vs conclude that death in it self is not an euill thing for there is no death either for those in this world or those out of it For the liuing it is nothing to them because they liue and for the dead they are out of his clouches And so it is no euill or discommoditie to the liuing who haue nothing to do therwith nor to those which in respect of the bodie are insensible and in their soules freely deliuered from the same CAAP. 8. That it is not Death it selfe of which men are afraid the opinion and apprehensiō therof only terrifies IF death be redoubted of the liuing I say it is not death it selfe but the apprehension thereof as euery one applies the same to his owne affections or in respect of his conscience as it is touched therwith whose wounds we may well accuse and not the sharpnes of death For the rest death is the gate of repose to the righteous as on the contrary it is the shipwracke and ruine of the wicked Out of question it is not the passage of death that offendeth them that feare to die but it is the apprehension and horrible conceit of this passage that thus tormenteth them In briefe as I saide before death greeues vs not but the apprehension thereof Now this terrible apprehension is grounded vpon a precedent opinion of our infirmitie and contrarie to trueth for veritie encourageth opinion daunteth vs. I will further auerre opinion it selfe hath a reference to life and not to death and we shal find that it is life it self which we iudge grieuous wher upon it appeares that the apprehensiō which we haue of death must not be referred to death it selfe but to life for if we haue done nothing in our liues whereof to be afeard wee haue no iust cause to feare death for punishment deserued by reason of offences committed feareth those of true iudgemēt and to commit sinne is an action of the liuing and not of the dead Life therefore hath relation to vs and the vigor and propagatiō of the same is supposed to be in our power but death which is the separation of the soule frō the body doth preiudice vs nothing at all The soule is deliuered and the bodie returnes vnto dust from whence it came The deliuered part reioiceth the body which goes to the earth feeles nothing and consequently hath no apprehension therof But if death bee an euill thing how comes it to passe that young men feare not to growe old and flie not the neighbour age vnto death From whence proceeds it that one which foresees his owne death dieth more willingly than another whom death surpriseth of a sudden So that I suppose they are very well satisfied which tooke death to be an euill thing and it were but for this onely reason amongst many others that by life we passe to death and by death we return to life for none can rise again except he first die It is true that fooles feare death as the worst thing that can befall them but the wise desire it because it is the ease of their labours and the end of their trauels For that which otherwise may bee said there are two reasons why fooles feare death one is that they call it death annihilation which in deed cānot be cōsidering that the soule liues when the body is reduced to ashes besides the bodie it selfe also must rise againe Another is because they fear the torments punishments wherof Poeticall books make often mention that is to say the barkings of Cerberus the terrible profunditie of the riuer Cocytus the Ferri-man Caron the troups of Furies the Infernall depths wherein the monster Hydra remaines that deuoures all where wee may see Titius whose intrailes renew growe again after they haue been eaten by a great huge Vulture which neuer ceases to torment him In like manner Ixion who rowles incessantly the great stone with the huge rock hanging iust ouer their heads that make good cheare beeing ready to fall vpon them These be the Poets fables But so that wee must not denie but there is punishment after death And if wee referre that to death which happens after it let vs also referre vnto life that which fals out after life Punishment therefore must haue no relation vnto death the which as before was deliuered is but a separation of the soule from the bodie And this separation is not euill seeing that to be dissolued Phil. 1. and liue with Iesus Christ is the best thing of all others saith the Apostle It followeth then that death of it selfe is not euill True it is that the death of sinners is euill From whence I collect that therefore all death in generall is not bad but that only of sinners in particular for Psal 14. 116. the death of the righteous is precious the which once more declares that the euil lies not indeath but in sinne The Grecians expressed death by a word which imported to haue end because it is the end of this earthly life The Scripture also calleth death a sleep witnesse hereof that which IESVS CHRIST sayde Iohn 10. Our friende Lazarus sleepeth but I will goe and wake him Sleepe is a good thing for then wee take repose according vnto that which was written Psal 3. I slept tooke my rest awaked againe because the Lord receiued mee into his protection The sleep of death therfore is a sweete repose Furthermore the Lord awakes and raiseth vp them that sleepe for he is the resurrection Ther is also a notable sentēce in the Scripture which sayth Eccle. 2. Praise no man before his death for euery one is knowen at the end of his life and he is iudged in his children if he haue taught and instructed them in his owne knowledge for the childrens misgouernment is euer ascribed to the fathers negligence And because euery liuing man is subiect to offend old age it selfe not being exempted here-from we read that Abraham died in a good old age because hee continued still constant in the good affection which he had to serue God Death therfore serues for a restimonie to a precedent life For if the Pilot be not worthy of his commendation before he hath brought his ship secure into the Porte what reputation can we holde a man in before the houre of his death Hee is his owne Pilot amongst the stormes and waues of this life as long as here hee soiournes he is in danger to perish The Captaine receiueth not his triumphaunt Crowne before the victorie be wonne the Souldier layeth not aside his Armes nor hath his due recompense before the ouerthrowe of the enemie The conclusion is that death is the full and entire payment of the faithfull mans wages it is the summe of his rewarde and his finall Quietus est Let vs also consider what Iob sayth Iob 29. That the blessing of the dead came vpon him for though ISAAC blessed his children dying and
world what is there more to bee found but a dayly conflict and combate with the diuell a continuall warre where wee must be dayly at hand blows to receiue and entertain his charges We carrie on our armes in front vpon the flanke and on the back auarice impudicity choler and ambition we must wrastle incessantly with losse of breath against the desire of the flesh the allurements of the world Mans vnderstanding being assaulted battered on al sides by Sathās artillery knowes not whither to retire or how to resist but with great dāger If auarice be vāquished then cōcupiscence marcheth fair large if this be repelled ambitiō giues the onset Ambitiō being discōfited choler is in a mutinie pride mounts on horfebacke drūkennes storms enuy giues th' alarme discord cuts off all hope of recōciliatiō Thou art vrged to do that which the law forbids thou promisest that which is not lawful for thee to perform Seeing the soule is continually subiect to so many euils seeing so many dāgers attend vs without ceasing is it possible that wee can take any great pleasure to be here amongst the diuels glittering trenchāt blades Wee might rather bee desirous by a ready and sudden death to bee quickly conueyed to Iesus Christ as he himself hath sufficiētly summoned vs saying Verely verely Iohn 16. I say vnto you you shall weepe and lament and the worlde shall reioice but your sadnesse shal be conuerted into ioy I know no man but he takes delight to go to a place where mirth is and no body seekes after sadnesse and mourning The same Lord sets downe when our sadnesse shal be turned into ioy saying I will see you once again and your hearts shall