Contemplating Mortality and Immortality, Division 3

Contemplating Mortality and Immortality · Division 3

p. 68The third generall diuiſion. III.

When Death is to be prepared for: and how.

IT was the ſaying of the diuine Philoſopher Plato. There is nulla ſalutar is Philoſophia, The time when.but perpetua mortis meditatio: and ſine iſta meditatione tranquillo eſſe animo nemo potest. Scipio was wont to ſay, Mortis meditatio, Is vita ſapientis: and that it was the moſt honourable Philoſophy to ſtudy a mans p. 69mortality. Politiques ſay, Totâvitâ diſcendum eſt viuere. But ſaith Seneca; Hoc magis miraberis, Totâ vitâ diſcendum eſt mori. Fooles would faine doe in the end, that which wiſe men doe in the beginning, Prepare for their end: but careleſſe men thinke, that the ſigniory and gouernment of times is at their commands, to doe what they liſt, when they liſt. We hauehave little power ouer the preſent, much leſſe ouer the future. Therefore King Dauid cryed betimes; Lord, let me know mine end, and the meaſure of my daies, what it is, and how long I hauehave to liue. All the daies of mine appointed time, ſaith Iob, I wil watch, till my changing ſhall come.

Change, the great Maſter of the world, that hath Time for his Agent, abuſes many men with the hope of time. It is true, Time is a ſeruant equall to all men: it holds pace, and flies as faſt in idleneſſe, as in buſineſſe; ſo as time wel ſpent, diminiſhes our time: yet when it p. 70is imployed in timely preparation, it layes vp time as treaſure for a future time, and ſo is rather a husbanding, then conſuming of time.

He liues in ſafety that watches his time. Diem perdidimus, ſaid Veſpatian. But in reckoning of time, moſt men miſcaſt-time, counting that firſt which is laſt, and that laſt which is firſt; beginning our accompt from the day of our Birth, whereas our deaths day is our firſt day. For in the accompt of life, our laſt day of life, is the firſt day to life. Wee then ceaſing to dye, when we leaue to liue.

Solebat dicere Fabianus, In tria tempora vita diuiditur, quod eſt, quod fuit, quod futurum est, ex his, quod agimus breue est, quod acturiſumus, dubium, quod egimus, certum. Reckon firſt with time paſt, and you may make time to come certaine: make your ſaluation certaine, ſaith Saint Paul.

The Scepticks put a fortaſſe vp p. 71on all things in the world. But ſaid S. Auſtine, there is no one thing in the world to be named, where this word fortaſſe had not place, except you ſpeake of death. Hîc ſolùm fortaſſe locum habere non poteſt. Death, as it is ſaid of the kingdom of heauen, comes not by obſeruation. He liues not, that knowes where, when, or how he ſhall dye: yet noneliues but knowes hee muſt dye. Mors omnibus finis, multis reme dium, quibuſdam votum, de nullis melius merita, quam quibus accidit antequam vocaretur. Therefore ſaid one, dementiae eſt, it is more then folly not to bee prepared for death. Sed ſi mors veniens praemeditatur, tunc ſuperatur. The preparation for death, is the fruition of life. Nemo propter Canos & Rugas diu vixit: yet neuer man preſerued himſelfe from dying, by forgetting death. The very Heathens, by natures inſtinct, prouided themſelues for death by ſacrifices to their gods.

p. 72Frange toros, pete vina, roſas cape, fundere nardo;

— Ipſe iubet mortis te meminiſſe Deus.

Solomon ſaying, A faire way of dying wellthe day of death was better then the day of birth, inferred that there was a faire way of dying well: whereunto two things were moſt requiſite.

Firſt, a timely preparation before death. Nam facilè ſustinet, qui expectat mortem. Seneca ſaid, Saepe debemus mori, nec volumus; morsmur, nec volumus. Wee ought often to prepare for death, and we will not: at laſt we dye indeed, and we would not. In hoc errore omnes verſamur, quòd non putamus, niſi ſenes ad mortem vergere, citamur nec ſenſu, nec aetate. Mors quo faciliùs obrepat, ſub ipſovitae nomine latet.

If you intend preparation for death, you muſt auoid all procraſtination, Neſcis enim quid ſerus veſper vehat. This vox Coruina, that alwayes cryes, Cras, cras, couzens many a man, making him perdere p. 73hodiernum, truſting vponupon to morrow, ſaith Tibullus. I am mala finîſſem letho, ſed credula vitam ſpes alit, & meliùs cras fore ſemper ait, but truſt not to that: Ille ſapit quiſquis, Poſthume, vixit Heri. Solomon ſaith, Ne gloriêris in crastinum, neſcis enim quid ſuperventur a pariet dies.

