by and by be dead Sodayne death wee know seiseth vpon many Q. I many in regarde of themselues but not many in regarde of others for moe dye deliberately vpon their beds than sodainly at their boards R. The greater is the mercie of God towardes vs that it is not so Lam. 3.22 Dan. 9.7 For his mercie it is that we all dye not suddenly we haue deserued worse and therefore that Q. I denie not that R. Presume not then vpon the other Q. Neither will I for the workes of God are merueilous and his iudgements past finding out Rom. 11.33 But I will enquire when a man is to prepare himselfe to death Whether in sickenes or in health or in both R. And I will answere in both and neither in health alone nor in sickenes alone Q. And why that R. Because there is a twofould preparing to dye a preparing in health and a preparing in sickenes a preparing in health because then we are verie vnsure to liue For the healthiest man in the world cannot promise himselfe one howre of life Much lesse can he saie To day or to morrow I will goe into such a citie Iam. 4.13 and continue there a yeare and buy and sell and get gaine A preparing in sickenes because then wee are all like to die There is but a step between the sicke man and death As one sayth of men and young men so say I of sickemen and sound men Bern. de Conuers Cler. c. 14. To sicke men death is at the gate to sound mē death is lying in wayte Both in health therefore and also in sickenes he that knowes he must dye must prepare himselfe to dye Q. What needes he prepare in health will it not serue well enough in sickenes R. Truelie no. For first the time of sickenes is not the fittest for such a purpose First because all the sences are then occupied about the paines of the disease And Augustine saith Scarcelie will hee come to true satisfaction Aug. ser 36. whome sickenes doth vrge and paine terrifie especially when the children whome he vnlawfully loued are present and his wife and the worlde do call him vnto them Secondly because then the diuell is most busie to draw a man from all goodnes as knowing that if then he hold him he shall for euer keepe him Olympiodorus in the 9. chapter of Ecclesiastes For as Olimpiodorus saith Such as the day of death doth leaue him such shall and will the day of iudgement finde him And you know it was said to the serpent which was more subtill than any beast of the fielde touching himselfe and the womans seede Gen. 3.15 He shal breake thine head and thou shalt bruise his heele Which as one saith is as much as thou shalt lye in waite against the latter part of his life And well may it be so for that auncient writer Gregorie saith Greg. lib. 6. moral The auncient enemie of mankinde in the time of death is mad through the violence of crueltie to snatch vp the soules of sinners and whome he deceiued while they liued by his flatteries them he tormenteth when they dye by his crueltie Secondly in the time of health it is verie needfull because as in sommer the lillie hath a worme in the roote that doth consume it so in health man hath a worme that doth dissolue him Wheresoeuer he goes hee carries death with him As the lillie that flourishes in the morning is not sure to stand till the euening so man that triumphes in the health of his youth is not sure to liue to the infirmitie of his age Absolon dyes in his health aswell as Dauid in his sickenes And the prouerbe is When health is highest death is nighest Many euen now as it were are aliue and merrie yet in a moment they are dead and gone Sometime death warnes ere she strikes and sometimes againe she strikes ere euer she warnes As therefore it is euill to delay till sickenes so it is good to prepare in health The wise man saith Syr. 18. 20. Humble thy selfe before thou bee sicke and whilest thou mayest yet sinne shew thy conuersion In health the wit of man is greater and the feare of death lesser than in sickenes In health therfore also to prepare for death the time is somewhat fitter Q. Why but it is neuer to late to repent For a man may repent when he will R. The proposition is true if a man doth truely repent But the prouerbe is It is scarse true which is not due It is sicke like him that vseth it As you hearde before out of Augustine August serm 36. He whome sickenes constraineth and punishment affrighteth hardlie to true repentance atteyneth Q. But are you of that minde R. Of what other minde should I be Q. If so you are and other you cannot be of what reason haue you for being of that R. Reason enough and forcible enough to content any man reasonable First repentance should be voluntarie as all other obedience to God should bee But repentance in sickenes is vsually constrayned The feare of death hell and iudgement doth enforce it Zeale loue and religion doe not then alwaies effect it And there is a learned writer that saith Enforced seruices are not pleasing vnto God Greg. Secondly in true and sound repentance men that repent Ambros do forsake their sinnes For as Ambrose sayth True repentance it is to sease from sinne Hugo lib. 3. de Mist ecle And as Hugo saith Repentance is called as it were a punishment because the man himselfe that repenteth doth by his repenting punish in himselfe what wickedly he hath committed For the three things which are in the smiting of the breast to wit the breast the hand and the sound doe signifie that repentance is of those things which we haue offended in by heart voice and worke But in this repentance both raysed by sickenes and neuer vsed but in sickenes the sinnes forsake the men for therefore then many forsake their sinnes because their sinnes forsake them and not because they forsake their sinnes For why their minde is toward them asmuch as euer though their might serues not to follow them so well as euer The historie of Andronicus and the lion of both which it is written This lion is this mans hoste and this man is this lions physitian or chirurgian doth argue that in sickenes the lion the Prince of Beastes doth leaue his crueltie and experience doth testifie that in sickenes man the Lord of lions and other creatures doth lay downe his iniquitie but as the one did leaue his crueltie to the ende he might be cured of his maladie so doth the other lay downe his iniquitie to the ende he may bee freed from his miserie The truth of what I saie is apparant in Antiochus the proud 2. Machab. 2.11 2. Machab. 9.5 For before that a paine of the bowels that was remediles came vpon
The generall is that by which a man doth prepare himselfe to dye through the whole course of his life in this world But the particular is that by which a man doth prepare himselfe to dye in the time of his sickenes onely Q. To beginne with the first then what course should a man take in his life that hee might euer be prepared for his death R. That course that is fitting for that purpose Q. What is that R. This first let him meditate vpon death in the prosperous time of his life Secondly let him daylie endeuour to take from his owne death the power and strength of death Thirdly let him striue by all meanes he may to enter into the first degree of eternall life Fourthly after he hath once gotten entrance thereinto let him inure himselfe by little and little to dye before euer hee comes indeede to dye Fiftly and lastly let him doe presently whatsoeuer his hand shall finde to doe and not with the crow procrastinate from this day till to morow Q. That I may now question with you touching each of these why is he to meditate vpon his death in the prosperous time of his life R. Because the whole life of a Christian ought to be nothing else but the meditation of death because also in the best time of his life he is vncertaine of his death For man knoweth not his ende Mar. 15.43 the one and the other of these reasons made Ioseph of Aramathea an honorable counsellour which also looked for the kingdome of God to make his tombe in his life time in the middest of his garden And this did he to put himselfe in minde of death in the middest of his delights and pleasures and also to teach others by his example what they should doe For what is the duty of one this way is the duety of euery one For once it is appointed for euery man to dye as it is for any man As therefore Paul saith of all men It is appointed for all men once to dye Heb. 9.27 Syr. 38. 