PLato said that the Philosophie wher­in mā ought chiefely to exercise himselfe while he liueth in this world, is the meditation of death. That is to say, of his fraile, weake, and mortall estate, of diuers accidents of this humaine life, and of his houre incertaine and vn­knowne, to the end that considering these things, hee may humble himselfe, he may draw away his trust and affection out of the world: hee may dispise it, and all temporall things, in [Page 4]the which hee sees and markes so much inconstan­cy, and so variable and fre­quent mutations, and that through this contempt of incertaine and mutable things, hee may raise him­selfe vp into a contemplati­on of diuine and caelestiall things: and that leauing be­hind him that which is here corruptible and tran­sitorie vnto worldlings, hee may chuse his part in hea­uen, and bee content with that which is eternall and permanent. For the like cause Philip the father of A­lexander the great a man en­dued with very great wit & vnderstāding to the intent [Page 5]that in time of his great prosperitie hee might not forget his dutie, gaue charg that one of the groomes of his chamber should come and speake vnto him at his rising euerie day these words, O King, remember thou art a mortall man, Christ Iesus also our Saui­our and maister, to the same purpose, doth often exhort vs, to watch and lay vp store in heauen, and not on earth where all things are incer­taine and mutable. We per­ceiue thereby, that during our life, we cannot doe bet­ter then meditate on death, and the body being buried to accustome our selues to [Page 6]haue our spirit and hearts alwaies in heauen. Now for so much as the remem­brance of death is dreadfull vnto many, I haue determi­ned, to the ende that I may driue away melancholly, & refresh my selfe from my studies, and likewise may testifie vnto you, how farre do think my selfe bound to you, as well for good deeds receiued at your hands, as for the good will you beare me, to write and offer vnto you this litle treatise, wher­in I haue touched briefely certaine points wherby the faithfull may bee armed a­gainst death. Which hee ought to go about betimes, [Page 7]and prepare himselfe to re­ceiue it with boldnes when­soeuer it shall please God to send the same vnto him. For that which astonisheth ma­ny, when they perceiue death to be at hand, is that the comming thereof was not expected by them, and that they were taken vna­wares. We see through ex­perience in a frontier town, that when it is well furni­shed with victuals, and pro­uided with all necessarie things, to endure a long siege, those that bee within are so much the more en­couraged, & become more confident: whereas if the same were vnprouided they [Page 8]would all bee amazed and quake for feare, if pur­chance they did perceiue the enemy to make his ap­proaches that he might be­siege them. Hence it is easie to bee iudged of what im­portance it is to haue pre­uented dangers, & to haue beene prepared.

That the faithfull man therefore may be prouided, and armed against death, it is to be marked that there be two sorts thereof, the one temperall of the body, which Christians ought to desire. The other eternall of the body and the soule, which they ought not to feare whiles they perseuere [Page 9]in the faith of our Lord.

That this is true, all man­ner of feare presupposeth some euill and danger.

We are not afeared of a good thing, but doe affect the same, wee desire it, wee purchase it, and when it is offered to vs, we receiue it chearefully. But an euill thing we are ascared there­of, and abhorre the same, we flie there from, & when it happeneth vs, we become sorrowfull and doe lament therefore: if then it doth appeare by good and eui­dent proofes, that the faith full man is not in danger of this second death, may wee not thence conclude, that if [Page 10]wee are the same, it is foo­lishly and without cause? And verily, if wee had any iudgement, and neuer so litle faith, it would be suffi­cient to deliuer vs immedi­ately from all feare.

For first, the true nature of faith, is to animate and giue life to our heart im­mediatly after it is receiued thereinto. The iust man, (saith the Prophet) shall liue by his faith.

Now as the body so long as the soule remaineth ther­in, liueth, and dieth not, vn­till such time that they bee separated: so likewise doth the faithfull man, so long as he perseuereth in the faith [Page 11]which hath beene inspi­red and planted in his heart through the grace of God. Although (saide Dauid) I walke in the middest of the shadow of death, yet wil I feare nothing. For thou art with me, Lord. What was the cause of this confidence? Was it through faith? Wherewith wee ought not to feare death, more then we doe sicknesse while wee are in perfect health, in good case and lusty: or po­uertie while we haue plen­tie and aboundance of all good things.

Secondarily, by faith, we haue a remission and dis­charge for all maner of of­fences [Page 12]that wee haue com­mitted. What doe we feare then? death? There is no death where no sinne is. By sinne death entred into the world, saith S. Paul: and in another place: the reward of sinne is death, sinne is the cause why God is angry with vs, and that in his an­ger hee adiudgeth vs vnto death. As righteousnesse is the seede of life, so also is sin the seede of death. Now all manner of seede bringeth forth fruit according to his kind and nature. Wheate bringeth forth wheate, and Rye bringeth foorth rye. And there can be no hope of any fruit, vnlesse some [Page 13]seede hath beene sowen be­fore. This being true there­fore and made manifest in a thousand places of Scrip­ture, that all the sinnes and debts of a Christian are for­giuen him through the grace and mercy of God that they are forgotten, that they are couered, that they are not imputed vnto him, that they are forgiuen and pardoned, that they are cast a­way from vs as farre, as the East is from the West: since there is no more seede, wee ought to expect no more fruit. That is to say, that if there be no more sin, there is no more wrath of God, nor sin: & by consequence [Page 14]that there ought likewise to be no more feare.

Thirdly, by faith wee haue the word, and promi­ses of God, whereon it is grounded. Amongst others this. Hee that belieueth shall not die, but hath passed from death to life. Now this pro­mise can no more faile vs, then he that made the same. And all whatsoeuer God speakes, is as certaine and permanent, as the heauen, or the earth. For this cause when we doe behold them wee ought to consider the vertue, and force of this word, by which they were once created. And since haue euer beene conser­ued [Page 15]and kept in the state wherein we see them: and from thence to inferre that hee being of the like power & vertue in al other things, nothing is doubtfull or vn­certaine, of all whatsoeuer God saith or promiseth vs. And for this cause, as Saint Iames saith, by receiuing his holy word into our hearts, & the promises which hee hath made vnto vs, to giue vs life euerlasting, we ought to assure our selues, & shake off all maner of feare & ap­prehension of death. What was the cause of our fall, & of our first fathers? was it because they did forsake Gods word, to follow after [Page 16]their owne fancies, and the counfell of Satan? If con­trariwise then, wee will re­maine steadfast without go­ing backward a whit, either towards the right, or to­wards the left hand, we shall liue thereby, & in the same. Giue eare vnto me, saith God speaking by Esay, and your soules shall liue. And Zacha­rie in his song: He hath giuen vs the knowledge of saluati­on. And St. Peter speaking to Christ Iesus, thy words are the wordes of euerlasting life. If God, the Prophets and Apostles, doe assure vs that the word of God, being re­ceiued through a sincere faith into our hearts, gi­ueth [Page 17]life if it be retained & kept, what reason haue we to feare death?

Moreouer by faith wee dwell in Christ Iesus, and he in vs, who hauing life in himselfe, as his father hath, doeth impart life vnto vs, and to all those vnto whom he doth cōmunicate him­selfe. Wherefore then wee being his members, flesh of his flesh, and bones of his bones, briefly being one with him, shall wee feare Death? Hath hee not vanquished the same, not for himselfe onely, but also for vs? Hee saith Saint Cyprian, that hath once ouercome death for our sake, shall still ouercome [Page 18]the same in vs. Hath he not ouerthrowne, dispossessed, chased, and spoiled Satan, the Prince and Lord of death? Hath hee not fulfil­led the Law? And through his perfect obedience to­wards his Father, hath ap­peased his wrath, fulfilled his desire, & abolished the curse of the Lawe, which is no other thing then death? Hath hee not died that hee might cause the same die also? When he rose againe, did he not breake and dissi­pate the dolours thereof, bruise the gates of hell, and triumph ouer them and all their forces? Say not hence forth, saith Saint Paul, who [Page 19]shall ascend into heauen, or who shall goe downe into the pit to bring life vnto vs? For Christ Iesus hath died and risen againe from death, that hee might deliuer vs from death, and hath risen againe that he might restore vs vnto life. He is our Pastor. And for this cause, we ought not to feare, that any creature is able to rauish and carry vs away through violence out of his hands, or let him from giuing vs life euerla­sting. Hee is our Aduocate, we ought not to bee feared then to be ouerthrowne in iudgement, nor that the sentence of death bee pro­nounced against vs. Hee is [Page 20]out Mediator. Then wee ought not to feare the wrath of God. Hee is our light, wee ought not to bee afeared of darkenesse. He is our shadow and our clowde, we ought not then to be a­feared of the heate of euer­lasting fire, no more then the children of Israel were of the heate of the Sunne in the desert being hid vn­der the pillar.

Let vs for these reasons shake off & cast away farre from vs all manner of feare & horror of death. Which hauing had no power, or aduantage ouer the head, can likewise haue none o­uer his members.

