2 Peter 1:14

THe Apostle proceeds to amplifie the reason, why he so plyed them with the remembrance of these things. My life is but short: Why so? because I am old: yet an old man may weare out some yeares; nay, but I know it is short: How can this be knowne? Yes, by Gods revelation; As our Lord Iesus Christ hath shewed me. I must die, I must die shortly, I know I must die shortly: my Saviour Christ hath told me so. Therefore pardon me, though I inculcate, and beat so much upon one string; it is a lesson worth your learning, and I have but a small time to teach it you. Knowing that shortly I must &c.

I know;] not perhaps precisely the day, or the place, or the manner. But Death is not a stranger to my thoughts; my account is cast up, I am ready. I know.

That I must put off, or lay down;] willingly, not on compulsion: not pulled downe; but laid downe. It is a metaphore drawne from a wager; Depono tecum; the faithfull man doth wager, and pawne his soule to God.

This my tabernacle;] not my castle, or strong tower, or standing house; but a Tent, a moveable, a Tabernacle.

Shortly:] The time is not so farre off that I dreame not of it: not, likely to happen in another age, and creeping on by slow degrees. The Sunne is not descending, but ready to sett: the messenger knockes at the doore: the clocke runs upon the last minute: the Epilogue is on the stage: the taper at the last glimpse: the oake falling under the latest blow of the axe: Instat tempus; Shortly.

As the Lord Iesus Christ hath shewed me.] I dare take his word: he that died for me, hath told me that I now shall die for him. It is a shame for me to be unprepared, when such a Prophet hath certified me; both in prediction, and example; Monstrante viam.

He speakes of an assurance; I know. What doth he know? that I must die; part with this tabernacle. How must he part with it? Put it off. When must he put it off? Shortly. How is he sure of that? The Lord Iesus Christ hath shewed me. The whole may be distinguished into three generalls: A Resolution; [εἰδὼς], I know. Dissolution; I must shortly put off this my tabernacle. Revelation; As our Lord Iesus Christ hath shewed me.

The Resolution is intire in it selfe; an infallible certainety of inevitable death: which is manifest to him, both by the common condition of nature, and a more sensible impression of vicinity: a thing that growes fast upon him. I know.

The Dissolution is observable in divers circumstances: It is Personall; I, though an Apostle of Christ. Necessary; I must, there is no remedie. Voluntary; Put off, willingly, without snatching from me. Instant; Shortly, the decree cannot be suspended.

The Revelation or Premonition of his death, is referred either, Ad Genus mortis, The kinde and manner of his death. Tempus moriendi, The time prefixed of his dying.

Knowing:] This is his Resolution. The assurance of unavoidable death, is a doctrine well knowne: every one can say with Peter; I know. Nil dicitur frequentius, nil creditur facilius; Nothing is more frequently repeated, nothing is more readily beleeved. Bern. Cogita te mortuum, quem scis necessitate moriturum. Thinke thy selfe, as it were, already dead; whom thou knowest necessarily to die. Bed. It is fit that Death should effect death: Spiritualis corporalem, culabilis poenalem, voluntaria necessariam. the spirituall, a corporall: the death of sinne, a death of punishment: a voluntary death, brings a necessary death. Therefore, saith Chrysostome, Let us make a vertue of necessity; Offeramus Deo pro munere, quod pro debito tenemur reddere; Let us offer God that for a gift, which wee are bound to pay as a debt. This is an hard and wofull necessity, saith Anselme; Perdidit homo beatitudinem ad quam factus est, & invenit mortem ad quam factus non est. Man lost that life to which he was ordained, and found the death to which he was not ordained. All men die in time, some before their time. Eccles. 7.17. The overmuch wicked dies before his time; Tempore non suo; in a season which the constitution of his nature doth not threaten. Thus sometimes die the godly, that they may be no longer vexed of the guilty: often the guilty, that they may no longer vex the godly. This necessity all must undergoe, Sed diverso fato with a diverse event. To the wicked, death is the beginning of sorrow: to the Elect, the end of paine. The death of the wicked, saith Bernard, is, Mala in mundi amissione, pejor in carnis separatione, pessima in ignis combustione; Evill in the losse of this world, worse in the separation of life, worst of all in the torture of quenchlesse fire. Death to the godly is, Bona propter requiem, melior propter novitatem, optima propter impassibilitatem futuram; Good in the cessation of paines, better in the renovation of all things, best in the immutability of happinesse. Therefore the Saint that desires to be dissolved, and to be with Christ, Non patienter moritur; sed patienter vivit, & delectabiliter moritur; That man doth not only die patiently, but hee lives patiently, and dies joyfully. Hee loves Iesus Christ but a little, that doth not rejoyce to goe unto him.

But in this point, in vaine I spend my breath, to tell you that I and you all shall lose our breath: you know it. Tell the Oppressour, Thou shalt die; hee answers, I know it. Dost thou know it? and wilt still live like a Christian Iew, extorting from thy brother? How shall Christ, (whom thou supposest thy brother) give thee Spem tuam; thy Hope; when thou takest away from him Rem suam, his Substance? Tell the worldling, Thou shalt die; hee sayes, I know it. Dost thou know that thou must leave the world, and yet dost cleave to the world? Dost thou know, thou must lose the possession of earth, and wilt thou not assure to thy soule the fruition of heaven? The Drunkard sayes, he knowes he must die, he can sing you songs to that purpose. Doth he know it, and yet keepe his bodie so perpetually drunke, that his soule hath no time soberly to bethinke it selfe? Is the gate of heaven so broad and wide, that he can reele into it? Drunkennesse is no way to blessednesse; as the Poet wittily epitaph’d upon a dead drunkard: who lived in the love of wine, and died in the strength of it: If by the pot, to heaven he got, This I dare boldly say; He was the last which that way past, And first which found that way. Tell the Contentious, Thou shalt die; he answers, I know it. And yet wilt thou reserve, Bellum cum proximo, pacem cum Diabolo; Warre with thy neighbour, peace with the Devill? Shall a turbulent spirit ever enter that Citie of Peace? Tell the Deceiver, Thou shalt die, with all thy frauds; I know it. Dost thou know it? Why then is thy tongue Satans anvile, whereon he sits forging his lyes? Why dost thou sweare away thy salvation before thou hast it? Tell the Adulterer; Thou shalt die; I know it. Why then wilt thou be one flesh with an Harlot, which must both rot under the clods; and not rather one spirit with Christ, who reigneth above the clouds? Do we know, we must die, and yet run such lewd courses? We know that we must die; let us so live in faithfull obedience, that we way know we shall live for evermore with ISESUS CHRIST.

Shortly I must lay downe this my tabernacle.] This is the Dissolution, wherein I considered foure circumstances. First, the Personalitie; I, though a Preacher, though an Apostle, one that have seene the Lord Iesus in the face; I. Next, the necessity, I must, there is no evasion, no prevention: I must lose a tabernacle, no mansion, a thing not worth keeping. Thirdly, the Liberty, voluntarinesse, and willing heart of the Apostle to doe this; which he calls a Deposition, or Laying downe of his Tabernacle: it is not a thing violently extorted from me, but laied downe with a quiet and temperate mind. Lastly, the Instance and vicinitie of it; It is not long a comming, but approching so neere, that I see it and feele it: the sands are almost out of the glasse: but a few moments, and I depart; Shortly.

I must; it is Personall; I. The Apostle out of that generall necessitie wisely collects a particular, a proper conclusion to himselfe, I. These singular deductions out of universall propositions, are profitable to men, and acceptable to God. All men are sinners; and I am the chiefe, saith Paul. All men are mortall, and I must shortly die, saith Peter. No degree of men is priviledged from death: not a Patriarch, not a Prophet, not an Apostle, could plead exemption. Zach. 1.5. Your fathers, where are they? and the Prophets, doe they live for ever? Abraham a great Patriarch, Moses a great Prophet, David a great Prince, Samuel a great Priest, Iohn a great Evangelist, Peter a great Apostle; where are they? their soules live in blisse, their bodies are dead in the grave. God doth often take away his Ministers, and that for three reasons:

1 For their owne sinnes; as Nadab and Abihu. Lev. 10.2. They offered strange fire before the Lord, and there went out fire from the Lord that devoured them. They offered strange fire, and they suffered strange fire. They sent up hellish impietie toward heaven, therefore hell came out of heaven upon them. So Hophni and Phinehas, those uncorrected sonnes of Eli. 1 Sam. 2.34. In one day they died both of them. They desperately offended, the father too mildly reprehended, they harkened not, because the Lord would slay them, Ver. 25. So Zach. 11.8. Three shepheards have I cut off in one moneth; my soule loathed them, and their soule also abhorred me. This God doth for the good of the people; Vt illi pereant, ne caeteros perimant: that such might perish themselves, and not destroy others by their bad examples, and uncleane course of life.