21. so Syrach saith to euery man Remember thy last ende forget it not Q. And what will this minding of death in the time of life worke any good in him that liues R. It either will or should Q. I speake not of the dutie but of the vertue R. If so it doth for first it humbles him that thinkes thereof vnder the mightie hand of God remembring himselfe thereby to be but dust and ashes Thus therefore said Abraham vnto God Gen. 18.27 Behold now I haue begunne to speake vnto my Lord and I am but dust and ashes Thus did he humble himselfe vnto God by remembring what he was Thus no doubt will others doe that thinke as he did For what should dust and ashes be proude Syr. 10. 9. As it is one of the lowest things vpon earth so it is one of the lightest It is troad vnder the foote of euery thing and blowne away with a small blast What should it exalte it selfe against God the clay is not to rise against the potter neither is man to huffe against his maker as the clay is in the handes of the potter so is he in the hands of his creatour As the clay therefore submits it selfe to the potter so must he himselfe to his maker The clay because it is clay and he because he is dust Gen. 2.7 Eccl. 12.7 Dust of dust Gen. 2.7 and dust to dust Eccl. 12.7 Secondly it furthereth him to repentance For hee would be loath to be taken in his sinnes Ionah had no sooner cryed to Niniueh fourtie dayes Ionah 3.4 and Niniueh shall be destroyed but Niniueh repented As the remembrance of Niniuehs destruction wrought Niniuehs conuersion so the remembrance of mans dissolution workes mans saluation For he cannot do wickedly that thinks to dye presently August lib. exhortat Nothing doth so much recall from sinne as the often thinking of death the wages of sinne For what Rom. 6.23 Luk. 18.11 1. sa 25.14 2. Sa. 13.1 Num. 11.29 can the Pharisie be proude if hee remember hee is but dust can Naball be couetous if he remember he must goe naked can Ammon be voluptous if he remember hee shall bee wormes meate can Iehoshua be enuious if he remember he shal be without life 1. Sa. 22.9 and despised of these whome he most enuied in life can Doeg be sclaunderous if he remember he shall be tongles and most talked of by those himselfe talked most against finally can any man be vitious that remembers hee shall bee infamous and lapped in the bosome of his inglorious mother earth surely no. For Syrach saith Syr. 7. 27 He that remembers his latter ende shall seldome or neuer offend Esai 38.2 Hezekiah the king no sooner heard by I say the Prophet Set thy house in order for thou shalt dye but streight way he turned his face to the wall and wept and prayed and said I beseech thee Lord remember now how I haue walked before thee in truth and with a perfite hearte and haue done that which is good in thy sight c. Thirdly it stirres him to contentment in euery estate and condition of life that doth befall him For he cannot be discontente with any thing Hierom. that remembreth hee must goe from euery thing As Hierome saith He doth easily despise all things which alwaies thinketh hee must dye As another saith If any man remembreth the last things of his life easily refuseth all things which are vpon the earth For Seneca saith Seneca Nothing will so much profite thee for the moderation of things as the often cogitation of death In the midst of all his afflictions which were both many and mightie righteous Iob comforted himselfe with this Naked I came out of my mothers wombe Iob. 1.21 and naked shal I returne againe The Lorde hath giuen and the Lorde hath taken away euen as it pleased the Lorde so are thongs come to passe blessed therefore be the name of the Lord. As Iob did so may we What was his comfort will also be ours If there be any fault it will be in the applying and that because it is either not applyed at all or else because it is not applyed aright If it bee applyed and rightly applyed good is euer thereby effected Greg. lib. 12. moral He which considereth what kinde of one hee shall be in death will alwaies be fearefull in his worke and therevpon liue euer in the eye of his maker he desires nothing that passeth all the desirs of life present he contradicteth and he considers himselfe almost dead because hee knoweth certainly he must dye For a perfect life is the meditation of death which while the iust diligently buzie themselues about they escape the snares of sinne For as another saith To remember that this our life must bee ended destroyeth pride extinguisheth enuie driues away lechery auoydes vanitie erecteth discipline and perfecteth
feare death For what should a man feare that which doth good and not hurte brings profit and not disprofite is beneficial and commodious not vnprofitable and noxious Q. Nothing at all in my minde But what is death so R. Why else say I so Q. Because it pleaseth you to say so R. What must I speake what pleaseth mee Q. You should not R. Neither will I so neere as I can but that will I speake which may please God and pleasure man Q. Because you say then Death doth good and not hurt brings profite and not disprofite is commodious and not noxious to whome is it commodious R. To whom not It is commodious to him that suffers it and it is commodious to him that sees it suffered Q. But not to euerie one of those that suffer it or see it suffered R. Neither did I yet say so It is commodious to euerie one that suffers it either in faith or for faith or both It is commodious also to euerie one that sees it suffered so hee makes right vse of the seeing it suffered For the first these sayings of Scripture make som what 2. Cor. 4.12 Tob. 3.6 Ro◠8.28 Syr. 41.2 Rom. 8.38 Death worketh in vs. It t s better for ◠to dye then to liue to them that loue God a thinges worke together for the best O Dear how acceptable is thy Iudgement vnto the need full and vnto him whose strength fayleth and that is now in the last age and is vexed with a◠things Gregor super Mat. 10. in testimo illis For the other this of Gregory makes much The Death of the righteous to the good is an helpe to the euill a testimonie that thence the wicked may perish without excuse whence the godlie doe take example that they may liue Q. What good brings Death to him that suffers it as you haue sayd R. The goods thereof they are vnspeakeable for multitude they exceede number for greatnes they passe vnderstanding for goodnes they excell all that men heere enioy or may enioy Q. I would I might heare somwhat of thē that so both I others might be benefited by them R. Sith so you will I say so you shall First Death killes his familiar enemie Gal. 5. 