vnto God! Such surely either thinke God is not or that his eye mindes them not or else they presume vppon his mercie or distrust his prouidence but how euer it be it is sure there wants true wisedome and fortitude of spirit they forget to humble themselues vnder the mighty hand of God and are not contented with his corrections and finally take vpon them as if they were the Lords of their owne liues and forget to winde their care vpon his prouidence Now seeing these are causes of such selfe-murdering courses wee must needes account such selfe-slayers guilty of greeuous sinne whereby they are very iniurious to Almightie God the Lord and authour of their liues Secondly hee that murthers himselfe is iniurious to the Church of God For whereas he should obey the doctrine taught him which she commends vnto him from Christ her Husband hee flatly shewes himselfe disloyall vnthankefull and vnruly and is by this his wilfull murder a griefe vnto her scandalous by his leud ensample And whereas his life should vpon necessitie haue beene giuen away in her service and for her securitie it cannot now bee neither can he performe such seruice for her as hee ought and might haue done if this murderous spirit had not possest and spoiled him Thirdly he that murders himselfe offers wrong vnto his Country For as he was borne in her so he was born for her His life which he owed to death should if neede had beene haue beene offered vp in her seruice but by this vnnaturall murder of himselfe he depriues her of all helpe and honour which otherwise shee might haue enioyed of him if true valour faith and wisedome had possest him Fourthly he offers wrong vnto his Parents which vnder God were the causes of his life And is this all the thankes the comfort and credit hee does them for their generation and education care and cost to make himselfe away to bee his owne hangman or executioner Such a Sonne is a Shame to his Father and an Heauinesse vnto his Mother and by his wickednesse depriues them of that helpe and comfort which God and Nature claimed at his hands Finally he is iniurious vnto himselfe first to his soule making himselfe guilty of murder and so of death Secondly to his body which with his owne hands hee doth destroy and deliuer to corruption beeing neuer able to repaire it by himselfe againe and depriues it of that honest and comely buriall which otherwise it might haue had with the bodies of the Saints Thirdly he marres his credit making himselfe famous by an infamous death and giues iust occasion to men greatly to suspect his saluation Wee are now come to the second part of the Question Whether may this Selfe-murder be forgiuen Vndoubtedly it may if God will for Gods mercy is greater then the mischiefe and malice of any sinne or sinner and the death of Christ is of merit sufficient to wash away the foulest wickednes that can be committed This therefore I say a man that killes himselfe if hee doe repent of his murder before he be dead he may and shall be forgiuen Gods mercy may be bestowed Inter pontem fontem betweene the bridge and the water betweene the stabbe and death The sinne against the Holy Ghost might be forgiuen if the sinner could repent but because hee cannot repent by reason of the hardnes of the heart which shall not be remoued to death therefore he cannot be forgiuen But Selfe-murderers are not alwaies as those sinners punished with finall hardnes and impenitencie and therefore they may be forgiuen and no doubt are sometimes then when God doth giue them grace to repent and grone vnto him for his mercy But let no man presuming vpon Gods mercy dare to commit this barbarous villany least by presuming on mercy he meet with iudgement which is the ordinarie portion of presumptuous offenders but rather let him pray and say with Dauid Keepe thy Seruant from presumptuous sinnes and let the meditation of mine heart be acceptable in thy sight for indeede the meditation and intention of murder is too too vvicked and abominable To conclude it may be demanded whether a man be guilty of his owne death if he shall be kild when out of a priuate humour and desire of reuenge hee doth either make or take a challenge Yes no doubt for though hee did not simply will but rather nill his owne death yet because he left his calling and did willingly agree and condescend vnto the meanes of his death which is fighting hee becomes thereby guilty of his death And it is not inough to say that hee did not intend to worke his death but rather to saue his credit and honour by offering or accepting the challenge and by sighting For neither God nor the positiue lawes of our kingdome doe allot and allow those meanes of sauing mens reputations and of righting themselues by them but vtterly condemne them and punish the vsurpers of them besides whatsoeuer he ment to effect by those irregular courses yet the euent shewes when he is slaine by them that they were the meanes of his slaughter to which he gaue consent without constraint Yea I adde further that whosoeuer holds this paradox which is so commonly receiued in the world That the giuing of the lye or of foule-mouthed language must necessarily for the saueguard of honour bee reuenged vvith a Stabbe a Stroke or a Challenge of a combat He is an embracer of a murderers doctrine and by holding it makes himselfe a very Murderer in the iudgement of GOD who condemnes all murdering positions intentions desires as well as the acts of murder And thus much concerning voluntarie Death Violent death is when by force a man doth die Such a death did Absalon die when as full against his will he hanged in the Oake where he was slaine hanging by Ioab and his tenne seruants The like death died Daniels accusers who being cast among the Lions were crushed and killed of them In like manner also this kinde of death those eighteene died vpon whom the Tower in Siloam falling slew and of this death Horace saith he had almost perished by a tree that fell vpon him And that we may briefly conclude our discourse of the kinds and waies of dying one man dies more easily another with more difficultie and greater paines One dieth in his full strength being in all ease and prosperitie his breasts are full of milke and his bones runne full of marrow and another dieth in the bitternesse of his soule and neuer eateth with pleasure One dieth being wasted with long sicknes and lingring diseases another dieth sodainly without warning and beyond his expectation Now it may be by the way demanded Whether it bee lawfull to pray against sodaine death I answere thus because our corruption is great our sins are daily our aduersarieslie and