Moreouer, by faith wee haue with Christ Iesus God his father, and are allied & ioined with him, as he saith by his Prophet, I shall marry thee, prouiding that thou wilt promise and giue thy faith to me. And Christ Ie­sus in S. Iohn: he that loueth me will keepe my words, & my Father and I shall come, and shall dwell in him. For this cause likewise wee are na­med his temples, for as much as wee are consecrate & de­dicate by the holy Spirit, to the ende that hee may dwell in vs. Thus seeing God to be with vs, we haue the origne, the spring, the cause, the beginning and [Page 22]author of life. We haue the great Iehoua, of whom all things depend, by whom all things are & moue, in whom the Angels, Archangels, Prin cipalities, the heauens and elements doe consist. Wee haue him, who is the true Zeus, of whom all creatures both visible and inuisible receiue their life and being, through the participation which they haue with him. Wee haue him who is the true Prometheus a most per­fect and soueraigne worker of all things, who through his breath & blowing doth animate and giue life to them. We haue ton Theon, that is to say, him who pe­netrating [Page 23]and passing ouer all things by his infinite vertue, doth conserue and nourish them in their own estate. We haue to be briefe El, that is to say, him who alone is able to suffice, and through his presence work that of life, and all other good things wee shall both haue and thinke that wee haue plentie. Shall wee bee afeard of death then being with such company? If, as Saint: Austin saith, God is the soule of our soule, we can­not die but through the se­paration of him and vs: which Dauid confirmeth in one of his Psalmes, saying, those shall perish Lord, that [Page 24]depart & goe away from thee. For this cause, let vs onely endeauour to keepe him stil with vs through faith and obedience, and let vs in ende shake off all feare of death whatsoeuer.

Moreouer by faith wee haue the spirit of God, you are not carnall, saith St. Paul to the Romanes, but spiri­tuall oncs. For whosoeuer hath not the spirit of God, is none of his. And in another place speaking to the Galatians; Haue you not the spirit of God through faith? Now this spi­rit is the spirit of life, if God take away the same from his creatures, they die, they perish, and suddenly turne [Page 25]to nothing. Contrariwise when hee doth send and powre downe the same vp­on them, hee renueth and restoreth them againe in a moment of nothing. Like as we behold the Hen when she hath sitte on her egges, thereafter through a secret vertue to hatch them and giue life thereto, though before they were without life or sense: so likewife doth the Spirit of God vn­to all creatures through his diuine power, hee beareth witnesse, and assureth vs in our hearts, that wee are Gods children, to the end that through a certaine and assured hope we may looke [Page 26]for life from him, as from our Father. Hee is a paund to vs in case we should bee distrustfull. Hauing such an earnest-penny of life: ha­uing his testimony, whobe­ing the spirit of verity, can­not lie or deceiue: hauing himselfe who is the preser­uer of all creatures, shall we be a feared of death? It is as much as if one should bee afeard of darkenesse in the noone-day. The spirit of him who hath raised againe Christ Iesus, and who hath vpholden him, that he might not bee bea­ten downe and smothered by death, being in vs, will quie­ken vs likewise, saith Saint Paul, and will preserue vs. [Page 27]Let vs cast away all feare then.

Faith likewise is the cause, why God doth a­dopt and repute vs for his children. You are all the chil­dren of God through faith, saith S. Paul. And S. Iohn, He hath giuen power vnto all those that shall receiue him, and shall belieue in his nane, to become the children of God. Now being his children, we are heires & coheires with Christ Iesus. And by the meanes of this adoption we are assured, that we shall obtaine life and rest, and enter into that glory, wher­in he shall reigne eternally, with his Father. Moreo­uer, [Page 28]being Gods children, we are his domestickes. Now it is not in his house that death dwelleth: it is in hell and in the Diuels house. In heauen and where God dwelleth there is an inac­cessible light, a felicitie and happinesse so great, that in regard thereof, Dauid cried out and said, O how blessed are they that dwell in thy house: And in another place In this doth my chiefe felici­tie consist, to bee neare vnto the Lord. Further being children, wee are free and francke of sinne, free of death, free of the condem­nation and rigour of the Law, free from bondage, [Page 29]and likewise from the for­ces of the Diuell. What doe we feare being the children of God, and consequently brethren with Christ Ie­fus. Is it possible that hee can euer misknow or aban­don his flesh, and his blood, or suffer them to decay, ha­uing the power to saue them? To conclude, be­ing the children of God who is our Futher, who lo­ueth vs with a sindere and fatherly affe [...]tion. And if, as Saint Paul saith, while we were yet his enemies hee had forgre it aware of vs, that not hauing spared his owne sonne, hee deliuered him to death, that wee might bee saued and [Page 30]reconciled vnto him: Now being his friends and in fa­uour with him, will he not saue vs? who is he, that ha­uing considered these rea­sons doth not incontinent perswade himselfe, & shake off all feare of death? That which ought likewise to strengthen vs against death, and remooue from vs what­soeuer feare we haue there­of, of dishonour, of tribula­tion, of horror, and anguish prepared for the reprobate and damned, is our vocati­on: that God of his mercy hath daigned himselfe to free vs from the darkenesse wherein we were, and to il­luminate vs through his [Page 31]holy spirit, in teaching vs by his word, wherein wee should put our trust, and where wee ought to seeke for our saluation, and what wee ought to doe to please him, and obey him, to the end that by walking in his Law, & seruing him whol­ly in righteousnesse & ho­linesse, wee may, after that wee haue endured in this world for a little season, in end be glorified with him. For that which God hath begun, he will finish. And when hee hath determined to call vnto him any man and saue him, hee doth ne­uer alter his resolution, nor repent him of any good [Page 32]thing that hee is to bestow on him. Hee is vnchangea­ble, and is so constant in his desirings and purposes, that what hee hath once willed and ordained, hee will exe­cute the same, not doing a­ny thing to the contrary. If then wee doe feele in our selues, that God hath giuen vs the grace to heare, to be­leeue, & loue his word, and to reiect and flie from all that is contrary thereto: Moreouer to haue an ear­nest desire to keepe his commandements, and bee sorry, if perhaps through infirmitie or other-wayes wee should commit any thing against his Lawe: let [Page 33]vs not doubt but we are re­generate, elected and pre­ordained vnto euerlasting life, and consequently rid of all danger of death. Let vs therefore cast away all manner of feare, & say with Saint Paul: Who shall bee a­ble to separate vs from the loue and charitie of God? Who shall bee able to per­swade vs, that hee hath no desire to saue vs? It shall not be afflictiō, famine, persecutōi, nor any sort of aduersity. Nei­ther death, nor any creature whatsoeuer shall euer make vs doubt of his loue towards vs, by the fauour of Christ, Iesus: and that hauing chosen, called, & iustified vs in him, [Page 34]hee shall in end glorifie vs through him.

The Sacraments which Christ Iesus left vnto vs for confirmation of our faith, ought likewise to assure vs against death.

First, Baptisme, by which we are buried and die with Christ Iesus, that with him al­so wee may bee raised againe. Wherein wee are washed from all our filthinesse, and cloathed with his innocen­cy, to the ende that presen­ting vs vnto the father thus adorned, and couered with the Robes of our eldest brother, wee may receiue his holy blessing, and be sa­ued in the time of the great [Page 35]deludge, wherein all the vn­faithfull doe perish, as Noah was in his time in the Arke. Hauing therfore Gods pro­mises, as wee haue saide be­fore, & moreouer his zeale, whereby hee hath bound himselfe to restore vnto vs the life that wee had lost through our sinne, why doe wee feare death? doe wee thinke that hee will reuoke that which hee hath done, or that hee will deny and disaduouch his zeale?

Secondarily the holy Sup­per, where wee receiue the bread and Wine, that wee may be admitted vnto the communion and participa­tion of the body and blood [Page 36]of our Lord Christ Iesus, and consequently vnto the fruites thereof. This is to bee partakers of his obedi­ence, of his righteousnesse, of his satisfaction and re­demption, of his new Te­stament and Couenant, and generally of all Gods pro­mises, which haue beene ra­tified by his death. It re­steth now that wee should conclude this matter, and inferre from these things preceeding: that if we bee afeared of death, it is be­cause wee doe not weigh them: or if wee doe, that it is through want of Faith. For there is no man so fear­full, hauing surely perswa­ded [Page 37]himselfe of that which is said, but he will cast away all feare of death, and say with Dauid, I shall not die, but shall liue for euer, that I may declare perpetually the workes of the Lord, and praise him: And who would not euen mocke death, with St. Paul, and insult ouer the same, saying: O death where is thy victory? Where is thy sting? Where is thy strength? Where is that feare & dread which men had of thee? Christ Iesus our Sauiour, see­ing the time of his death to draw neare, said, that shortly hee was to passe out of this world, and goe vnto God his father, naming death a pas­sage. [Page 38]Which ought to be a singular comfort vnto vs. We are almost all possessed with this opinion, and it is this that terrifieth vs so, that it is a dangerous and difficult passage. But to de­liuer vs from thence, and that wee may bee encoura­ged, hee hath passed the same before vs, and as it were tried the foord, to the end that wee hauing seene that he perished not might be encouraged thereby.