reioice when no man shal be able to take your ioy away from you Seeing then that there is nothing but ioy in seeing of Iesus Christ and that wee cannot bee truely ioyfull but in seeing of him what a blindnesse and folly is it to loue anguish the trauels and miseries of the world in stead of chearefully imbracing the life ioyes eternall This fals out my deare brethren for want of faith Men thinke that what God promiseth who is truth it selfe and whose word is eternall and inuiolable towards those that beleeue shuld not be performed If any honorable mā of authority and place should promise thee this or that thou wouldst make account of it beleeuing that he whōthou knowest to be very obseruant of his word would not abuse or deceiue thee Hearkē therfore to God who speaks vnto thee yet like a disloyal wretch as thou art wilt thou stil wauer in inconstancie God promiseth vnto thee perpetuall eternall life at thy departure out of this world doubtest thou thereof This is the true ignorance of God to offend by incredulity Iesus Christ the Doctor of all beleeuers to liue faithlesse in the house of faith which is the Church Christ the Author of our good saluation shewes the profit which redownds vnto vs by death when hee obserued his disciples sadnesse because he had told them of his departure out of this world he said vnto thē If you loued mee Iohn 14. you would be ioyfull for my going to my Father teaching vs by this to bee merrie and not sad when our friends doe but as it were dislodge out of this life Saint Paul being mindfull of such a matter entreateth therof in one of his Epistles and sayeth Christ is gaine vnto me both in life and death he reputing it for a wonderfull gaine to bee no longer detained by the snares of this world Phil. 3. to be no more subiect to the sinnes and vices of the flesh to bee exempted from all afflictions deliuered from the diuels iawes and to goe into the ioyes of eternal saluation whither his Sauiour called him Some wonder to see the heate of this disease lay hold on Christians aswel as on Infidels as if Christians had receiued the promises of the Gospel to bee touched with no discōmodities before the performāce of the same but to enioy at their pleasures the happinesse of this world whereas on the contrary he is tormented with a thousand euils here below that by this means he may conceiue how eternal ioyes are reserued for him But whereas we finde it strange that the plague shuld sweep away Christians aswel as Infidels haue we any priuiledge in this worlde from others so long as we are clad in this mortall body correspondent to the lawe of our first birth While we liue here belowe wee are ioyned with other men by the bonds of this corruptible flesh but so in spirit wee are separated from them While therefore this corruptible puts on incorruption our mortall parts be made immortall and that we ascend to God our Father all the discōmodities of the world are common to vs and we haue our shares therin with other men For example when any Frosts procure the earths sterility euery one hath his part in the famine ensuing If an enemie take into his hands any towne all the inhabitants lose their liberty together when the seasons are cleare and scorching all are constrained to endure this drought and if the rockes split a shippe asunder the passengers perish We are subiect as others be to the infirmity of the eyes to burning agues and to all kinds of diseases that afflict all the members of the body as long as we liue a mortall life in this world aswell as other men Nay and if a Christian man doe but well vnderstand vpon what couenants hee beleeued in God hee will conceiue and be clearly resolued that he ought to bee in conflict more than others by reason hee hath a continuall warre aboue all others against the diuel The holy Scriptures teach admonish vs of this saying My sonne when thou entrest into Gods seruice bee firme in righteousnes feare and prepare thy soule for temptation Also perseuer in sorrowe and feare be patient in humilitie for yron tryes both golde and siluer In this manner Iob hauing lost his goods and children and being all spread ouer with botches and sores yet was hee not vanquished for all this but onely tried considering that in all his paines and griefe hee shewed the patience of a man that feared God when hee sayd Naked came I out of my mothers wombe Iob 1. 2 and naked I must returne to the earth againe GOD gaue and GOD tooke away as God would so hath it happened blessed be the name of the Lord. And his wife importuning him to growe impatient and to belch out some blasphemous cōplaint against God his aunswere was thou speakest like a fool for if wee haue receiued good from Gods hand why should we not also suffer euils from him During al these hard accidents Iob neuer let any thing slip out of his mouth wherein God might be offended For so God himselfe witnesseth saying vnto Sathan Hast thou well considered my seruant Iob how ther
with the winde should threaten thy shipwrack wouldest thou not indeuour to recouer some Port Behold the world how it shakes and is ready to dissolue manifesting in the ende her vtter ruine Why therfore thinkest thou not on God Why reioicest thou not the condition wherein thou standest seeing thy selfe taken betimes out of those ruines shipwrackes and warranted from the blowes that threaten those which suruiue Wee must consider deare brethren and seriously meditate how we haue renounced the world that we reside therin but for a time as pilgrims and strangers Let vs euē embrace that day which summoneth euery one of vs to his proper dwelling place which hales and puls vs out of the snares of this life to put vs in possessiō of the kingdom of heauen He that trauels vp and downe countreys to some farre place desires he not to returne to his owne home If any man be vnder saile in the course towards his countrey desires he not a good winde to fall quickly with the land the more speedily by this meanes to come to the imbracemēts of his kinred and friends We call Paradise our countrey and the Patriarkes our Fathers Why run wee not then with all speed to see our countrey and to salute our Parēts A great number of friēds kinsfolks brothers and children already assured of their immortalitie and desirous of our good doe there attend and wish for vs. What a ioy will this bee both to them vs there to review and meet one another what pleasures there are amongst the inhabitants of the heauēly kingdom which now feare death no more and are sure to liue for euer There is the glorious cōpany of the Apostles the troups of Prophets reioicing in God the innumerable armies of martyrs who after hauing valiantly fought and suffered are immortally crowned In this place the Virgines triumph which subdued their own concupiscence bodily pleasures by the vigor of true continēce the charitable that by almes deedes and diuers other good workes towards the poor shewed themselues the performers of righteousnes and who hauing obeyed the commandements of God heaped vp vnto themselues a treasure in heauē where they are richly recompensed My most deare brethren let vs with all affection runne towards them and desire to bee there quickly and so to come vnto our Sauiour God behold our cogitations and thoughts the Lord Iesus Christ vouch safe to cast his eye on the resolutiō which our hearts in his promises haue vndertaken that they may haue the richest and most glorious rewards that with most ardent and zealous affectiō desire his presence Amen A Treatise of S. AMBROSE Bishop of Milan who flourished twenty yeers after S. CYPRIAN which is to say 370 yeeres after the birth of CHRIST Of the happinesse of death THE ARGVMENT IN this Treatise being diuided into 12. Chapters S. Ambrose shewes in what sense Death may be called good or euil and how many kinds of death there are Also what it is which the holy Scripture calles life death and what the meaning is of spiritual death Afterwards he prooues that death is happinesse to the faithfull seeing it is an end of sinne and by the same the world was redeemed Hereupon he cōcludes that therfore it is not to be feared teaching vs how wee should meditate thereupon But the better to take away all