseph as of incestuous Ammon of meeke Moyses as rayling Rabshekah of zealous Phinees as the luke-warme Minister of the Church of Laodicea of Dauid a man according to Gods owne heart as Saul from whom God tooke his spirit of Salomon the wise as Nabal the foole of tender hearted Iosiah as hard hearted Pharaoh the humble Publican as the proud Pharisee poore Lazarus to be carryed into Abrahams bosome as the rich glutton to be carryed into hell Iohn the beloued Disciple as Iudas the traitor Simon Peter the Apostle as Simon Magus the Sorcerer The death of Christ hath freed from the second death but not the first He hath altered the vse of the first death but not taken it away it was ordained as a punishment but he hath made it a passage into Heauen and as by life man commeth to bondage so by death his freedome is wrought yet dye he must first be he Natures Paragon he is but a lump of flesh and straight after Birth is due the fatall Beere Death is the Emperour of graues common Inne the punishment tribute Conquerour receptacle of all and as the Sunne where it shineth melteth the hardest ice so where this Centurion commands there must be obedience This place enemie striketh with a bloody dart the wretched Caitiffe and the King alike It sends out a Commission as that voyce to Abraham Exi de terra tua Goe out of thy Country wherein thou wert bred and borne come forth ye soules from those bodyes and though there be but one manner of comming into the world yet are there many thousand wayes of going out of the world Wee are full of holes and breaches One dyeth young another in a good age some when their breasts are full of milke Eriyere vitā nemo non homini petect At nemo mortem mille ad hanc patent aditus Sē trag 3. Ac. 1. Waite we must for our change and patiently expect the execution of that Decree which is so various and manifold that no one mans tongue can possibly describe it Abell was slaine by his brother Abimelechs brains beaten out by a woman throwing a peece of a milstone from a wall Agag washewed in peeces Isay cut a sunder with a woodden sawe Epipha de vitis Prophetarum Amos slaine with a doore barre the Infants of Bethlehem were slaine in their Cradles Eglon in his Parlour Saul in the field Isbosheth in his bed Sennacherib in the Temple Ioab at the very Altar Beares slew the boyes that mocked Elizeus wormes Herod Lyons Daniels accusers Dogges Euripides Extremity of ioy hath killed some as Zeuxes Diagoras Rhodius Sophocles Sorrowe others as old Eli Homer Vrbain the third Fier destroyeth some as the Sodomits Nadab and Abihu Zimri Perillus. Water others as M. Marcellus Laurentius Laurentinianus that great Phisitian Earthquakes Chore Dathan Abiron M. Curtius Hunger destroyed Cleanthes the Philosopher Thirst Thales Milesius Watching M. Attilius Regulus The fall of an house Athenaeus Philippe a young French King called Grossus fell from his horse dead Iezabell being cast out of a windowe dyed Fulgo li. 9 c. 1◠Anacreon the Poet was choaked with the kernel of a raisin Valentinian the Emperour came to his end by strayning himselfe with crying too loud Pli. nat li. 7.7 Hier. op 9 to 9 Fulgo vbi supra Guido Ful. ib. Pli. vt supra Florus lib. 3. c. a 3. Suides Polyd. Virgil. hist Ang. the yolke of an egge stifled Saufeius a fish bone Tarquinius Priscus a peare Drusus Pompeius an haire in his milke Fabius the Senatour a smoake Caetullus the Orator the hot Sunne Chrisostome a crumme of bread Goodwin Earle of Kent A Plurisie killed Charles the Great a Dissenterye Anastasius the second the Cholicke Antiochus Iulius Cesar disputing the night before of the good of suddaine death was the next day by Brutus and Cassius slaine suddainely in the Senate Iohannes Mathesius hauing preached of the raising of the Widdowe of Naimes sonne within 3. houres dyed Luther hauing sate at supper and discoursed diuinely of the ioyes of Heauen about midnight after he slept in the Lord Iouian an Emperour was found dead in his bed Pope Adrian the fourth was choaked with a flye Soz. hist Eccl. 6.6 crimonesis can we forget that dolefull DOLEFVLL EVENSONG of that Popish assembly in the Blacke-Fryers miserably misled to heare a Iesuite Oct. 25.1623 90. or 100. whereof perished while they heard Antichrist exalted I dare not be so vncharitable as