By deferring, we preſume vponupon that we hauehave not, and neglect that we hauehave. Quod in manu fortunae poſitum eſt, diſponimus; quod in tua eſt, dimittis. Which made the Heathen Poet, diuino furore inſtinctus, vtter hoc ſalutare carmen, Optima quaeque dies miſeris mortalibus aui, prima fugit.

Therefore, noli tardare, delay not thy prepare for death, til thou feeleſt the approaches of Death. Recordare nouiſſimum, & non peribis in aeternum. Doe the worke of of the day in die ſuo. No man can promiſe himſelfe a morrow.

Fleres, ſi ſcires vnum tua tēpora menſem:

— Rides cùm non fit, forſitan, vna dies.

p. 74EueryEvery man hath his day. Est & dies hominis, & dies Domini. When mans day is paſt, then Gods day comes.

The caſe therefore of thoſe men is moſtvnhappy, who after forty or fifty yeeres of dayes, in their miſ-ſpent time (for it was not vita, but tempus) and now ready to die, are euen then to learne how to dye, when they are in the Act of dying. Quae tam ſtulta mortalitatis obliuio, inde velle vitam incoare, quò pauci perduxerimus?

It was a ſweet ſpeech, and might well hauehave become an elder body, which a yong innocent child vſed lying in extremity of ſickneſſe: Mother, what ſhall I doe, I ſhall dye, before I know what death is, I pray you tell mee what is death, and how I ſhould dye? Certainly, multum intereſt, peccare aliquis nolit, an neſciat. But there is nil miſerius morienti, quam neſcire mori; nay ſaith one, Tolerabilior eſt non eſſe, quam neſcire mori.

p. 75Since then it is a thing as well naturall, as neceſſarie for a man to dye, Quisquis ad ſummum peruenit, ad extremum properat. It is no thankes to a man to pay that willingly, which hee muſt doe of neceſſity. But in paying of this debt, wiſedome counſels thee two things:

Firſt, to conſider the time when.

Secondly, the meanes or maner how.

For the time, ſeeke not death in the errour of thy life. Remember thy Creator in the dayes of thy youth, while the euill dayes come not, nor the yeeres approach wherein thou ſhalt ſay, I hauehave no pleaſure in you. Before the ſiluer cord bee looſed, or the golden ewer broken. Before the Almond tree flouriſh, and the Graſhopper be a burthen. Before the keepers of the houſe ſhall tremble, the ſtrong men bow, the grinders ceaſe. They waxe darke that looke out by the windowes, and the daughters of muſicke be brought low.

p. 76Old Barzillai, being in this caſe, refuſed all the pleaſures of a Kings houſe, though hee was gently intreated by King Dauid.

Age, or ſickneſſe, will make a man vnapt either to compoſe, or diſpoſe himſelfe to death. Tunc tibitarda ſluunt ingrata que tempora. It is no good time then to prepare to die, when it is a burthen to liue.

Thy beſt health affoords but time good enough for this buſineſſe. Therefore dedicate not all thy time to buſineſſe, for that as well as ſloth, may rob thee of thy time.

Doe you deſire ſome ſignes of death, Three ſignes of approching death.before you take this courſe? Tres ſunt mortis nuntij, caſus, infirmitas, ſenectus. Caſus dubia infirmitas grauia, ſenectus certa denunciat. Caſus nuntiat mortem latentem, infirmitas apparentem, ſenectus praeſentem.

When man begins to be ſicke, his ſenſes are wholly buſied about the paines of the diſeaſe.

p. 77I am vigor & quaſſo languent in corpore vires.

The Phyſician is then conferring with thee of the ſtate of thy body. The Lawyer is conſulted with, about thy worldly ſtate. The Miniſter touching thy ſoules health. Thy friends are then vnwelcome, ſtrangers trouble thee, viſites, offend thee: thy owne ſeruants cannot pleaſe thee, other mens diſcourſes tire thee, to ſpeake thy ſelfe ſpends thee, and to be ſilent grieues thee, not to bee told how thou doeſt, vexes thee, to be told how ill thou art, diſcomforts thee; but it moſt of all afflicts thee, to ſee thy wife, children and kindred, weeping and lamenting by thee.

Thus miſerably we poore men at this time are diſtreſſed and diſtracted, made vnfit for any thing, when, as God knowes, a due preparation to death, requires all the faculties and ſtrength, of a ſound, perfect, and whole man.

p. 78EueryEvery man naturally, when hee comes neere the goale of death, euen for ſome intrinſicall cauſe, though vnknowne to himſelfe, is then weary of himſelfe, entertaines life with a tedious diſlike. Tunc iniucunda eſt rei poenitendae recordatio, diſtaſting eueryevery thing, neglecting the very thought of all humane affaires.