1. P◠12.11 Rom. 6.7 to witte his bodie or fleshe with all her lustes fighting against the soule For be that is dead is freed from sinne And what a benefite this is that saying of a learned writer sheweth which thus soundeth Seneca There is no pestilence more forceable to doe an hurt then a familiar enemie A familiar enemie betrayeth Christ into the hands of sinners Secondly Death opens a doore to his poore prisoner out of a filthie prison in which he was held bound and captiue that is Death giues libertie to his Soule to depart from the bodie in which it was deteyned from the presence of God as in a prison For many haue thought the body of man to be as a prison to the Soule of man Pythagoras seeing one of his schollers verie busie about trimming vp of his bodie said this man ceases not to make vnto himself a more troublesome prison What a benefite this is it may appeare by Dauids praier Psal 142.7 and our experience Dauids praier Psal 142.1 Bring my soule out of prison that I may praise thy name Our experience is that prisoners hate little more then lockes and boltes because they must stay them from going out Thirdlie Death deliuers him from the carryage of a coffin full of filthines and vncleannes that is his bodie Plato in Cratylo sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Corpus a bodye Plato in Cratylo dicitur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Sepulchrum A graue Sepulchro quid faedius and what more vncleane then a graue Mat. 23.27 Whited tombes sayeth Christ appeare beautifull outward but are within full of dead mens bones of all filthines such like are the fine and faire bodies of men A corruptible bodie sayth Salomon is heauie vnto the soule Sap. 9 1◠the earthlie mansion keepeth downe the mind that is full of cares And what a benefite this is it may appeare not onelie by Paules speach in one place but also by his great outcry in another For thus he saith in one place Whiles we are at home in the bodie we are absent from the Lord 2. Cor. 5.6 And thus he crieth out in another O wretched man that I am who shall deliuer me from this bodie of death And a miserable thing it is to be absent from the Lord Rom. 7.4 and to be troubled with the bodie of Death When Paul sayth the Ephesians were without God in the world he reckened vp one of the euils the Ephesians were infected with Ephe. 2.12 ere euer the bright light of the glorious Gospell of Christ Iesus did shine vnto them and vpon them but when he said If God be with vs who can be against vs he spake of one of the greatest blessings that is Rom. 8.31 writing therefore to the Philippians he not onelie desireth to bee with Christ but also sayth that so to be is best of all I am greatlie in doubt on both sides desiring to be loosed and to be with Christ Phil. 1.23 which is best of all This therfore was Dauids complaint As the Hart brayeth for the riuers of waters Psal 42.1 so panteth my Soule after thee ô God my Soule thirsteth for God euen for the liuing God Psal 42.2 when shall I come and appere before the presence of God And this otherwhere the saying of the Psalmist It is good for me to drawe neere vnto God 73.28 What shoulde be others thereupon I leaue it to others to discerne My meaning is to proceed to another cōmodity that death brings with it to whom it comes and that is this It puts an end to the painefull Pilgrimage he was going on in this world For what is this mortall life but a way Basil hom 1. in psal 1. and that for the hast that euerie thing generate makes to the end What a commoditie this is may many waies appeare but especiallie by that of Salomon Eccl. 7.3 The day of Death is better then the day that one is borne And that of Syrach Death is better then a bitter life If it were requisite Syr. 30. 17. that eyther of these were better proued proofe might soone be produced For the first there is one that sayeth For two causes the day of death is better to the seruants of God then the day of byrth Perald tom 1. pag. 134. One is because Death is the egresse from miserie whereas the birth is the ingresse to miserie sayeth a wise man though Death be not good yet is it the end of all euils Seneca saith Death is the remedy of all euils The second is because Death is the gate
to be a liuing man for so Christ feared it when he sweat water and blood in the garden herevpon said My soule is heauie vnto death Mat. 26.38 Secondly as it is an hurt to the church or common wealth for often by death the church and commonwealth are depriued of those which either were then indeed or might haue been in time a great help stay and comfort to either Q. Otherwise than thus would you not haue him to feare it R. No. Q. And why R. For many causes First because it is vnto him an abolishing of sinne For he that is dead Rom. 6.7 is freed from sinne he then ceaseth to offend God any more as hee hath done Secondly because it is a bettring of his bodies condition for whereas before it was sensible and so perplexed with many miseries it is by death made insensible and therefore freed from all calamities whereas before in life it was both an actiue and passiue instrument for sinne it is then after death neither of both Thirdlie because it is the way for his soule to come to rest life and glorie For they that die in the Lord rest from their labours enioy life and remaine in glory Rest from their labors Apoc. 14.13 Enioy life Mat. 22.32 remaine in glorie Rom. 2.7.10 Dan. 12.3 And they that come to these things must die ere they come at them As one saith There is no other way to come to heauen by but death Q. And what conclude you thereupon R. That which I should viz. that hee which hath faith in Christ should not so feare death as therefore he should be vnwilling to leaue this life Cyprian in serm de mortalitate For as Cyprian saith It is his part to feare death which hath no will to goe to Christ It is his to haue no will to goe to Christ which beleeueth not he shall beginne to raigne with Christ God saith he hath promised to thee departing out of this world immortalitie and eternitie and doest thou doubt this is not to haue known God at al this is with the sinne of incredulitie to offend Christ the maister of all beleeuers this is being set in the Church not to haue faith in the house of faith Let him bee afraide to die who not being borne anew by water and the spirit is mancipated to the fire of hell let him be afraide to die which is not marked with the crosse and passion of Christ let him bee afraide to die which from this death must passe to the second death let him be afraide to die whom the eternall flame shall torment with euerlasting paine so soone as hee departes this world let him be afraide to die vpon whom this by his long stay heere is bestowed that during his abode heere his punishment is deferred but let him neuer bee afraide to die that knowes himselfe to be heere a Pilgrime and stranger that beleeues the resurrection of the bodie and the life euerlasting that loues the Lord with all his heart As the forenamed writer saith What stranger is he that hastens not to returne into his countrey Wee make account that Paradise is our countrey now we haue begun to haue the Patriarkes our Parents Why do we not make hast and runne that wee may both see our countrey and salute our parents A great number of our deare friendes doth there expect vs a mightie traine and troupe of parēts brethren and children now sure of their owne immortalitie and yet carefull for our safety doth wish vs to come vnto their sight and companie what ioy is it in common both to them and to vs What pleasure there without feare of dying and with certaintie of liuing How great and perpetuall felicitie Againe who would be afraide to dye that beleeues the resurrection of the dead For as one saith The most sure trust of christians is the promised resurrection of the dead from aboue And no meruaile when Christ himselfe saith This is the will of him that sent me Ioh. 6.40 that euery man which seeth the Sonne and beleeueth in him should haue euerlasting life and I will raise him vp at the last day And againe I am the resurrection and the life he that beleeueth in me although he were dead yet shall he liue and whosoeuer liueth and beleeueth in me shall neuer dye Lastly who would be afraide to dye that loues God sincerely For it is the propertie of him that loues to adioyne himselfe to the thing he loues and to wish that he might enioy it and to grieue at that which doth hinder his enioying of it It is a token therefore that he loues not God as he should that is either afraide or vnwilling to dye for other way to come to God to heauen to immortalitie than by death there is none he that dyeth not commeth to neither And who if hee might would not come to all Except the wheat corne fall into the ground and dye it bideth alone so except a man fall into the earth and dye he bideth alone Eccl. 4.10 and woe saith Salomon to him that is alone but if the wheate corne die it bringeth forth much fruite so if a faithful man dye