apprehension and bitternes he discourseth vpō al the dangers that in this world enuiron vs and vpon the discommodities of this life And then hee reenters into his former argument shewing that there is nothing terrible in death but the opinion thereof Then he proues that the soule doeth not perish with the body and entreats of the great contentment of soules after this present life as also of the happinesse of the celestiall kingdom and what wayes wee should take to come thereunto Of the happines of Death CHAP. 1. In what sense death may bee tearmed good or euill BEing to intreat of the happines of death wee must first conceiue in what respect it may bee called good or euill If it therefore hurt the soule it appeares to be an euil thing and on the contrary if the soule be endamaged nothing therby it cānot iustly be blamed Now that which is not euil is good for that which is vitious is euill also and so oppositely whatsoeuer is without vice may bee reputed good therfore good is contrary to euill and euill to good In briefe where there is no will to hurt that may be called innocēce and him we tearm culpable that is not innocent he that pardons merciful so him cruel that wil not pardon nor remit But some may replie that there are no things more cōtrary thā life and death If life thē bee reputed a speciall good must not death be esteemed as great an euill We must then obserue what life death is Life is the enioying of breath and death the priuation thereof Many thinke that it is a great happinesse to breathe to enioy life therefore is a good vnto them and a death it is to bee depriued thereof So the Scripture sayth Beholde Eccl. 15. I haue set before thee life death good and euill calling life good Gen. 2.3 and death euill comparing them one with another And to produce yet a more expresse testimony hereof the first man was placed in the garden of Eden to eate of the fruit of the Tree of life of other fruits in the garden with a precise prohibition that he should not eate the fruit of the Tree of knowledge of good and euill threatning him that he should that day die the death when he did eate therof He went beyond his cōmission lost the Tree of life being driuen out of the garden tasted of death Wherfore it followes that death is a notable euill seeing it is the rewarde of transgression and condemnation CHAP. 2. That there are three kinds of Death BVt there are three kindes of death The first is the death of sinne of which it is writtē Ezek. 18. The soule which sinneth shall die The second is death mysticall when any one dies to sinne and liues to God of which the Apostle sayth that wee are buried with Iesus Christ Rom. 6. in his death by Baptisme The third is the end of our course vocation in this worlde which is to say the separation of the soule from the body we see therefore that ther is an euill death that is when we die in sin another good wherin whosoeuer dies he is deliuered from sin and the third betwixt both for honest men repute it good and others stand in feare of it Though it deliuers all men yet are there but a few that take pleasure therein but that proceeds not from any vice that is in death that is in the separation of the soule from the body but from our infirmities in that giuing our selues ouer to the pleasures of the flesh and delights of
this life wee are afrayde to see so quicke an ende of this our earthlie course wherin notwithstanding there is more gall than honie Vertuous men such as feare God haue alwaies done otherwise for the long continuāce of their trauels in this world made them to mourne and think it much better to bee separated from this body Phil. 2. to bee with Iesus Christ so that some of them haue growen to such a point as to detest the day of their birth witnes he who said Iob 3. And let the day wherin I was borne perish For what pleasure is ther here in this life ful of anguish care replenished with a million of calamities miseries with the tears and lamentations of the afflicted wholly destitute of all consolation Therefore it is that Salomon in his booke of Ecclesiastes rather cōmends the conditiō of the dead than of the liuing Eccles 4. and further addeth Nay and I thinke him better than them both that neuer was borne for he neuer sawe the wicked workes that are committed vnder the Sunne In another place hee holds opinion that the dead infant is in better state and condition than an olde man by reason hee neuer sawe the euils that are wrought in the world hee neuer came into this darknes he neuer walked in the vanities of this present life and therefore he that neuer entered into the worlde enioyes more peace repose thā he that is come into the same And in deed what good can a man reape in this world that walkes therein but as an image and can neuer be satisfied with the desires thereof If there be any wealth to deuoure hee loseth his peace being constrained to haue his eye alwaies ouer that which with miserable greedines he sought after most miserably to possesse that which can stād him in no true stead could there be a greater slauery thā to see a man labour to amasse and heap those goods together that bring him no profit If this present life then be a continuall and insupportable burden we must needs coūt the same for a great cōfort This end is death and comfort is a good thing it followes therefore that death is a good thing That was the cause why Simeon so reioyced who knowing that hee should not die before he had seene the annointed of the Lord when they brought Iesus into the Temple he tooke him in his armes and sayd Lord thou lettest now thy seruant depart in peace as if hee before had remained in this life rather by compulsion then of his own free-will hee requiring to be set at libertie as if being hampred in some bonds he had then gone to take possession again of his freedome This bodie is as it were chained yea and which is worse with the chaine of temptations which shackles bindes torments outragiously by reason of the cruelty of sinne For we see in dying how the soule of man loseth it selfe by little and little from the bands of the flesh and beeing let out by the mouth flies away being deliuered out of the dungeon of this body Dauid made haste to go out of this temporall course saying I am a stranger Psal 39. and pilgrime before thee on the earth as all my Fathers were wherfore as a stranger he ranne speedily towards the common countrey of all the Saints requiring before death pardon of his sinnes wherewith he was defiled while he soiourned on the earth For hee that obtaines not pardon of his sinnes in this world shall neuer attaine to eternall life And therefore Dauid addes Let me retire my selfe suffer that I may bee refreshed before I goe and be no more Why pant we therfore after this life wherin the lōger any one remains the more he is surcharged with sin The Lord himselfe sayth Euery day is content with his owne miserie Mat. 6. And Iacob complained that the hundred thirty yeeres of his life Gen. 47. were short and irksome not that the dayes were tedious of thēselues but because malice here increaseth as the dayes passe away For there is not a day that passeth ouer our heads wherein wee doe not offend And therefore the Apostle sayde very well Phil. 1. Christ is gain vnto me both in life and death in the one hauing relation to the necessity of his life for the seruice of the Church and in the other to the particular benefit which he receiued by dying as wee also liue in seruing of Christ towards whō his seruants must needs shew their good affection in deliuering vnto others the doctrine of his Gospel And as for Simeon who said Now thou sufferest thy seruāt hee stayed because of Christ who is our King so that wee may not omit nor reiect his commandements How many men were there that the Romane Emperors caused to remaine in remote and strange Regions in hope of future recompense and honors Came they from thence without their masters leaue and without all comparison is it not a more excellent thing to obey the will of God than of men CHRIST therefore is gaine to the beleeuer as well in life as in death for in the qualitie of a seruant hee refuseth not to serue in this life and as a wise man hee embraceth the