Nec iuueni luſus qui placuere, iuuant.

But then thinkes, O how am I ſtraitned till it be accompliſhed!

This ſhould hauehave beene done when ſtrength of vnderſtanding ſerued. Nam ſerum eſt tunc viuere incipere, cum deſinendum est.

The little Bee, ſo ſoone as flowers ſpring, goes abroad, viewes the gay diapry, and the diuerſitie of the flowerie fields, ſuckes the choiſeſt of them, fraights her thighes, carries to her hiue, makes a cuurious combe, and ſo by times hoards vp honey in Summer againſt the Winter. Why is the winter harder to the Graſhopper, p. 79then to the Ant? onelyonly prudencie and imprudency differs them.

Thinke not thou the winter of thine age, a time fit enough for this worke. Mauna muſt bee gathered in the morning; it is too late to prepare when time is paſt before you begin.

Repentance alſo begun in the time of ſickneſſe, Repentance when to be practiſed.is commonly as ſicke as the party, yeelding then, when it cannot reſiſt, and then preparing and repenting, when all other helps and hopes faile.

Sound repentance and fit preparation muſt both be timely, not then forſaking ſinne, when ſinne forſakes vsus; and wiſhing time, when time is paſt. Omnis motus naturalis velocior eſt in fine, the end of time, affoords little time.

Holy Iob tels vsus, If thy bones be full of the ſinnes of thy youth, they will lie downe with thee in the duſt. Sed mortantur ante mortem vitia, & ad iudicium non ſequantur. Whē death hath folded vp thy dayes, all opportunitie p. 80is paſt. The Cocke crowed, but that Gallicinium, ſo ſoft a voice could not awake thee. Therfore Signicinium, lowder muſicke, muſt end the Scene.

It is a great maſſe of ſinnes that we hauehave wound vp, in the dayes of a long miſ-led life; it will aske long time to vntwiſt this bottome; nay, to rauell it out in many ends, will aske great labour. Great labour, and little time, ſuite not: Therefore worke while it is day, The night commeth, when no man can worke. Vſe not time, as ill husbands doe their Farmes, let their Leaſe runne out, before they bee e're the better by their Farmes.

Few and euill are the dayes of the longeſt liued man, and yet to eueryevery man there is a Triduum lent, the ſpace of three dayes at leaſt: but ſleepe not vſus que Quatriduum, leſt it be ſaid, Hee hath lyen foure dayes in the graue: Iam foetet.

Flatter not thy ſelfe by the theeues example, who repented, p. 81but in illa hora. That is not ſet for imitation, but to keepe from deſperation.

It is a ſtrange thing to ſee, that old men wil not ſee death, though it be before their faces; nor young men, though it ſtand at their backes. The old gray-headed man to ſeeme young, had coloured his haire blacke; but the diuell told him hee would not bee ſo cozened.

Nō omnes fall is, ſcit te Proſerpina canum.

The common faſhion is to put men in mind of their death, when we doubt they cānot liue. Till the Phyſician findes ſome ill ſymptomes, the patient may not bee diſ heartened with the name of death. But hee is the good Phyſician of my ſoule, that tells mee of death, when he ſees me liue in ſin.

There is not any man ſo wicked, who with his good wil would die in his ſinnes; yet moſt ſo liue, as if they beleeued permiſſion p. 82were the Article of their faith all their life long: and the Article of remiſſion of ſinnes, were reſerued till the point of death.

But terrible will death be, when the dying man with griefe for opportunitie loſt, will repent that euer he liued, and count it happineſſe enough, if then he might die and be no more. But that will not be, quia Mors eſt ſine morte. Semper viuit, ſemper occidit, ſed nunquàmpraeoccidit.

That which ends all, is without all end; Remember the parable of the fiue fooliſh virgins, and the faire warning Chriſt giues: Bee yee readie, for the Sonne of Man comes at an houre when yee looke not. Ecce venio ſicut fur; that is, when you ſleepe beſt, and thinke leaſt of him.

Now as it is wiſedome to bee prepared for death; Settlement in Religion, the beſt preparatiue for Death.ſo if you will die with peace of conſcience, bee well reſolued in point of Religion before you die, neuer any man was p. 83a looſer by beleeuing; for faith is euer recompenſed with glory; while thou liueſt it is not amiſſe to make doubts: but thou ſhalt finde it a fearefull thing, to die in doubt; and the happieſt thing vnderunder heauen, to be well aſſured, and cleerely reſolued in the trueth of thy faith before thou dieſt. This done, then be of good cheere, for thou ſhalt heare Chriſt ſay vntounto thy ſicke ſoule, as he ſaid vntounto the ſinfull woman, Goe in peace, thy faith hath ſaued thee. And let all conceited humaniſts remember what their maſter Ariſtotle ſaid when he died: Anxius vixi, dubius morior. O Ens entium, miſerere mei.