he attaineth to much fruite He commeth as I said to God to heauen to immortalitie And who would not if he might come to all these None surely that is wise that is godly that is faithfull and beleeuing for to come to God is to come to the fountaine of liuing waters which who so commeth to shall neuer more thirst to come to heauen is to come to the hauen of euerlasting happines which who so commeth to shall neuer more faint to come to immortalitie is to come to eternall life which who so commeth to shall neuer more dye none therefore that is wise that is godly that is faithful that is beleeuing should be afraide and vnwilling to dye for dye any when he wil that is so qualified death shall not hurt him death shall haue no power ouer him death shal be game not losse vnto him Q. I but whensoeuer he shal dye death will be painefull vnto him R. And what then Let him be neuer the more vnwilling to die for that for why the Apostle saith Act. 14.20 By many tribulations we must enter into the kingdome of God By many and therefore he must be willing to haue the paines of death some we must enter into the kingdome of God and therefore neuer be vnwilling to die for the paines of death for as the same Apostle saith Rom. 8.18 All the afflictions of this life are not worthie of the glorie which shal be shewed vnto vs and therefore the few afflictions in death are vnworthie thereof The paines that are suffered are but temporal but the ioyes which are to bee enioyed are eternall and who wil not be content to suffer a short paine for a long pleasure He is not worthie of any sweete which came away with
shall haue nay Q. I marrie that is that which troubles him R. The fault is his owne why should that trouble him either he might haue done it before his sicknesse or in the beginning of his sicknes Q. He might so but in his health he thought not of sicknes and in the beginning of his sickenes he hoped for health R. In neither he did them as hee should and ought Q That cannot now bee holpen the time past is irreuocable R. Neither must he therefore be euer the more vnwilling to die though hee hath not disposed of his goods there are that will dispose of them neuer let him feare that his goods shall lacke owners Whilest he liues they are wished desired and expected when hee is dead they will bee enioyed and possessed Q. That is that which grieues him for by this meanes they goe not to whom he would R. But they shall goe to whom God wil and that ought to content him for hee is the Lord of them and as he gaue them to him ere he had them so he will deriue them to others when he shall leaue them better it may bee nay assuredlie he will dispose of them then euer he would or could he trieth the heart and searcheth the reines hee knoweth what is in man better then man hee can tell for whom they are fit and for whom vnfit For whom they are most fit on them hee will bestow them this is more then any man can doe for he is blinde and cannot see he is affectionate and cannot iudge who is the fittest to haue this or that much or little something or nothing what then for his goods should anie man be vnwilling to die let him leaue them to the disposing of him that disposed them to him and let him neuer doubt but they shal be disposed well inough there is no disposer like him none comparable to him none that can doe as he doth In this regarde he needes neuer be vnwilling to leaue either them or the world Q. No more it may be he would these things you haue said being once and well considered If so his sinnes were pardoned and remitted but he hath not so much as repented him of them and that doth much affright him R. The fault is his owne and no bodie is to be blamed for it but himselfe why did hee delay so long who doth hinder him now what meanes he to driue off further doth he thinke to liue the longer for that as to die the better Q. What his thoughts are I know not but loath he is to die for it I am sure R. How loath soeuer he is die hee must and he had best to looke to it in time if he dies in his sinnes he shall rise againe with his sins and in the end he shal be condemned for his sinnes he might better carie anie thing with him then his sinnes that burden wil bow him downe to hell Q. The feare of that makes him loath to dye R. Why doth it not also cause him soone to repent of the twaine this it should soonest effect therefore in deede it is laide vpon him let him not neglect his time whatsoeuer is ill deferred is worse omitted except he repents he perishes and what will he perish Q. He would not R. Why then repents he not Q. He feareth it will not be accepted R. Why doth hee not more feare to bee condemned If once hee sheweth his vnfeigned repentance neuer let him feare Gods gratious acceptance Act. 17.40 Ion. 6.37 Ezek. 18.21.22 Chrisost in lib. de reparat lap He that cals euery man thereto reiects no man therefore At what time soeuer a sinner doth repent him of all his sinnes from the bottome of his heart he will put them out of his remembrance saith the Prophet God neuer despiseth repentance if it be offered vnto him simply and sincerelie although a man comes to the height of euils yet if he wil returne thence to the way of vertue he takes him willinglie and embraces him louinglie For repentance is not weighed by the length of time but by the sinceritie of the affection The theefe which hung vpon the crosse needed not the prolixitie of time that therein he might merite entrance into paradise but so much time sufficed him as would serue him to vtter one speach Lord remember mee when thou comest into thy kingdome so that in one moment of time being absolued from the sinnes of his whole life he was thought meete to goe before the Apostles into paradise If thus the Lord dealt with him let him not thinke he will deale otherwise with him this example is recorded for his instruction and for the consolation of all that in true saith with vnfeigned repentance turne vnto the Lord. Q. And therefore not for his for his hope is small because his sinnes are great and his repentance is not good because it comes not in time R. If his hope be small so it be somewhat at all let him say with Dauid let mee not bee disappointed of my hope If his repentance be not good let him pray with the people in the lamentations of Ieremie Lam. 5.21 Turne thou vs vnto thee ô Lord and we shall bee turned renue our daies as of old Whatsoeuer they either be so they both at all be let him not thinke but that which is written for the instruction of any and the consolation of all that repent is also written for his one amongst any or all he is What though his sinnes be great yet the mercies of God are greater saith an auncient writer Gods mercie is greater then mans iniquitie and if it were not so how could any sinne be pardoned any trespas remitted any offence forgiuen and couered Lam. 3.22 His mercie it is saith Ieremie that we are not cōsumed as if his mercie were not our sinnes would worke our destruction the wages of sinne saith Paul is death Rom. 6.23 but eternal life is the gift and mercie of God through Christ Bern. in quod serm As Barnard therefore saith in a certaine sermon of his so may it well bee said to him that is so hardly conceited of his owne sinnes and Gods mercies Let not your conscience hinder you because where sinnes haue abounded there grace hath been wanting to superabound the truth of this is to bee seene in diuerse mentioned in Scripture who haue bin accepted to mercie the greatnes of their sins notwithstanding Examples for this purpose are Dauid Salomon Manasses the prodigall Sonne Marie Magdalen the Theefe vpon the crosse the blessed Apostles Peter and Paul these all found grace to haue more abounded where sin much abounded for these all were receiued into fauour how euer their sinnes many for number and mightie for measure deserued nothing but eternall wrath and displeasure some of them confessed their sinnes to bee as many as the haires on their heads more then the sands too heauie for them to beare yet as great and