As wee see the Prophets, Apostles, Martyres and o­ther famous persons to haue done both before and after him: who hauing pas­sed the same without any [Page 39]feare or apprehension of death, and hauing escaped with safetie and ioy, doe now reioyce with God, af­ter that they are come into the land and port, where­vnto the aspired. Shall wee be such cowards then, shall our hearts faile vs so farre, and our courage become so soft and womanly, that we shall bee afeard, to passe through a place so frequen­ted, and a way so broad and beaten, that it is gone blind fold, as one of the ancients said, yea and where we per­ceiue that not one: of all those, that haue put their trust in God, by calling for his helpe, hath beene lost in [Page 40]this passage. When the children of Israel feared to passe through the red sea, Moyses declared vnto them that if they would trust in God, they should behold his glory & power. Which they saw, while they were pas­sing surely through the middest of the dāger, where their enemies were drow­ned. So likewise shall all the faithfull doe through the straits of death: prouiding that they recōmend them to God, and repose wholly on him. Those being in the wildernesse, although they were stung by Serpents, yet were they preserued from danger, through beholding [Page 41]the Serpent, which Moyses had caused set vp. Howbe­it also that the curesed and ennious Serpent, hath in­fected vs with his poyson, yet we die not, if through faith we behold Christ Iesus crucified. Let death come, let her sease on vs, let her bind vs, yet wee shall burst her bands a sunder, as Samp­son did those of the Phili­stins his enemies. Let her deuour and swallow vs vp, as the Whale did Ionas, yet shall shee bee compelled to cast vs out againe, and re­uomite vs, if out of the mid dest of the bottomlesse pit, we be mindfull and call on God. Let her enterre and [Page 42]bury vs, as shee did once Christ Iesus, yet shall wee rise againe as he did, and it shall be impossible for that Tyrant to detaine vs vnder her power. After it hath beene declared, how wee ought to guard our selues, against the apprehensions of eternall death; let vs de­clare likewise, that not one­ly wee ought not to bee a­feared of temporall death, but moreouer ought to de­sire it, and when it pleaseth God to visite vs with the same, to thanke him, to re­ioyce, to embrace her and sing for gladnesse: whether it bee in regard of the mise­ries, of the woes and vexa­tions [Page 43]of this life, from which she riddeth vs: or of the profite, the sollace and contentment of euerlasting life, whereunto she leadeth vs.

Concerning the pouer­tie. miserie, incertitude, fra­gilitie, accidents and chan­ges of this life, not onely the Scripture, but likewise many wise and great Philo­sophers doe teach vs the same. And there is one of them, who declaring the origine of the Greek terme signifying life, saith, bios pa­ra ten bian. Which is, that life hath beene so termed by the Grecians, because of the violence, assaults, excesses, [Page 44]paines and miseries that we suffer, which are innumera­ble both in body and soule.

Our bodies are subiect to cold, to heare, to hinger, to drouth, to time, to age, and to so many diseases, that there is no part that hath not the owne peculiar disease. The feete are sub­iect to the goute, the belley to gnawing, the sides to pleurisies, the stomacke to rawnesse: the lungs to the cough, the head to a thou­sand dollours. There neede but a spider, or some other little worme to kill vs, there needes but a haire, or a grape-stone to strangle vs. Briefely the flesh, with all [Page 45]its maine force, glory, and great magnificence, is no o­ther thing but grasse. Is it to day greene and pleasant, let the sith once go throgh, it will make fall ten thou­sand stalkes at one stroke, which in an houres space shall become drie and wi­thered. The Grecians doe terme the body of man in their language sóma & Dè­mas, wherof the one is bor­rowed from a word that signifieth to binde, and the other draweth neare vnto that which signifieth a se­pulchre: to shewe vnto vs that in what state and dis­position soeuer it be, it re­presenteth vnto vs rather [Page 46]death, then life, and bon­dage rather then libertie. Concerning the soule, shee is first subiect vnto all the euils and diseases of the bo­dy, for it is vnpossible, this being sicke, that for the coniunction and sympathy which is betweene them, shee should not suffer and endure torment. Moreouer she hath her owne diseases, as well of ignorance, of sin, of distrust, of suspition, of iealousie, of hatred and en­uy, of lusts, of desire, of am­bition, & of passions, which like hangmen drawe the same, some one way, some another, euen as if they were to cut her in quarters. [Page 47]I omit a thousand cares that shee hath, and which man taketh, that he may attaine to his ends, that hee may liue in peace and ease, that hee may obtaine honour, that hee may keepe good correspondence with his friends and allies, that hee may bee ware of his ene­myes, that hee may raise his house, that he may con­serue and keepe it in the owne greatnesse, which things doe often torment vs in such sort, that we can­not take our food, nor sleep in quietnesse.

And we must not thinke, that any estate is exempted from this misery. Begin at [Page 48]the greatest Prince and Em­perour that euer hath ben in the world: and by dis­coursing, descend euen vn­to the poorest beggar that euer the earth did beare, you shall not finde one that is content: neither Trads­man nor the Merchant, neither the Lawyer, nor the Gentleman, nor the Duke, nor the King, enter into their closets, you shall often finde them, as Menander said, laid on their beds, cry­ing with a lamentable and pittifull voice, Alas. Valeri­us writeth of a King, vnto whom the Scepter and Di­ademe were offered, who before hee would suffer the [Page 49]same to be set on his head, tooke it in his hand, and af­ter he had viewed it a great while, cryed out lowde, O Diademe, if the miseries and sorrowes were knowne which doe accompany thee, there is no man that hauing found thee would stoupe downe to the ground to take thee vp. Declaring by this exclama­tion, that the life of Kings, is not so happy as the life of meane persons. Tiberius Caesar, vnder whom Christ Iesus was crucified, & who commanded that he should be acknowledged and wor­shipped as a God, as Tertul­lian witnesseth, after the death of Augustus his pre­dicessor, [Page 50]who by testament had made him heire as well vnto his goods, as vnto the Empire afterwards offered vnto him (as the manner was) by the Senat, doubted a long while, if hee should embrace the same, for the feare he had of the weight of this charge, and of the toile which hee behoued to endure in executing there­of. Diocletian, after hee had possessed the Empire about twenty yeares, gaue it ouer of his own accord & good­will, and during the rest of his life time chused a peace­able & homely life. Where­in after the great perturba­tions and stormes of dis­pleasure [Page 51]which he had had during the time of his go­uernment, he found ease to be so sweete, and his spirit so content, and free, that of­tentimes among his friends he affirmed, that no time had euer seemed more beautifull vnto him, nor the sunne and dayes more pleasant. Shewing by these words, how much he abhorred the imperiall life, although fewe Empe­rours before or after him; had obtained so many ho­nours, victories, and pro­sperities as he had.

These examples do shew manifestly that the life of Kings is not so fortunate, as some take it to bee, more [Page 52]through error then reason. And they are so farre from the fruition of rest, & want of sorrow, that in respect of the care and anguish that they haue, the ancient Gre­cians haue named them anacas, dia to anacôs échim, saith Plutarch, in expoun­ding this word, which ac­cording to his exposition is as much, as who would say carefull; The higher a tree is planteth & groweth vp, it is the more subiect vnto winds. So likewise are the great ones vnto diuers for­tunes and accidents, more then meane persons. The thunder and lightnings fall commonly vpon high pla­ces: so also doe great and [Page 53]lamentable disastres vpon great and famous persons.

And if in this world, those offices & places which we esteeme of most, be sub­iect vnto so many calami­ties, what may wee thinke of others, which wee ouselues because of the inconuenients that are ioyned therewith, doe abhorre and repute vnhappie. Thus we perceiue, that there is no manner of estate, which of the selfe is able to procure felicitie and contentment to any. And like as in e­states, besides common mi­series, euery one hath with all his priuate sorrowes, so all the ages of man haue [Page 54]their owne peculiar mise­ries. In his youth hee is weake, without vertue, without knowledge & vse of reason, without speach or spirit, and must be aboue fifteene yeares of age be­fore hee can bee capable to choose a fit estate for him­selfe. Wherein most often hee deceiueth himselfe, in choosing that which is vn­fitting for him.

Hauing entred into his adelescency, hee is rash, ven­turous, foolish, passionate, voluptuous, prodigall, a drunkard, a contentious Player, whereof ensueth of­ten, that while he is of this age, he falleth into great in­conuenients [Page 55]and dangers, as to be imprisoned, to be hanged, to loose his goods, to procure death vnto his parents through anguish & sorrow.

When this raging heate beginneth by little and lit­tle to asswage and diminish, and that hee is become a perfect man, then must hee labour day and night, to maintaine his family, nou­rish his children, and pro­uide for the time comming. Hee is besieged, sometimes by couetousnesse and aua­rice, sometimes by feare that his children be left vn­prouided, that they go­uerne not themselues well, [Page 56]and bring some dishonour vpon their house.

The age of vertue & per­fection now declining, be­hold old age commeth on foftly and vnawares, where­in man waxeth sickly, fee­ble, cold, & destitute, & like as among the foure seasons the last that is winter, is the most tedious, so is olde age amongst all other ages.