Now of the way to die well.

Non eſt res magna viuere: Hoc omnes faciunt: ſed pauci bene moriuntur. Et illi Mors grauis iucumbit, qui notus omnibus, ignotus moritur ſibi. Man is readie to die before hee liues, and therefore liued in the world, that hee might die to the world, his yeeres p. 84come to an end, as a tale that is told: his dayes deceiue him, for they paſſe as a ſhadow by Mooneſhine, then appearing longeſt, when they draw neereſt to an end. Wee that now liue, liue by death; for had not Chriſt dyed, wee had not liued. Therefore ſaith S. Paul, My life is not deare vntounto mee, ſo as I may finiſh my courſe with ioy.

Doe you deſire to liue a long time: the ſonne of Sirach ſaith, A man that is made perfect in a ſhort time, fulfils a long time. Et vita ipſa, ſi ſcias vti, longa eſt. Vir bonus bis viuit, ſaith the Spaniard. Am…liat at at is ſpatium ſibi vir bonus, hoc eſt viuere bis, vita poſſe priore frui He liues twice, that leades his firſt life well. Alexander had a good account of his age, reckoning by victories, not by dayes. So ſhould Chriſtians count their dayes by eueryevery ſinne they conquer in that day. Numbring of dayes, ſaith Saint Auſtine, is not numerus dierum p. 85quis ſit, but, quî ſit.

Tres ſunt dies hominis, ſaith Saint Hierom, Dies Conditionis, dies Conuerſionis, dies Reſurrectionis. One day certifieth another, ſaith Dauid. Time lent vsus, flyes away in the time that is lent, eueryevery moment comming, being the death of that is paſt: But weigh well eueryevery moment, for it is of ſo great moment, as that vponupon it depends eternity of time to come.

VntoUnto dying well, there are three things moſt requiſite.Three things requiſite to dying well.

Firſt, to bee often meditating vponupon death.

Secondly, to be dying dayly.

Thirdly, to dye by little and little.

Often meditation of Death, The firſt ſtep to dying well.brings you to die in eaſe, alleuiates paines, expels feares, eaſes cares, cures ſinnes, corrects death it ſelfe. Quo modo non morimur, cùm viuitur mortuis? wee liue with ſo many deaths about vsus, that wee cannot but often thinke of dying. p. 86EueryEvery humour in vsus engenders a diſeaſe enough to kill vsus, ſo that our bodies are but liuing graues, and we die, not becauſe wee are ſicke, but becauſe wee liue, and when we recouer ſickneſſe, wee eſcape not death, but the diſeaſe.

Doe then as the Preacher counſels; what you hauehave to doe, that doe quickely; For in the graue, whither thou goeſt, there is neither worke, nor diſcourſe, nor trauaile, nor wiſedome, nor conuerſation, nor fruition of any thing; all is entombed in ſilence, darkeneſſe ouerſhadowing it.

Meaſure not life, ſpatio, ſed actu, becauſe life is ordained for Action, not for fruition. If thou haſt any good to doe for the Church, the Commonwealth, or thy Friends, doe it quickly. Haſt thou much goods laid vp in ſtore? make thee friends with thy Mammon, but ſing not a requiem to thy ſoule; ſay not vainely, Viuamus dum viuimus, ſors fortuna vt volet, p. 87ordinet: vita iam in tuto eſt. Remember Hac nocte: know, that after the day of vanitie, comes the night of Iudgement: then both light and delight goe out together. Sadly and ſuddenly ſhalt thou find all worldly pleaſures turned into waking dreames: Et quae paraſti, cuius erunt? All the towers in the ayre that thou haſt built, Vno ictu proſternentur.

On the other ſide, doeſt thou eate the bread of carefulneſſe, and drinke the water of weariſome affliction? Heere is Manna, bread from heauen, and water after which non ſities.

There is no ſuch cordiall to comfort cares, or temper ſorrows, as often and ſeriouſly to thinke of death, and to be acquainted with it betimes; Priuacie with death, a ſouereigne cordiall againſt death.for through acquaintance, death will leeſe his horror: like vntounto an ill face, though it be as formidable as a Monſter; yet often viewing will make it familiar, and free it from diſtaſte.

p. 88It is ſaid that Philoſtrates liued ſeuen yeeres in his tombe, that hee might be acquainted with it againſt his bones came to lye in it. Some Philoſophers hauehave beene ſo rapt in this Contemplation of Death and Immortalitie, that they diſcourſe ſo familiarly and pleaſingly of it, as if a faire death were to bee preferred, before a pleaſant life.