from their temporall destruction to collect their eternall confusion But by these we may see no place is priuiledged from the arrest of death Some we see come to their graues by Apoplexies Lethargies dead Palsies some by suddaine blowes some as a wasted candle goe out naturally How many doth that violent FEVER nowe sweep away in our Cittie and in the most parts of the Kingdome an argument of Gods anger against vs as he threatned the disobedient children of Israel Dc. 28.15.22 that if they would not hearken to his voyce to obserue to doe all his Commandements and Statutes the SINNE of ENGLAND he would smite them with a FEVER and with an inflammation and with an extreame BVRNING Our Neighbours visitation sheweth vs Belshazzars embleme vpon our doors and walles that our dayes are counted Vita cito auolat nec potest retineri mors quotidie ingruit nec potest resisti that our life flyeth away daily and cannot be retained and death is continually ready to rush vpon vs and cannot be resisted but as wee haue had a time to be borne so a time to DIE. Let the Egiptians call man a reuerend and admirable creature Mercury a great myracle Pythagoras the measure of all things Plato the wonder of wonders Aristotle a politique creature framed for society Synesius the Horizon of corporeall and incorporeall things Tully a diuine creature full of reason and iudgement Plinie the worlds Epitome and Natures darling yet he is mortall and must yeeld to this heauy colde enemie which sneapeth the brauest blossomes and maketh them fade anon which ere while flourished the longest liuer dyes and DEAD the lowliest creature as the lothsome carion lyes This is it that daunteth all earthly things They were borne to dye If they had a beginning they must haue an end Death is impartiall cutting off good and bad It selfe knowne to all the houre of it vnknowne to any Nothing can resist it No Peeres Princes mortall wight No Townes Realmes Cities Towers All must runne this course
and whatsoeuer liues t is sure to dye Nothing vnder the Sunne is immortall Death may claime his right vpon birth God permits it All haue their times dated in his booke of all disposing prouidence when the houre comes let none aske whence or why All should prepare for it The goodliest Cities haue beene equalled with the ground stateliest buildings leuelled with the earth greatest Empires brought to nothing Kings haue beene bound in chaines Nobles in fetters of iron Wee waxe olde as a garment dwell in houses of clay our breath goeth away and we all perish Mathuselah with his yeares Samson with his strength Absolon with his beauty Salomon with his wisdome they had a time of birth and a time of buriall Young men haue death at their backes and olde men before their eyes yet fewe desire to looke vpon it nay they cannot endure to heare that as they haue had a time to be borne so a time to dye VSE 1 Which may seeke to reproue many who neuer seriously thinke vpon their mortality and therefore are dead and buried in pleasures while they liue holding Repentance but an houres worke Faith fancie Religion a lip-labour of whom wee may say as Martha of Lazarus Iohn 11.39 He stinketh Would we thinke vpon our end we would not so offend but the forgetfulnesse of this causeth wisdome to be tainted with craft Iustice with corruption Faith with dissimulation Godlinesse with hypocrisie Friendship with hope of gaine Lending with vsurie Wee liue in a quarrelling age the most making ill vse of Gods mercies not enduring any correction Wee haue enioyed a long time of peace plenty aboue all the free passage of the Gospell yet our owne consciences doe accuse vs that we haue neither worthily esteemed nor sufficiently expressed the sweet comfort of the Gospell reuealed vnto vs but workes be changed into words walking in goodnesse into talking of God hands into tongues hearts into cares to cure superstition wee neglect true deuotion Some haue Israelitish stomacks and loath Manna the bread of heauen others Athenian cares itching after new Teachers and new Doctrines Men rather seeke for profound knowledge then for faith that worketh by loue Preach we death and iudgement men say blessing themselues in their hearts we shall haue peace though we walke in the imaginations of our hearts Deu. 29.19 to adde