That which I haue saide is not the hundreth part of those euils, whereunto the life of man is thralled & ne­uetherlesse this litle that we haue alleadged, is sufficient to declare, that in all maner of estates, in all ages the same is miserable, and as [Page 57] Menander said, that life and misery bee two twinnes. For they are borne, they grow, they are norished, and liue together alwaies, which na­ture hath taught vs in two things.

First, in so farre as little children comming into this world, weepe continually as forseeing what miseries they are to endure, if they liue long therein. Second­ly, in so farre as cōming out of their mothers wombe, they are bathed in blood, and resemble rather a dead man, that hath had his throate cut by a thiefe, then any other thing. Two anci­ent Philosophers hauing [Page 58]considered these things, the one said, that God loueth those whom in their infancy hee ta­keth out of the world: the o­ther, that it were good, not to be borne at all, or to die imme­diately thereafter. Truely it is a wonderfull thing, and which declareth euidently, that wee lacke iudgement, that although the same bee so vgly and deformed, that through all the parts there­of, there is neither grace nor beauty to recommend it, wee notwithstanding are so enamoured therewith, that wee desire to keepe still the same, being vnwilling to heare of any change. But we are much deceiued: For [Page 59]it is yet more incertaine then miserable. To declare vnto vs the incertitude, the ancients called it a shadow and dreame, which bee the two things in the world, that are most vaine and least setled after one manner. Py­thagoras being once deman­ded, what thing the life of man was, said neuer a word. For it was his custome to answere, and teach mor [...] by signes then wordes: bu [...] went into a chamber and came out againe suddenly: signifying that the life o [...] man is but an entry and su [...] den departing out of this world. And Christ Iesus exhorting vs to watch, doth [Page 60]ground himselfe on no o­ther thing, then the incon­stancy and incertitude of this life (watch saith he) for you knowe not at what houre the Lord will come. Who is he, in what good case and felicity soeuer hee bee, that can promise vnto himselfe, to hold out, and continue one day. Those of Samaria feared nothing, who were suddenly oppressed, by the fall of the Tower of Silo. In time of the flood, they were building, they were marry­ing and feasting, when sud­denly, against the opinion & expectation of the whole world, the showers powred downe in faire and cleare [Page 61]weather, and drowned the whole earth. That rich man of whom mention is made in the twelfth of St. Luke, thought himselfe in securi­tie, who hauing such plen­tie and riches, that he knew not where to lay thē, made his account to take his plea­sure, and liue thenceforth in ease. When thus purposing with himselfe, behold Gods Sergeant that comes to summon him, to appeare that same day, and giue an account before him, of all the precious things, and goods which hee had left behinde him, and hea­ped together with so great paines.

But it is lost labour, to goe about to proue so ma­nifest a thing, whereof wee haue experience, & which we see daily. For there is no thing more ordinary, and frequent in this world, then that which Ouid saith, that the life of man and all humaine things doe hang, and haue no other hold then by a little thread.

Let vs behold then, con­sidering on the one part the great euils wherewith it is replenished, and on the other part the inconstancy of the goods belonging thereto: if we haue iust rea­son, to aske of God, that he would prolong the same [Page 63]vnto vs, or to complaine & bee discontent with death, when hee shorteneth the same vnto vs.

Wee haue heard what e­uils death deliuereth vs frō, let vs now consider what good it bringeth vnto vs, from thence wee shall yet knowe the better, that wee ought not to feare her, to flie away, or goe backe: But rather to desire the same with our whole affection. For one good thing which we possesse by her meanes is greater then all those which wee can haue from the world, although wee should liue for euer.

By her wee repose, as St. [Page 64]saith in his Reuelation. And after that we haue suffered, and are almost consumed through innumerable trou­bles and vexations, in dy­ing our spirit returneth in­to heauen, and our body into the earth, as into a bed there to rest and repose. The poore tradesmen are very glad, when it groweth late, and the night approa­cheth, hoping then to bee paied for their daies labour, & retire themselues to rest in their houses: or when after they haue laboured the sixe dayes of the weeke, Sonday comes, whereon they hope to recreate them selues, & recouer the force and vigour as well of their body as of their spirit. Wee [Page 65]ought to be no lesse ioyfull when the time of our death approacheth, which wee ought to desire and wish as some feast, wherein wee hope to repose, & through the pleasure wee are to re­ceiue, to forget immediatly all the sorrowes & griefes, that wee haue endured in this world. The end of all that which wee doe, and which wee propound vnto our selues, is it not our rest? Wherfore do we gather ri­ches with a thousand toyles and a thousand daungers? Wherefore doe wee study? Wherefore doe wee make warres? Wherefore is it that wee doe all other things? It is not that by this [Page 66]meanes may attaine to the rest and quietnesse which we seeke and labour, for as a supreme felicitie? What is the chiefe reward that God promiseth vnto his people, and to all those that serue him faithfully? Is it not a perpetual rest, where­in himselfe hath continu­ed euer since the creation of the world. When wee pray vnto him that his king­dome may come, is it not to the end that wee may enioy peace and rest? What doe wee hope for of him in the end? Is it not this? Now the ease that God hath pro­mised vs, which wee aske from him, which we looke [Page 67]for, briefely which we aime at as at a but and cōclusion of all that wee doe, and vn­dertake, is giuen to vs by no other meane then death. Some seeke after it among such goods as they affe [...] thinking there to finde it, some in their studies, others in voluptuousnesse, and worldly pleasures. But all this is meere deceit. For it is to be found no where but in death, which wee ought to loue more for this cau [...] then the world doth p [...] sures, nor the couetous [...] treasure, nor the scho [...] his bookes, nor the amb [...] ous his honours; for [...] much as in an houre, [...] [Page 68]deliuereth into our hands, and giueth them the fruiti­on of those goods which they cannot finde through great labour all their life time, in those things which we haue mentioned.

Moreouer death is the cause why we become con­tent, satisfied, and happy. Blessed are those that depart in the faith of our Lord, saith S. Iohn. Now this felicity is the soueraigne good wherunto we aspire, & which we can­not finde in this vvorld, where vve are neuer contēt. If vve haue wealth, we de­sire learning, if we haue lear­ning vve desire honours, if we haue honours, we desire [Page 69]health, if vvee be in health, vvee vvish to be young: to be briefe, vvee lacke alwaies something, vvhich vvee seeke for: and vvhen vvee cannot attaine to it, it is the cause that vve become hea­uy and discontent. Now vve shall be satiated and ful­ly satisfied, as Dauid saith, When through death wee shall arriue in the kingdome of God, and his glory shall be made ma­nifest vnto vs.

In him are all things, he is the soueraigne good, which comprehendeth and containeth in him all othe [...] Wherefore vvhen vve ha [...] obtained him our appet [...] and desire shall repose in [Page 70]him. Wee shall pause there without going any further, without searching or see­king for any other thing. Then shall it bee fulfilled which Christ Iesus promi­sed vnto all his faithfull, that beleeuing in him with a whole faith, and such as God requireth in his word, in their hearts shall be a foun­taine of water, springing vp into euerlasting life. Wee shall feare no more, being no more in danger. Wee shall desire no more hauing all things in our hands. We shal hope no more, for all promises shall be fulfilled. Wee shall demand no more, for wee shall haue no more neede. [Page 71] God shall bee all in all, if wee would be rich, we shall haue him who inricheth all such as call on his blessed name, if wee desire knowledge, wee shall haue heauenly wise­dome: if wee would be [...] mighty, wee shall haue th [...] omnipotent: if wee woul [...] be good, wee shall haue th [...] onely excellent good: i [...] we would be beautifull, we [...] shall haue the great Architect & worker of all things [...] if wee would bee healthfu [...] and liue long, we shall hau [...] the eternall. All our soules shall bee rauished through greatnesse of the pleasure, which they shall receiue & feele. Our eyes, in behol­ding [Page 72]the great sumptuous and stately Pallace of our God, in beholding the per­fect and soueraigne beautie of his cleare and glistering face, in beholding the Son of righteousnesse, the foun­taine of liuing water, the tree of life, Paradise, that is to say, the pleasant garden of our God, his goodly and noble company of Angels, of Apostles, Patriarches, Mar­tyrs, and all the blessed spi­rits, and if the onely sight of Christ Iesus transfigured in the mountaine was of so great efficacy that Saint Pe­ter hauing forgotten all o­ther things, was in an in­stant transported out of [Page 73]himselfe, & wished to dwell there perpetually. What may wee thinke of the ioy and pleasure that hee receiueth that seeth Christ Iesus glo­rified, and with him his Fa­ther, his Spirit, and all the foresaid assembly? The eye hath not seene, the eare hath not heard, the heart hath ne­uer conceiued the greatnes of the good things, pleasures, ease and contentment, that are prepared for those whom God hath chosen to bee sa­ued.