This is well for Natures part, Where the power of death lyeth.and Moraliſts thinke it enough for their part, but Chriſtians muſt goe further, and ſearch deeper. They muſt ſearch where the power of death lies: They ſhall finde that the power of eueryevery particular mans death, lyes in his owne ſins, that death neuer hurts a man, but with his owne weapon: it alwayes turnes vponupon vsus ſome ſin it findes in vsus.

The ſting of death is ſinne. Plucke out the ſting, death cannot hurt. Quid huius viuere est, diû mori? Dye often, and you ſhall be ſure to dye well.

p. 89The ſecond ſtep to dying well, The ſecond ſtep.is to dye dayly. Morior, ne moriar, I dye dayly, ſaith S. Paul. Singulos dies, ſingulas vitas putae; qui enim …mnes dies tanquàm vitam ordinat, crastinum nec optat, nec timet. The old ſaying is as good, Doe that eueryevery day, which thou wouldeſt doe the ſame day that thou dyeſt. Bonum est conſumere vitam ante mortem: Make that voluntarie, which is neceſſarie, and yeeld that quickly as a gift, which you muſt pay as a debt at laſt. Did men know that death were onelyonly an end of life, and no more: eueryevery man for his owne ends would bee a diſturber of the worlds peace while hee liued, and ſeeke to make his owne but when he dyed. Hee that dies daily, ſeldome dies deiectedly: ſo he that will liue when he dies, muſt dye while hee liues. The widow that liues in pleaſure (ſaid Saint Paul) is dead while ſhee liues. Liue holily & you ſhal die happily. Studeto talem eſſe in vita qualem p. 90velis reperiri in morte.

A liuing man is ſubiect to a double death: Two ſorts of death, where to eueryevery man liuing is ſubiect.The one naturall, the other ſpirituall. Naturall death doth but ſeparate the bodie from the ſoule: But the ſpirituall death ſeparates the ſoule from God. Of all other, it is the moſt deſperate ſtate of life to liue naturally, and to bee dead ſpiritually: Thou haſt a name to liue, but thou art dead, ſaid Saint Iohn. but of the Prodigall child returned from his euill wayes, it is ſaid, This my ſonne was dead, but is now aliue.

Wee count it a fearefull thing for a man to bee author of his owne death. A ſinfull life ſlayes the ſoule, and ſo while we liue, we kill or loſe our better life. The commandement that ſayes, Thou ſhalt dee no murder, ſpecially forbids the murthering of our owne ſoules: but certainly that which depriues vsus of our better life, makes of all other the worſt death.

p. 91It is therefore a holy wiſedome for a man to let his ſins go before him. Moriantur ante te vitia. They to die actually, thou heere virtually: and ſo to liue, that when thou art to die, thou hauehave nothing to doe but die. Atchieuement of riches, pleaſures, honours, hauehave beene painefull; yet if theſe things leaue not vsus by accident, we leaue them by death, and at our death we ſhall plainely tell them, as Iob ſaid, Miſerable comforters are you all.

If life delight, then vſe it, yet ſo, as a Traueller doth his Inne, for a night and away, and in thy iourney follow not the common tracke. Nam ad Deum faciens iter, per trita ſi itur, longiùs abitur. But do as the doubtful paſſenger, aske queſtions of eueryevery one you meete, that can ſet you in your right way. Herein bee as great a queſtioniſt as were thoſe religious Ladies of Rome, who neuer let Saint Hierome reſt for queſtions, p. 92which was the readieſt way to heauen. If a man would but compare the Forenoone of his age with the Afternoone, how long the one is and how ſhort the other is, eueryevery man would be dying dayly. Palmarios poſuiſti dies. The longeſt liuer hath but a handfull of dayes. Life it ſelfe is but a circle, alwayes beginning where it ends.

Erat, quando non erat; ſed erit. Time was, when man was not. But how late a beginning ſoeuer man had, yet after death hee ſhall be ſure neuer to ſee end. With the Ancient of dayes there are no dayes: And the time ſhall be, when time ſhall be no more.

There be two common errours which deceiue moſt men: Two common errors.Firſt, that a man enters not into eternall life, till he dyes: when as his calling heere begins his life eternall. To Zacheus (Chriſt ſaid) This day is ſaluation come vntounto thy houſe.

Faith preuents time, and makes p. 93things future, preſent. The godly man that hath his preſent life hid with Chriſt in God, ſo liues heere, as if his conuerſation were in heauen, carrying himſelfe not onelyonly honeſtly, ciuilly and humanely; but beyond naturall condition, his life ſeemes ſuper-humane, diuine and ſpirituall.

The ſecond errour is that howeuer a man liues, yet if at laſt he ſeeme to die well, then, all is well, and his ſoule is ſure to bee ſaued: this is a bold and a dangerous conceit; for though Miſery be the obiect of Mercy, and Hope the miſerable mans god; yet humane life hath not a greater friend, nor many times a greater foe, then Hope.