him he said in his pride I will make Ierusalem a common burying place of the Iewes But after that it and some other miserie had something molested him he began to leaue off his great pride and selfe will and came to himselfe by the scourge of God and then said It is meete to be subiect vnto God and that a man which is mortall should not thinke himselfe equall vnto God through pride As it fared with him so it fareth with sundrie others They neuer thinke of leauing their sinnes till their sinnes take their leaue of them By this you see that what I said I say not without reason Q. Yet is it not so strong but that a man may reason against it R. With small reason if he doth Q. Why As though a man might not repent when he will R. As though he might or may Is it in a mans owne power to become righteous when he list or is it in God alone to make him righteous when he will the Apostle I am sure saith It is neyther in him that willeth Râ—â— 9.16 nor in him that runneth but onely in God that sheweth mercie And that as the Apostle there sayth to whome he will shew mercie And this saying of the Apostle will I beleeue sooner than the saying of any man whatsoeuer For as Isaie saith what is chaffe to wheate so say I what is the saying of a naturall man to the saying of Diuine Paul Q. You will not beleeue then that a man may repent when he will R. No more will you neyther if you bee wise For man cannot repent when he himselfe will but when God will The scriptures euery where make repentance a gifte of God and not a worke of man Paul the Apostle to his sonne Timothie saith 2. Tim. 2.25 The seruant of the Lord must not striue but must bee gentle toward all men apt to teach 26. suffering the euill men patient lie instructing them with meekenes that are contrarie minded proouing if God at any time will giue them repentance that they may know the truth Peter the Apostle to the whole councell assembled against him and his companie on this wise aunswering said Act. 5.30 The God of our fathers hath raised vp Iesus whome ye slew and hanged on a tree him hath God lift vp with his right hand to be a Prince and a Sauiour to giue repentance vnto Israel and forgiuenes of sinnes 31. They of the circumcision in Ierusalem when they had heard of Peter the cause of his going to the Gentiles both approoued it and glorified God saying 11.18 Then hath God also to the Gentiles graunted repentance vnto life And the whole companie of the afflicted Church Lamentations the fifth saith Lament 5.21 Turne thou vs vnto thee O Lord and we shall bee turned Not vnlike to that of Ephraim Ier. 31.18 Ier. 31.18 Conuert thou me and I shall bee conuerted for thou art the Lord my God Thus Peter thus Paul thus a parte of the Church thus the better part of the Church acknowledge repentance a gift of God This being so a man cannot promise it vnto himselfe when hee will but when God himselfe will For gifts goe not euer at the mindes of the receiuers but after the will of the bestowers As therefore it is vnsounde to say it is neuer too late to repent so it is absurd to say August super psal 91. a man may repent when he will Saith Augustine vpon one of the Psalmes man is apt and able to wound himselfe but he is not apt and able to heale himselfe When he will he may be sicke not when he will he may rise or can be whole Q. Sith you conclude as you doe I must confesse as you would haue me Yet me thinkes how much soeuer you carpe at this a man may repent when he will you cannot so easilie cauill at that repentance is neuer too late For why so long as life doth last hope doth also last R. Mens thoughts are not euer truths The Lord knoweth saith Dauid that the thoughts of men are but vaine Whatsoeuer you thinke I neither carpe nor cauil otherwise than Gods worde doth allow me Say not therefore you must confesse what I conclude except I conclude what euerie christian must confesse Their open confession shall goe before my priuate conclusion Neyther yet let it sticke in your stomacke that I say it is vnsound to say it is neuer too late to repent For you know it is too late to repent when a man is dead August ad Pet. diac c. 3 As a learned writer saith howsoeuer then repentance may be had yet it cannot then be done If you know it not Ignat. epist 6. you may learne it of Ignatius of Cyprian of Augustine of Hierome and almost of any among the learned Sayth Ignatius after Death there is no place or time to confesse our sinne Sayth Cyprian Cipr. tract 1. aduer Demet. after we bee once departed out of his life there is no more place of repentance there is no more effect or working of satisfaction life is heere either lost or wonne euerlasting saluation is heere prouided for by the due worshipping of God and the fruites of faith Sayth Augustine August epist 54. ad Maâ—ed there is no other place to correct our manners and conditions but onely in this life For after this life euery man shall haue that that he hath purchased vnto himselfe in this world Sayth Hierome The dead hath no part in this world nor in any worke vnder the sunne c. The dead can adde nothing vnto that which they haue taken with them out of this life For they can neither doe good nor sinne neither increase in vertue nor vice And saith Olympiodorus as before I haue shewed you In what place or state soeuer a man shal be found when he dyeth in the same state and degree he shall remaine for euer Thus they all say as I say repentance may come too late Q. I confesse so much if it comes after this life but of such a repentance I speake not I speake of repentance in this life not after R. Of which soeuer you speake it will not be vtterly vntrue which I haue spoken For repentance in this life may come too late if either the repentance be vnperfect or God will not accept it Esaus repentance came too late and Iudas his repentance came too late and so many others repentance comes too late Q. Why but of the two theeues that were crucified with Christ one euen then repented when he was crucified R. Yet it neither followeth thereupon that a man may repent when he will nor that his repentance is neuer too late if it comes For that one theeues repentance was altogether miraculous and extraordinarie And you know it is not good for men to make an ordinarie rule of an extraordinarie example Of two you see there was but one that repented in
how Christ loueth timely beginnings to obey and serue him There is not one confession for olde men and another for young men as though it were a worke of necessitie for old men to beleeue and a worke of supererogation for young men but one for all as though it were as cōuenient for young men to beleeue as well as olde The olde man saith not I did beleeue in God neither doth the young man say I wil beleeue in God but both say I doe beleeue in God And wherefore is this but to teach that a man must beleeue in God as well when he is young as when he is olde He which in Scripture is called I am loueth I am and careth neither for I was nor I will bee As hee is euer present so hee delighteth in that which is present As mans time therefore is onely the present time so should hee both beleeue and obey in the present time As it was a fault in Felix to say vnto Paul I will heare thee when I haue a conuenient time so it is in him that would bee Felix to say vnto God I will beleeue in thee I will obeye thee when I haue a conuenient time As when Christ asked Peter this question louest thou mee Hee looked that Peter should answere him Yea Lorde I loue thee so when hee asketh any this question Beleeuest thou in mee Hee looketh that hee should answere him Yea Lord I doe beleeue in thee He liketh not I will beleeue in thee There is some certaintie in I doe beleeue in thee but there is great doubt in I will beleeue in thee He that doth not beleeue is vncertaine whether euer hee shall beleeue It is not in his owne power to beleeue when he list to beleeue neither if it were is hee sure that God will then like of his beleeuing which would not other when beleeue when it was meete he should haue beleeued Q. Why but it is an old saying Repentance can neuer be too late R. I but it is a true saying Repentance can neuer bee to soone The first lesson that Iohn taught was Matt. 3.2.10 Repent for the kingdome of heaven is at hand The first lesson that the Disciples taught was Matth. 