2 For the sinnes of the people. As Salomon saies; Propter peccata populi erunt multi Principes: so we may say, multi sacerdotes. For the sinnes of the people there shall bee many Princes: so for the sinnes of the people there shall be many Priests. God smites the Shepheard, when he meanes to scatter the sheepe, he puts out the light, when he purposeth to leave men in the dark. This was Pauls resolution, Phil. 1.24. To abide in the flesh is more needfull for you. Propter vos; for my selfe it is better to be dissolved, and to be with CHRIST: but to remaine in the flesh, is better Propter vos, for you. This may be better for my wife, for my children, for my friends, for those that depend upon me: but I mind none of those; but Propter vos, it is better for you.

3 For his owne glory, lest what belongs to God, should be ascribed to man. CHRIST cannot endure, that that should be attributed to Paul and Barnabas, which pertaines to him, Act. 14.12. As the superstitious Lystrians, that called Barnabas Iupiter, and Paul Mercury; when they brought garlands, and would have done sacrifie to them. Princes use to change their deputies often, as the Turke does his Bashaw’s; lest continuance should bring them to be taken for Princes. So God takes away often a good Minister; lest Assueti servo, obliviscerentur Dominum; they being too confident of the servant, should forget the Lord. There are some Sectaries, that thinke of their Elders, as Simon Magus thought of the Apostles; that they can give the Holy Ghost. They arrogate to the in instrument, and derogate from the agent. Let him speake the abortive figments of his owne braine, yet their superstitious applause is, Vox Dei; It is the voice of a God, not of a man, Act. 12.22. Let another deduce sound conclusions from the sacred truth, and justifie his sober assertions from the undeniable scriptures: yet because the man is not according to their humour, the doctrine shall not have their honour. They must chuse for themselves, a Minister of their owne faction: whereas neither Prophets nor Apostles were chosen by the people: the sheepe used not to chuse their own shepheards. Thus these professors out of their wits, hate Rome worse than hell; yet meete it, and congratulate it, in the same ranck superstition another way. As they thinke it enough that Papa sanxit; the Pope hath decreed it: so these thinke it enough, that Praesbiter dixit, their Elders hath affirmed it. Thus the people, made Bishop, and their Elder a Pope. When men shal thus deifie their Minister, no marvell if God nullifie the man.

Now, seeing we must die, doe you pray for us, that we may doe your soules good while we live. Eph. 6.19. Pray, and make supplication for all Saints: And for me, that utterance may be given unto me. Where the Clergie may learne humility, and the people charitie: we humilitie, that we need your prayers: you charity to pray for us. Weake ones pray with us, malicious ones pray against us, covetous ones prey upon us, few pray for us. Examine your consciences; how seldome doe we find place and memorie in your prayers! Perhaps, Morne and Even you remember your selves, but when is the Preacher in your thoughts? Sure you have not found sweetnesse by him, or else you could not forget him. If we forget you, let our right hand forget her cunning. We will pray for you, doe you pray for us, and our mediator Iesus Christ pray for us all.

Againe, seeing our life is so short, doe you apprehend the meanes while it lasteth. Zachary may be stroke dumbe: sicknesse may suspend us for a season, but death doth silence us for ever. Heare therefore while the voice soundeth; To day if yee will heare my voice hearden not your hearts, Hebr. 3.15. Though I trust, God will never faile you successively of a diligent Pastor: and we wish that those who in time come after us, may in worth goe before us: that as they succeed us in place, they may exceed us in grace. But because certainely, either death must take us from you, or you from us: as it is our part, dum vires annique sinunt, tolerare labores: while we keepe on our tabernacles, to take paines: so let this be your part; while you have eares to heare, heare: while you have hearts to beleeve, receive: while you have hands to worke, obey; that while there is a Saviour in heaven you may be blessed.

I must; it is necessary, there is no remedie but I must lay downe my Tabernacle. If heaven were to be had upon earth, Saints should not dwell in tabernacles. But it is observable of our Apostle, Saint Peter, at the transfiguration of CHRIST, Matth. 17. even whilest he had not knowledge enough to discerne of CHRISTS kingdome, that it was in heaven: and was mistaken in the place; (It is good for us to be here:) yet he knew thus much, that eternitie was not to be had upon earth; and therefore he spake but of tabernacles; Let us build here three Tabernacles. Let us build; well, men may build: yea let us build here; but what? not mansions, but tabernacles. Even in the midst of that unspeakable glory, that little mappe of blessednesse, that abridgement of joy, and glimpse of heaven; he speakes but of tabernacles: putting a difference betweene mount Tabor and mount Sion. 2 Cor. 5.1. If our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands eternall in the heavens. He calls it not the Man, but the House: not of stone, but of mud-walls, Earthly: not a mansion, but a Tabernacle: not such as God made, but our selves marred, Our house: not abolished, but Dissolved; then we have, not expectantly many yeares after our dissolution, but we presently have: not a tabernacle, but a Mansion: aedificatum, non adificandum; not to be built, but Built already: not by man, but by God; a Building of God, made without hands: not transient, but Eternall: not on earth, nor in the ayre, but in the supremest place; the heaven of Heavens. This leaving the Tabernacle, signifies a migration; not onely Vnde, from the earth, but Quò, to the heavens. The losse of mortalitie precedes, the gaine of immortalitie followes. Iob 14.14. If a man die, shall he live againe? All the dayes of my appointed time will I waite, till my change come. The book of Iob plentifully abounds with two things; Impressions of mortalitie, and Instructions of moralitie. It teacheth us that we must die, it teacheth us how we should live. Both are propounded and compounded in that verse. A man must die and live againe, there is mortalitie: therefore all his appointed time, let him watch, there is for moralitie. There are foure remarkeable circumstances in it; A Dissolution, Restitution, Resolution, Revolution. If a man die, there is a Dissolution: he shall live againe, there is a Restitution: all my dayes will I watch, there is a Resolution: till my changing come, there is a Revolution.

Man is by generation dust, by degeneration the ashes of that dust; meere rubbish. The soule in the body, as a prisoner in a dungeon, receives all through a grate. The body is but like Saint Peters Prison, and death as the Angel that frees us. Luk. 12.32. Feare not, little flocke; it is my fathers will to give you the kingdome. Feare not; though you be now tossed about in tabernacles, I will gather you to a kingdome. Israel was a flocke removed often, from Canaan to Aegypt, from Aegypt to the wildernesse, but was at last folded in Iudea. We are now often removed in tabernacles, we shall have an abiding place. Ioh. 16. Nunc vado ad Patrem, saith CHRIST: Now I goe to the Father: CHRIST led us we must follow him. He went to his father three waies. 1. Viâ Passionis, the way of his Passion; a sorrowfull way. 2. Viâ Resurrectionis, the way of his Resurrection, a joyfull way. 3. Viâ Ascensionis, the way of his Ascension, a glorious way. Psal. 47.5. God is gone up with a shout, the Lord with the sound of a trumpet. All this was for our sake. Hebr. 9.24. He entred into heaven, to appeare in the presence of God for us. By those three workes of CHRIST, we have three speciall benefites; all expressed by Paul, Eph. 2.5.6. By his passion he hath quickened us, by his resurrection, raised us up: by his ascension, Made ut sit in heavenly places. Now I goe to the Father; Now, there is the brevity of this life, it is but a Nunc, Now. I goe, there is the mutability of the world, Vadit, it fades like grace. To the Father, there is the glory of future blessednesse, to be with God himselfe for ever.

Indeed to the wicked death is more than a dissolution, even a destruction of the Tabernacle. Eccl. 41.1. O death how bitter is the remembrance of thee, to a man of prosperity! It is terrible, not onely for the separation of his delights, but for the not separation of his sins. Beholding his sins with amazed eyes, he cryes to them, Oh give me one houres libertie; when he shall say to his lusts, covetice, pride, drunkennesse; Depart from me: and they shall answer; No, Tu nos egisti, opera tua sumus: thou hast made us, we are thy creatures; we will goe with thee to judgement, we will dwell with thee in torment. Ejus est mortem timere, qui ad Christum nolit ire: ejus ad Christum nolle ire, qui non sperat cum Christo regnare. Let him feare death, that desires not to be with Christ: and let him refuse going to Christ, that hopes not for mercie of CHRIST.