et si fragile est tamen seruatuÌ„ diu durat for though glasse be brittle yet being kept it lasteth long But though wee keepe our selues neuer so well yet death will steale vpon vs and ouercome vs. For what is your life saith Saint Iames It is euen a vapor which is easily dissolued And for externall meanes how easily can any thing kill if God permit A little fire a little water a little waight a little bullet a bone a flie what not who not Eripere vitam nemo non homini potest at nemo mortem mille ad hanc aditus patent There is none saith Seneca but can take away a mans life but no man can hinder death to it there are a thousand passages There are not more riuers runne into the Sea then waies leading vnto death It is much more easie to destroy then to build to fall then to rise soone is an house burnt downe that hath beene long in setting vp corruption is readier then generation and a tree that hath beene an hundred yeares a growing is blowen downe or cut vp in one day and may easily bee soone consumed to ashes Our life is transitorie For puluis vmbra sumus we are but dust and shadowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing but a breath and a shadow The continuance of our life is verie vncertaine Quis scit an adijciant hodiernae erastina summae tempora Dij superi Who knowes if God will let him liue to morrow And how easily may death arrest vs It is an easie thing to blow out a candle or to put out a little fire so it is an easie thing to cut a-sunder the threed of life easily is the life of man extinguisht a little smoke or vapor such as is the life of man is easily and soone resolued and vanisht out of sight For the second In what estate a mans last day shal find him in this estate saith Austen shall the last day of the world receiue him Quoniam qualis in die isto moritur talis in die illo iudicabitur For as he dies in this day such shall his iudgement be in that day As the tree falleth so it lieth For this life is the onely time allowed vnto man to prouide against damnation Quando hinc excessum est nullus iam poenitentiae locus When we are once gone hence saith Saint Cyprian there is no place for repentance I come now to speake of the commodities that come by death Death vnto the Râ—probate and vngodly doth bring no good but depriues them of all earthly benefits and though it rid them of many crosses which they did perhaps endure whiles they liued yet it makes them no true gainers but sets them in further miserie for measure greater and for continuance longer For the wicked are in bitter and inextricable torments so soone as death hath preyed vpon them The true commodities then of death belong truely to the Elect and Godly whose death is sanctified by the death of Christ who by his death hath beene the death of sinne which is the cause of death and by fulfilling the Lawe for vs hath made an entrance for vs into heauen First of all by death the Children of God are deliuered from all worldly troubles and vexations Mors est malorum remedium portus humanis tempestatibus Death is the remedy of all earthly euilles and brings vs out of all stormes and tempests Secondly by Death the godly are deliuered wholly from sinne after death they sinne not at all but in their soules and after the Resurrection in their soules and bodies they doe serue God purely God in his prouidence ordaining that the Daughter should eate vp the Mother that sinne the mother of death should be deuoured by death Thirdly by death the soules of the Faithfull are brought into Abrahams bosome and inioy the fellowship of those onely who are iust and holy and doe liue in all peace and quietnesse in a Paradise of euerlasting pleasures where the King is Veritie the Lawe Charitie the peace Felicitie and the Life Eternitie Precious is the death of the Saints saith Bernard precious without doubt as the end of labors as the consummation of a victorie tanquam vitae ianua perfectae securitatis ingressus as the doore of life and the entrance to perfect securitie And the onely discommoditie that death doth bring vnto the godly is that it depriues the soule of the body for a time which discommoditie is not voide of many commodities which doe make amends For by this departure of the Soule a man is taken from the sight and sense of many sinnes and sorrowes many crosses and calamities he looseth earth and gaineth heauen hee forsaketh men but findeth Angels and holy Spirits hee looseth the company of his friends on earth but inioyes the face and fellowship of God of Christ in heauen and though he leaues his body which he loues most dearely yet hee shall not be depriued of it alwaies hee goes but as it were out of a smokie and sluttish house waiting a time yet with vnspeakeable ioy al the while with pleasing companions there where is good being till it be renewed and made cleane Wherevpon Saint Austen saith Qui cupit dissolui esse cum Christo non patienter moritur sed patienter viuit delectabiliter moritur He which desireth to be dissolued and to be with Christ doth not dye as a Patient but liues as a Patient and dies with delight Indeede Death to the wicked is full of discomforts For it depriues them of their worldly promotions profits and pleasures it robs them of their Friends and Familiars it depriues them of their bodies it abridges them of the light of the sunne the societie of the liuing and the comfort of the creatures and finally it closeth them vp in Hell vvith Diuels and Reprobates there to bee tormented in endlesse easelesse and remedilesse tortures Vbi mors optabitur non dabitur where death shall be desired but not granted to them Hauing thus farre discoursed of bodily death we will now see whereto it is compared and then answere a few questions and so come to apply the former doctrines to our edification and this with as much breuitie and perspicuitie as we may conueniently Death is compared to a Physitian because it cures men of all earthly miseries as the Physitians cure men of their maladies But herein it ouergoes all Physitians for whereas it killes them all they are not all able to kill it It is also likened to an Hauen For as an Hauen affoordeth quietnesse and comfort to those that haue beene tossed with windes and waues vpon the Seas so death vnto the Godly is a quiet and safe harbour freeing them from all that hard weather and tedious trauels which they did indure in the world which as a Sea is full of changes crosse-windes tempestes
and vexations according to that of the Scripture The righteous are taken away from the euill They rest from their labours and their workes follow them But yet here is some dissimilitude in two other respects For first the hauen entertaines and comforts all whether good or bad but death affords no true rest no true comfort but to the godly onely For much more miserable are the wicked after death as may appeare by the parable of the rich Epicure in the Gospel Secondly saylers tarry not long in the hauen but put forth again when they see conuenient into the Seas a fresh but men when they once come into Deathes Hauen there they continue till God will there they tarry and neuer returne more into this mortall life they neuer come more vpon this glassie Sea vnlesse it bee by an extraordinarie worke of God He shall returne no more to his house saith Iob neither shall his place know him againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diseases come and goe and returne againe but death comes but once neither did any man euer see saith Agathias a dead man to come againe Let the holy Land bee excepted and it will not bee denyed I thinke except perhaps in Troas once a dead man was by Paul reuiued Thirdly Death is compared to the Night For as the night is the priuation of the light so death is the priuation of life as the night followes vpon the going downe of the Sunne which is the fountaine of light so death ensueth the departure of the soule which is the Author of life But yet here also is some oddes for the night comes and goes and comes againe the Sunne doth set and rise againe but when our life is gone when our death is come wee returne no more to a life with men on earth our night endes not our Sunne riseth not vntil that determined time of the Resurrection be fulfilled which how long or how soone it will be before it bee expired God that hath appointed all times