drunkennesse to thirst Hence Heu viuunt homines tanquam mors nulla sequatur Et velut infernus fabula vana foret Many liue as if they should neuer dye and as if hell were but a gulle and fable But the Lord will not spare such his anger and iealousie shall smoake against them they shall haue sickenesses and wounds and the Lord will be vnto them as a moth as rottennesse Hos 5.12 Better a liuing Dogge then a dead Lyon so long as we liue wee may repent but after death Iudgement Heb. 9. ordinary arguments and the vse of them hath taken away the force of them but none so necessary Is a man perswaded that these are nigh It will easily dispatch that which no Law Prince prison Parents or punishment could doe they that before could take no counsaile now giue good counsaile Nothing so teacheth as the remembrance of death as not onely appeares in Ezekias his deuout meditations put vpon a perpetuall record by the holy Ghost when he had but a tallie of dayes left him but in Baltashazar who seeing the number of his dayes and that he was found too light began to quake learne wisdome Deaths remembrance brings horror O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions Ecc. 41.1 It comes with trouppes of sorrowes Dr. Haywatd in his Sanct of a troubled Soule the head shooting the backe aking the heart panting the throat ratling the tongue faltring the breath shortening the flesh trembling the veines beating the heart strings cracking the eyes waxing dimme the nose sharpe the browes hard the cheekes cold and wanne the lippes pale the hands numme the ioynts stiffe the whole body being in a cold-sweat the strength fainting the life vanishing the standers by like flesh flyes crying or crauing offering to molest the dying body Death separates the soule deuideth friends spoiles a man of worldly goods though he heapes vpsiluer as the dust and prepare raymēt as clay Iob. 27.16 Be not puffed vp with prosperity you knowe not what a day may bring forth the rankest corne is soonest layde I see that all things come to an end This we must teach as Dauid did Ps 119.96 and that surely men of lowe degree are vanitye Pl. 62.9 and men of high degree are a lye to belayd in the balances they are altogether lighter then vanity Tot quotidie occidimus quot ad mortem ire tacētes videmus Gr. lib. 33. epi. ad Venantium Ac. 20.26 In this point wee must not be silent so many we kill as we suffer to runne on to death without warning St. Paul would keepe nothing backe from the Ephesians and shunned not to declare vnto them all the counsaile of God because he would be pure from the blood of all men I haue heard that Newes came to a certaine Towne that AN ENEMIE was approaching yet he came not herevpon a Lawe was made that none should bring such rumours of warres and newes of an Enemie Not long after the enemie came besieged assaulted ruinated the Towne and thence grew a Prouerbe THAT PLACE WAS DESTROIED BY SILENCE Let vs lift vp our voyces as Trumpetes herein and though men be as gods vpon earth Let vs preach Mans mortality and presse for fruites worthy amendment of life that there may be comfort in death Hath God made thee a little world and aboue all earthly creatures giuen to thee an immortall soule foreseing things to come remembring things past iudging of things present bearing the image of God made thee erect to behold the Heauens promised a resurrection of thy body and life euerlasting and wilt thou abuse the goodnesse of God which leadeth to repentance If he be prouoked he is a consuming fire He which in health hath beene diligent to feare God and to doe good shall feele in sickenesse an vnspeakable comfort which he will not misse for all the whole world and a mighty boldenesse to speake vnto God But he which whiles the world prospered with him neuer thought vppon God nor regarded his word when the visitation of the Lord is vpon him when his soule is ready to bee taken from him his heart being hardned in sin he hauing made no preparatiō for DEAEH terrour shal take hold on him as waters a tempest shall steale him away in the night a storme shall hurle him out of his place men shall clappe their hands at him shall hisse him out of his place Iob. 27.22.23 VSE 2 An Instruction for vs to haue our accounts in a readinesse that whensoeuer the