But to the faithfull, the grave is but a Chamber. Esa. 26.20. Come my people, enter thou into thy Chambers. But a Bed. Esa. 57.2. They shal rest in their beds. A very parlour, where the Lord shuts up our bodies with the key of Peace, and opens them againe with the key of Resurrection. Vnto this hope the Apostle lifts up our hearts by his owne example. It is observable that to the two chiefe Apostles, Paul and Peter, God did afford this priviledge; in this mortall life to have a tast of heavens joyes; that they might more feelingly and effectually raise up our affections to that supernall Citie. Paul was wrap’d up to the third heaven, and so ravished with this joy, that he knew not whether he had his body about him or not. 2 Cor. 12.2. Whether in the body, or out of the body, I cannot tell. And me thinkes, when he comes downe againe out of heaven, he writes so contemptibly of these worldly things; that hee calls them very drosse and dung. Such respect hath any man of all things under the sunne, that hath but tasted the sweetnesse of Paradise. So Peter, together with Iames and Iohn, on Mount Tabor, saw a glimpse of heaven. They beheld it, that they might preach it, preaching: lift up our hearts to it: and our hearts being lifted up to it, might be blessed in it. On purpose they were shewed this glory, that they might enflame our affections with it. Imagine that it were possible for the most worldly soule here, to be lifted up so high as Paul; be admitted to look into Paradise: to see that glorious societie of Saints and Angels, and so much of that Beatificall vision as their nature is capable of: and from thence to looke downe againe upon this earth, hanging like a little clod in the midst of the world: and see so many millions of men busied about nothing, like Ants on a molehill, or flies in a sunne beame: how basely would he esteeme this world, and contemne that which is now his glory, and for which he is content to venture his soule! Doe you now wonder, that we so much commend that blessed rest? when one gazed long on Minervas picture another askes him the reason of such curious speculation: he answered, O, si meos haberes oculos: Oh that thou hadst my eyes! So, ô that you had Saint Peters eyes; you would not admire our admiration.

Put off, or Lay downe. It is also voluntary; Depono. The Apostle calls himselfe a depositary, that hath a jewell committed to him on trust, which hee is willing to surrender. A man that hath some precious treasure intrusted to him, is not onely anxious to defend it from the violent attempts of others, or from their subtle underminings: but is also troubled in himselfe, with some invasion upon his owne honestie, by a corrupt desire to possesse it, and employ it at his owne pleasure: and never finds full peace from these reluctations, till the proprietary resume it. So for this sparkling Iewell, our soule, which lightens our night of ignorance, and darke body of earth, lodging in our flesh: we are exercised with a continuall trouble to preserve our life from sicknesses, and other offensive violences: and are tempted with covetousnesse to enlarge our terme, to strengthen our tenure and state in it; and to make it so much our owne, as to spend it unthriftily upon lusts and surfets: and we have no perfect peace till the giver receive it backe: donec deposuimus a nobis, & reposuimus in Domino; till we have put it off from our selves, and layed it up in God.

He doth lay it downe being called for, not cast it away without bidding: that were not to lay it downe, but to runne away from it. God saies, Thou shalt not kill: si non alium, multo minus teipsum: if thou maiest not kill another than much lesse thy selfe. Sapiens non fugere debet è vita, sed exire, Sen. The wise man doth not runne out of his life, but maturely goe out. This life is a warfare, where God hath placed some in the foreward, some in the Rere, some in the wings, others in the maine battell: every man hath his station, and must not depart from it without his Nunc dimittis, without his Pasport. Neither light of nature, nor light of grace, directs a man to put out the light of his owne life.

Not nature: Paul calls death an Enemie: Now, no man loves an enemie properly, and for his owne sake, quatenus inimicus, so farre as he is an enemy. Homicida in se, insepultus abijciatur, saith Seneca. It is pittie any hands should bury him, whom his owne hands have slaine. We may say of a selfe-murderer, as it was said of Cato; Occidit se, ne dicat, Caesar me servavit: he slew himselfe, rather than he would say, Cesar hath saved me: so that man kills himselfe, lest CHRIST should save him. Cleombrotus read Plato’s Phaedo unadvisedly; otherwise he would not have destroyed a mortall body to make way for an immortall soule. Scripta Platonis non ita erant animo percipienda tuo. Virg. Aen. 6. The poet by that naturall light condemned such attempts, Qui sibi lethum, Insontes peperere manu, &c. Quam vellent aethere in alto, Nunc & pauperiem & duros perferre Labores! Those that have extricated themselves from misery on earth, by an unnaturall violence upon themselves; if they might be restored to life againe, they would endure ten thousand times more with patience. God hath tied the soule and body together with such a passionate love, that they cannot part without griefe. Man is borne with little insensible paine, but dies with extreme anguish. If the wisedome of God had not interposed that let to timorous nature, there would have beeney many Lucreces, Cleopatra’s, Achitophels; so many wilfull funeralls, that good Lawes should have found small opportunitie of execution. But as God would have our birth bitter to our mothers, that they might love us the dearer: so he would have our death bitter to our selves, that we might the more feare to hasten it. Man saith; it is a miserable privation for him, that hath seene the starres, the sunne in his glory, and the heavens reconciled with the fruitfull earth, both sympathising in our benefit: for that man to be tumbled into a silent grave, neither seeing nor seene, uncapable of comfort! now what nature loaths, thy owne sober heart dislikes, and God detests, doe not accomplish.

Not Grace, for all such in holy writ have their brands; as Achitophel, Saul, Iudas. They slew indeed Malos, sed Malè; evill men, but after a worse manner. Our Saviours direction was; When you are persecuted in one Citie, fly into the next. He saies not, dispatch your selves lest your enemies triumph over you; nor get others to doe it that you may escape further torments: but save your selves by flight, run not out of your owne lives. Non recipio animam, quae me nolente egreditur de vita. Sen. God will refuse that soule, which leaves the body before himselfe call for it. It is objected, that

Sampson did this, yet he is reckoned in the Legend and kalendar of Saints, Heb. 11. But his fact cannot be excused, but that by divine revelation it was warranted. Nisi quia latenter Spiritus hoc jusserat; unlesse the Spirit of God did infuse this into him, who purposed to worke miracles by him, Aug. He prayed to the Lord, he was heard of the Lord: therefore I doubt not but his motion was divinely inspired. For God after that his strength was departed, assisted him in the act. Therefore as Augustine saies of Abrahams offering up of Isaac; That which without Gods command had beene no lesse than madnesse; when GOD commands it, proves obedience.

But Rhasis is commended for this. 2 Maccab. 14.42. He fell upon his sword, chusing rather to die manfully, &c. Even that commendation is warrant enough, to raise the book out of the Scripturall Canon. But he called upon the Lord of life and spirit to restore his bowels againe: alas, this shall be common to the very reprobates. Yes, but he died nobly: it had beene a better report to have died humbly. He did it saith the Author, manfully: and I doe not say, that he did it womanly. It was Magnè, but not Benè factum: farre more Roman, than Christian.

But those Virgins in the sacke of Rome, that to prevent the Ravisher slew themselves, are praised. Saint Augustine refutes those praises; It is an error to thinke, that whatsoever is done on us, is also done of us. For then were chastitie a vertue of the body, not of the mind. The polluted mind makes the body stained, though it did never act: but the body abused by violence cannot make the unconsenting mind guilty. Was Thamar to be condemned, because Amnon did defile her? It is Consent, that maketh the sinne: as Augustine said of Tarquin and Lucrece. Duo fuerunt, & unus adulterium commisit: there were two persons in the action, yet but one offender; the other being not an actor, but a sufferer. Why then did Lucrece kill her selfe? If she were unchast, why is she honoured? if she were chast, why was she murdered? Si non est illa impudicitia, quâ invita comprimitur; non est haec justitia, quâ casta punitur. If that were no unchastitie, where a woman is ravished: then this is no justice, wherein a chast woman is punished. But saith the Matron or Virgin, If I be ravished and surviue, the world will say, it was done with my will, what world? that which est positus in maligno, knowes nothing else but wickednesse. Howsoever, Davids testimonie is sufficient; Lord, thou knowest mine innocence. But it is opposed, that the feare of death and crueltie may make them consent to these constuprations. How can they tell, what extremity may worke upon them? What then? Satius certum homicidium in praesenti, quàm incertum adulterium in futuro? Is it better to commit a present murder, than hazard a future rape? Shall we perpetrate a certaine sinne, to prevent an uncertaine shame? Shal we do that we cannot live to repent, to avoid that we may live to repent? Oh let them, and let themselves alone that they may recover themselves; before they goe whence they shall not returne, even to the land of darkenesse and shadow of death, Iob 10.20. Saint Augustine decides it; Non sit vobis vita vestra taedio, quamvis fuerit hostibus castitas vestra ludibrio. Doe not you make havocke of your soules, because others have abused your bodies. Paul was in a straite betwixt this double choice, of life or death. Phil. 1.23. Though he was desirous to die, yet he was content to live. Quasi sapiens amplectitur mortis lucrum, tamen quasi so vus non refugit vitae obsequium, Ambros. In his wisedome he could chuse the gaine of death, yet in his obedience he refuseth not the service of life.

But to doe this argues a stout and valiant mind, fearelesse of death. Indeed such may be more admired for stoutnesse of mind, than commended for soundnesse of wisedome. But that is not magnanimity, but rather the greatest cowardice. Nature it selfe teacheth, that there is more valour to endure a miserable life, than to embrace a wretched death. That is farre the greater mind, quae vitam arumnosam potest magis ferre, quàm fugere. There is no sorrow, no shame, no miserie; that should force a Christian to so desperate a prevention. The servants of God never did this, when their soules were heavy to the death: their bodies in Iobs plight, when a prick could have ended all his woes: when the pulling away of the pillow would have eased all their griefes. They never payed the debt of nature, till their creditor called on them for it: which time they would never have stayed, if the service of their owne hands might lawfully have released them. But as we cannot live without a Permittis, so we must not dye without a Dimittis. Some that enjoy the worlds Paradise, desire to live: others that endure the worlds Purgatory, desire to die. Saint Augustines rule is good for both. Si habes vitam in desiderio, habet mortem in patientia: habet vitam in patientia, si habes mortem in desiderio. Though thou desire life in thy election, yet embrace death in thy patience and admit life in thy patience, though death be in thy desires. When God calls, be not troubled to put off thy Tabernacle: till God calls, be not troubled to keep on thy Tabernacle.