and seasons can onely tell Furthermore Death is compared to a Medicine or Remedie for it cures all crosses it is a salue for all sores a medicine for all maladies and the remedie of all calamities Quae morbos placat pauperiemque leuat But heere is the difference a man may chuse whether he will vse a medicine or no but death will not be denyed cannot be eschewed Dat cunctis legem recipit cum paupere regem And where as medicines are applyed during the residence of the Soule in the bodie this medicine is the reliction of the bodie the discession of the Soule out of the bodie Againe Death is like Fire that saith not It is inough so is Death vnsaturable it is not contented with those infinite millions which it hath alreadie deuoured but still waiteth to swallow vp more Indeede here is great diuersitie in another respect For there is no fire made by man but it will either bee put out or goe out but death is a fire that man by sinne hath kindled which hee is not able to extinguish neither will it dye of it selfe Christ alone is able to slake it with his bloud he will be the death of death Moreouer death is likened to an Haruester vvith his Sickle cutting downe the corne without partialitie or respect so death moweth down all and spareth none Mors resecat mors omne necat nullumque veretur it cuts vp all killes all feares none And as the Haruester cuts downe the corne but is not cut vp himselfe of the corne neither can bee so death takes away all but it selfe is kild of none Mors mordet omnes mordetur a nullo it bites all it deuoures all it is bitten it is deuoured of none Yet here also is something vnlike For Haruesters tarry till the corne bee ripe but death stayes not alwaies till men come to ripenesse of age but like a woman that longs puls the greene Apple off before it bee halfe ripe or like hungry Cattell which croppe vp corne as soone as it sproutes vp Pelles quot pecorum tot venduntur vitulorum Infants dye as well as old men the Calues skinne is as vsually sold in the market as the old Cowes and the Lambe goes to the shambles as well as the Ewe Seuenthly death is compared to a cruell Tyrannesse that pities neither age nor sexe and so death altogither pitilesse spareth neither man nor vvoman neither yong nor old Esops wit Irenes beautie Tullies tongue the Infancie of Dauids first child by Bathsheba no respect whatsoeuer can withstand death obtaine her fauour Indeede here is a difference for as Iuuenall saith Ad generum Cereris sine caede vulnere pauci Descendent reges sicca morte tyranni few tyrants scape vnmurdered but no man can tyrannize ouer death no man can kill her Hee that could kill a thousand with an Assesiaw could not kill death with all his weapons Euulsisque truncis Enceladus iaculator audax Hee if any such that could pull vp trees by the rootes and cast them like dartes could not strike a dart through death And they that haue beene most skilfull in poysons could not saue themselues from the poison of death and poison her no sinner can subdue her Moreouer death is compared to a woman winged For death is fruitfull and very swift it often takes men ere they bee aware and like a Serieant is at their backes before they looke for her Againe death is like the Sea which is terrible not to bee drained not to bee turned out of his channell and which breaking bankes and preuailing without mercy carries all away with it which it meetes with And as into the Sea so vnto death there are many vvayes and meanes to bring men Besides it is compared to the Lyon in the fable to whose denne many beasts went but none returned so many die but from death to life again we see no man to returne It accepts as many as comes but like a couetous niggard it keepes all and parts with none Finally death is compared to Sleepe Homer calles Sleep the Brother of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Diogenes being wakened out of a dead Sleepe and asked of his Physitian how he did answered I am well Nam frater fratrem amplectitur for one brother embraceth another And Gorgias beeing neere vnto death and sleepic if any man askt him how hee did returned this answere I am somnus incipit me fratri suo tradere Sleepe begins now to deliuer me to his brother meaning death Which two are something alike For death is common as sleepe and a dead man is depriued of worldly cares and is at rest in his soule if godly and his bodie lyeth in the graue as in a bed but yet a man sleeping is not wholly depriued of the vse of his bodie for the pulses beate
the stomacke digesteth and the breath comes goes but death depriues a man wholly for a time of all vse of his body Againe a man wakes out of his sleepe and returnes vnto the workes of his calling a fresh but a dead man wakes not to the workes of his former life neither can hee bee awakened out of the sleepe of death but by the power of God of whom alone the day of our resurrection is seene and knowne Thus much for the things where vnto death may be compared There remaine certaine Questions concerning death worthy to bee soiled which I remembred not in time to set in their more proper places neither are they here so methodically digested as plainely resolued First it may bee demanded whether any death may be said to be naturall seeing it destroyes life which is according to nature Quae cupit suum esse which delights still to be I answere a thing is said to be naturall more waies then one Death being simply in it selfe considered is not naturall but forasmuch as that which doth necessarily follow the nature of a thing and hath the beginning or ground of his existence therein to which that which is violent is opposed is called naturall That death therefore which followes the consumption and dissipation of the naturall moysture by the naturall heat seeing it comes of causes which are within the bodie in that respect is called naturall Secondly it may againe be asked what naturall death is properly I answere that properly is called naturall death when naturall heat faileth by reason that the moysture is dried vp by it as a lamp goeth out when the oyle is spent And this death is with much ease and with little or no paine as Aristotle writeth Thirdly it may be asked what violent death is properly I answere that is called violent death when by accident eyther the moysture is drawne out of the bodie or the heat extinguished by some inward or outward violence and oppression Inward violence is by poyson gluttonie drunkennesse or such excesse as when a lampe is drowned in the oyle Outward violence is when a man is strangled with an halter as a fire sodainely choaked with some huge heape of earth or ashes throwne vpon it and many moe oppressions of life there are of this kinde So that taking violent death in this largenesse of sense it will appeare that fewe die a naturall death Fourthly it may be demanded when a man doth die or when the soule doth leaue the bodie I answere then when there is a defect of those instruments of the soule whereby life is prolonged When the bodie is become vnfit for the soule to worke with then doth the soule forsake the bodie which it loues most dearely and not before Death comes not by the impatience fickle-mindednesse of the soule but by reason of the impotencie and vnaptnesse of the bodie as a workeman leaues his toole when it is become altogether vnfit for his vse Fiftly but whence is it that one man dieth sooner then another that nature failes in one sooner then in another I answere the highest