Our eares likewise shall be rauished, when we heare the talke and speach of the incomprehensible wisdome of God: further the good [Page 74]musicke, the sweete and plesant harmonies of An­gels, and Saints, that raigne with him, who sing inces­santly. Vnto the holy, vnto the holy, vnto the holy God of hostes be honour and glory for euer and euer. Salomon while hee was on earth made the world astonished & wōder at the great wisedome, and knowledge, wherewith he was endued. So likewise did Christ Iesus so long as hee preached; What is hee able to doe now in heauen then, where all the great treasures of his diuine eloquence are displaied & opened? Aeschi­nes hauing rehearsed vnto the Rhodians the oration of [Page 75] Demosthenes, which had caused him to bee banished, perceiuing them to wonder thereat: What would you haue done (said he) if you had heard him pronounce the same? We likewise that are rauished with the onely reading of the holy Scriptures when we shall heare Christ Iesus pronounce them, and talke continually & aboundant­ly with vs, shall wee not be­come mute before him in the like ecstasis that Saint Paul was, being rauished vn­to the third heauen? Shall not our eyes be still fixed, in be­holding our maister inces­santly? And our eares al­waies listning and hearke­ning [Page 76]vnto him? Plaiot thankt God oftē for three things: For that hee was a man, for that hee was a Grecian borne, and for that hee had beene so fortunate and happy, as to heare Socrates. And we, shall we not thanke him because we are Christians, because we are heauenly ones, and because through the means of death wee hope once to obtaine fauour to heare the wisedome of God?

We haue spoken of that which we shall see & heare. What shall wee tast? Wee shall bee set at the table of the Lord, where wee shall haue plentie of all good things, it shall bee couered [Page 77]with meates, which he hath kept and prepared a long time, for this feast. We shall eate of the bread of Angels. Wee shall drinke of a riuer of pleasures. Wee shall al­wayes bee filled and stuft with all manner of good things, we shall haue conti­nuall feasting and banque­ting. We shall forget all the delicate things of the world in a moment, hauing tasted those of heauen, as the companions of Vlysses did all other meates, after they had eaten of lôtos so much mentioned by Homer. It is another sort of manna, then that of the children of Isra­el. For they loathed the [Page 78]same in the wildernesse: and desired to eate of the garlicke, melons and flesh which they had left in Egypt. But wee being in heauen when first we shall tast of those meates that shall bee set before vs, we shal loath the tast of frit­ters, of sweete cakes, and of all the delicates of this world. We haue eaten heere of the fruite of the tree of know­ledge of good and euill, con­trary to the Physicians rule and cōmandement, where­of hath proceeded sicknesse vnto all, and death vnto those that haue not beene succoured and healed by Christ Iesus. But in the Kingdome of God, and in [Page 79]his Paradise we shall eate of the fruite of the tree of life, which shall make vs to bee alwayes young and Iustie. And which is more, shall cause vs become incorrup­tible and immortall, this is it that wee shall tast. What shall wee smell? A roome full of perfumes, the gar­ments of the bridegrome & of the spouse perfumed with all manner of oderife­rant & aromaticke odours: It shall bee then that the Church shall triumph, and that the vine being coue­red with his flowers, shall yeeld such a pleasant smell, that the whole heauen shal be filled therewith. There [Page 80]shall bee no stinke or filth, for there is no corruption likewise. Wee shall smell perfectly the odour of the sacrifice, which Christ Iesus hath made for vs on earth, so great and so sweete, that the Father for the delight that he hath taken therein, hath reconciled himselfe with the world, and hath pacified his wrath towards vs. What pleasant sacrifice and preci­ous incense is that also, namely the praises of all the Saints, who with one voice doe glorifie God, and san­ctifie his holy name? More­ouer what good smell doth that goodly flower yeeld, which came out of the roote [Page 81]and stocke of Iesse, being now in his prime and strength? In the end we can not choose but smell good odours. For then our Win­ter shall bee past, and wee shall bee in a perpetuall spring, wherein all things shall growe greene and bud foorth, for the delight and pleasure of the Church.

To satiate our desire, and giue contentment to the last of our senses, wee shall touch no more, and likewise shall not bee touched by a­ny thing that is able to pro­cure any dolour vnto vs. Wee shall bee receiued by Christ Iesus our Sauiour, who shall come and meete [Page 82]vs in the entry: saying, Come thou faithfull seruant: thou hast serued me faithfully, so long as thou wast in the world. Enter now into the ioy and rest of thy Lord, he shall kisse vs, he shall embrace vs, and shall keepe vs alwayes by him, not suffering vs euer to depart, or goe farre from him.

Now if the chiefest good and that whereunto all o­thers are referred, be this felicitie which consisteth in the possession and fruition of all good things, and gi­uing contentment to our will, and to all our senses: with what desire ought we to expect death, where­by [Page 83]wee attaine vnto the ame.

Moreouer, death freeth and deliuereth vs from all dangers: in this world, day and night: within and with out we are in feare and dan­ger. Our life is a cruell and bloody warre. Wee haue a multitude of enemies that kill vs continually, and la­bour by all meanes to de­stroy vs, the diuels lay waite for vs, and cease not to goe about like rauening Lions, and hungry Wolues, see­king to surprise & deuoure vs, the world sometimes by allurements and intising, sometimes by threatning & violence, endeauours to [Page 84]withdraw & diuert vs from the right way. Our flesh for her part doth flatter vs, tikle vs, and dally with vs, and the better to suborne vs, through great subtiltie propoundeth, & setteth al­waies before vs such things, wherein wee take most de­light. Sometimes also shee mourneth, that shee may moue vs to take compassi­on on her, her whole inten­tion being to ouercome vs, and that without any capi­tulation or agreement wee may surrender our selues wholly vnto her, and that shee may become our mi­stresse.

If we consider our infir­mitie [Page 85]now, our stupiditie, our slouth, the small cun­ning and vigilancy that is in vs, wee shall bee able to iudge what danger wee liue in. It is impossible for vs to liue in this world in the middest of so many pesti­lentious persons, and of so great a contagion, without falling often into sicknesse. Is it possible for vs to wra­stle so oftē, against so strong and puissant enemies, with­out falling and being bea­ten downe sometimes? Is it possible for vs to tra­uell through so deepe and foule wayes without dirtying our selues? Wee see this in the example of [Page 86]those holy men of times past, who were not able to gouerne themselues so wel, but that the Serpent that waites alwaies at our heeles did infect them with his poyson, and that they com­mitted diuers faults, some falling into incredulitie, some into idolatry, others into fornication, others in­to surfeits and drunkennes, others into murder, no man but he hath had some fault. And sometimes so great & hideous, that they had beene bruised to pieces, if God had not vpholden them with his hand. Ought wee not then to imitate the example of Saint Paul, and [Page 87]cry out as he did: Who shall deliuer vs from these daun­gers, among which wee liue so long as our soule is in this mortall and miserable body? Let vs confesse that it is our gaine and profite to die, to the end that through death wee may be wholly deliue­red from all mortall things. Moreouer death giueth vs full possession of all Gods promises, and of the goods, which Christ Iesus hath purchased vnto vs, & which wee hope to receiue from him here. He in dying hath enfranchised vs and obtai­ned libertie, and notwith­standing wee perceiue that we are yet still in great bon­dage.

We are Kings, Lords, Iudges, heires to God, coheires with Christ Iesus Prince of hea­uen and earth: yet doth it not appeare so long as wee are in this world, for we are beaten & vsed like seruants: like children that are in mi­noritie, wee haue not as yet the free vse of our goods: though we be all Kings and great Lords, wee are often driuen vnto such necessitie, that we haue neither bread to eate, nor water to drink, nor wool to couer vs. More­ouer, Christ Iesus hath pur­chased vnto vs the grace of God, a perfect Iustice, life euer­lasting, glory, and vertue vn­to our bodies, and to our [Page 89]soules peace and sure rest, ioy and contentment. But this gift is not yet deliuered to vs. For wee haue often­times had experience of the wrath and iudgement of God. Wee feele the concu­piscences and vicious de­sires of our flesh. In our bo­dies there is corruption, mortalitie, and weakenesse: and in our soules troubles, anguish, and like a seditious and intestiue warre of good and euill desires, which fight one against another, and how much these euils be more grieuous, so like­wise are the foresaid goods greater or more to bee desi­red. If then although they [Page 90]be already purchased vnto vs, and that they bee ours, neuerthelesse wee attaine not vnto the possession, and fruition thereof, but by death, are we not in this re­spect much beholden to her? should wee not loue and desire her. The chil­dren of Israel being come to the riuer of Iordan, see­ing on the other side there­of the fertilitie and plentie that was in the land which God had promised thē, and that hauing passed through the same, they should be­gin to enioy it and to take rest, had they not great cause to reioyce, and passe through the riuer with [Page 91]great alacritie? And wee what? When wee drawe neare to death, that is to say, the passage, beyond which is our countrey, our house, our city, our parents, our rest, our ease, our plea­sure? The child who du­ring his minoritie hath al­wayes liued in feare, and halfe slauery, doth hee not reioyce whē the day comes wherein hee hopeth to bee emancipated, and to haue libertie to enioy his goods peacably. So likewise ought euery faithfull man to doe when hee perceiueth day of his death to approach, wherein hee shall bee made possessor of all the goods [Page 92]that God hath giuen him, and the donation thereof registred at length.