The causes of this unnaturall sinne, are many. 1. Impatience of crosses: if they cannot have their will on others, in a curst heart they will have their will on themselves. And so leape like some fishes, out of the boiling caldron into the broiling flame. As Dido; Sic, sic juvat ire sub umbras. 2. Ambition of a name, and to be famoused in the world for Heroicall spirits. Yet alas, they are plagued in that they affected, for their memories stinkes above ground. Such a fire was in the bloud of Rhasis. 3. Preservation of chastitie: so Pelagia at fifteene yeeres old. This is a grievous follie to save the body from deflouring, by deflouring the soule. 4. Infidelitie; when they have no faith in God, nor hope of good issue out of troubles. Thus did the younger Cato, to avoid the tyrrannie of Cesar. God holds it a great indignitie to him, not to be trusted: therefore justly plagues diffidence with desperatenesse. 5. Pride; when a man will not submit himselfe to Gods will: but will chuse not to be at all; unlesse he may be as he list himselfe. 6. Crueltie to others. Nero that was so artificiall in cutting throates, at last runnes on his owne sword, saying: I have lived dishonorably, I will die shamefully. Saul being so bloudied against David and the Priests, became as unmercifull to himselfe, to wreake his teene on his owne bowels. Iudas that was so cruell against the innocent bloud of his Master became as cruell against the nocent bloud of himselfe. Achitophel thirsting after Davids life, became as ill minded against himselfe. He that is thus savage and mercilesse to himselfe, to whom will he be mercifull? Let no man thinke him a friend, that is his owne enemie. Trust not such a one: who spares not his owne bloud, will never spare mine. 7. Desperation; when a man thinkes that all the doores of mercie are shut against him; and there is no goodnesse enough for him in IESUS CHRIST.

But I forget my selfe, and hold you too long in disputing a question, which many a one hath disputed against himselfe in a moment of time, without reply: not with tongue, but with hand: not with sharpnes of wit, but of sword. I wil pronounce nothing determinatly of any particular person: but wee shall find it to be the end of usurers, murderers, traytors, and such branded wretches. I know the mercy of God may come, Inter pontem & fontem, inter gladium & jugulum; betwixt the bridge and the brooke, betwixt the knife and the throat: and repentance may be suggested to the heart in a moment; in that very instant. But this only may be: there is no promise for it, many threatnings against it, little likelihood of it. It were madnes for thee to break thy neck, to try the skill of a Bone-setter. Tarry, till God calls, patiently, and then lay downe thy tabernacle cheerfully, and the Lord Iesus will receive thy spirit in mercy.

The use of this point serves to reprove the hasty wishers for death. In the least extremity; let mee die. Some of the Saints have not escaped this infirmity. Elias, 1 King. 19.4. He arose, and went for his life to Beersheba; and after that a dayes journey into the wildernesse; all to scape Iezabel: yet when he was there, he requested for himselfe that he might die. It is enough, now, O Lord, take away my life: for I am not better than my Fathers. In the morning he fled for his life: at evening being a little weary, he prayes for death. So Ionah; first cries earnestly for life, Chap. 2. Out of the belly of hell I cried, and thou heardest my voice. Some dayes after he begs and sues for death, Chap. 4.3. Take, O Lord, I beseech thee, my life from me: for it is better for me to die than to live. Because Iezabel pursues him in the world, therefore Elias must needs out of the world: because the Ninivites did not die, therefore Ionas will not live. If they had then departed, the one had died fainting, & the other had died chafing. They that desire death in passion, desire it only for fashion. For when sicknesse, Deaths messenger comes, Medici adducuntur, munera promittuntur; Physitians are consulted, rewards promised, prayers conceived, vowes offered, that death may be deferred, Aug. You remember the Fable of the old man with the burden of stickes; wherewith being overloaden, and weary of his misery, he cals for Death to come to him. Death came, tooke him at his word, and asked him what he would with him. But he answered, quickly turning both his mind and language; I desire thy help to beare my burden of sticks for me. Young Clitipho in the Comedy, being abridged of his lusts, had nothing in his disconted mouth, but Emori cupio, I would faine die. The wiser father replied; My sonne, Priùs disce quid sit vivere; First learne what it is to live. Desire life with aged Simeon, till thou hast got the Lord Iesus in thine armes: without whom the first death will be terrible, the second death intollerable. Bern. Tu quomodo exibis anima misera, quae ducem itineris Dominum Iesum non nosti? Miserable soule, with what courage canst thou set on thy way, which knowest not the guide of the journey, Iesus Christ? If a man should live as long as Methushalem, if his head were as white as snow, yet it is not fit to melt till hee have knowne Christ. Though his skin were as writhled as parchment, yet it is not time to bee folded up, till his soule be ripe in the faith. If he knowes not Iesus, he is not fit to die. Let us then desire to put off this Tabernacle, when we are sure of that immortall clothing. 2 Cor. 5.4. We doe groane in this Tabernacle, not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Then let us wish to leave the earth, when wee perfectly know the way to heaven. Desire to live till you are inspired with grace, desire to die when you are assured of glory.

Shortly] I must put it off; this is the last circumstance; the Deposition is instant. How the Apostle was assured of his approaching dissolution, I will not yet examine; but referre it to the due place, which concernes his Revelation. That which I here onely observe, is his principall intention; to expresse his owne diligence, and to convey into their hearts a more powerfull acceptance of his holy counsels, because his time is short. Velox depositio.

First, to strengthen his owne diligence; Quò brevior operandi opportunitas, eò major operandi sedulitas; The lesse space a man hath allowed for his businesse, the more he should plie it. Pancioribus diebus, potioribus argumentis; The fewer dayes the fruitfuller lessons! Ioh. 9.4. I must worke the works of him that sent me, while it is day. Neere to his end he washed the Disciples feet, preached Sermon upon Sermon, of humility, charity, fervencie: revealed many things before secreted: Haec ab initio non dixi vobis; I told you not these things from the beginning. Iacob gave his best blessing in his last Will: Moses made the best Sermon to Israel neere his end: David gave the best counsell to Salomon on his death-bed. Peter plies his preaching and writing, when hee knowes there followes instant silence. Rev. 12.12. The Devill hath great wrath, because he knoweth that he hath but a short time. As he is never idle, so then most busie, when he perceives his terme of rage expiring. Therefore let not Gods Ministers be negligent, for they have but their time, and that is short. May we all spend it to the peace of our consciences, the good of the Church, and the honour of our Maker?

Secondly, to beget zeale and embracing of his doctrine in our hearts. The words of dying-men have beene most emphaticall, most effectuall. We remember what our Fathers or friends spake last, because we heare them not speake againe. The last words of good men are best: as the last glimpse of the candle is the most bright: the last glare of the Sun going downe most cleare: the last speech of a deare friend parting with his friends, and departing out of the world, is usually most compassionate and patheticall. An admonition uttered by such a Teacher, and at such a time, and to such an auditory; chalengeth good attention, great devotion. Phil. ver. 9. For loves sake I beseeeh thee, being such an one as Paul the aged. This was his adjuration of Philemon, to grant his request for Onesimus. He is a Preacher of Christ, heare him: an Apostle, heare him: a dying Apostle, O now or never heare him. Wee preach to day, perhaps not be able to morrow: this Sermon may be the last Sermon: therefore heare while you may, lest you desire it when you may not. He that will be good at last, must begin at first. Occasion is like Manna, it must be gathered before the Sun is up: or like the poole of Bethesda, we must enter as soone as it is stirred by the Angell. If we preach, must you not heare? If we preach to day, ought not you heare to day? I meane not only with your eares, heare us with your hearts. Shew us not only our Sermon in your Tablets, let us see it in your hands: worke it, and so preach it againe over with your fingers. Be not meere earthly merchants, to fill your sailes, and fill your ships, and fill your shops, and fill your houses; and cannot fill your soules. They write of some Traffickers on the coast of Lapland, that they often buy their winds of the Devill. Take heed, you that grow so rich in purse, and poore in conscience, lest you buy your wealth of the Devill. The learning of most Preachers in the Land, at one time or other, in one place or other; doth emptie it selfe within your walls. Yet, the wickednesse of the greater part, hath brought a scandall on the better part. And it is a Countrey prayer, God blesse us from the Citizens of London: they will heare three Sermons a day, but deceive ten plaine men in an houre: they have so much preaching, that they are the worse. Poore soules, they are mistaken in this: mens wickednesse comes not by too much preaching, but by too little practising. The Lord worke in us a conscionable obedience, that we may not heare to our condemnation, but comfort. Nostrum est dicere, vestrum agere, Dei perficere, Cyril. It is our part to preach, yours to practice, Gods to accomplish.