gaine of death It is a great gayne to bee out of the haruest of sinne to be remooued from euill and in full possession of good Saint Paul also addeth My desire is to remooue and be with Christ which were far better for me but for you it is more necessary that I should remaine in the flesh Hee set down this word necessary by reason of the fruit of his trauels and the worde better by reason of his celestial grace and thrise happie coniunction with Christ CHAP. 3. What death is and what life according to the Testimony of the holy Scriptures and of spirituall death SEeing then the Apostle teacheth that whosoeuer leaues this mortall bodie goes to Christ if he hath truely knowen serued him let vs a little consider what death what life is We knowe because the holy Scriptures auerre it that death is a loosing of the soule frō the body and as it were the separation of a man For in dying the soule is disioined frō the bodie Dauid therefore seems to allude hereunto when he sayes Thou hast broken my bonds Psal 116. I will offer thee sacrifice and praise The precedent verse of this Psalm because the death of the Saints is precious in the eyes of the Lord sheweth that by these bonds is vnderstood the coniunction of our bodies with the soule And therefore foreseeing euen then that hee was in the number of those faithfull that had deuoutly rendred their liues into the handes of Christ he reioyceth on his part hee also faithfully offring vp himselfe for the people of God to fight with huge Goliath hand to hand and by himselfe alone to remoue the opprobrie peril which then threatned the
into some straying and by-path Euen so this bodie procures diuers occupatiōs which dull the soules point and slacken our intentions so as the holy man Iob said well to this purpose Iob. 10. Thou hast made mee of clay and slime If this body be of clay we are onely plaistered therewith but it dissolues not nor distempers the soule with the filth of his Intemperāce Thou hast apparelled me saith he with skin and flesh thou hast interlaced me with bones and sinewes So that our soule is confined and extended thorow the sinewes of the bodie many times shee is as it were stiffe and otherwhiles crooked Hee addeth Thou hast not exempted me from iniquitie but if I bee wicked accursed be I yet if I were iust I durst not lift vp my head because I am all confusion for thou hast inuironed me with temptation What is this life but a place ful of ginnes and snares We walke amidst the nets and conuerse in the thickest of many daungers Before Iob had said The life of man is it not a battell vpon earth It is very materiall that hee said vpon earth for there is a life for man in heauen Iob 7. His life addeth he is like a labourers work which is to say spent in toy e and trauel consuming it selfe in vanities ebbing away in words hauing a mansion place in dust a life in slime and clay without resolution or constancie In the day he desires night before he eates he cries and weeps at the time of his repast there is nothing but teares in this life grief feare carefulnes incessant troubles trauell without solace anger and horrible anguish Many wish death cannot obtaine it if they obtaine this good they reioice because it is only death that bringeth a man to repose CAAP. 4. That Death is altogether good aswell because it procures an end to sin as in that the world is thereby redeemed BVt I heare some replie how it is written that God made not Death that life was in the Garden of Eden wherein God had planted the Tree of life and life is the light of men and so consequently the death that entred in is euill I demaund in what sense one may tearme it euill if according to the opinion of the heathen it hath no more feeling or if according to the Apostle Christ is gaine with whom it were better to be How then can death be an euill thing if after the same wee haue no feeling at all For where there is no sense of feeling there can bee no griefe seeing to be grieued is to feele ones selfe euill Or if there be any sense and seeling after death there is then life after death and the soule which vseth sense and hath life suruiueth the body after a separation by death But seeing the life and soule remain after death that which is good continues it not being annihillated by death but contrariwise it is augmented for there is no impediment of death that can detaine the soule but shee labours with the more efficacie being intentiue on those things that properly belong vnto her without being tied to the body which in stead of pleasuring ouerchargeth makes the soule to sinke vnder her burden What euill then receiues the soule if it be maintained in puritie that is to say in the knowledge and feare of God But if she haue done otherwise death notwithstanding is not euill but the life which was not a true life for wee cannot rightly call the course race of mankind a life which is so dayly assaulted and corrupted by sinne Why then doe we accuse death which doeth giue the reward of life or else which finisheth the afflictions miseries of the world I conclude therfore that either death enioyes the happines of his repose or is tormented by reason of the euill of a precedent life Now consider me this point well If life be a burden death is then a discharge and releasement thereof if life bee a punishment death is a deliuerance if there be any iudgement after death there is then a life after death Shall wee then say that such a death is not good Whē as life heere belowe is good how cā the death out of the world be euil seeing there is no apprehension which wee neede to feare during this life What makes this mortall life good but pietie righteousnes Life therfore is not good in respect of the soule bodies vniō but because by the feare of God it putteth to flight this euill and obtaines the happinesse of death more performing that which concerneth the good of the soule than that which pertaines to the society and coniunction of the soule body together If we call life good which is the mirrour of the soule separated from the body and if the soule be good which raiseth and retireth it selfe from the cōpany of the body out of question death is good which frees and deliuers the soule from the society and company of the body In what sense therfore soeuer wee take it death is good both because it separates two aduerse parties for fear lest they should ruine one another and in that it is a Port of refuge to those who hauing roued vp and downe the sea of this world search by faith the hauen of repose as also because it makes not our condition worse but reserues vs to a iudgement to come such as particularly wee are found hereunto may be added that it holds vs at rest it withdrawes vs frō their malice that suruiue in the world and replenisheth vs with the enioyance of those things which before we desired expected To this we may also annexe that it is in vain for men to fear death as if it brought an end to Nature For in calling to minde that God made not Death but man after he fell to sinne receiued the sentence of his disloyaltie and reuolt which was that he should returne to dust out of which hee was framed wee shall finde that death is the ende of sinne for feare least if life had beene prolonged sinne might the more haue augmented The Lord therfore suffered Death to enter into the world to the ende that sinne might cease And to preuent that Nature might not end in death he hath set down a day when all shall rise againe so that Death doeth extinguish sinne and makes our nature perdurable for euer And thus death is the portion of all the liuing And thou must passe it with a good courage for so we go from corruptiō to incorruption from death to immortalitie from labor to repose Let not therefore the very name of death terrifie thee but rather reioice in the commodities of so excellent a passage For what other thing is death but the funerall of our vices and resurrection of our vertues and therfore there was one that said very truely Let my life die the death of the Iust which is to say let it finish for the laying