4.10 Repent too for the kingdome of heauen is at hand And the first lesson that Christ taught was Repent also for the kingdome of heauen is at hand And all this was for no other cause but to teach all that repentance should bee the first worke any man should doe And now if this bee so then neither faith nor obedience must be the last that must bee looked after For repentance is not full till faith and obedience comes the first to assure of pardon for the sinnes past the second to preuent through grace all sinnes that otherwise would come As a man therefore in the beginning of his age is to repent that he may attaine to the kingdome of heauen so is hee also to beleeue and obey timely crookes the tree that true cramhooke will be and timely turnes the man that true Christian wil prooue The tree which buddeth not in spring is dead all the yeare the man which beleeueth not in youth is most what vnbeleeuing in age If children be deformed in youth there is small likely good they will be well fauoured in age So if mens minds be planted in sinne while they are young seldome any goodnes buds thereout when they are olde As other grafts so vertue must haue a time to grow The seede thereof is sowen in youth but the fruite cometh vp in age As the best killing of a Serpent is in the egge so the best mastring of sin is in the youth If it be not then ouercome it will hardly be ouercome It is hard making of an old dogge to stoope If he be not taught while he is a whelpe he will be vnskilfull so if man be not reformed while he is young he will be wicked when he is olde What man in youth doth most put in vre that til death to keepe he shall be sure As the arrow is directed at the first so it flieth all the way ouer or vnder or beside but it neuer findeth the marke vnles it be leuelled right in the hand So as the life of man is begunne so it is most what continued either wide short or gon of and from that it should be The beginning is halfe of the whole Of a good beginning seldome comes a bad ende If therefore a man will be in hope of a good death it is good for him betimes to sette vpon a good life A good life is a good meanes to a good death and the sooner that that is begunne the better this in the ende will be Ye wish saith Petrarch to die well but that your wishing is in vaine except ye haue liued well as if without liuing well there were no dying well Q. But what if a good life be not begunne betimes R. There is so much the more paines to be taken about it towards the ende He that setteth not on his iourney till noone must goe faster than he that began in the morning So he that beginneth not a good life betimes must liue so much the more streightly when he doth beginne it It is said the Diuell is very busy because his time is short an olde man therefore in goodnes is to be much more busie because his time is shorter as the Israelites therefore gathered twice so much Manna the day before the Saboth as they gathered any day before that because they might not gather vpon the Sabaoth so the gray headed which looketh euery day for the last Saboth must pray twice as much heare twice as much doe twice as much to prepare the sacrifice of his body and soule as euer he did in any time of his life before because the night is at hand in which he can neither heare nor pray nor worke any more For there is neither worke Eccle. 9.10 nor inuention nor knowledge nor wisedome in the graue whither he goeth Serm. Disc Ser. 115. de Tempore A certaine Merchant passing through a wood found there an Heremit of a hundreth yeares old of whome he demaunded what he there did to whome the Hermit aunswered I learne to die Vpon him againe the Merchant thus replyed what neede you doe that seeing you are olde for without that shortly you must die to him againe the Hermit thus aunswered that is the thing I feare because I know I must die and yet I know not to die What is it therefore quoth the Merchant to know to die marrie quoth the Hermit to leaue sinne and doe righteousnes according to the saying of the Psalmist Eschew euill and doe good Among other things in this historie worth the nothing this is not the worst that by how much the shorter the time was the Hermit had to liue by so much the greater his care was to liue well What was this olde mans
is compelled against his minde with great griefe to condemne sinners Fiftly because he reserues the worst part of his life for God and offers the best part thereof vnto the Diuell For his youth which is as the flower he consecrates to Satan August de catechi rudib Innocent de vilitate condi huma and his age if hee comes to it which is as the branch he promiseth to God Saith Augustine When men wish themselues age what other thing wish they than a long infirmitie As Innocentius saith An olde man is easilie prouoked and hardlie reuoked he quicklie beleeues and slowlie hee leaues beleeuing what once he did beleeue Holding hee is of that hee hath and desirous of that hee hath not Sad hee is and querulous swift to speake and slow to heare he prayseth the men that are gone and hee despiseth those which remayne Things present he desprayseth things past he commendeth he fetcheth his wind and is troubled he growes lazie and is weakned Heare the Poet many discomodities compasses in an olde man Hugo de claustro animae lib. 3. cap. 10. But as Hugo saith In that age when the haires waxe yellow the flesh glittereth like brasse the roseall face is adorned with the eye pearles the health ministreth strength to the bodye the youthfull age promiseth some space of longer life when reason flourishes the sences of the body also flourish the seeing is sharper the hearing readier the going vprighter the countenance pleasaunter they which in this age tame them selues and ioyne themselues to God expecte the reward of Iohn Such kinde of ones offer the liuing sacrifice pleasing vnto God immaculate lacking neyther eare nor eye nor foote nor tayle Let the late conuersion of olde men marke this whose eares are stopped through the defect of olde age their eyes troubled and that I may briefely comprize all they themselues decaye in themselues through themselues These offer not an immaculate lambe but that I may so say a curtaylde Swyne For as an hogge hath lyne in the filthines so hath an olde man in vices and as an hogge is fed with huskes so is an olde man delighted whih tales and rumours As Cyprian saith Cipri de 12. abusionibus As there is not fruite founde on the tree on which there hath not first appeared a blossome so in olde age he cannot obtayne lawfull honour which in youth hath not laboured in the exercise of some discipline Without obedience therefore how can any discipline be had a young man therefore without obedidience is a young man without discipline Cassio in epist As Cassiodorus in one of his epistles sayth Youth ilfauouredly spent maketh olde age odious and hatefull but their former life well lead attayneth to great honour For what doth olde age aduantage him whose youth hath not been blameles and vnreproouable olde mens riches are not their graye hayres but their great labours suffered and sustayned in their greene yeares But what stande I thus long vpon this when it is more than time to goe on with that which remayneth touching the poynt in hand which is that much he sinneth against God which prouideth not in time for his latter time I had forgotten my selfe but I will remember you and proceed Sixtely therefore he that taketh not time in time to prouide for his latter time sinneth against God because he thence taketh occasion to