VVhen any man, that hath vndertakē a very long iourney, hauing gone many dayes together, and being weary and faint through trauell perceiueth a farre off the gate of the Citie, that hee is bound to, doth hee not reioyce, and leape a little for ioy that hee recei­ueth? Doth he not, entring into the City, thanke God, that hath done him the fa­uour to conduct and bring him thither. Now since we vvere borne, vve haue euer beene like strangers in this world, vvee haue done no­thing [Page 93]but trauaile in these low parts as in great deserts, vvee are become faint and vveary: then seeing death neare vnto vs, that is to say the gate to enter, into the Kingdome of our God, and the staires to ascend into his holy hill, haue wee not cause to leape and be merry, con­sidering how that vvee are vpon the point of arriuing at that place where wee hope to rest perpetually? If poore Adam being chased out of earthly Paradise, after hee had tasted of the mise­ries, whereunto he did pre­cipitate himselfe through his sinne, had beene reuo­ked and restored to his for­mer [Page 94]estate, what cause should hee haue had to re­ioyce? And vve also vvho after so many diuerse affli­ctions are called foorth by God, through the meanes of death, into the Paradise not earthly, but heauenly, not of Adam, but of God, where one cannot sinne, where there is no serpent, where there is no forbid­ding, where briefely there is neither feare nor shame? When Noah after the flood and ouerflowing of the wa­ters which had demolished and ouerthrowne all, began to see the maine land a­gaine hee reioyced, and for gladnesse offred sacrifice vn­to [Page 95]God, to giue thankes to him, although the same was accursed and brought forth bryars and thornes onely, as it had done in times past. What greater cause shal we haue, when after the great deludges and desolations that wee haue seene in this world, we shall beginne to see and salute the land of the liuing, the blessed land, the land promised and kept for the godly, the land that floweth with milke and hony, and with all sweete and sa­uory things. When Ioseph after hee had beene a long time prisoner in great cala­mitie, suddenly not thin­king thereon was exalted [Page 96]vnto such honour, that in Egypt hee was the second per­son of the Kingdome, was ma­king lawes and statutes for the well of the state and af­faires of the countrey, had hee not matter enough to comfort himselfe with?

Wee haue no lesse, but farre more, when after our imprisonment, captiuitie, slauery, banishment, and so many other afflictions, that we suffer in this world, wee through death are in a mo­ment exalted frō the dung­hill and puddle vnto hea­uen, that there wee may raigne with Christ Iesus, and be partakers of his glory, of his honour, of his faith, of [Page 97]his ease, and of his table. Was it not great comfort vnto the Iewes that were captiues sixtie yeeres in Ba­bylon among the Idola­ters, in great misery, depri­ued of the commoditie of spirituall exercises, as to assemble themselues to pray to God, & heare his word and to performe such othe [...] things as belonged to th [...] dutie of a Christian: som [...] times lamenting with themselues in priuate, and hanging their harpes and instruments on willowe trees, so sorrowe they had becaus [...] they might not serue Go [...] after their pleasure, nor sin [...] praises vnto him among [Page 98]strangers to obtaine letters of the King to returne in­to their country and build their Temple, and there af­ter their old custome, at full libertie, to serue God, to praise him, to worship him, and pray to him? Is our ioy any thing lesse, when after a long and tedious captiui­uitie, which we haue endu­red in this world, while we conuersed with idolaters, vnbelieuers, blasphemers, contemners of God and his Word, we are deliuered and haue obtained a licence to depart into the heauen­ly Ierusalem, and into the holy Temple of our God, that there wee may perpe­tually [Page 99]praise him, and in beholding his goodnes glo­rifie and sanctifie his holy name?

Death likewise is to b [...] wished for, for as much [...] she putteth an ende to o [...] griefes and sorrowes both together. In this world we [...] are alwaies heauy, sad an [...] melancholicke. We weep [...] we sigh: wee are alwaies i [...] mourning apparrell: b [...] when through death we d [...] part, that wee may goe int [...] the house of our Brid [...] ­grome, wee put off and lea [...] behind vs at our departu [...] those mourning garment [...] that wee may put on o [...] goodly and rich apparrell.

Saith our Diuine Poet. Esay: a perpetuall ioy shall bee powred on them that haue ben faithfull seruants to God. And then shall it be fulfilled which was pro­mised vnto them: blessed are you that weepe in this world, for you shall laugh. There shall be no more do­lour, nor complaints, nor teares: for God so soone as wee enter into his King­dome, [Page 101] shall wipe them away from our eyes. Wee shall receiue comfort and rest in Abra­hams bosome, as Lazarus doth, we shal haue no mo [...] to doe, but to sing and [...] euery one to his soule.

To say to the Harpe and Psalter goe to, awake that you [...] may bee tuned and made ready to serue God, a [...] praise him for his bou [...] fulnes: to say vnto the wh [...] Church.

To say vnto all creatures: Praise God all his works, praise and exalt his name, praise God you Angels of Heauen, Sunne, and Moone, fire, aire, water, earth, trees and beastes. The maide that hath beene a long while sure to her loue, desireth that the day may come whereon shee should be married: & when it is come she reioyceth, see­ing that shortly she shall be led into her husbāds house, that shee may dwell with him for euer. VVee ought in like manner to comfort our selues when the time [Page 103]approacheth that our Lord shall come, and we ought to waite for the same by watching, as did the fiue wise Virgins, to the end that so soone as hee shall co [...] we may goe in to the wed­ding with him, and that [...] doore may not be shut [...] vs, as it was on the fiue [...] ­lish ones, because they [...] slept.

Another reason why de [...] is to bee wished for, is [...] cause she maketh vs see [...] Sauiour, and friend Ch [...] Iesus, of whom hethert [...] haue seene nothing but [...] pourtraict, the Prophets [...] Apostles haue described [...] so beautifull & of so goo [...] [Page 104]a shape, and such a milde behauiour, so courteous, so vertuous, so trusty, so elo­quent, so amiable, so noble, so rich, so louing vnto vs, that to saue vs hee gaue his life? which ought to moue vs more then any thing else: what maide hauing heard of so many perfections and good parts that are in her loue, would not burne with in her, and bee incontinent transported with desire and affection to see him? If our King or any Prince of great worth, come into our coun­trey, we haue a desire to see him, for the fame that go­eth of his vertue and vali­ant actes. If Hercules, Alex­ander [Page 105]the Great, Caesar, Cato, whose olde pourtraicts wee esteeme so much, were now in the world, we would goe an hundreth miles through curiositie to see them.

With what earnest desire then ought wee to aspire vnto the day, whereon wee hope to see face to face this faire & potent Prince, who by an inuincible force hath bruised the heads of all our enemies? Who like a vali­ant Iosua, in despite of them hath led vs through the daungers and passages into the land which God had promised vnto vs. What pleasure will it bee vnto vs, to behold him in glory, in a [Page 106]triumphing manner & fur­niture, & enuironed about with his goodly trophees reared vp for a memoriall of his great victories? It is reported that Alexander af­ter hee had vanquished Da­rius King of the Persians, en­tring into the place where his abode was, hee set him­selfe downe in his throne, and that immediately a Greeke Gentleman of his company began to weepe for ioy in vttering these words, O happy iourney wher­in wee see our King victori­ous ouer the Barbarians, and their pride abated and trod on: O that whole Grecia might now enioy this sight and [Page 107]pleasure of this spectacle. Consider likewise what ioy it shall be vnto euery faith­full man to behold Christ Iesus in his royal seate, trea­ding vnder his feete all his enemies and ours, & chiefly the Serpent, whose head is already bruised, and hath no more power but onely to stirre his taile, looking al­wayes when one shal come and dispatch the remnant of his life at the day of iudgment. Many Kings and Pro­phets haue earnestly desired to see him while hee was yet on earth, cloathed like a seruant.

Simeon because hee had seene him so, was so much reioyced, and so well plea­sed, [Page 108]that he feared no more to die. Ought we not more to desire to see him in hea­uen in his royal robes, with a company, greatnes, maie­stie, state, and as he is Lord? The Queene of Sheba which hauing heard the great fame that went al the earth ouer, of the great Court of Salomon, came from the far­thest and remotest countries of the South to see him, and heare his wisedome: after that she had diligently remarked his great & profound knowledge, the order, state, and magnifi­cence of his house was astoni­ed, and said with great ad­miration. Happy are thy ser­uants, which stand euer before [Page 109]thee and heare thy wisedome. Let vs say also, O thrise & foure times happy are the faithfull who in dying goe straight to heauen to be­hold the face of Christ Ie­sus who is far greater then Salomon. For the onely con­templation of the same ma­keth a man fully content, and by taking from vs the memory and sense of all o­ther pleasures, maketh vs so bent toward this, that wee are not able, neither yet wil turne our eyes and our co­gitations from it. Now death maketh vs see not onely Christ Iesus, but like­wise with him the Angels, the Patriarhes, the Prophets, [Page 110]the Apostles, the Martyrs, who haue excelled in ver­tues and graces. And if eue­ry man whose heart is to­ward the Lord, desireth to see the Church well gouer­ned in this world, and pre­ferreth this vnto all the goods of the earth, al­though the order can neuer bee so good, but many things are still amisse: with what vehemency & affecti­on ought wee to wish to see the same in heauen, with­out blemish, without spot glistering like the Sunne, cloathed with robes white like snow, in nuptiall gar­ments and attire.