of the flesh which is enemie to God Subiect wee our soules onely to Iesus Christ that euery one may truely say My soule Psal 62. is it subiect vnto God then it is not subiect vnto the earth nor this world The couetous rich man cannot say so It is the iust and temperate mans protestation But the couetous man saieth My soule thou hast goods enough for many yeers enioy good dayes eate drinke and make good cheare for the auaricious soule is subiect to the pleasures of the flesh whereas on the contrary the righteous mans soule vseth her bodie onely as an instrument or as the handicrafts-man disposeth of his work as he pleaseth and makes such inuentions as are best liking to himselfe shee setting forth such vertues as are best pleasing singing sometimes an Hymne of chastitie otherwhiles a song of temperance a verse of sobrietie the melody of integrity the harmonie of virginitie and then the solemne musick of widdowhood and cōtinence It is true that the Musician addapts himselfe sometimes to his instrument But howsoeuer sing none but honest religious ditties to the end that the voice and instrument may be truely accorded CHAP. 7. That life is annoied with many euils and discōmodies BVt why make I mētion of the snares that are without vs we had need take heede of those ginnes that are layed within our selues for within our bodies there are too many scattered abroad on euery side which we ought to shunne We must not committe the guard of our selues to this body nor mingle our soules therewith Ioine with thy friend and not with thine enimie thy flesh is thine enemie because it contradicteth the law of vnderstanding and contends after nothing but to sowe enimities seditions quarrels and troubles Mingle not thy soule therewith for fear thou confound and defile it altogether For making this cōmixtion thy flesh which should be subiect comes to contemne the soule which ought to command as Souereign seeing she giues life to the body and the flesh on the contrary effects the death of the soule This would therefore bee an ouerthrowing of the operation and almost a confounding both of the one and other substance Shall wee then affirme that the soule receiueth into it selfe the insensibilitie of a dead bodie and that the body likewise communicates with the vertues of the soule Though the soule be infused into the body yet wee may not thinke that shee is there cōfounded Consider the light for an example though it pearce into euery place yet is it not for all this mixed therewith Wee must not therefore confound the offices and effects of so different substances but let the soule reside in the body to quicken gouerne and enlightē the same To this we agree that it suffers with the body for she is sad and Iesus sayd My soule is sad euen to the death discouering in himselfe humane passion and affection The Prophet sayeth also My soule is troubled And as the Musician is mooued according to the song which he singes or plaieth vpon a Recorder Harpe or Organs and by his countenance wee may discerne his passiō so the soule which toucheth plaieth on this bodie as on an instrument of Musicke if she be sage and wise shee will expresse with the ends of her fingers the most inwarde parts which is to say the affections so that a pleasant harmony of good manners will redound thereof and we shal see her obserue such melody in her thoughts actions as that her deliberations and executions will most sweetely accord It is the soule therfore that needes the body but as an instrument And therfore souereigntie is one thing and seruice another and there is difference betweene that which we are and that which is our owne Whosoeuer loues the beauty of the soule hee mav well affirme that he loues the person also but he that loues onely the bodily beautie therof loues not the whole person but onely an external appearāce which withers and consumes away in a small time We rise vp euery day to eate and drinke and yet there is not any one so replenished as that hee may iustly say I need to eate no more We seeke to gayne day after day and yet there is no ende of our desires The eye saith the wiseman is not satisfied with seeing nor the eare with hearing Hee that loueth siluer cannot bee satisfied therewith Eccles 1.4 7. Wee neuer leaue trauelling and yet neuer can we reape the fruite of abundaunce Wee desire without intermission to vnderstand new things and I pray you what is all humane Science but a new breaking of the braine and an augmentation of dolor and griefe Whatsoeuer is hath heretofore been and vnder the Sunne there is nothing new but All is vanitie I doe hate all the parts of this life sayd Ecclesiastes But he that hated life must needs haue thought well of death yea hee did certainely think better of the condition of the dead than of the liuing iudged him happie that neuer made entrance into the world nor had any part in vanitie My hart said he turned aside to discouer the pleasures annoiance and bragges of the wicked I found them more bitter than death it selfe not that death in it selfe is bitter but because it is so to the wicked And life is also more bitter than death for without all comparison it is a more grieuous thing to liue in sin than to die for as long as a wicked man liues his iniquitie encreaseth if he die his sinne comes to an ende Many are glad when they are absolued of their crimes they doe well herein if they determine to amend but they are very sottish in this if their willes still stand to the propagation of offences and better it had been for them to haue beene condemned betimes for impairing the great heape of their sins and misdeedes The Apostle speakes very wel and grauely to this purpose Rom. 1.2 That not onely those which committe wickednes but they also which approue of it are worthie of death and they which performe that that in others they greatly condemne are inexcusable and condemned by their owne sentence for in condemning of others they iudge thēselues He addeth that such mē should not flatter thēselues although for a time they seeme guiltles exempted frō punishment seeing that euen then they are grieuously tormēted in their own consciences being guilty by their own sentence while euery body else iustifies them in themselues double afflicted whensoeuer and as often as they condemne their neighbors faultes But take good heeds O thou man sayd the Apostle how thou contemnest the treasure of patience and the goodnesse of God who calles thee to repentāce and summons thee to change of life but for thy obstinacie head-strong perseuerance in error augments the seueritie of iudgement to come to the ende thou mayest then receiue the due reward of thine iniquities Out of al this before spoken let
IACOB also blessed the Patriarkes these benedictions can not bee referred to any further matter but to that which the benedicents considered in those whō they blessed or to their fatherly affection But here we neither see the one nor the other more then the priuiledge onely of death the benediction of him who dies being of such efficacie as the holy Prophet desired to be made partaker thereof Let vs meditate and consider well on this verse to the end that when wee see the poore man die we may assist him and euerie one of vs say the blessing of the dead come vpon me If we see any body sicke let vs not abandon him if hee bee forsaken of others let not vs drawe backe but let vs remember to desire that the benedictiō of the dead may come vpō vs. How many men hath this short verse procured to be blessed How often hath it made me blusn when I forgot the dying when I visited not the sicke when I despised the poore when I haue suffered the poore captiue to be oppressed in prison or when I contemned and neglected the auncient man Let this therefore bee deeply imprinted in our hearts for the spurring forwarde of the more dull and for the further encouragement of all those which are already in a good course Let the last wordes of a dying man resounde in thine eares and let his soule issuing out of his body carrie with it from thee this benediction Deliuer him that is ledde to die and who had perished without thy succour to the end thou mayest then iustly say to thy selfe The blessing of the dead light vpon mee CHAP. 9. That the soule perisheth not together with the bodie WHo can then make any doubt but that death is good seeing that which