impugne him whence he should take occasion to obey him For of that hee lookes that God will deale mercifullie with him he determines to deale iniuriously with God Rom. 2.4 He purposes to offend him As though he knew not that the bountifulnes of God leadeth to repentance But in asmuch as the Apostle reprooueth him 5. when he saith Thou after thine hardenes and heart that cannot repent heapest vnto thy selfe wrath against the day of wrath and the declaration of the iust iudgement of God I will no further displaie his sinne against God but proceede to shew that he sinnes in like sorte against the creature eyther superiour to himselfe as the Angels or equall with himselfe as his neighbours or inferiour to himselfe as the vnreasonable creatures For sinne against God hee cannot but that in so sinning he sinneth also against them As God goeth they goe With whom hee is offended they are offended too Against the Angels he sinneth first because he defraudes them of the ioy they should haue in his timely conuersion and opportune prouision Luk. 15.10 For there is ioy in the presence of the Angels of God for one sinner that conuerteth But Salomon saith Prou. 13.12 The hope that is deferred is the faynting of the heart Secondly because hee frustrates them of the fruite of their labours Heb. 1.14 For they are ministring spirites sent forth for the saluation of the elect Thirdly because he giues not that reuerence to the Angels which is meete for him to giue because hee dares doe that in their presence which he durst not doe if either I or any other mand did beholde him Thirdly against himselfe he sinneth because he will haue himselfe rather euill than good sicke than sound dead than liuing bond than free in the estate of a theefe than in the state of a king hauing nothing than with the Church enioying all things All this could I easily explayne if some other thing did not restrayne Seneca For first Seneca saith A man hath nothing that is good vnles he himselfe be good Vnto the pure saith Paul are all things pure Tit. 1.15 but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Secondly Augustine saith Augustine I did deferre to liue in thee but I deferred not to dye in my selfe Thirdly Barnard saith Is not he a seruant ouer whome iniquitie ruleth Ioh. 8.34 And to that Christ aunswereth Yes for he saith Whosoeuer committeth sin is the seruant of sinne Fourthly against his neighbour he sinneth First because he corrupteth him with his example Gal. 5.9 A little leauen leauenth the whole lumpe Augustin li. de pasto And a great sin is that saith Augustine For thus hee saith He which liueth amisse in the view of the people asmuch as in him is killeth him of whome he is seene Secondly because he defraudes him of the helpe that is due vnto him For whereas he ought to helpe him in his worke with the deuill he rather hinders him And as one saith It is great iniquitie in warre for a man to forsake his fellow Eccl. 4.9 For as Salomon sayth Two are better than one for they haue better wages for their labour 10. for if they fall the one will lift vp his fellow But woe to him that is left alone for he falleth and there is not a second to lift him vp Thirdly because for his sinnes sake his neighbour is often punished Iosua 7. for the sinne of Achan Iosh 7.4 the people
of Israell was punished There went vp to Ai about three thousand men but the wrath of the Lord being kindled against the children of Israell for the trespasse committed by Achan in the excommunicate thing they fled before the men of Ai and the men of Ai smote of them vpon a thirtie and sixe men Against the inferiour creatures hee sinneth because they for the sinne of man are after a sorte punished For as the Apostle sayth The creature is subiect vnto vanitie Rom. 8.20 not of it owne will but by reason of him which hath subdued it vnder hope For wee know that euery creature groaneth with vs also and trauaileth in payne togither vnto this present In so much that euery of them in the day of iudgement may put vp his bill of complaynte against such a driuing and delaying mate And the Sunne may say for his sake I lost my light the moone for his sake I became darke the Starres for his sake we fell from heauen the Earth for his sake I became cursed and brought forth thornes and thistles the Aire for his sake I became corrupt and breed plagues and pestilences the Water for his sake I became polluted and brought forth frogs euen in kings chambers all creatures for his sake we became rebellious yeelded not that obedience which had not his sinne been wee both would and should haue yeelded What man now is he of any wit and discretion that sinning would sinne against all the forenamed his God himselfe his neighbour the Angels the other creatures Q. For my parte I thinke none I hope none I knowe none R. Neyther should there then be any of any wisedome that should delay till death to prepare for death For in so doing hee sinnes as I haue said against all these of whome I haue said and in so doing he hurtes himselfe more than now can bee sayd The estate of such a man is perilous Whiles he liues the sworde of Gods iustice hanges drawen and readie to fall ouer his head and when hee dyes it serues to seuer his soule from his bodie and to cast it into hell Ioh. 3.36 For he that obeyeth not the sonne shall not see life but the wrath of God abideth on him While he liues he liues in the land of his enemies and when he dyes if he dyes as he liues he falles into the hand of his enemies For the deuill is the God of this world Origine and is seized and possessed of all those that remayne in ignorance Into his hands also fall all they which dye either out of the Lord or against the Lord. While hee liues there is but a wall of glasse that stayes his enemies frō hauing him in their hands This wall of glasse is his body behinde which the deuill standes and this wall you know is soone broken and beaten downe One little stone of a three or foure poundes weight batters it in peeces and layes it leuell to the ground When he dyes the wall is broken and his enemies enter to make spoyle of all they finde within While hee liues as his dayes goe from life so he goes to death His whole life is but a course to death When hee dyes as his dayes are ended so is his life For he liues no more to his owne ioy or others comfort The way of sinners is made plaine with stones saith Syrach but at the ende thereof is hell darkenes and paynes Whiles he liues Syr. 21. 10. he stands at the gates of death according to that saying They drew neere vnto the gates of death Psal 107.18 But when hee dyes hee goes soone into hell Iob. 21.13 according to that saying They spend their dayes in wealth and sodeinlie they goe downe to hell Q. If his state bee so perilous it is good for him to thinke of his wayes and to turne aside his steppes least euill take him vnawares and he perish in the time of vengeance R. It is so and a foole he is if he doth not so Q. A foole may say not so Matth. 