The last reason why we [Page 111]ought to desire death, is be­cause through her our spi­rit being separated from the body that maketh it heauy, is more free, & more capable to contemplate the the misteries of God. Wee liue all in this world, with a naturall appetite and de­sire of knowledge. Hence it is, that to finde out con­tentment for our selues we labour alwayes to see and heare some new thing. But it is not possible that heere beneath wee can attaine to a very high knowledge, namely of the truth, as well because in it selfe it is diffi­cult & obscure to be known, as for the cares, anguishes, [Page 112]perturbations, motions, af­fections, and passions wher­with our spirit is manacled and letted so long as it re­maineth in the body, which be vnto the same as dust in the eye, which keepe it from being able to behold stedfastly or discerne any thing. This is the cause, why God said vnto Moyses, that during the time of our life, we can not see him cleare­ly, for which cause Saint Paul saith likewise, that wee knowe but in a part, St. Iohn, wee see not the misteries of God, but in a mirrour, and as it were through a glasse. But when our soule shall depart out of the body, and the [Page 113]vaile shall be remoued that couered her eyes, then shall shee behold God face to face, then shall shee haue a full knowledge of him and of Christ Iesus his sonne, and therein life euerlasting. We shall see that which we worship now. For we shall enter into the sanctuary of our Lord, and there shall behold him incessātly, with the propitiatorie and Cheru­bins, there shall be no more of the Law and Gospell hid from our knowledge. God shall shewe vnto vs as to his friends and familiars the whole riches of his house, he shall talke with vs in pri­uate, and declare all things vnto vs.

A certaine famous per­son being returned home with his marchand goods, and hauing entred into the hall, where Demetrius Phale­reus was teaching, after hee had heard him a while, be­gan to lament and say, O vnhappy man that I am, haue the goods of this world beene the cause why I haue beene so long depriued of such goods as these be. Let vs in like manner say, O miserable life, art thou to continue yet any long season, wilt thou not suffer vs to goe by and by into the place whereunto we aspire, which is into the schoole of our God? Must wee loose so many dayes? [Page 115]Blessed death wilt thou not make hast to come vnto vs and conduct vs thither?

Wee see in the foresaide reasons what cause we haue to feare, to flie, or com­plaine of death, which is a rest and most sound sleepe, & pleasant aboue all others: for there is no noise nor dreames, nor vexations that can disturbe or interrupt the same to vs. It is whole­some Physicke which so soone as it is taken doth cure vs of all manner of dis­eases, and rid vs of all do­lours. Which Socrates ha­uing considered, after that he had drunke the hemlock by sentence and comman­dement [Page 116]of the Athenians, who had wrongfully con­demned him, the poyson beeing already dispersed through all his members, his friend Crito a litle before he gaue vp the Ghost, ha­uing demanded him if hee mould commaund him in any thing: No saide hee, but one­ly that thou wouldest offer sa­crifice vnto Aesculapius God of the Physicians to giue thanks to him; for I neuer tooke Phy­sicke that had such vertue, and wrought so well. It is great shame that those Gentiles in their ignorance and infidelitie, seeme to be bet­ter taught, and more ver­tuous then wee. For we flie [Page 117]and feare death as some des­astre, and they esteeme and embrace the same, as a most happy and incomparable good thing. Epaminondas at the houre of his death ha­uing perceiued his friends that were about his bed to weepe did comfort them, saying, be merry my friends, for your friend Epaminondas is going to beginne to liue. Is death then an euill thing, which hath nothing else of that which wee esteeme to be death, but the name and reputation? for in truth it is a life, and can this life bee any wayes good when it ca­rieth onely the name and opinion? for in effect it is [Page 118]death verily. The one and the other, as saith St. Chry­sostome, is masked, and haue both twaine false visages. The life that is so vgly, hath the faire one, which causeth it to be esteemed and loued, death that is so faire hath the vgly and fearefull one, which cau­seth it to be feared and hated. When the same doth present the selfe vnto vs thus masked it seemeth terrible and hide­ous vnto vs. But if we take off the maske we shal find her vn­der the same to bee so faire and well complexioned, that im­mediately wee shall be kindled with her loue. Let vs then cast away this vaine feare of death. Let vs belieue (as [Page 119]it is true) that it is the grea­test good that can happen vnto vs.

Which Apollo answered to Pindarus in old times, be­ing demaunded what was the best and most profita­ble thing that could befall vnto men, to die, said he. It is written of Cleobis and Biton, that God had a desire to re­ward them for their pietie, honour & obedience which they had carried toward their mother. Now hauing giuen them their choise to aske what they would, they referred themselues to his iudgment, as to one that knew better what is good for vs then our selues doe. VVhat [Page 120]came thereof? they died that same day. Wherein it appeared, that there is no­thing better for man then death, by the meanes wher­of we are led into a place of pleasure where we beginne to liue. In olde times the monuments of the dead were builded in gardens, which was done not onely to put vs in minde of our end whiles wee were spor­ting our selues, and taking pleasure, and by this meane to vse the same moderately: but likwise to teach vs, that pleasure & delectation are a consequence of death, and that this is a passage, to en­ter into a goodly and plea­sant [Page 121]gardē. This is the cause why in Athens when they bu­ried their dead corpes, they turned their faces toward the East, and not toward the West, to declare that our life and light haue their beginning in death. Wherfore doe we lay our bodies in the graues as it were in coffers, vnlesse it be to shewe that they are not lost: but laide vp like precious vessels of the holy Ghost, and that with time they shall be taken out, and shall bee brought to light, that they may become or­naments for the house of the Lord? These things being considered let vs cast away all feare and appre­hension [Page 120] [...] [Page 121] [...] [Page 122]of death, let vs re­ioyce, and sing as the swans doe when they are neare their death: Let vs say with Dauid, Lord I haue reioyced when they said vnto me, come let vs goe vnto the house of the Lord.

It remaineth yet before we finish this present Trea­tise, to declare after what manner wee ought to take the death of our friends, & to moderate the griefe that we receiue thereby: to doe this wee must consider that which followeth.

First, the ineuitable neces­sitie vnto all men, which cannot be shunned neither by counsell nor any other [Page 123]meanes. Dauid in regard thereof did comfort him­selfe after the death of his little child, for whom hee had lamented so much, and praied during his sicknesse, while hee yet hoped to ob­taine of God through his humble prayers that hee might bee restored to his health. But seeing all hope was past, and that thereaf­ter all teares were but su­perfluous and vnprofita­ble, he left off mourning & began to be chearfull. Christ Iesus saith, that euery day bringeth thought enough with it to torment vs, although we adde no other thereunto, or of the times past, by re­freshing [Page 124]the same through remembrance thereof, or of those to come, by anticipa­ting the same through feare and coniecturing. This is a most profitable instruction and which wee ought all to embrace for the tranquility and rest of our spirits.

Secondarily when our friends die wee must consi­der that it is Gods will. Who doth and ordaineth nothing but for the will of his children, as Saint Paul saith; To those whom God lo­ueth, all things turne to their weale & profit. If we belieue this wee ought not to be­come weary of any thing that happeneth vnto vs: for [Page 127]euery thing redoundeth vnto our weale & profit. Now wee haue but small cause to be angry at our gaine. The Soueraigne wisedome of God is the cause why no­thing is better done then that which hee doth: and his goodnes why nothing is better. If nothing be bet­ter, nor better done, then that which he ordaineth & disposeth: and that hee dis­poseth of vs and of our af­faires, and generally of all that happeneth vnto vs, why are we sad? why desire we any other thing? For we can come by nothing that is better. Why do we com­plaine? for all is well, and [Page 126]cannot be better ordered.

We must thirdly thinke, that to die is a thing gene­rall and common to all. We passe and slide away swiftly, like the water of a riuer that runneth strong. And it is a statute & decree of our God, that we must all die, if then it doth befall vnto vs which is ordinary & com­mon to all men, is it not great folly and arrogancy to desire to bee exempted from the common conditi­on, and wish to be singular? What hath hapned vnto vs for that our friēds are dead? So doe our neighbours friends likewise. Menander writing to a certaine friend, [Page 127]that he might comfort him did alleadge this reason: Thou shouldest haue iust cause to become sorrowful, if thy for­tune and destinie were worser then other mens. But if it bee equall, why doest thou com­plaine? There is yet more that if wee would consider diligently, and compare our selues with others, wee shall finde that there is an infinite number more infor tunate then wee. And it is true that Anax [...]goras said, as Valerius Maximus reporteth that although it were possible to gather al the miseries of the world in one heape, and there­after to distribut [...] them by e­quall portions vnto each one, [Page 128]yet wee should finde none that vvould not rather choose his owne then his portion of the vvhole heape. Sith wee are not alone that haue lost our friends, and that if wee will search, wee shall finde that there be many that liue not at so great ease as we do, let vs bee content with that which hath pleased God, & let vs not craue that our friends may bee immortall, when as wee see those of o­ther men to be mortall.