reason hereof is Gods decree but the Principall naturall cause of the length of life is first a fit composition of heat and moysture in the sinewes marrow spirits c. And secondly the long and fortunate continuance of this good temper which being interrupted by diseases and other oppressiōs death necessarily follows a mans life is ended as an artificers occupation then endes of necessitie when his tooles are worne and past working with Sixtly whether natural death be by no meanes to be auoided if a man escape violence seeing that the radicall humour as it wasteth may be repaired by nurriture and therewith maintained I answer that the radicall humour may indeed by nourishment be daily renewed yet that restored moysture is not so good as that which was wasted of the beate it is not so pure as that which was of the seed it is not so wel wrought and excocted as the seed neither so exactly mingled and attenuated Seeing therefore that which is restored is not so pure as that that was wasted the heat for want of conuenient matter to feed vpon at length is dissipated and put out Neyther is the quantitie of the humour restored so much to be respected as the qualitie whereupon Auicennus saith that Though there were as much restored as is daily wasted yet must we of necessitie die And besides all this we are all Sinners vnable to keep such a precise and regular diet but that we shall offend herein and old age will steale vpon vs doe what wee can Festinat enins decurrere velox Flosculus augustae miseraeque breuissima vitae Portio dum bibimus dum serta vnguenta puellas Poscimus obrepit non intellecta senectus Sensim sine sensu senescimus Seuenthly what difference is there betwixt the death of a man and of a beast I answere when a beast dies his soule doth vanish and is dissolued but when a man dies his soule still continues For the soule of a beast is mortall but the soule of man is immortall as hath beene shewed God saith Gregory created three liuing spirits one which is not couered with flesh another which is couered with flesh but dies not with the flesh a third which is couered with flesh dies with the flesh Primus Angelorum secundus hominum tertius brutorū animaelū the first is of Angels the second of men the third of brute beasts And albeit the Scriptures sometimes speak of the death of the soules yet eyther the person or the life is to be vnderstood or such a death as is not the extinction and deletion of the soule but her separation from God who is her comfort and contentment Secondly the death of a man is wont to be with much comfort or else horror of hell it selfe our conscience telling vs of another state after death but beasts because they haue no conscience no hope of heauen nor feare of hell are not therefore subiect to such passions eyther of ioy or sorrow Thirdly when beasts die they die for euer but though death deuoure vs as the Whale did Ionas and binde vs as the Philistins did Sampson yet we shall come forth againe the bands and snares of death shall be broken and we shall be deliuered For it is most true which Saint Bernard saith There is a threefold state of holy soules the first in the corruptible bodie and that is in this life the second out of the bodie and this is after death the third in the bodie glorifyed and that shal be at the Resurrection And so there is a threefold condition of wicked soules the first is in their bodies of sinne the second is in misery out of their bodies by death dissolued
erit He which by repentance purgeth away his sinne shall be partaker and saith Saint Austen of Angelicall happinesse for euer Now a true penitent person must bee thus disposed First hee must plainely and from his heart confesse his sinnes to God Secondly he must earnestly beg pardon of his sinne desiring God for Christ to bee reconciled to him Thirdly hee must resolue fully to leaue his sinues and to practise all holy and honest duties If the wicked will returne from all his sinnes and doe that which is lawfull and right he shall surely liue and shall not dye It is not inough to set himselfe against one fault but against all all all without exception of any For one wing belimed may cause the whole bird to be taken and one discase may bee the death of all the bodie so one vnrepentant of knowne enormitie euen one though there were no more may yea and will bee the ruine of the soule the destruction of the sinner Fourthly where an iniury is done vnto our neighbours there ought wee to seek reconcilement and to giue them satisfaction For hee that hauing offended man seekes not to be reconciled to him doubtles shall neuer truely be at peace with God Briefely hee that would shew himselfe a true penitent must be truly grieued because his repentance is so poore his deuotion so cold and his life so bad Thirdly hee that would dye comfortably in Christ should liue obediently to Christ For hee that obeyeth not the sonne shall not see life but the wrath of God abideth on him Now he that will proue his obedience vnto Christ the Lord must shew it vnto the Bishops and Ministers of the Church his Seruants speaking vnto them in his Name according to his Lawe Obey them saith the Holy Ghost which haue the ouersight of you and submit your selues Certainely they that dishonour disobey and disdaine them dishonour disobey and disdaine Christ their Maister Fourthly it behooues vs to weine our affections from the world for the pleasures and vanities of the world are very bandes and boltes vnto our soules if wee wed our selues vnto them and they vvill make vs altogether vnwilling to depart Fiftly doe good vnto the poore and afflicted members of Christ Iesus pray for them visite them and aduise them help them feede them cloth them harbour them By mercy and trueth iniquitie shall be forgiuen saith Salomon Charge them that are rich saith Paul that they bee rich in good workes and be ready to distribute and communicate laying vp in store for them a good foundation against the time to come that they may obtaine eternall life That which is giuen to pore christians because they be christians is giuen vnto Christ himselfe who will recompence our temporall gifts with eternal glory Pore christians are as a rich fieldif the rich will sow the seede of their charitable almesdeedes on them they shal by the heauens blessing receiue a plentiful crop of eternall happines On the contrarie he shuts against himselfe the doores of Gods mercy who will shew no mercy to his afflicted brother Sixtly he that would haue comfort in his death ought to liue or at least to die in the loue and reuerent affection to the Church of Christ neither meane I onely the Catholique Church part whereof is triumphing in heauen and a part warring on earth but that true visible Church in which hee is borne and baptised and to the obedience whereof he is most properly called For I doe very much doubt of the saluation of all such as dye vnreconciled to the church out of loue with that church vnto the loue and obedience wherof God doth call them Let our Papists therefore Brownists aud such like spirits take heede vnto themselues how they liue and dye out of loue and loyalty to this church of England whereof they should be louing and obedient members but vnto which indeede they stand ill-affected disobedient and vndutifull They malice her they write and speake against her they speake euill of her and of her chiefest members I meane not to dispute of her lawfulnes and trueth this is all I say if shee be found to be