troubleth vs that maketh vs ashamed that is our enemie that which is violent tempestuous alluring to all vices remaineth then vnprofitable for the earth and as it were inclosed in an iron cage that is in the graue On the contrary Vertue Science Honor Iustice and Pietie flie vp to heauen the soule continues with immortall goodnesse being conioyned and dwelling in him Act 17. from whom shee had her being as one sayd very well that we are his line progeny For the rest it is most certain that the soule dies not with the body for it is not of the body as the Scripture proues by diuers reasons Gen. 2. Adam receiued from our Lord God the spirit of life was made a liuing soule And Dauid sayde Psal 116. My soule return to thy rest because the Lord hath done good vnto thee But wherein He hath sayd he deliuered my feete from destruction Thou seest how he reioyceth to be assured of this death wherein all error takes end where sinne and not nature faileth Afterwards being stripped and at full libertie as it were hee addeth I will please the Lord in the land of the liuing Heauen is the land of the liuing where foules haue repose and where sinnes enter not but where vertues haue their true force and vigor But the world is a region full of the dead because it is replenished with sinne and in all reason it was well sayd Mat. 8. Let the dead burie the dead It is sayd in another Psalme Psal 23. His soule shall lodge amidst riches and his seed shall haue the earth to their inheritance which is to say His soule that feareth God shall bee placed in the middest of riches and wealth so as it shall remaine neere amidst the same This may also be vnderstood of him that liues in the body who inhabiteth in the middest of riches conuerseth in celestiall places if he feare God possesseth his bodie and the soueraignty therof hauing brought it into seruitude briefly he enioyes the inheritance of glory and the promises of saluatiō If we would therefore bee placed amidst wealth and riches after the death of this body let vs take heede that our soule be not cōbined mingled nor vnited to this body for fear it drawe her out of the right way and make her stagger to fall like a drūken man being disturbed by the illusions of the same let her defie it and the recreations therof that she may not be ouer-ruled by the external senses For the eye may runne into errour and be fondly deceiued by reason this member may be mistaken the like may fall out to hearing and taste In summe it is not in vaine that the wise man saith vnto vs Let thine eyes beholde that which is right Prou. 4. let not thy tongue vtter peruerse things wherof we should not be admonished were it not that the senses erred very often If thou hast beheld a shamelesse woman hast been taken in her lookes or hast lusted after her as she was faire thine eyes haue looked astray they haue seene pernicious things and haue reported that vnto thee which they ought not to haue done For if they had behelde as they should they would haue discouered the villanous desires of this impudent woman her detestable impudencie her shamelesse immodestie her stinking ordures her infamous villanie the woundes of the soule and the scarres of the conscience Hee hath committed adulterie with a woman in his heart whome hee beheld at any time to desire her Thou seest that such an one sought after deceit in desiring the Adultresse and not truth because he desired to see to couet and not to vnderstand trueth The eye therefore lookes astray when the affection leaues the true path the which deceiues as the eye also doeth and therefore it was sayd vnto thee Bee not taken that is Let not thy soule be taken by thine eyes for a woman takes the precious soules of men Prou. 6. The hearing also deceiueth and by speach alluding vnto wantonnes hath often seduced abused and cousined euill instructed youth Let vs therefore defie these traps and snares which deceiue and surprise for hearts are tempted and thoughts intangled by the senses In stead of following these allurements let vs adhere to that which is good and prosecute it For the presence and communication thereof makes vs the better this company giues tincture and glosse vnto our maners for he which cleaueth to good drawes good there-from The soule that cleaues to the inuisible immortal good which is God flying abandoning frail earthly and mortall things becomes like vnto the good which she desires wherein she liues finds true nourishment so leaning to that immortall she is no more mortal The sinful soule dies not because she turns to nothing but in that she dies to God and liues to sin On the contrary the soule which workes not iniquitie dies not at all for she remaines still in her first substance afterwards in her full perfection and glory How can the substance therof perish seeing it is the soule that giues life he that receiues the soule receiues life and when the soule departs life flies
our sinnes Math. 6.11 The reward of sinne is death Rom. 6.23 Eternall life which wee lose by our corruption and transgression is restored again vnto vs by Iesus Christ THe gift of God is eternall life by Iesus Christ our Lorde Rom. 6.23 At the same time when we were dead in sinne hee reuiued vs together by Christ by whose grace you are saued Ephe. 2.5 The determination and grace of God is manifested vnto vs by the apparition of our Lord Iesus Christ who hath destroyed death and brought to light life and immortalititie by the Gospel 2. Timot. 1.10 In this the loue of God appeared vnto vs when he sent his onely Sonne into the worlde to the end wee might liue by him 1. Iohn 4.9 And this man is witnesse that God hath giuen vs eternall life and this life is in his Sonne 1. Iohn 5.11 To whom eternall life is giuen GOd so loued the world as he gaue his only begotten Son that no man which beleeueth in him might perish but haue euerlasting life He that beleeueth in the Son hath eternall life but he that beleueth not in the Son shall not see life but the wrath of GOD shal remaine vpon him Iohn 3.15 36. Verely verely I say vnto you whosoeuer heareth my words and beleeueth in him that sent mee he hath eternall life and shall not come into condemnation but passe from death to life This is the will of my Father which sent me That whosoeuer sees the Sonne and beleeues in him he may haue eternall life and I will raise him vp at the last day Verely verely I say vnto you hee that beleeues in mee hath eternall life Iohn 5.24 and 6.40 47. Iesus sayde I am the resurrection and the life hee that beleeueth in me although hee be dead shall liue Iohn 11.25 These things are written that you may beleeue that Iesus Christ is the Sonne of God that in beleeuing you may haue life in his Name Iohn 20.31 God shal giue to euery one according to his workes which is to say to those that with patience in well-doing seeke glory honor and immortalitie eternall life Rom. 2.6 7. Being now deliuered from sinne and made the seruants of God you haue your fruit in sanctification and for your ende eternall life Rom. 6.22 If we be children we are also heires heires I say to God and coheirs with Iesus Christ that is to say if wee suffer with him that with him wee may also bee glorified Rom. 8.17 Seeke peace with all men and holinesse without which none can see the Lord. Hebr. 12.14 The excellencie of eternall life WHen the account is cast I think the sufferances of this present time no wayes equiualent to the glory to come which shall be reuealed in vs. Rom. 8.18 The things which the eye hath not seene the eare heard and that neuer entred into the heart of man are those which God hath prepared for those that loue him 1. Cor. 2.9 This present life is limited THe dayes of a man are short the number of his moneths remaine with thee thou hast set downe limits which hee must not exceede Ioh 14.5 The shortnesse and vanitie of the same WE are strangers and forreiners before thee as our Fathers were our dayes are as the shadow vpon the earth and there is no mention of them 1. Chron. 