Even as our Lord Iesus Christ hath shewed me.] This is the Revelation or Premonition of the Apostles death. Some refer this ad genus mortis, to the kinde and manner of his death: Others, ad tempus moriendi, to the time of his dying. Some say, καθὼς signifies modum obitus sui, the manner of his departure; that he shall So die as Christ shewed him. Others understand by the word ταχινὴ, velox; that he was to die shortly, because the Lord had revealed the instance of his departure. I know that I must not abide long upon earth: for Christs Word, Oraculum veritatis, hath spoke it: and I am sure to finde veritatem oraculi, to suffer it.

They that referre it to the Manner, conceive this Revelation to be given him. Ioh. 21.18. When thou wast young, &c. It is added, ver. 19. This he spake, signifying by what death he should glorifie God. So that if this be the ground of the Revelation, certainely it intends rather quomodo than quando, rather the manner, than the time. So August. Extendes manus tuas, hoc est, Cruci; Thou shalt stretch forth thy hands, that is, to the Crosse. Tunc Petrus ab altero cingitur, cum cruci astringitur, Tertul. Then was Peter girded by another; when he was fastened to the Crosse. That Peter was crucified, is the current and universall consent of History. First, vers. 17. If thou lovest me, feed my sheepe: Christ told Peter in what vocation he should live: then in the next verse, after what manner he should die, which questionlesse must be a violent death, of martyrdome, though the particular kinde be not specified. At last he concludes and alludes to both; Follow me. Theophil. Aret. Be thou such a Pastor in feeding my sheepe, such a Pastor in suffering for my sheepe, as I have given thee example, Ioh. 13.36. Peter asked his Master, whither he went. IESUS answered; Whither I goe, thou canst not follow me now: but thou shalt follow me afterwards. IESUS remembring this conference, together with his question; Why cannot I follow thee now? and his Resolution, I will lay downe my life for thy sake; tells him, Ioh. 21.18. When thou wast young, thou girdedst thy selfe, and walkedst whither thou wouldest, Rupert. Maldonat. When thou wast a youngling in the faith, and didst gird thy selfe with thine owne strength; it was thy folly to thinke thou couldst follow me whither I went. Therefore by denying me thrice, thou didst prove my words true; Whither I goe, thou canst not follow me now. But when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and carry thee whither thou wouldest not. When thou shalt feele the weaknesse in thy selfe, and grow strong in the Lord, my other saying will prove true; Thou shalt follow me afterwards They that say this, [Follow me] intends the manner of his death, that he should follow him in being crucified as Christ was; have strange eyes. It is not good to find out more in Scripture; than God meant should be found there.

Some contend that this Revelation here mentioned, is not that Ioh. 21. for they say, it was not given at Ierusalem; à Christo jam resurrecto, by Christ immediately risen againe: but at Rome, à Christo jam ascenso, by Christ after his Ascension. So Ambrose and Gregory cite this history from Linus, upon the Acts of Peters Passion. But Origen, Tom. 7. in Iohan. referreth it to Paul, and that a great deale more probably than to Peter. The story is this: Peter being at Rome, imprisoned by Nero, and sentenced to death; by the importunity of the people, perswading him to save himselfe; and by the opportunity of Processus and Martinianus concession, who were governours of the watch; was over-ruled, and fled. Comming to the gates of Rome, there Christ met him. Peter asketh him, Domine quò venis? Cui Christus, venio iterum crucifigi; Lord, whither commest thou? Christ answered, I come againe to be crucified. Now Peter knowing that Christ had an impassible and immortall body, Intellexit Dominum crucifigendum in servo; Presently apprehended, that the Lord was to be crucified in the servant. Hereupon he came backe, and died on the Crosse to honour Christ, that had died on the Crosse to save Peter. Our credite answers this Story, as countrey-men doe the report of Travellers; They will rather beleeve it, than goe to see it: Mallem admittere, quàm quaerere. Whether Peter were crucified at Rome or not, we are not certaine: but that Peter is dead, we are certaine: on this let us rest, that we may rest with Peter.

They that refer it to the time of his dying, understand it thus. Calvin. That Peter should die, he knew in generall; that he should die a Martyr, he knew in particular. Ioh. 21.19. Signifying by what death he should glorifie God. But that he should die Shortly, he could not know, except by some later revelation in special. It is probable, that where Peter wrote this Epistle, even there he received this Revelation. But it is manifest that he wrote this Epistle at Babylon: for he wrote the second, where he wrote the first; Chap. 3 ver. 1. but he wrote the former at Babylon, 1 Pet 5.13. The Church that is at Babylon elected, together with you, saluteth you; and so doth Marcus my son. Therefore it is more likely and consonant to reason, that Peter died at Babylon, than as the Papists say, at Rome. Here they will distinguish, though therby they destroy. They say directly, that by Babylon is meant Rome; even that Babylon. Rev. 17.5. The mother of harlots and abominations of the earth, is Ipsa Roma, very Rome. So Papias in Euseb. To have some proofe that Peter was at Rome, they are content to allow that Rome is Babylon. So that Babylonis fuisse, is all one with Romae praefuisse; for Peter to be at Babylon, and to be Bishop of Rome, there is no difference. The infamie of that damnable name doth not deterre them, so they may have some pretence of their Apostolicall title. Indeed they doe not so much care for Christ, Modo Petrus illis relinquatur, so they may enjoy Peter. Calvin. Let them but retaine the name of Peters Chaire, Suam Romam in profundis Inferis collocare non recusabunt; They will not refuse to seat their Rome in infernall Babylon. Much good doe it them: if they will not sticke to call their glorious Church, stigmaticall and accursed Babylon; surely we need not sticke much to allow them that Peter was at Rome. But heare we further.

We say, that this locall Babylon was not Rome, but that great Citie in Aegypt, now called Cayr or Alcayr; which they say to be thirteene or fourteene Germane miles about. For Babylon is typicall Rome, not Rome topicall Babylon. The Apostle did not speake aenigmaticè, by a Riddle: hee did not date his Epistle from a place so called in an allegoricall sense. Letters are dated from Cities or places so usually called. Indeed Rome in the Revelation, is called Mysticall Babylon: but this was not the first Rome, Qualis erat sub Christo, As it was in the dayes of Christ: but the last Rome, Qualis erat sub Antichristo; Such as it should be under Antichrist. But Saint Peter writing at and from Babylon, doth yet handle no point concerning the seat and rule of Antichrist there. Which plainly sheweth that Antichrist should reigne, not in materiall; but in mysticall Babylon. Thus they have gotten it allowed, that Rome is Babylon: but it still remaines to prove, that Peter was at Rome when he was at Babylon.

The Apostle sayes that Marke was with him, 1 Pet. 5.13. My sonne Marcus saluteth you. Now Marke is said to be constituted the first Bishop of Alexandria in Aegypt; where hee was put to death, and buried, Nicephor. But these adversaries affirme, that Peter was at Rome five and twenty yeares: now if Marke kept his Episcopall seat in Alexandria, how could he be with Saint Peter at Rome? Who can untie this knot? Admit that Peter was at Babylon; and then Marke might easily be with him; for both those Cities were in Aegypt.

Divers have opinioned that Peter died at Ierusalem, by warrant of that place, Matth. 23.34. Some of them shall yee crucifie: Yee, that is, the Iewes. Now if any of the Apostles were crucified there, it must be Peter: for none of the rest was crucified in Ierusalem.

Lastly, it cannot be proved, that Peter was at Rome, at all. For first, Paul foureteene yeares after his first comming to Ierusalem, found Peter there: as it is undeniably evident, Gal. 2.1. and 9. At which time they celebrated that Apostolicall Councell, Act. 15. Giving the right-hands of fellowship, that Paul should preach to the Heathen, and Peter to the Circumcision. If any say, that Peter came from Rome to the Councell; what time then had he to visite Antioch, Galatia, Cappadocia, Asia, and Bithynia, to all which Churches he preached? 2. When Saint Paul wrote his Epistle to the Romans, Saint Peter was not at Rome: otherwise he would not have forgotten so great a Pillar in his liberall salutations. Chap. 16. He mentions many, but no word of Saint Peter. 3. When Paul came to Rome, Peter was not there: he sent Epistles from Rome, and many commendations from the Brethren: as appeares, Col. 4.10. Philem. ver. 23. but no remembrance from Peter. If Peter had beene at Rome, Paul would not have forgotten to send greeting from him. Yet more plaine, 2 Tim. 4.11. Onely Luke is with me: then Peter was not there. Ver. 16. At my first answer no man stood to me: had Peter beene there, he would not have forsaken Paul. 4. It was fitter for Peter to be at Babylon, (for Gal. 2.7. The Gospell of Circumcision was committed unto him) that he might follow the Countries most frequented with his own people.