a true Church of Christ as it will appeare one day I doe much feare that these her enemies her slanderers her disobedient and vnruly children will not bee able to stand vnconfounded before her Head Husband Christ Iesus who then will recompence to euery one according to his workes euen euerlasting life to them which through patience in well-doing seeke glorie and honour and immort alitie but vnto them that are Contentious and disobey the trueth indignation and wrath It behooues vs therefore for our better assurance of comfort and saluation to know the true Church and to cleaue vnto it beeing knowne Seuenthly let a man set his house in order and dispose of his estate It was the last wise work which Achitophel performed And finally when death seemeth to approch if it giue him any warning as vsually it doth let him commend his soule with Steuen into the hands of Christ Lord Iesus receiue my Spirit crauing for mercie and not forgetting that the ioyes of Heauen after which he gaspeth are farre more compleat and are able to giue a thousand times more true contentment to the soule of man then all the transitorie pleasures profits and preferments of this world can doe He that is thus composed for death shall not dye but liue for euer his death shall bee as a pleasant sleepe his graue as a bed and his soule shall rest in peace with Christ till the time appointed for the Resurrection of our bodies bee fulfilled Oh that men would thinke of these things practise these things Wouldst thou haue comfort in thy death then seeke and sue for comfort in thy life Wouldst thou bee armed against the feare of death then dye betimes to sinne Death is a Serpent her sting is Sinne pull out the sting by true repentance and thou needst not feare the Serpent Death can not hurt thee if thou hurt not thy selfe by Sinne. Death is not Interitus Death to the penitent Introitus but an entrance into heauen and the way is made and the doore is opened by true repentance and by Faith in Christ who is the Sunne of our glorie and the Saluation of our soule by whose death letum delethum mortua mors est death is defaced and dead it selfe But wouldst thou giue hope of the truth of thy turning then turne whilest thou maist runne on repent when thou mightest yet sinne deferre not thy turning till thy death least it be thought that the world doth forsake thee and not thou the world and that sinne rather leaues thee then thou dost leaue sinne and that the cause of this turning is not the loue of GOD and godlinesse but the feare of death and the apprehension of
damnation only Take heede therefore and deale plainly with thy selfe I know many men thinke well of themselues and would count themselues much iniured if they should bee censured as euill members which yet how they will auoide I cannot see This is my reason they are notorious and ordinarie prophaners of the Lords day euen those houres that are destinated to the publique worship of GOD euen those very houres are mispent vsually in eating and drinking in buying and sclling and gaming This is a mortall sinne stat against the Law of God and his Church and is commonly practised of manie how is it possible for these Sinners to haue any true comfort How can they be saued Vndoubtedly so continuing they are in the state of death and not in the state of grace For hee that oheyes sinne is the Seruant of sinne is not borne of God doth not serue God And there is no way to scape but by true repentance which consists in Auersion from sinne and in Conuersion vnto God these are the two celestiall Poles or Hinges whereon repentance turneth I name this one sinne but there are others as drunkennesse whoredome and such like which beare sway with many and if they looke not to it will sway and weigh them downe into the pit of Hell It behoues vs all therefore to looke vnto our selues Death and the Iudgement are the things most certaine but when or how or where our death shall happen that we know not If wee should bee taken away in our sinnes all the world could not saue vs but if we repent vnfeignedly then happie are wee death cannot come amisse wee may embrace it kisse it welcome it wee loose the earth but wee find Heauen wee goe forth of the wildernesse into Canaan out of the Region of death into the Land of the liuing the euer-liuing wee goe from Sinners to Saints from Men to Angels to God with him to liue in immortall glorie and in glorious immortalitie in that Kingdome wherein all shall be Kings and of which there shall neuer be an end vnto the which God for his mercie bring vs through Iesus Christ vnto whom with their Holy Spirit be all honour praise and glory this day and euermore Amen Hauing finisht our discourse of Corporall or temporarie death it remaineth that we say something of Spirituall and Eternall deatb Spirituall death is either of the wicked or of the godly The spirituall death of the wicked is a certaine spirituall separation of them from spirituall and Christian grace and goodnesse when as they lie dead without all godly feeling in sinnes and trespasses their hearts being alienated from God and true godlinesse This is a most miserable kind of death for they that are thus dead are the Seruants of sinne the Vassals of Satan the Children of wrath out of the state of grace and in the Region and shadow of death liable to damnation which to escape they can haue no hope while they continue in that estate The spirituall death of the godly is threefold The first is whereby they are dead to sinne This death stands in the disallowing and condemning sinne in the iudgement in the nilling and refusing it in the will in the hatred of it and grieuing for it in the affections and finally in the declining and forsaking it in the life and conuersation This death is the separation of the soule from the approbation loue and embracing of wickednesse It is of God through Christ and with much comfort and contentment For hee that dies to sinne shall neuer die fot sinne he that dies to sinne doth liue to God and whosoeuer liues vnto God in this world shall liue for euer with GOD in the world to come To die to sinne is to liue a Saint and precious in the sight of the Lord is both the life and the death of his Saints They be like the Moūtaine that was not to bee toucht They that touch you sayth the Lord touch the apple of mine eye and wee know that the apple of the eye is very tender The second Spirituall death of the Godly is whereby they are dead to the Law and this is because the Law doth not condemne them that are in Christ Iesus who by iustifying vs through his righteousnesse doth deliuer vs from the curse of the Law and rids the conscience of those terrours which the Law might cause by sinne vnpardoned The third death Spirituall of the Godly is whereby the world is crucifyed or dead to them and they dead vnto the world The World is dead to them when as they dote not on the world but contemne all worldly things and account them as nothing in comparison of Christ Iesus and his benefits This death is very needfull for he that liues to the World liues not vnto GOD and hee liues to the World to whom the World is not dead but who doteth on the World shall perish with the World hee that liues not to God in this life shall not liue with God in the life to come Godly men are said to bee dead to the World when the World coutemnes them hates them persecutes them and wisheth as it were to be rid of them This kind of death is the ordinarie portion of the Godly For