Many would dye, did not hope ſuſtaine them: more hauehave dyed, flattered with vaine hope. Whoſo hopes too much, cozens himſelfe at laſt. Be not deceiued, God is not mocked: not eueryevery one that ſaith, Lord, Lord, ſhall enter into the p. 94Kingdome of Heauen. In this mortall life enter into the firſt degree of life eternall or thou mayeſt die eternally, with Lord hauehave mercy vponupon vsus in thy mouth. But hauehave thy part heere in the firſt Reſurrection, which is from ſinne to Grace: and then thou ſhalt enioy the ſecond Reſurrection, which is from duſt to Glory.

The third ſtep to well dying, To die by little and little, the third ſtep.is to die by little and little Totâ die mortificamur. Naturally wee are eueryevery day dying by degrees. The faculties of our mind, the ſtrength of our bodies, our common ſenſes eueryevery day decaying paulatim.

He that vſeth this courſe, eueryevery day to dye by little and little, to him let death come when it will, it cannot be either terrible or ſuddaine. If wee keepe a Courſer to runne a Race, wee leade him eueryevery day ouer the place to acquaint him by degrees with all things by the way; that when he comes vponupon his ſpeed, he doe not p. 95ſtart or turne aſide for any thing he ſees: So let vsus enure our ſoules and then wee ſhall run with boldneſſe the race that is ſet before vsus.

To die by little and little, is firſt to mortifie our leſſer ſinnes, and not to ſay with Lot, Is it not a little one? Wee may not waſh our hands from crying and from bloody ſinnes, and yet hugge in our boſome ſome beloued and Herodian ſinne. Certainely great ſinnes will neuer be conquered, if little ſinnes be cheriſhed. Saint Cyprian writing conſolatory Epiſtles, to the Martyres of his time, told them that he that once hath ouercome death in his owne perſon, doth dayly ouercome him in his members: if you mortifie the members of your fleſh by little and little, you will not feare the crueltie of any exquiſite death the Tyrant can deuiſe.

There be a ſort of little deathes, as ſickneſſe of body, troubles of minde, loſſe of friends, and the p. 96like: vſe theſe rightly in their kinde, and you may make them kindely helpes to dying well.

The right way to bring any thing to a good end, is to proceed by degrees. God himſelfe made nothing abſolute at firſt. This great God loues to hauehave degrees kept degreeingly: to grow to greatneſſe is the courſe of the world, ſo by little and little to goe out of the world, per gradus, not per ſaltum, is the way to Heauen. Let a man goe out of the world, as he came into the world, which was, firſt by a life of Vegetation, then of Senſe, afterwards of Reaſon. Dauid preſcribes vsus this order when hee ſayes, Doce me & duce me, Domine. Hee will not runnetill hee bee taught to goe. Teach mee to doe thy will, and leade me into the land: What land is that? There is terra quam terimus: land on earth, which yeelds vsus all pleaſures, that's not it. There is terra quam gerimus, refined earth, p. 97beautified bodies which we beare about vsus, nor is this it. There is, terra quam quaerimus: the glorious land of promiſe, that's the land we ſeeke. Into this land, duce me, Domine.

For the manner of dying.

AMongſt men it is a matter of chiefe marke, the manner of a mans death. All men, as men, die naturally; as Chriſtians, they ſhould die religiouſly. The good man equally can die, or liue, for he knowes if hee liue: God will protect him, if he dyes, God will receiue him. The Prophet Dauid in a Contemplation of Death, ingeminates the word, ſaying. Domine Domine; exitus Mortis. The iſſues of Death belong to thee.

A good man by his good will would die praying and doe as the pilgrim doth, goe on his way ſinging, and ſo addes the paine of ſinging, to that of going. Yet by this Surplus of paine, vnwearies p. 98himſelfe of paine. But ſome wretches thinke God rather curious, then they faulty, if a few ſighes, with a Lord hauehave mercy vponupon vsus, be not enough at the laſt gaſpe.

There is no ſpectacle in the world ſo profitable, or more terrible, then to behold a dying man: to ſtand by, and ſee a man diſmanned. Curiouſly diddeſt thou make man in the loweſt part of the earth (ſaith Dauid:) but to ſee thoſe elements which compounded made the body, to ſee theſe diuided, and the man to be diſſolued is rufull. So dependant is the life of man, that it cannot want one element. Fire and Ayre, theſe fly vpward. Water and Earth, they ſinke downeward. So liuing man, becomes a dead carkaſe.