I conclude this point; if Peter received the oracle of his death so neere, at Babylon; he must fly over seas and mountaines if he died at Rome. But howsoever, the Romists will have it so: and rather than not domineere over all the world with the Chaire of Peter at Rome, they will sinke downe to hell with cursed Babylon. Albeit S. Iohn Lateran chalengeth Peters head, Poytiers in France his nether jaw with the beard on it; Triers many of his bones, Geneva part of his braine, which was found to be a Pumice stone; yet still Rome must have his body, and boast of his Sepulcher. Let them have it without our envie, so long as we keepe the true and only Head, the LORD IESUS CHRIST.

Now to speake to our selves more usefully: howsoever our Apostle had some speciall premonstrance of the nearenesse of his end, yet this is not common. So had Aaron, Num. 20.26. Aaron shall be gathered to his people, and die in Mount Horeb, Deut. 32.50. Moses knew that he should die in Mount Nebo. Luke 2.26. Simeon had a revelation by the Holy Ghost, that hee should not see death, before hee had seene the Lords CHRIST. Though old age and consumptions be Prognostica & indicia vitae brevitatis; Certaine signes and forewarners of approaching death: yet the condition, manner, and houre of our departure; is alwayes kept secret from us.

Howsoever, it is observable that this Apostle died in a good age; an old man. Ioh. 21.18. When thou shalt be old, thou shalt stretch forth thy hands. Long life is given as a blessing to such as preserve obedience. Honour thy father and mother, that thy dayes may be long in the Land. Prov. 3.16. In the right hand of wisdome, is length of dayes. But disobedience shortens our time. Psal. 55.23. The wicked men shall not Dimidiare dies suos; live out halfe their dayes. Psal. 109.8. Let his dayes be few. Eccles. 7.17. The sinner shall die, Tempore non suo, before his time. It was threatned to Eli, 1 Sam. 2.32. that there should not be an old man of his house. It is not evermore a curse to be barred of old age. Iosiah, whose name is sweet, as musike at a banquet of wine, died young, that he might not see the evill to come. A sonne of wicked Ieroboam was promised this for a favour, because there was found in him some good thing toward the Lord, 1 King. 14.13. It is a mercy, when the Lord takes away his children so young, that they be neither affected with the evill of action, nor afflicted with the evill of passion. A man lives too long, if untill Non desideratus, that no bodie desires him to live any longer. The world is soone weary of an old man, especially of an old Minister. Can he no longer answer their expectation? turne him out of his place: this is their mercy. The Levite might not serve after fifty: what then, must he lose his maintenance? no, he had the same provision still. A man will not cast away his Dogge being old, because he hath done him service.

Let not the young Minister despise the old: when one said to his friend, while he was looking on an old man; You see not Hominem sed umbram, not a man, but the shadow of a man: it was answered, that an old mans shadow was oftentimes better than a young mans whole body. Athanasius was very old: yet upon his shoulder, our Mother the Church leaned, in her sharpest persecutions, to take her rest. Nor yet let the old despise the young. The Spirit of God is not bound to age, nor is wisdome tied to yeares. It is not with senses, as it is with wines, the older the better. There may be a young man of sixty, and an old man of twenty yeares. Young David may excell his teachers: Daniel was a young Prophet, Salomon a young King, Samuel a young Priest, Iohn a young Evangelist, Aquilinus Discipulus; Timothy a young Bishop, Timothy was so young, that Paul cals him Son: yet Timothy was acquainted with Christ, before Paul was acquainted with Timothy. 2 Tim. 3 15. He knew the Scriptures from a childe, which made him wise unto salvation through faith which is in Christ Iesus. Yet Paul is called his Father; first, because hee did instruct him more perfectly: so they were called the Sons of the Prophets, whom the Prophets taught. And because he did minister to Paul, as to a father. Now though he was Aetate filius, tamen dignitate Episcopus; For age a son, yet for dignity a Bishop. Some say he was chosen to such a place, Ob penuriam temporis; but they manifest penuriam ingenii. No, saith Ambrose; Iuvenis ille nil juvenile habuit; That youth retained no youthfull humours. A young man with his undowned chinne, whose face hath not yet discovered to the world of what sex he is; may bee old in the gifts of the Spirit. It is an old proverbe; Cucullus non facit Monachum; A well shooted beard striving for length with the cassocke, makes not a Priest. Ministers must be young before they be old: Ordinatè ad ordinem, non saltando, sed ascendendo; proceeding orderly, not by jumpes, but by degrees. First, they are tried with a lesse charge: For, Qui non benè regit naviculam in fluvio, non reget navem in oceano; He that rules not well a small vessell in the river, trust him not with a ship in the sea. A young man may often say, My youthfull affections are dead, and I live; when an old man shal have passed many yeares in the world, and yet is scarce a day old in Christ.

Now seeing I am fallen upon the point of old-age, let me consider two things: the miseries by nature incident, and the comforts by grace accident to it.

The miseries are many, partly mentall, partly corporall. Mentall are the worst: Sordities, ira, nummorum copia mira: His natura senis tribus est infecta venenis. They will covet, as if they were to begin a new race of foure-score yeares. Quo minùs via restat, eo plus viatici quaerunt; The lesse journey they have to goe, the greater provision they make. Plautus quoteth it as a wonder, to see an old man bountifull: Benignitas hujus sicut adolescentuli est. Horat. Multa senem circumveniunt incommoda; vel quid Quaerit, & inventis miser abstinet, ac timet uti. Many miseries wait upon old men: first, they greedily seeke, and then they miserably forbeare, what they have found. Ignorance and Arrogance meet in unsanctified old age. For Ignorance, Hosea 7.9. Gray haires are here and there upon him, yet he knoweth not. Senescit, being cut into two words, is quasi Se nescit, or nescit se: as if Senescere, were all one with Se nescire. For Arrogance; it takes away wisdome from the young, and all true knowledge, as if they were weifts and strayes, proper onely to it selfe, as Lord of the soile; and conjures all learning into the circle of its owne night-cap. This is the first and the worst misery of old age; when a man is just come backe againe to a childe. When he is only Laudator temporis acti, se puero; praising the ancient times so vehemently, as if hee would sell them, and forgetting the present dayes to use them.

Corporall miseries are innumerable; Morbúsque est ipsa Senectus; Even old age it selfe is a disease. Sometimes it hath beene without any great decay of senses. It is said of Moses, Deut. 34.7. When he was an hundred yeares old, his eyes were not dimme, nor his naturall force abated. So Ioshua said of himselfe, Iosh. 14.11. As yet I am as strong this day, as I was when Moses sent me. Eccles. 46.9. The Lord gave also strength unto Caleb, which remained with him unto his old age. But the strength of old age is not a certaine and infallible argument of Gods favour: his grace is not to be sought in outward blessings. Most commonly it is a feeble estate: Eccles. 12.5. The very Grashopper is a burden to it. Even the old man himselfe is a burden, Vxori, natisque, sibíque; to his wife, to his children, to himselfe. As Barzillai said to David, 2 Sam. 19.35. I am fourescore yeeres old, and can I discerne betweene good and evill? Can thy servant taste what I eat? Can I heare any more the voice of singers? Old age, we say, is a good guest, and should be made welcome; but that hee brings such a troope with him; blindnesse, aches, coughes, &c. these are troublesome, how should they bee welcome? Psal. 90.10. Their strength is labour and sorrow: if their very strength, which is their best, be labour and griefe; what is their worst? Hast thou Senses? use them to Gods glory: hast thou eares? heare: eyes? reade: tongue? pray: hands? worke that which is good. Vse thy members while thou hast them, because they will faile. Are they defective? be patient, and say with the Prophet, Non sum melior patribus meis; I am not better than my Fathers. Art thou blinde, and canst not behold something thou wouldest see? yet for amends, thou escapest something thou wouldest not see. When Iulian upbraided a Bishop being blinde; Why doth not the Galilean helpe thee; he answers, I am glad that I am blinde, and so cannot see thee the Monster of men. All these infirmities bring us to the grave, but wee shall leave them there. Thou sayest, this stitch will bring me to my grave, yet shalt thou then bid it farewell: thou shalt rise without gowte or blindnesse or any other imperfection. Doest thou feele a declining of thy senses by age? know that death cannot be farre off. Death is as neare to the young, as to the old: here is all the difference: death stands behind the young mans backe, before the old mans face. Senibus mors est in januis, Iuventuti in insidiis, Bern. Iuvenes citò mori possunt, Senes diu vivere non possunt. Young men may soone die, old men cannot long live. They must goe speedily; that they may goe comfortably, let them make sure to themselves the favour of Christ.