they being not of the World but of God whom the World knowes not and being but as Forrainers and Strangers it is no maruell if the World frowne on them and shew her selfe an vnkinde Step-mother towardes them it is no wonder though wicked Worldlings beat them bite them barke at them and flie at their throats for thus Dogges vse to deale with Strangers which they know not And thus much wee haue seene what death is in respect of the World to wit the Separation and abalienation of our hearts from the World or of the World from vs and so much also for Spirituall death The third kind of death is called Eternall death or the second death which is the Separation of the soule from God or the euerlasting punishment of the whole man consisting of soule and bodie from the comfortable presence of GOD in hell fire The Prouider and Inflicter of this death is God who is a most iust Iudge Whose very soule doth hate the wicked and him that loues iniquitie Tophet which indeed is Hell is prepared of old Hee hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord like a Riuer of brimstone doth kindle it By which we see that Hel-fire is prepared and kindled by the Lord. Now God doth not ordaine and inflict death for it selfe as if he did delight in death and destroying but it is for the clearing of his iustice for if wicked men should neuer be punished they would imagine either GOD is not or that he is not iust But all the world shall
5. Isa 38. 12. Gen. 2. 17. Isa 45. 7. Ec. 3. 1. 2. Act. 1. 7. Math. 10. 29. 30 Iliad 22. Contra Marcel In lerem c. 12. De gen cont Manich. l. 1. c. 2 Lam. 3. 37. Ob. 1. Sol. In what sense God may be said to ordaine and cause death A Simile Ob. 2. Sol. Act. 2. 23. Act. 4. 28. Ob. 3. Sol. No murtherer is excused by Gods decree Epist ad Vinc. 38. Note Ex. 20. 13. Ob. 4. Sol. Note Three actions of God about murther 1. Act. 17. 28. Note Act. 2. Note Act. 3. Quaest 1. Sol. Enchir. c. 95. Quest 2. Sol. Enchir. c. 101. Quest 3. Sol. Enchir. c. 98. Quest 4. Sol. De Praed Grat. c. 15. August Enchir. c. 101. Quest 5. Sol. Lib. 1 de Sacr. c. 7. part 4. Quest 6. Sol. Depraedestin grat p. 48. Sum. 9. 19. art 9. Quest 7. Sol. De Gen. ad lit imperf cap. 5. De ciuit Dei l. 11. c. 17 Quest 8. Sol. Strom. l. 1. Euchir ad Laur. c. 101. Quest 9. Sol. De grat lib. arbit cap. 21. De amiss grat l. 2. c. 13. Acts 4. 28. Sinne the mother of Death Rom. 5. 12. Rom. 6. 23. Depraed grat c. 11. Wisd 1. 13. 15. Eccles 11. 14. Aug. retract l. 1. c. 21. Rom. 5. 12. Note Who are Subiect to Death 2. Cor. 5. 21. Ioh. 10. 15. 18. Rom. 3. 25. Bucan loc 11. q. 13. 1. Cor. 15. 22. Rom. 5. 12. Lib. contra Fortunat disput 2. Gen. 3. 19. Quest Ans Why Infants dye Psal 51. 5. Aug. de praedest grat cap. 2. Quest Ans Why Infants are guiltie of Sinne. Lib. 16. de excell Mariae c. 10. Quest Reu. 1. 5. Ans In cap. 6. ad Rom. Note Note Psal 116. 15. All men must dye Heb. 9. 27. 2. King 2. 2. Tuscul 1. Ouid. ad Liuiam Hor. Car. l. 2. od 28. l. 2. ode 3. Iliad l. 6. Hor. carm lib. 2. od 14. Homer ll 18. Hor. carm l. 2. od 16. Psal 49. 10. Hor. l. 1. Carm. od 4. Psal 82. 6. Hor. carm lib. 1. od 28. Hor. carm l. 3. od 11. Ouid. 2. Sam. 2. 18. Eccl. 3. 20. Quest. Sol. 1. Cor. 15. 5. Of the time of Death Isa 46. 10. 11. Iliad 1. Lucret. Martial Isa 38. 5. Note Seneca Herc. fur Deaths houre is vnknowne Tul. 1. de finib Epist 23. Note A Simile Death is but once Heb. 9. 27. Carm. l. 1. od 18 2. King 13. 22. Death takes possession easily Iam. 4. 14. Hor. car l. 4. od 7 Eurip. Hor. 16. A Simile As death leaues so the Iudge findes men Ad Dâ—oscor Eccl. 11. 3 Cyp. Tract ad Demetrian Of the coÌ„modities of death To whom death is â—ndeed a benefit Commod 1. Vid. Plutarch de consolat ad Apol. Commod 2. Commod 3. Note A simile In Ioh. Death is discommodious to the wicked 1. 2 3 4 5. Aug. ad Julian ep 211. What to death may be compared Simile 1. Death is a Physitian Adissimile Death is an Hauen * Isay 57. 1. Reu. 14. 13. Adissimilitude In two cases Death is vnlike an Hauen Luke 16. A second dissimilitude Job 7. 10. Vid. Nat. 〈◊〉 Myth l. 3. c. 13. Acts 20. 9. 10. Death is a Night A dissimile Agath in Nat. Com. vbi supra A dissimile Pro. 30 16. Death a fire A dissimile Death is a Reaper A Dissimilitude Death is a Tyrant A Dissimili Satyra 10. Iudg. 15. 15. Horat. Carm. l. 3. Od. 4. Death is a flying woman Death is a Sea Death a Lion Death a Sleep Laert. lib. 6. Plutarc Consol ad Apoll. A Dissimilitude 28 questions about Death Quest 1. Sol. How death may be said to be naturall Note Quest. 2. Sol. Naturall death described Quest 3. Sol. What violent death is A Simile A Simile Quest 4. Sol. Note A Simile Quaest 5. Sol. The causes of long life A Simile Quest 6. Sol. This answere belongs to the state of mans fall by sinne Note Note Juuenal Satyr 80. Quest 7. Sol. Three liuing spirits created How mans soule is said to die 2. Difference 3. Difference In Cant. ser 107 Iohn 5. Act. 24. 15. Quest 8. Sol. Laert. lib. 1. c. 1. Ans How death is an euill and how not Note 1. Cor. 15. Quest 9. Sol. Psal 51. 5. Note Ec. 7. 3. Quest 10. Sol. Note Quest 11. Sol. Rom. 3. 8. We must not die till God call vs. Quest 12. Sol. Phil. 1. 23. Quest 13. Sol. lu what sense a man may pray against death Note Iob. 13. 15. Iob 17. 3. 4. 6. Quest 14. Sol Epist 88. Note How death may be feared Aug. l. 2. de doct Christ Greg. Quaest 15. Sol. When sudden is euill Quest 16. Sol. How we may lament the death of our friends De verb. Ap. ser 3 2. In Cant. ser 29. 1. Thes 4. 13. 14. Note Phil. 2. 27. Note Whiles I was a writing these things it pleased God to take from me mine onely sonne before he was a fortnight old Quest 17. Epist 30. Sol. Quaest 18. Sol. In admonit 6. Quaest 19. Sol. In paradox Quaest 20. Sols Quaest 21. Sol. Death both certaine and vncertaine Quaest 22. Sol. A Simile Quaest 23. Sol Whose death is best Whose death is counted worst The iuster the Law the worser the death Quest 24. Sol. Why God keepes from men the time of their deaths De consolat ad Apoll. Quest 25. Sol. Epist 22. Note Note Note Quest 26. Sol. What is the best death without reference to sinne or vertue A Simile Quaest 27. Sol. Why it is vnlawfull to pray to know the time of our deathes Tu ne quaesieris scire nesas quem mihi quem tibi finem Dij dederint Seu plures hyemes seu tribuit Iupiter vltimakm Hor. car l. 1. od 11. Rom. 14. 23. Psal 39. 5. Note Spacio breui spem lougant reseces Dum loquimur sugerit inuida aelas Hor. car li. 1. od 11. Act. 1. 7. Quest 28. Sol. The honors performed to the dead Leuit. 19. 14. Vses of the former discourse â— The bodic is baser then the soule A Simile Note Why should a man haue an euil soule that would haue a good bodie A comfort against the feare of death Vse 2. Why death is to be borne with patience A comfort to a good man dying Dan. 3. 6. Vse 3. A reason to hate sinne Sinne a very Crab-tree Pro. 14. 9. 10 23. Vse 4. Inordinate feare of death to be supprest Senec. 78. epist Epist 24. Epist 78. Vse 5. Rules of preparation against Death 1. John 5. 24. Iohn 11. 25. 26. Note Who is a right beleeuer and who fantasticall Rule 2. Ezek. 18. 30. 31. Fiue duties of a true penitent Ezek. 18. 22. Note A Simile Rule 3. Iobn 3. 16. Heb. 13. 17. Rule 4. Rule 5. Pro. 16. 6. 1. Tim. 17. 18. 19 Note Mat. 25. A Simile Iam. 2. 13. Rule 6. English Papists Brownists are liable to damnation for their obstinate Schisme Note Reu. 22. 12. Rom. 2. 7. 8. Rule 7. Isay 38. 1. 2. Sam. 17. 23. Acts 7. 59. The death of the godly commended 1. Cor. 15. 