Moreouer let vs consider that it is a naturall thing to die, as it is, that winter should be cold, and sommer hot, Our bodies, saith S. Paul, are mortall. Now we won­der [Page 129]nothing if in winter there be raine, frosts & cold nipping weather: for the season so requireth. Wee maruell not that the night succeedeth the day, & that man after that hee hath la­boured goeth to sleepe at night: for all this is natural. Likewise for the same rea­son we ought not to bee a­stonished, when a man di­eth, no more (saith St. Basile,) then vvhen he vvas borne & came into the vvorld; for both the one and the other is ordi­nary. And this not being considred is the cause most often why at the death of our friends wee become as much amazed, as if it were [Page 130]some prodigious & strange thing. When word was brought to Anaxagoras that his sonne was deceased, hee was not a whit moued ther­at, but said onely that it was no new or strange thing th [...]t a mortall man should die, & that vvhen he beget him not im­mortall. What moued him to be so constant, but that hee had first foreseene and considered often that it should so come to passe, the case being naturall.

Furthermore wee ought to consider that death is a tribute, which we are boūd and ought to pay to nature. Thou art dust and earth, and to dust shalt thou return (saith [Page 131]God) speaking to man af­ter he had sinned. When one of our friends dieth, then wherefore are wee dis­contented? because he hath quited himselfe, and payed that which hee was owing? If he had paied the tribute and ordinarie dutie to his King wee would approue that as a most equitable and dutifull obedience towards his Prince, and if hee hath payed the like to nature, what cause is there to bee angry? Moreouer that our requests are granted in that. For we craue of God euery day, that his kingdome may come, and that his vvill may be done. What doe we mock [Page 132]God? asking of him that which wee desire not, and are feared to obtaine, and chaffing and murmuring in stead of giuing thankes to him when hee hath heard vs. We shew manifestly that we take no heede what we pray: For if we tooke heed: either wee would not pray so: or in praying so if God grant our requests we ought not to be sorry.

Moreouer that when our friends die, wee loose them not, for our Lord to whom they belong before and af­ter their death, is not the God of the dead, but of the liuing. Cyrus speaking to his friēds before his death, that hee [Page 133]might comfort them, saide; Thinke not, when I am dead, that I am lost and turne to no­thing. When wee sowe the groūd, the graines of wheat that we sow doe not perish, they putrifie: but it is to the end that they may encrease and fructifie the better: so are our bodies in the earth, that they may be once reui­ued and raised againe in in­corruption, immortalitie, glory, & vertue. When like­wise any man goeth a long iourney, doe wee hold him to be lost? When any of our kinsmen is at court with his Prince, who will not suffer him to depart, hauing raised him to honors, and aduan­ced [Page 134]him to great places, are we sorry therefore? Why more for our friend then, whom we knowe assuredly to bee in the house of God in honour & credit, and to liue so contentedly, that he would not change for al the felicitie of the world. Fur­ther that it is an vnhonest and vnseemely thing for a faithfull man to mourne so immoderately & like a des­perate person. A Christian ought to haue an inuinci­ble force & courage against all aduersities, and namely, against the gates of hell. Hee ought to be like a house builded on a strong rocke, that is a­ble to hold out against stormes, [Page 135]tempests, winds and al incon­ueniēts that can assault the same, he must not be soft or yeeld easily vnto aduersity, melting away in teares and sobs, washing (as Dauid said) his bed. The Licians had in old times a Law, whereby it was ordained, that whosoeuer would mourne for the death of any kinsman or friend should put on womans apparrell, to de­clare that it was more fit and conuenient for those that bee cowardly and effeminate, then for such as bee of a manly cou­rage. And as it happeneth in mens bodies, that when they are tender & delicate, they are neither able to en­dure the cold of winter, nor [Page 136]the heat of sommer, so may the like be thought of those courages, that if they be not able to suffer aduersity with patience, in like maner they shal be vnable to beare pro­speritie without insolency.

In end we must consider that by the teares and com­plaints which wee powre foorth at the death of our friends, we find no cure for our fore no more then doth the sicke person for his dis­ease by his sobs, but doe ra­ther encrease our miserie, and may say that like as by ordinary experience & the report of Physicians we perceiue in cholericke persons, that the more they fret and [Page 137]chafe, the more doth their gall and choler augment & encrease: so it is also with sad and melancholick persons, who continuing in their teares and lamentations, do redouble and fortifie their griefe. Thus spake an anci­ent Philosopher to Arcino that he might comfort her, if saide hee thou loues teares, they will loue thee againe, and like friends will alwaies be ready to accompany and frequent thee. What doth this great sorrow profit vs then, vnles it bee to make vs become more miserable? But yet some to excuse themselues will say, that it is a naturall thing to mourne in such a [Page 138]case, I graunt the same, nei­ther will I finde fault with the dolour, when it is mo­derate. A certaine man ha­uing perceiued an auncient Philosopher to mourne for the death of his son, & ha­uing reproached vnto him his inconstancy, was answe­red very well by him in these words, suffer me friend to be a man. We must not be like barbarous people, or wild beasts without huma­nitie, without affectiō, with out pitie, or sense, I wish (said P [...]darus) not to be sicke, but if I he I desi [...]e not to be with­out feeling, for it is a bad signe vvhen vv [...] become stu [...]id & senselesse in our sic [...]nesses. [Page 139]Whensoeuer then we keep a mediocritie in our mour­ning, eschew the two extre­mities, which (St. Basile) cō­demneth as vicious, to wit, Phylotrynon and thiriodian, which is, that vve become not Stoikes, that is to say, vvith­out affection: neither yet on the other part effemin [...]te by suffring our selues to be van­quished and ouercome through griefe I shal approue that. If in weeping wee declare our selues to be men, let vs de­clare likewise that wee are Christians furnished with faith & hope, by correcting & moderating our sorrows.

Others will say, I loued him so dearly. If thou didst [Page 140]loue him so wel as thou sai­est, shew the same in reioy­cing for his welae and his ease. I belieue rather that the cause of our great grief, is the loue we beare to our selues, which maketh vs to lament the losse of our friends, not for any regard we haue to them, but to our selues that are sorry to bee depriued of the pleasure & comfort that wee receiued by them. Which Christ Iesus said to his Disciples, when he perceiued them to waxe heauy, for that he had saide vnto them that shortly hee was to suffer death: it is not for the loue you beare toward me that you are so sad, for if [Page 141]you loued mee you would bee glad: for so much as it is good for me to die.

Other will say, hee was such a good man, for this cause did God take him, as hee did Enoch for feare that hee might bee changed through the malice & cor­ruptiō of the world. When any fruite is ripe, ought it not to be gathered for feare of rotting on the tree.

Others say he died in the prime of his age. So much the happier. For as Anachar­sis said, the ship that commeth to land first is the happiest. Moreouer there is no cer­taine time, appointed for all men to die. But like as wee [Page 142]see in the season of fruictes, some are pulled more time­ly then others, so is it a­mong men. Some say also that wee must honour the dead body by mourning af­ter this manner: falling into the superstitiō of the Iewes, who being of this opinion, hired certaine singers, and musicians to sing doleful & funerall songs at the death of their friends. Which Christ Iesus reproued in the house of the Prince of the Synagogue. And not with­out reason, for it is no good custome to praise any one by mourning for him. Tears and weeping are rather a token of misery then of any [Page 143]thing else. Wee lament not for the blessed Martyres now: which wee should bee still bound to doe if any ho­nour did consist in teares. But wee honour them by the remembrance we haue of them, and by the labour and care we take to imitate them. If likewise we haue a friend, whom wee desire to honour after his death, it must not bee by teares and lamentations; but by ho­nourable mention made by vs of him and his vertues, & by a desire that we haue to resemble him and follow his good and laudable acti­ons.

It is time to conclude this [Page 144]present Treatise: and ga­ther from these reasons pre­ceeding, that wee must nei­ther flie nor feare death: But loue and desire the same more then life, and pre­ferre the day of our de­cease, vnto the day of our Natiuitie. For by our birth wee enter into sorrowe and affliction, and dying, wee goe to God and a perpetu­all rest, which the Grecians haue shewed most euident­ly vnto vs. For in their tongue the day of our Na­tiuitie is named genethlia, that is to say in the same tongue, genesis tôn athlôn, and in our vulgar language the beginning of miseries: [Page 145]and death is named theana­tos, which according to the interpretation of Themisti­us, is as much as who would say, on high to God. Let vs iudge with reason, that the feare of the one, and the excessiue loue of the other may be remoued from vs. God graunt vs the grace, through his Holy Spirit. So be it.