Seneca thought a man might chooſe his own death, which was ſome eaſe to him. Quemadmodum nauim elegam nauigaturus, & domum habitaturus: Ita mortem vti que quá ſum exiturus è vita. But better p. 99ſaith another, Stultè haec cogitantur: vitam alijs approbare quiſquam debet, mortem verò ſibi.

But ſince it is ſo great a matter to die, ſo neceſſarie to die well, ſo dangerous to die ill: Let your life be an acting of death.

Certainely Death hath great dependancie on the courſe of a mans life. There bee many that chooſe rather to die quickely, then to liue long ſickely. Some that will inuite Death to doe them the kindneſſe to take them ſoone out of the world, counting a ſhort death, the happieſt houre of a mans life. And for this (ſaith Tully) a man is moſt beholding to Nature. Quòd vnum introitum ad vitam dedit, exitus vero multos. Sed non ſic itur ad aſtra. Chriſtians know better wayes, as how to liue in grace, that they may die in peace. And to whom this grace is giuen, for him glory is reſerued, ſaith Saint Paul. Many a good man is ſore troubled to ſee men of p. 100the beſt liues, to hauehave diſtempered and perplexed ends. Some rauing, ſome deſpairing, ſome dying ſuddenly, and ſeldome hauehave any ſo bitter draughts, as thoſe whom God loues beſt.

It is fit therefore to take notice of the cauſes that be naturall. Deſpaire in dying, may ariſe as well from weakenes of nature, as from trouble of minde: but in neither caſe can this preiudice him that hath liued well. Marke the righteous, and behold the perfect man, for the end of that man is peace.

Rauings, and other ſtrange paſſions, are many times rather the effect of the diſeaſe, then mouing from the minde. For vponupon deaths approaches, choler fuming to the braine, wil cauſe diſtempers in the moſt patient ſoule. In theſe caſes the faireſt and trueſt iudgement that can be made, is, that ſinnes of ſickneſſe, occaſioned by violence of the diſeaſe in a patient man, are but ſinnes of infirmitie, and not to p. 101be taken as ill ſignes or preſages: I will not deſpaire in reſpect of that mans impatient dying, whom the worme of conſcience had not troubled, or deuoured liuing.

Dauid in this caſe, the better to make his way, prayed, and cryed, Lord, ſpare mee a little, O ſpare me, that I may recouer ſtrength, before I goe hence and be no more.

Indeede to Ezekias ſome yeeres of dayes were lent, but we are not worthy of that fauour, wee muſt time it as we may, and bee content to liue and die at vncertainties.

As a ſicke man hearkens to the clocke, ſo let vsus watch Death. For ſudden comming of death, finding a weake ſoule vnprepared, makes it deſperate, leaues it miſerable.

Sudden death of it ſelfe is not therefore euill, What death is to bee counted ſuddaine.becauſe it is ſudden: but becauſe it may take vsus away ſuddenly, our ſoules vnprepared. The good man neuer dyes vnprepared, becauſe his perſeuerance in goodneſſe, is a prouidence p. 102againſt ſudden death.

If a man bee alwayes prepared, and hauehave ſet all euen betwixt heauen and his conſcience; ſudden death is but a quicker paſſage to heauen, and is not to be accounted a ſudden death, but a ſudden departure, becauſe it came not vnlookt for.

Though the righteous be preuented by Death (ſaith the Booke of Wiſedome) yet ſhall hee bee at reſt, becauſe hee hath made his peace beforehand. His departure is no miſerie, for his hope is full of eternitie. Ezekiel the Prophet (ſo often ſtiled Sonne of man) to him God ſayes, I take away from thee the delight of thine eyes, (which was his wife) with a ſtroke ſuddenly, and yet thou ſhalt not weepe. Let not the preſent pleaſures of this life allure thee, nor the cares thereof poſſeſſe thee, and ſudden death cannot ſurpriſe thee. Improuiſa nulls Mors, cui prouida Vita. But if a man doe not prepare to p. 103die, he may liue ſeuen yeeres in a conſumption, and yet die a ſudden death. For any time is ſudden to him that is vnprepared.

They take their marke amiſſe, who iudge a man by his outward behauiour in his death. If you know the goodneſſe of a mans life, iudge him not by the ſtrangeneſſe of his death. When a man comes to bee iudged, his life, and not the manner of his death, ſhall giuegive the euidence with him, or againſt him. Many that liue wickedly, would ſeeme to die holily, more for feare to be damned, then for any louelove to goodneſſe. To theſe men there is malum triplex, quod manet in ſeptima. Which is Horrour in exitu. Dolor in tranſitu. Pudor in conſpectu Dei. If my life pleaſe God, I am ſure my death ſhall pleaſe me: for hee that liues well, is ſure to die well: but he that liues ill, is not ſure to d…e well. Vitae praeſentis finem, talem eſſe oportet, quale futurae eſt principium.

p. 104It is a great happineſſe to die in eaſe. Quis tam facile, quando vult, dormit, as he that layes downe his life in peace. Yet a good man doth not alwayes die in the exerciſe of his goodneſſe. But as a wiſe man when hee ſleepes, leeſes not his knowledge; no more doth a good man his graces, though he die in diſtemper. For habitudes of goodneſſe doe not then leaue him, though they cannot then do their office for him.