56. Note Note A false imagination of sundrie persons Ex. 20. 8. 10. Rom. 6. 16. 1. Joh. 3. 8. 9. Ezek. 18. 21. Is 1. 16. 17. Of spirituall death Eph. 2. 1. Col. 2. 13. The spirituall death of the Godly is threefold What death to sinne is The preeminence of a Saint Ex. 19. 12. Zak. 2. 8. Rom. 7. 4. Gal. 2. 16. 19. Note Gal. 6. 14. When the World is dead to a man How a man is said to be dead to the World Iob. 15. 19. 16. 3. 1. Pet. 2. 11. Reu. 22. 8 What eternall death is 2. Thes 1. 9. God the inflicter of eternall death Psal 11. 5. Is 30. 33. Note Rom. 2. 5. 8. Death the fruit of sinne Rom. 6. 23. 2. Thes 1. 8. Rom. 2. 8. Matth. 25. 41. 42. Who are subiect to eternall death Who shall die this death Math. 25. 41. Math. 7. 23. 2. Thes 1. 8. Ioh. 8. 24. Note Ioh. 3. 36. Act. 4. 8. 11. 1 Pet. 2. 4. 6 Act. 4. 12 Isa 53. 11 Gal. 2. 15. 16 2. Ioh. 5. 11. 12 In hope In actuall possession Note 1. Cor. 6. 9. 10. Reu. 21. 8. Iude. 4. 13. Note Deut. 4. 2. 12. 32 Iosh 1. 7. Pro 30. 6. Reu. 22. 18. 19. How dangegerous it is to tract or adde vnto the word of Christ A Similitude Note As Anti-trinitarians Arians As Papists No saluation for sinners during their impenitencie Isay 30. 33. Iude 15. Reu. 22. 12. Rom. 2. 6. Eternall cannot be fully described Three things about this death to be noted 1. Paena damni Paena Sensus Aeternitas Paenae 2. Thes 1. 9. Math. 25. 46. Esay 66. 24. In fire two things Note Hell-fire is not like our fires Lib. 4. de ortho c. 28. Lib. de cogn verae vitae c. 40. Luke 16. Note Math. 25. 41. In 20. cap. Iob. Note Why the death of the damned is for euer The companions of the damned The Place Difference of torments Lib. 4. contr Donat c. 19. de Bap. Luke 12. 47. Math. 23. 14. 15 Math. 10. 15. Where Hell is Isay 30. 33. Luke 16. 26. Reu. 9. 11. 20. 3. 17. 8. Num. 16. 30. 33 Iude 6. 2. Pet 2. 4. Note Whom Hell shall not receiue Who is in the state of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15. 26. Aristot lib. 1. de Anima Rom. 6. 23. Note 2. King 19. 37. Why God punisheth a murther which he doth permit Math. 20. 16. Ioh. 3. 18. Heb. 5. 9. Ioh. 27. 9. Math. 7. 13. 14. Note Note Ezek. 18. 21. Ioh. 3. 16. Note Note Isay 59. Note Note 1. Ioh. 4. 10. 19. Note Note Mat. 11. 28. Mat. 12. 20.
men I come now to set down some principall vses of that which hath beene said before First seeing death destroyes not the soule though it dissolue the bodie we see that the soule is of a more noble nature then the bodie and therefore more to be esteemed and with greater care and loue to be kept and tended As God excelleth all soules or as the Ladie excels her handmaid so the soule excelleth all bodies What would a man haue euill Surely nothing not his wife not his sonne not his seruant not his horse not his ground not his fruite no not his coate and wilt thou haue an euill soule For shame take care of it that it be not euill Euill it is or good For Omnis anima aut Christisponsa aut Diaboli adultera est euery soule as Saint Austen speaketh is eyther the Spouse of Christ and then good or the diuels harlot and so is euill If euill then thy state is euill and if death finde it euill it leaues it euill and this soule which cannot die in respect of dissolution yet it doth die in regard of consolation being separated by euill as wel from God who is the soule and solace of the soule as from the bodie which in life it did enioy with ioy And forsomuch as the soule doth suruiue the bodie and liue when it is dead it should comfort mē against the dread that death brings with it For they shall not be Nothing nor No-where Death doth subdue but one part and that which is the baser of them Secondly seeing God inflioteth death without whose prouidence it could not come it teacheth vs in all patience quietnesse and humilitie to bee contented with his worke not opening our mouthes against him though he take vs away in the flower of our time or by the crueltie of wicked men And to them that truly serue God according to his will it cannot but be a comfort that whē they die they die not without the knowledge but by the will and disposement of their gracious aud louing Master who is able to saue them in death as he did Daniel in the Lions denne and the three Children in the fierie furnace Thirdly seeing death is the fruit of sinne it should teach vs to detest sinne Death is not very pleasing but rather odious to flesh and bloud How much more odious then should sinne bee counted by which death found entrance into the world and without which no man had euer died Diseases death and damnation come by sinne diseases hinder health death endeth life and damnation depriues man of the ioyes of saluation will any wise man then delight in sinne a thing so odious hurtfull and vnhappie Salomon being directed by the Spirit of God calles him a Foole that maketh a mocke of sinue and as a pastime to doe wickedly Doth any man loue the plague the gout the palsie the stone the crampe the canker or the dropsie I suppose no man All these diseases are the consequents of sinne the world had not knowne them had shee not beene acquainted with sinne and certainely these diseases are not more hurtful to the body then sinne is to the true health and life of the soule Sinne is a Tyger a Beare a Lyon an Aspe a Viper a destroyer both of bodie and of soule Fourthly the ineuitable necessitie of Death which lies vpon all the world condemnes the immoderate feare of Death in many men There is no man so ignorant but knowes hee must die yet when death is threatned what feare is there what fainting what tergiuersation what impatience is there to be seene in many Quid fles miser quid trepidas Eye wretch why doest thou weep why dost thou tremble This yoke is laid vpon euery necke thou goest the way that all mê go To this wast thou born this hath befallen thy Father thy Mother thine ancestors to all men before thee and to all that succeed thee Wilt thou not thinke to come thither at last whither thou hast beene a going alwaies Nullum sine exitu iter est there is no iourney without an end VVee make our life vnquiet with the feare of death and such is the madnesse of men that some by the feare of death are brought vnto death wee ought to fortifie our selues that wee loue not our life too well and that wee hate not death too much and when reason aduiseth vs to dye and not to feare Vir fortis strenuus non fugere debet de vita sed exire a man of courage and spirit should not flye out of life but goe out To dye is not glorious but to dye couragiously is glorious Finally seeing all men must dye and seeing Christ vvill finde them at the day of iudgement as the day of their Death doth leaue them it behooues all men to prepare themselues for Death that it may not hurt them but rather helpe them To this end these things are to bee considered and performed First hee that would haue comfort in his death must beleeue in God the Authour of life in Iesus Christ who saues vs from the power and euill of Death Verily verily I say vnto you saith Christ Hee that heareth my word and beleeueth him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life And to Martha speaking of himselfe hee saith I am the Resurrection and the life hee that beleeueth in mee though he were dead yet shall he liue and whosoeuer lineth and beleeueth in me shall neuer die meaning the death of the damned Now Christ who thus speaketh to vs is omnipotent and true Verbum eius ab intentione non dissentit quia Veritas est nec factum a Verbo quia Virtus est Hee is Trueth and therefore he speakes as he meanes and he is Might it selfe therefore he does as he speakes But he doth professe and promise that those that beleeue in him shall not perish by death but liue for euer therfore we may be bold vpon his word and should stir vp our selues to beleeue And let no man deceiue himselfe For hee onely doth aright beleeue in Christ who beleeues him in his word and Sacraments and in his Ministers speaking according to his word In vaine it is for men to say or thinke they beleeue in Christ who beleeue not his Lawe who regard not his Sacraments who beleeue not his Seruants declaring to them their Maisters minde This faith is not faith but fancie Secondly hee that would dye the Death of the Godly must repent of the sinnes of the wicked For without Repentance it is vnpossible to escape the damnation of vnrepentant Sinners Returne saith God and iniquitie shall not be your destruction Cast away all your transgressions For why will yee die Qui per poenitentiam peccata diluit angelica foelicitatis consorsin aeternum