Thus much of the Inconveniences, now of the comforts of old age: which are Scientia Christi, & conscientia benè peratae vitae; the true knowledge of CHRIST, and the comfortable remembrance of a good life spent in his service. Let us be sure to live benè, well; no matter Quam diu, how long. Let us not be greedy of old age, but say? Here am I, let him doe with me as seemeth him best. God will not judge us how long, but how well, we have lived, Hieron. But betwixt him that hath lived twentie yeares, and him that hath lived twentie score yeares, what is the difference? Nisi quod senex magis onustus peccatorum fasce proficiscitur: unlesse that the old man goes away more loden with the burden of his sins, Sen. One man eateth more, another lesse; what matters it, when either is full? He drinkes more, I lesse; but neither of us thirsts. Ille pluribus annis vixit, hic paucioribus; quid refert? Si tam illum multi anni beatum fecerunt, quàm hunc? That man hath lived many yeares, this man fewer; what is the difference? If the few yeares of the one hath made him as blessed, as the many yeares of the other? Looke rather to the goodnesse of thy life, than to the length: Longum aevum habuerunt plurimi, pauci faelicem, Sen. Ante senectutem curavi ut benè vivam, in senectute ut benè moriar. While I was young, my care was to live well: now I am old, my care is to die well.

Old age may be good three wayes. Naturally, when it is accompanied with sense, and not overtaken with decay of those necessary Organs. Barzillai had an old age, but not a good old age. Morally, when it is led by the line of vertue; when Iustice hath balanced it, fortitude quickened it, Temperance dieted it, and Charity quieted it. Constitution and countrey may make it naturally good: but it is then morally good, when a man likes it so well, that he would not wish it to begin againe. Spiritually good; and this is best when a man can looke both wayes: backward with comfort to his life past, forward with joy to his reward to come. Pulchrum est ante obitum consummari vitam.

Will you know when old age is a blessing? principally, when a man hath sure handfast of CHRIST; as Simeon. He desired not to die sooner, he desired not to live longer: Nunc dimittis, now Lord send away thy servant in peace. It was promised Abraham, Gen. 15.15. that he should goe to his Fathers in peace, and be buried in a good old age. Now there is no peace without CHRIST: who ever dies in peace, he dies in CHRIST the Prince of peace. Abraham died many hundred yeares before Christ was borne; yet Ioh. 8.56. Abraham rejoyced to see my day: he saw it, and was glad: he saw him with the eyes of faith. Gen. 25.8. Then Abraham gaue up the ghost, and dyed in a good old age, an old man and full of yeares. There is Mortis facilitas, aetatis faelicitas, vitae satietas: He gave up the ghost, willingly surrendred it; it was not rent from him; there is the easinesse of death. In a good old age, not tempest-beaten with troubles, and wearied out with vexations; there is the happinesse of age. An old man and full of yeeres, like corne ripe and white for the barne of joy; there is the fulnesse of life. When a man is assured of peace in heaven, he is then, Satur dierum full of dayes.

Againe, when a man is old in knowledge and obedience, his age is blessed. Prov 16.31. The hoary head is a Crowne of glory, if it be found in the way of righteousnesse, If we may say of it, as Boaz of Ruth, Ruth. 3.10. that it is better in the latter end, than at the beginning. The Israelite gathered every day a Homer full of Manna: but on he day before the Sabbath two Homers full. Be gathering in youth every day a little; but in old age twice so much, because thy Sabbath is neere. Old men are busy to gather goods for their posterity, but their fittest employment should be to gather grace for themselves. It is thy last time of gathering, therefore plie it. Gen. 18.12. As Sara said, Shall I lust now I am old? So shall I covet now I am old? shall I be drunke now I am old? shall I lie now I am old? Those courses are reprovable in youth, damnable in age. The gray head is a shame, if it be found in the way of wickednesse. As our bodies decrease in strength, our soules must encrease in grace: mending the unsoundnesse of our limbes, with the soundnesse of our lives: recompencing a weake body with a strong faith. No marvell if thy Ages reverend flood ebbes into aire, when thou art old, not good! where thy morall corruption is greater than thy mortall corruption: and the conscience is more rotten than the carcase. It is a common saying; He that will be old long, must be old while he is young. Expresse the sobrietie of age in thy youth, that the remembrance of thy youth may sweeten the bitternesse of thy age. A young Saint, an old Angell? So then let us spend our life in the thriftinesse of grace; that when youth hath ended infancie, age ended youth, and death ended all; we may be young againe in heaven. Into which eternall doores old age shall never enter: but every body shall be made young for ever, strong for ever, healthfull for ever, beautifull for ever; fashioned like to the glorious body of Christ, and in that glory bee preserved for ever and ever.

Even as our LORD IESUS CHRIST hath shewed mee. I am still in the same text, and not out of the same subject; mortalitie: to teach you a comfortable deposition of your Tabernacle. Oh that you would heare me so well this once, that of the same matter you need not heare me againe. Let me encourage your attention thus farre, that in this very Theme, as Seneca said in his travells, I shall be Semper novus; alwaies new. Peter had a revelation concerning his death: somewhat was told him of the time of his death, somewhat of the manner, somewhat perhaps of the place. Yet by no collection is it found, that he knew for time the day; nor for manner, the direct qualitie and kind; nor for place, punctually such a space or plot of ground. He knew much, we are not allowed it: therefore ought we to have the more preparation, by how much we have the lesse revelation. For methods sake, that I may not lose your attention, nor your attention lose me; that we may draw all to a Summe; Consider somewhat for substance, somewhat for circumstance. For substance, that Abeundum est nobis, we must die: for circumstance, Vbi, Quomodo, quando; How, Where, and When. To all these we resolve an answer like the Grand Iury: to the former we say, it is Billa vera: for the other we give up an Ignoramus. We know that we must depart; this is a true Bill: we know not how, where, or when; this is our Ignoramus.

For the Resolution; men must die; and the Apostle calls death the Dissolution of life. For the marriage of the soule to the body is the bond of life, the dissolution of this bond is death. This divorce must be suffered, one husband must be lost: happy are we if we find another in heaven, Iesus Christ. Morieris, non quia aegrotas, sed qui vivis; saith the Philosopher. Thou shalt die, not because thou art sicke, but because thou art alive. Cui nasci contigit, mori restat, Sen. He that comes into this world, must goe out of this world. It is no new thing to die, for life it selfe is nothing else but a journey to death. Quicquid ad summum pervenit, ad exitum properat. Whatsoever hath aspired to the highest, must descend to the lowest. Hebr. 9.27. It is appointed unto men to die once: it is a Statute-law decreed in the high Parliament of heaven. God so threatned Adam, Gen. 2.17. In the day that thou eatest thereof, thou shalt surely die. But Adam lived above 900. yeares after? yet was there no delay nor evasion of Gods doome; for he presently became mortall, and fell into a consumption, that never left him till it had brought him to the grave. Quisquis queritur hominem mortuum esse, queritur hominem fuisse, Sen. Whosoever complaines that a man is dead, complaines that he was a man. Thus for the certaine substance; now for the uncertaine circumstance.

We know not the manner of our departure, or how we shall die. Vnus introitus, innumeri exitus. There is but one way to come into the world, a thousand waies to goe out. What matters it, whether by an enemies sword, or by the fit of an ague, seeing we must depart. Iob compares mans life to a Flower, Esay to Grasse, Iohn Baptist to a Tree, the Preacher to a Passenger. Is it any matter, whether the flower be crop’d, or the grasse mowen, or the tree hewen downe, or where the passenger shall lye next night? We know whither our spirits shall goe, we know not in what manner our soule shall be taken from us. This happens alike both to good and bad: wicked Ahab and good Iosiah are both slaine by war: The pestilence takes away the righteous as well as the sinner: wisemen may die the death of fooles. Both travell together in this Thorow-fare of life, both lodge in one Inne of the grave: but in the morning their waies part: Partes ubi se via findit in ambas.

We know not the place: Rachel dies in the high way, as Iezabel in the streets: = and Ionathan are slaine in one battell, and their bodies hung up as trophees of a bloudy victorie. In the mathematickes, the circle is equally distant in every point of it from the Center. Conceive earth to be this worlds Center, Heaven the Circumference: now from all points of this center, there is an equally distant remotenesse or neerenesse, to the circumference, heaven. Let a man die in England, in Spaine, in Turkey, or in the Indies; his body is neither neerer nor further off from heaven. Say the bodies of men are entombed in the entralls of beasts, or mawes of fowles, or their dusts scattered on the waters; yet can no dust bee concealed. What hurt was it to the Christians in the sacke of Rome, whose bodies lay unburied in the earth, when their soules were received to heaven? Nec vivorum culpa, qui non potuerunt sepelire: nec mortuorum poena, qui non potuerunt sentire, Aug. The living committed no sinne, in that they could not bury them: the dead felt no paine, though they were not buried. The Cynicke desired to have no other Tombe over him but heaven; he admired that for the most glorious monument. Another replied, but then the fowles of the aire will devoure thee: he answered, shall I feele them? No; then Vbicunque moriar, me tegat coelum; wheresoever I die, let earth be the pavement, and heaven the roofe of my Tombe. But onely for the livings sake, there was no Sepulcher like it. If there was a place, which could hide from God, I would not die there. But Psal. 139. On the earth, in the sea, in the darke, in hell, in heaven; the Lord is every where: all places are specified but Purgatory; because none are found there. Be therefore alwaies ready; Incertum est quo loco mors expectat te, itaque tu omni loco expecta mortem. Thou art not sure in what place death lookes for thee, therefore in all places doe thou looke for death. It watcheth us like an Enemie, Insidiando: when it comes, we may say as Ahab to Eliah; Hast thou found mee O thou mine enemy? Thou hast found mee, and wilt conquer mee; but Thankes bee to God, who giveth us the victorie through IESUS CHRIST our Lord.