But the vulgar opinion, if a man die quietly, and goe away like a lambe (which in Conſumptions and dul diſeaſes, all men doe) then ſure hee goes to Heauen. But if he die diſtempered, and of franticke behauiour (which happens to many through extreame inflammations) then ſure he goes to hell, is a iudgement from nature, not of Religion; and in this caſe truſt not Natures iudgement, for it is arted with ſubtilties of phyſicke.

Serenitie, ioy and peace in a p. 105dying man, is a hopefull behauiour: yet wee ſee the cleere ſtarres that are ſo delightfull to behold, bring forth their Rayes by ſparkelings, and dartings, as though they were deliuered of their light by trauell and hard aſſayes. So good men in their death, hauehave great varietie of accidents, many languors, many agonies, many iterated endeauours, trauailing of Death, as in a Childbirth. But when the paſſages of the ſoule lye open to God without oppoſition of worldly cares; then it peaceably makes egreſſe with a ſweetneſſe, and without diſturbance.

Naturall cauſes hauehave their operations; but it is the God of nature that commands them. It is Gods propertie ſometimes to worke ſupernaturally by nature.

But truſt to this, beleeue aright and liue as you beleeue, and you ſhall be ſure to die in ſafety: and the way to end life quietly, is to render it willingly.

p. 106Let no contentment of the world ſo fixe you to the world; as to make you deſire longer life. Saepe in hoc eſſe, Bene, non diu. Shortneſſe of life is no vnhappineſſe. Citiùs mori vel tardiùs, adrem non pertinet; bene mori aut malè, adrem ſpectat.

The Booke of Wiſedome ſaith, Hee was ſuddenly taken away, leaſt ill ſhould alter his vnderſtanding, or deceit beguile his ſoule.

Had preſent death beene euill, or long life good, Cain had beene ſlaine, and Abel had ſuruiued. But Death commonly begins firſt, where God loues beſt. His ſoule, ſaith the ſonne of Sirach, pleaſed God; therefore haſted hee to take him away.

Wee ſee the beſt men liue not longeſt. And indeede it were iniurious to wiſh that goodneſſe ſhould hinder any man from happineſſe. Hee that lends good men to the world, owes them a better turne then to let them p. 107liue long in the world.

One man ſeemes to die caſually, another violently, both by deſtinie, all men by Decree.

Quē dederat curſum natura, peregi, ſaid the Poet. But the Diuine tels vsus, though Moſes dyed vponupon one Hill, Aaron vponupon another Hill: yet both where they might ſee the land of Promiſe.

How familiarly did Moſes heare of Death, when there was no more betwixt God and him, But, Moſes goe vp and dye?

With ſuch a ſociable compellation are good men inuited to Death, as to a Feaſt.

Nec mihi Mors grauis eſt

poſituro morte labores.

— Mors mihi merces erit.

The aſſurance of life after Death.

ALthough my fleſh bee eaten with wormes, Aſſurance of life after death.theſe wormes turned to duſt, this duſt blowne through the earth, yet after thou p. 108haſt turned all to deſtruction: Againe thou ſayeſt, Come againe you children of men. Redemptor meus, is the word of aſſurance, My Father, and your Father, ſaith the Goſpel. Meum and tuum, are words of Aſſurance to mens ſoules, though in mens ſtates they make all Controuerſies. I know that my Redeemer liueth. How doe I know it? not by Opinion, but by Faith. Fides non creditur, ſed cernitur. Things are not ſo, becauſe we are perſwaded they are ſo: but becauſe they bee ſo, therefore wee are ſo perſwaded. The woman with child, knowes ſhee is with child, when ſhee feeles it ſtirre liuely: So the Spirit of God aſſures our ſpirit, when wee feele his Spirit in vsus.

Holy Iob ſaith, Though after the skinne wormes deſtroy the body yet in my fleſh I ſhall ſee God for my ſelfe, and mine owne eyes ſhall behold him, and not an others.

Which numerall Identity giues p. 109certaintie, that this ſoule of mine, imperſonated anew, and ſo inanimating my body againe, ſhall giuegive a new being, and a better being vntounto both.

That ſoule, the loſt pearle, which to finde a man would hauehave giuen all that he had, ſhal there be found ingrauen in gold, where as heere it was found ſet but in clay.