29.15 Man borne of a woman is but of little continuance and those few dayes are replenished with trouble sorrowe hee cometh out like a flower and is gathered vp hee flies away like a shadow and stayes not Are not his dayes set downe Iob 14.1 2 5. Thou hast assigned my dayes the measure of an hand-breadth and my life time is before thee as nothing in effect there is nothing but vanitie with euery man that liues As soon as thou chastisest a man reprehending him for his iniquity thou consumest all his excellencie like a moth so slight a thing is euery man Psal 39.12 The sonnes of men are nothing they are but the lyers of great Princes so that if they were all put together in a ballance they would bee found lighter than vanitie it selfe Psal 62.10 The dayes of our life are threescore and ten yeeres and of those that liue longest but fourescore and yet the best of them are but affliction miserie they soon passe hence and we our selues flie away swiftly Psal 90.10 The dayes of a man are like the grasse and flourish like the flower of the fielde Psal 103.13 Man is like to nothing his dayes are as the shadowe which vanisheth away Psal 144.4 See thorowout all Salomons Ecclesiastes All flesh is grasse and all the glory thereof is as the flower of the field Isa 40.6 I tell you this my brethren that the time is short 1. Cor. 7.29 What is this your life it is certainely but a vapour which appeareth for a while and then vanisheth away Iames 4.14 The end of mans life WHether you eat or drinke or whatsoeuer you doe do it al to the glory of God 1. Cor. 10.31 The first death which is the separation of the soule from the body and the second which is eternal death proceede from sinne THe day wherein thou eatest of the fruite of the Tree of knowledge of good and euill thou shalt die the death Gen. 2.17 As by one man sinne entred into the worlde and by sinne death so death came vpon all men because al men sinned Rom. 5.12 The first death is common to all IT is ordained that all shall once die and after that comes Iudgement Heb. 9.27 The Children of God ought to feare death FEare not those that can slay the bodie and not kill the soule Math. 10.28 Hee that loueth his life shall lose it and whosoeuer hates this worlde hee shall finde it in eternall life Iohn 12.25 We knowe when our terrestrial lodging is defaced we haue a dwelling place in God an house not made with handes but eternall which is in heauen 2. Corint 5.1 I am inclosed on the one side and the other desiring to be dissolued and to be with Christ the which were much better for me Phil. 1.23 Death destroyed by Iesus Christ IEsus Christ hath destroyed Death and brought to light Life and immortality by the Gospel 2. Tim. 1.10 Death is swallowed vp in victorie 1. Cor. 15.54 Who sits at the right hand of God hauing swallowed vp death that we might be made partakers af eternall life 1. Pet. 3.22 What opinion wee should hold of the dead HAppie are those that die in the Lord yea saith the holy Ghost for they rest from their labours and their works follow them Apo. 14.3 We must not mourne for the dead as profane persons doe ALso my brethren I would not haue you ignorant concerning those which sleep to the end you may not be sorrowfull as others are that haue no hope 1. Thes 4.13 Their soules which die in the Lord are receiued into rest and glory in heauen ANd it happened that
our saluation Hee sheweth vs vaine and ridiculous things afarre of and perswadeth vs that all is magnificence and happines he terrifies vs with such things as we should not be afraid of and maketh vs flie that which we should embrace He calles summons allures and flatters vs by the interposition of our concupiscences if this bee not enough hee stormeth and rageth endeuouring to terrifie vs both within and without O eternall light and truth Oh heauenly Lord most mercifull Father scatter and dissipate these clowdes of ignorance and errour illuminate our vnderstandings and permit vs not to approach vnto that which thou commādest vs to flie which is pernicious and hurtfull to vs that we may desire nothing but that which is truely to be desired that is to say thy selfe who art the source and spring of all goodnes and of our life and eternal felicitie All flesh is grasse and the glorie of a man is as the flower of the fielde procure then that we may seeke for our stay and cōtentment in the grace which thy Sonne brought vnto vs that our life may bee inclosed in him so that in the day of separation of our soules from their bodies wee may absolutely finde it again in heauen in expecting chearfully and with assured ioy the most happie resurrection of this flesh wherein all corruption infirmitie and reproach being abolished and death it selfe swallowed vp in victory we may liue eternally with thee in an incōprehensible felicitie wherwith thou shalt be glorified Maintain therefore thy childrē good Lord in this faith hope accōplishing in them thy worke till they intirely be with thy self to enioy the inheritāce glory which thy onely Sonne purchased for them by his merits Amen A Prayer O Lord Iesus Christ creator redeemer of mankind who didst say I am the Way the Truth and the Life I beseech thee by that vnspeakeable charitie which thou shewedst in offering thy selfe vp to death for vs that thou wilt not permit me to swarue a whit frō thee that art the Way or to distrust in thy promises seeing thou art Trueth performest whatsoeuer thou doest promise Make me to take delight only in thee who art eternal Life without whō ther is nothing worthy to bee desired either in heauen or earth Thou hast taught vs the true and onely way to saluation that we might not goe wandring vp and downe in the by-paths of this world reuealing vnto vs more clearely than the Sunne at noon dayes what wee ought to beleeue performe and hope after wherin we should rest satisfied and contented It is thou that madest vs to vnderstand how vnhappy we were in Adam that there is no meanes to escape the perdition wherein wee are altogether plunged but by faith in thee Thou art that resplendent light which appearest vnto those that trauell thorow the desert of this life and who hauing deliuered vs out of the darkenesse of spirituall Aegypt◠doest disperse the clowdes of our vnderstanding and enlightenest vs that wee may contend after the promised inheritāce which is eternall life into the which the vnfaithfull shall neuer enter but those who assuredly relie on thy holy promises Oh what goodnesse hast thou vouchsafed to send down from the bosome of thy Father and his eternall throne vpon earth in putting on our beggerly nature and of a Master to become a seruant that by thy doctrine thou mightest chace away the darkenesse of our ignorance prepare and addresse our feete vnto the way of peace and make plaine vnto vs the way of saluation such a way being appointed vs in following whereof no man can goe astray or bee wearie seeing thy grace and power doeth accompanie vs therein all the dayes of our life And moreouer by the comfort of thy holy Spirit thou doest strengthen vs and redouble our courage in passing the same Thy worde is the breade wherewith we are nourished and thy promise is the staffe wheron we leane Thou thy selfe by a secret and incomprehensible power doest conduct and maintain vs therein after an admirable maner that we might the more couragiously march towards thee both in foule and faire weather And as thou hindrest and preseruest vs from falling into the snares of the world and Sathan euen so in that thou art the trueth it selfe thou remouest farre from vs all doubtes scruples and distrusts that might anie wayes disturbe arrest or diuert vs during this our course Thou makest vs to discerne the ende and scope of heauenly vocation the worlds miserie and vanitie the fragilitie of this present life the gate of death and the happie and blessed life which is within the same And as thou art this true life euen in this worlde thou doest quicken vs by thy truth that are poore miserable dead wretches in sinne Thou augmentest this life by the ministerie and efficacie of thy holy Gospel and confirmest it by the vse of the Sacraments which thou hast ordained for the fortification of thy childrens faith while our corruption and that which is mortall in vs being defaced by the resurrection wee may exist and liue eternally with thee in bodie and soule then when thou shalt bee all in all Eternall life is to knowe the