death This was a iust punishment of a glutton in regard of God though vniust in respect of her that did it This then I say If a man out of the state of grace be murthered or die by an iniust sentence of the Magistrate yet he is not therfore deliuered from the sentence of God but must suffer as he hath deserued that his vntimely death being also long of his sinne And though a wicked man or one not within the state of grace may die not deseruing it of man as Archelaus King of Macedonia who was murthered of one Cratenas whom he loued deerely or as that forenamed father was of Adrameleke and Sarasar his sonnes yet is this their death iustly sent from God whom they knew not worshipt not serued not as they should haue done Yea their death may be iustly punished in their murtherers as Cratenas was himselfe also after murthered and yet death deserued at the hands of God For though God and the murtherer agree in the act yet not in their grounds and ends God therefore pursues the murtherer because he violates his law so souly he not bidding him but forbidding him to murther and putting no malice into his heart to make him murther giuing him no commission but onely a certaine permission which God being Lord of all and bound to no man may iustly doe The fourth Position The number of such as shall suffer eternall death is greater then of them that shall be saued MAny are called but few in comparison of them are chosen now none shall be saued but the chosen There are haue beene many that neuer had a verball calling An infinitie of people there is at this day in the world as of Turkes Iewes Indians Tartars and other sauage nations in number beyond Christians of all that rabble there can be no hope of life so long as they liue out of the Church and by no extraordinarie fauour know Christ who himselfe doth teach that the way of life is strait and found of few but that the way to death is broad and full of trauellers And finally euen among Christians only those shall be saued which embrace the true faith and are obedient vnto Christ in those particular true visible Churches in which they were bred and baptized and to the obedience of which God doth call and tie them Now how few these are to heretikes schismatikes and other factious firebrands and euill liuers as drunkards fornicators earthwormes idle and vnprofitable wretches the multitude of sinnes and sinners which swarme like the flies of Egypt in Citie and countrey doth demonstrate The fifth Position Whosoeuer doth simply and sincerely will and desire to be deliuered from eternall death shall not die but liue eternally I Make it plaine thus he that willes the end simply and sincerly doth seeke out means vnto it doth vse those means for if he know the means whereby he may obtaine his desire yet neglects to vse thē and cares not for them he shewes his desire is but confused vncertaine vnsincere If therfore a man with an honest and true heart do will wish desire to liue and to escape death he wil seeke out meanes to accomplish his desire when he knowes them he will be carefull to vse them It is an old and true saying Wishers and Woulders were neuer good Householders the meaning whereof is to taxe the foolishnesse of such as wish and would but will take no paines will vse no meanes An idle peeson would be rich but he will not labour a trewant would be a scholler but he will not studie The truth is that he that indeed would inioy a thing wil vse means to compasse it If then I would not die but liue I must not runne on in sinne I must not distrust God I must not disobey the Church of Christ and kindle coales of contention I must not contemne the word and Sacraments but I must beleeue in Christ repent of my sinne begge their pardon reuerence my Minister loue my Brethren and take heede I giue no offence Now he that doth carefully vse the meanes of life and auosdes the waies of death shall vndoubtedly liue and not die But hee that saith I would liue I would not die and yet goes the broade way and regards not the narrow path this man surely is wrong his will is not simple and sincere but confused and mishapen and except he reforme his course he shall perish notwithstanding his wishing and woulding Tell mee if a man shall say he would be in health and yet will vse no meanes of health no good diet no labour nor the like but delights onely in eating drinking glouzing sleeping idlenesse tell me does this man indeed will health and a good temper of bodie He doth not doubtlesse he may wish health but he will take no paines for it which argues verie foolishnesse Euerie man would be saued who would die Balaam would not no man would yet in the meane time who vseth the means Who leaueth his sinnes Who fighteth with his lusts Who honoureth his Minister as the man of God Who thirsteth after Christ Who is louing and obedient vnto the Church Is not sinne committed countenanced Is not the Sabbath commonly and notoriously profaned Doe not othes drunkennesse pride idlenesse and hard-heartednesse abound And are not many to seeke as it were in the Alphabet of religion They know not which is the true Church which are the people of God which is his house What miserable times doe we liue in How vaine is the world Men would faine liue they would not die they say and yet they care not for the waies of life whereas if men did truely and effectually will to liue and to auoid death they would not runne the broad way but would shew themselues wise men that is as well seeke out and vse the meanes as affect the end The sixt Position Though a man feele not the fruits and working of the Spirit in him yet hee must not despaire of life and thinke hee is ordained to death and must needs be damned A Man may bee called before death though now he be in sinne ouer head and eares and altogether voide of mercy Gods arme is neuer too short to saue his eare is neuer too dull to heare neither doth any man know what the purpose of God is Paul was as bad as one God did call him so was the Thiefe that was called on the Crosse Againe a man may be in the state of grace and yet sometimes feele no comfort no working of the Spirit euen as a man in a swoone or sleepe doth liue though hee knowes not so much and a child we see liues before it knowes it liues I say finally what though thou feelst no grace what though thou beest nothing so good as thou shouldst bee Wilt thou therefore despaire Is there no way with thee thinkest thou