5.22 Whosoeuer shall say foole shall be worthie to be punished with hell fire R. I if he sayth it With a minde to hurte and a will to destroy But I haue no such minde such a minde be farre from me I that cannot make a man what should I marre one Q. Still then you deeme him as you did R. I doe so for hee is a foole that being fallen into the mire makes no hast to get out such a foole is he that being fallen into sinne makes no hast to rise from it For there is no greater vncleannes than the vncleannes of sin Before sinne the deuill was a most beautifull creature to looke vpon An Angell he was of light but since his sinne no man is able to abide the looke of him so vgly and monstrous is he now become Againe he is a foole that hauing a iourney to goe makes no hast to beginne it such a foole is he that hauing to trauell from earth to heauen makes no hast to set vpon his way Q. But why if a mā may aske you is he a foole R. Iob. 14.1 First because the time hee hath to goe this iourney in is but shorte For the dayes of man are but shorte and it is folly to thinke a man may goe a great iourney in a little time Secondly because the way is long as much as from earth to heauen and it is folly to thinke a man may goe a long way in a shorte space To Elias it was said vp and eate for thou hast a great iourney And yet his iourney was but from the wildernes of Bersheba vnto Horeb the Mount of God 1. Kin. 19.7 a iourney of fourtie dayes and fourtie nights walking a iourney nothing comparable to the iourney from earth to heauen for more is the distance from earth to heauen than was the distance betweene the desert of Bersheba and Horeb the mounte of God There are that expresse it but how truly I minde not heere to examine It is myne heere rather to shew why he is a foole that hauing to trauell hence thither makes no hast to set vpon his way than that and that sith I haue begunne to doe it I minde to doe Thirdly hee therefore is a foole because hee is looked for of great persons for the whole hoste of heauen expects his comming and it is folly to make great persons stay for a meane man Gen. 19.20 When Lot prayed that hee might escape to Zora that there his soule might liue God bad him hast thither to saue himselfe there for he could doe no thing till he were come thither Haste thee saue thee there Gen. 19.22 for I can do nothing till thou be come thither Fourthly because he is looked for to his great good For he is looked for to a kingdome Math. 25.34 Mat. 25.34 Come ye blessed of my father inherite ye the kingdome
prayer Hence an holy man in his contemplations of death saith O most mercifull Lord Iesus Christ Idiota in suis contemplationibus de morte the continuall remembrance of death profiteth much to the humiliation of a man Whereupon our forfathers willing to humble themselues did put ashes vpon their heades in remembrance of death and that they were to returne to ashes according to that which is written Remember man that thou art ashes Syr. 10. 12. and shalt returne to ashes And other where Earth and ashes why art thou proud O Lord Iesus Christ it profiteth also to the dryuing away of sinnes for nothing doth so recall from sinne as the often meditation of death 7.36 According as it is written Whatsoeuer thou takest in hand remember thy ende and thou shalt neuer doe amisse And saith another By right doth hee abhor sin which thinks of death because hee knowes that it was brought in for sin Hence a certaine abbot saith Be thou alwaies mindfull of thine end and there shall neuer be sinne in thy soule Furthermore O Lorde Iesus Christ it profiteth to the depressing of carnall desires and to the driuing away of diuers tentations which separate the soule from thee For nothing doth so much auaile to the taming of lustes as to thinke what kinde of thing death it selfe wil be Also O Lord Iesus Christ it profiteth to the giuing of almes for Lord those are not the goods of a man which he cannot carrie with him for onely mercie is the companion of the deceased But O most louing Lord Iesus to what doth it furthermore profit to the prouoking and inducing of a sinner to repentance Effrem For as Effrem saith It is impossible that hee should not repent which did euer see death to be present When Hezekiah had heard that he must dye hee wept bitterly and then thou Lord proroguedst the sentence of death against him and gauest many yeares of life vnto him Thus now you see the profite that comes to a man by meditating vpon death Q. I do so and I am nothing sory for it but how I pray you shall a man be induced to meditate of his owne death that so much the sooner he may come to receyue profit by his meditating thereon R. How by well regarding of two things Q. What are those R. These 1. that he cannot heere continue long but that shortly he must go hence 2. that often hee is to make his prayer vnto almighty God that euery day and alwayes hee may be enabled to resolue himselfe to dye Q. But how shall he be induced to either of these R. Well enough To the first two wayes 1. by expresse scripture 2. by manifest experience For. 1. the scripture goeth thus Iob. 14.1 Man that is borne of a woman hath but a short time to liue his dayes are as the dayes of an hireling yea a winde and nothing So saith Iob. Iob the fourtenth and the first verse and Iob the seuenth and the first Againe All flesh is grasse Esai 40.6 and all the glorie of man as the flower of grasse Psa 103.15 assoone as the winde goeth ouer it it is gone and the place thereof knoweth it no more So saith I saie I saie 40.6 so saith Dauid Psal 103.15.16 Our life is euen a vapour that appeareth for a little time and there vanisheth away So saith Iames Iames. 4.14 Iam. 4.14 Our dayes on the earth also are but as a shadow and there is none abiding they are like a bubble on the water like a weauers shittle like a smoke they are like a thought soone conceiued and soone ended So saith Dauid so saith Syrach so say others Experience also saith no lesse For with our eye we daily see that by some storme or other the greene Apple falleth before the mellowed fruite the lambe is brought to the slaughter house aswell as the sheepe the chicken is killed for the broth aswell as the cocke and sooner too young men passe away aswell as olde So short is our life so swift are our dayes Luc. 12. there was one that perswaded himselfe he had a long time to liue and because his goods encreased exceedingly he therefore saith Luk. 12.17 I will pull downe my barnes and builde greater and therein will I gather all my fruits and my goods and I will say to my soule Soule thou hast much goods laide vp in store far many yeares liue at ease eate drinke and take thy pastime but God said vnto him O foole this night will they fetch away thy soule from thee and then whose shall these things be which thou hast prouided arguing thereby they are but fooles that thinke they may liue long and not soone possesse the graue There are too many such fooles but I wil leaue them to their folly if neither Scripture nor experience may weane them therefro for whome these two will not perswade that long they cannot tarie heere and that soone they may departe hence nothing will perswade And what should a man spend time with those whome he cannot perswade though he doth perswade Speake not in the eares of a foole Pro. 23.9 Syr. 32. 4. saith Salomon Powre not out wordes where there is no audience saith Syrach And giue not that which is holy vnto dogs Matt. 7.6 saith Christ Hearing the one marking the other obeying the third I cease For by that which I haue said it may easily be perceiued how to the first of the twaine that mooues a man to meditate of death a man may be induced And now I must to the second to which by two meanes againe a man may be induced First by the necessitie of death 2. by the practase of the godly For first necessarily a man must dy and therefore dutifully he is to thinke of his death For by so much he shall dye the better by how much he resolues himselfe to dye The sooner the expected death is the more blessed death He seldome dyes happily that dyes vnpreparedly 2. dutifully the godly haue prayed that they might be resolued to dy and therefore carelessely he is not to passe ouer his life without some serious meditatiō of death For what was not vnseemely for thē is not vnsightly for him For death is more fitting any of vs now than it was any of them then For we liue to encrease our sin and to do no good they liued to diminish their sinne and to do muh good The glory of God the benefit of his Church was the chiefe of their studie the offence of God and the hindrance of his church is not the least of our practise If therefore they laboured to be enabled to resolue themselues to dye much more should we but for this they much laboured for for this they much prayed Dauids prayer is to be seene Psal 39.4 Moses his prayer is to be seene Psal 90. and 12. Tobits prayer is to bee seene Tob. 3. and 6. The first