true God thee his Sonne who was sent vnto vs. Now wee behold thee by faith as in a mirror obscurely but one day we shal see thee face to face to be trāsform'd into thy glory wholly reformed according to thine owne image I beseech thee most mercifull Sauiour that thou wilt increase my faith that I may bee so well grounded in the doctrine of my saluation as nothing may be able to misleade mee augment in mine heart the reuerence which I owe vnto thee that I may neuer swarue from thy obedience strengthen me in such a sort that neither alluremēts nor threatnings either catch or astonish mee but that I may adhere constantly to thee who art my life euen vnto death Procure that in the power of thy promises and holy spirit I may bee heated more and more in thy loue and so leauing behinde the things of this world I may bend my selfe to that which is solide and perfect Encrease thy grace in mee that from day to day I may die in my selfe to bee reuiued and conducted by thy fauour fearing none but thee O most mighty and puissaunt God louing none but thee euen as there is nothing truely amiable but thy glorious selfe boasting in nothing but thy grace and mercie which is that whereof onely thy seruants should glorie they seeking after none other happinesse but thee nor desiring nothing but thy selfe who art the full and perfect felicitie of all the faithfull Amen Another LOrd Iesus that art alwayes mercifull and ceasest not to bee my Sauiour as well in aduersitie as prosperitie graunt mee the grace to rest satisfied with all humble obedience in thy will whēsoeuer it shal please thee to mixe some sower amongst so much sweete as thou hast caused mee
aside of imperfections and putting on of that grace which is imparted to all the faithfull which bear the mortification of our Lord Iesus in their soule and bodie Now this mortification consists in the remission of sinnes in the wiping away of offences in the obliuion of error and in the participation of mercie what can we say further of the benefit of death except wee should also once more adde that the world was thereby redeemed CHAP. 5. BVt I pray you let vs deliuer somwhat of the death which is common to all Why should we feare it seeing it procures no hurt or preiudice vnto the soule For it is written Feare not them which kill the bodie and cannot kill the soule Now by the meanes of this death the soule is deliuered being separated from the bodie and disintangled from these troublesome snares For which cause while we are in this body let vs prepare our selues for death let vs rayse our soules aboue the bedde of our flesh and to speake aptly let vs rise out of this sepulchre let vs retire from the coniunction of the bodie let vs leaue all earthly things to the ende that the aduersary cōming hee may find nothing that belōgs to him in vs. Let vs cheerfully march towards this eternal happinesse let vs mount vp with the flight of loue charity soare vp from hence which is to say from these fraile and worldly things hearing this exhortation frō the Lord Rise vp depart from hence minding that euery one should leaue the earth reforme his soule which hangs backward lift it vp to heauen rouse vp his Eagle-flight that hee may enioy the benefit of this promise Psal 103. Thy youth shall be renewed as that of the Eagle this was spoken to the soule Let our soules therfore soare vp aloft like the Eagle for she flies aboue the cloudes she glitters shines again by the renouation of her plumes she raises her flight euen vp to the skies where she cannot be intrapped by any snare for the bird which descends frō aloft downeward is often-times takē with the whistle and snare or by some other subtil deuise And so let our soules also take heed of descending downe vpon the earth There is a snare in gold and siluer is limed there be nets in possessions and prickes in the pleasures of this world In running after golde the snare layes holde on our neckes in seeking after siluer wee are taken in the lime and setting downe our feete in possessiōs the nets catch vs. Why contend wee after that gaine which serues for nothing but to ruine the soule that is so precious All the world is nothing in cōparison of the losse of one soule for what benefites it a man Luk. 10. to haue wonne all the world lost his his owne soule What wilt thou giue in exchāge of thy soule It cānot be redeemed neither by gold nor siluer and yet it is golde that makes it to perish Adulteries wrath choler and all other passions are so many spikes which are fastened in our soules and that pearce our very bowels and intrailes Let vs therefore shun these euils raise vp our soules to the image and similitude of God To flie sinne is a resemblance vnto God whose image similitude is purchased by pietie and righteousnes CHAP. 6. That all the world is full of ginnes and snares THere be Principallities of the ayre Powers of the world that labour to throwe vs downe headlong from the rāpire of the soule either they hinder vs frō marching vpright or seeke the meanes to ouerthrowe vs if we flie a little aloft beating vs downe againe to the earth but euen then let vs striue the more to mount vp our soules to heauē hauing the word of God for our guide These Principalities do blowe into thy eyes the vanities of the world to make thee stumble but oh faithfull soule the more zealouslie guide thy steps towards Iesus Christ If they solicite thee by the auarice of gold siluer or of possessiōs for the purchase of which thing they would haue thee excuse thy selfe from his banquer that inuites thee to the marriage of his Sonne which is his eternall worde take heede of making any excuse but contrariwise put on thy marriage garment bee at the banquet of this rich man for feare if thou deferrest and intanglest thy selfe in the affaires of this worlde hee call others and shut thee out of doores The powers of the world propounde also vnto thee the desire of honour that thou mightst grow proud like Adam and so comparing and equalling thy selfe to God thou mayest contemne his commaundements and begin to lose the true riches which thou didst enioy for he which hath not shal lose euē that which he hath How oftē in our praiers wherin we drawe neeter vnto God than by any other meane are our thoughts seized vpon by wicked and vile cogitations to the ende to hinder our affections from striuing to God-ward How often doth carnall concupiscence lay hold of vs How often are wee encountred with wanton eyes to assault a modest heart to pearce it suddenly with the dart of wicked desires How often are bad words fixed in thy wil and secret thoughts of no value against the which God speaks Take heed of harboring in thine heart wicked thoughts lest the Lord say vnto thee Why thinkest thou euill in thine hart or else when thou hast heaped together gold siluer and riches enough thou mayest say vnto me my vertue Deu. 8.13 and wisedom hath purchased this and so thou forget the Lorde thy God Behold the obstacles which that soule meets withal that bends her flight vp to heauen But for thee louing brother fight like a good souldier of Iesus Christ forgetting base matters and contemning earthly things aspire to those celestiall and eternal raise vp thy soule that it bee not allured with the baite of the snare The pleasures of this worlde are baits and which is worse they are the baites of sinne and temptations In seeking after delights thou lightest on the ginne for the eye of lust is the snare which entrappes him that treadeth on the same as also her wordes are another snare which for a time taste as sweet as honie but when sinne comes to be feelingly prickt in a vanquished Conscience then is it but gall and sharp bitternes Other mens goods alluring the eye are likewise a ginne ther be no paths throughout the whole course of our life which are not layde all ouer with thē And therfore righteous Dauid sayd they haue layed snares for me Psal 142. in my waies but see that thou follow the way which sayth I am the way Iohn 14. the truth and the life to the end that thou mayest affirme I restore my soule and shee conducts me by the paths of righteousnes for the loue of his name Let the world therefore bee dead vnto our eyes let vs die to the wisedome