We know not the time. Christ saies that the sonne of man himselfe knowes not the day of judgement. What, doth not CHRIST know it? Without question he knew it as he is God; though as man he might be ignorant of it. For he said, none knowes, No not the sonne of man; but the Sonne of God knew it. He knew it not, not because he could not, but because he would not. Ne illam molestiùs feramus ignorantiam, quae cum Christo & Angelis nobis communis est, Bern. That we might contentedly beare that ignorance, which is common to us with CHRIST and the Angels. But men sicke of lingring consumptions doe know their time: No, but still they languish in hope, and know not the houre of their dissolution. But HeZekiah was promised the addition of fifteene yeeres; therfore he knew how long he should live. We answer, this was by speciall revelation, and who else was so ascertained? Yea, rather this was a conditionall and limited promise, depending on the order of second causes. For Hezekiahs body was not impassible, nor incorruptible: but God did repaire the defects of nature, and extend it to the possibility of fifteene yeares; upon the implicite condition of repentance. No man knowes his appointed time. Ne inquiras prohibitum, ne perdas concessum. Inquire not after that which is concealed, lest thou lose that which is granted. Tutum est nescire quod tegitur: a man may safely be ignorant of that, which he is not bound to know. They are wretched men, that runne to Sooth-sayers for such predictions: Periculosa disquisitio, when God hath locked it up, to offer to picke it with a false key. Some depart in youth, others in age: some fruit is plucked violently from the tree, other drops downe with mature ripenesse; all must fall. The corne is sometimes bitten in the spring, often trod down in the blade, never failes to be cut up in the eare, when it is ripe. Mori nil certius, quando, nil incertius. There is nothing more sure that death, nothing more unsure than then time of death. Moses and Aaron were certaine to die, and never to enter into Canaan: but they were not certaine when they should see Canaan from the mounts, and so die. It is a common fault, to run ill courses in health; and to allow themselves the time of a lingring sicknesse, to make ready for death: as if God were bound to give them so long warning. But he often disappoints them: and deaths properation, prevents their preparation. Iob 21.13. They spend their dayes in mirth, and in a moment goe downe to the grave. This was that Cosmopolites presumption, Luk. 12.19. Soule, eate, drinke, and be merrie: but he reckoned without his host. Corah was suddenly swallowed, Ishbosheth slaine a sleepe, 2 Sam. 4.7. The house fell upon Iobs children at a banket. Ananias and Sapphira were put out like a candle new lighted, and that in stench. Iob 24.24. They are exalted for a little while, and cut off as the tops of the eares of Corne. When the thought of death is furthest, the stroke of death is neerest. Cesar desired a suddaine death: as he desired, as he deserved, so he had it, Naturalists that love the avoidance of paine, and have no hope of future blessednesse, desire a suddaine dissolution. For my part, my prayer shall be with our Church. From battell, and murder, and from suddaine death, Good Lord deliver me.

Thus we see, the time is unknowen to us, whether in youth or in age: often in youth the bud is cropped. Homo per nativitatem viret in carne, per inventutem [cādescit] in flore, per mortem aret in pulvere; Greg. In birth we are greene in the bud, in youth we are white in the flower, in death we wither in the dust. Death like a fishnet catcheth at one draught, not only the growen fishes, but even the little frie. The Poets have a fable, that Death and Cupid lodging together at one Inne, interchanged each others arrowes. From that day to this it comes to passe, that sometimes old men dote, and young men die. Sic moritur Iuvenis, Sic moribundus amat. Therefore let me be bold with CHRISTS words, Luk. 7.14. Young man, I say unto thee, Arise: raise up thy soule to grace, thou knowest not how soone thy body shall fall downe to dust. Perhaps thy imagined wisedome makes thee beleeve, that thou art early ripe: and so like a blossome that prevents the spring, thou wilt dare to looke forth upon Februrary sunne, but thou mayest soone be nipped with a frost. And if youth be but so weake a taper, quickly put out by death; how carefull should parents be, with what oile they supply those young Lampes! Vsually they provide faire estates for their childrens bodies, nothing for the estate of their soules: to shew that they are parents of their bodies, not of their soules. Zeuxes having artificially painted a boy, carrying grapes in a hand-basket: the birds came, as if they had beene true grapes, and pecked at them. Hereupon he was wondrous angry with himselfe and his art; saying, If I had painted the boy, which was the chiefe part of my picture, so well as I have done the grapes, which were but a by-accident; the birds durst never have beene so bold. Were parents as carefull for their childrens good nurture, as about their appendant trifles; those ravenous kites, evill companions, durst not venture upon them, could not so easily corrupt them.

For Age, then death is looked for: young men know they may die, old men know they must die. The youngest is old enough to die, the oldest too old to live long. Iuvenes mortem à tergo, senes ante faciem. There are three messengers of death; Casualtie, Sicknesse, Age. Hath not the first messenger spoke with thee? yet the second. Hast thou escaped the second? yet the third will not faile. Am. 5.19. As if a man did flee from a Lyon, and a Beare met him; or went into the house, and a serpent bit him. While a man runs from the Lyon, the Beare assaults him: if he scape them both, yet death (that Serpent) will find him out. Child-hood is our morning, middle-age our high noone, old age our evening, death our sun-sett. One would have young men saluted with, good morrow, or welcome into the world: men of midle age with good day: old men with good night, because they are going out of the world. It is miserable for an old man not to bee prepared for death: death shakes him by the hand in the palsey, yet no acquaintance? he hath one foote in the grave; and yet no thought of dissolution? hee is come to the threshold of his long home; yet still worldly minded? But the good old man thinkes this life, like a throng in a narrow passage: the sooner out, the sooner at ease.

Seeing our dissolution is so certaine, the time so uncertaine; the very mention of it bids us be prepared. Put not off your amendment; ne quod diu differatur, in perpetuum auferatur: lest what you differre for a long time, God take away for ever. For it is just, ut moriens obliviscatur sui, qui vivens oblitus est Dei: that he who living forgate God, dying should forget himselfe. Many serve God, as they doe their servants, with Reversions, in ultimis diebus mortis: but he lookes to be served with present obedience, in omnibus diebus vitae. Latet ultimus dies, ut observetur omnis dies: [ut] dum semper ignoratur, semper proximus esse credatur, August. We know not our last day, that we might watch every day: we cannot tell how farre it is off, = let us beleeve it to be very neere. God allowes man a liberall time, a whole day: now a day consists of 12 houres. Are there not twelve houres in the day? saith CHRIST. What enemies are wee to our selves, that of those twelve houres, which God allowes us, we allow our selves not one! Many men post off their conversion; and at twentie send Religion afore them to thirtie: then put it off to fortie: and yet not pleased to overtake it, they promise it entertainement at threescore. At last death comes, and he allows not one houre. In youth men resolve to afford themselves the time of age, to serve God: in age they shuffle it off to sicknesse. When sicknesse comes, care to dispose their goods, lothnesse to die, hope to escape, martyrs that good thought: and their resolution still keepes before them. If we have but the lease of a Farme for one and twentie yeares, we make use of the time, and gather profit. But in this precious farme of Time wee are so bad husbands, that our lease comes out before wee are one penny-worth of grace the richer by it.

They that have lived ill; quando anima in extremis labris, when the soule sits on their lips ready to take her flight, then they send for the Minister, to teach them to die well. But as in such extremity, the Apothecary gives but some opiate physicke: so the Minister can give but some opiate Divinitie; a cordiall that may benumbe them, no solid comfort to secure them. Here is no time to ransake for sinnes, to search the depth of the ulcer: a little balme to supple, but the core is left within. Let men repent while they live, that they may rejoyce when they die. You tell me that one malefactor went from the Crosse to Paradise: but we must not hide from you, that God opened the mouth of one Asse: yet every asse is not thereby priviledged to speake. Let us be liberall on Gods part; He that truly repents one day before he dies, shall surely be saved. With greedinesse you heare this, but abuse it not: trust it, but trust not your selves. He that gives pardon to repentance, is not bound to give repentance to sinners. Be sure thou repentest, that one day before thy death: but hereof thou canst not be sure, unlesse thou repent every day. The Lord hath made a promise to repentance, not of repentance. If thou convertest to morrow, thou art sure of grace: but thou art not sure of to morrowes conversion. For three reasons God conceales from us the time of our death. 1. Because in nature, Terribilor morte timor ipse mortis, the feare of death is more terrible than death it selfe We know that we must die, to avoid all doubtes: we know not when, to qualifie our feares. 2. To preserve men from dispaire. Vt nec impii desperent, quasi [nullum] tempus relictum paenitentiae: nec boni, quasi longum tempus patientiae, Basil: That neither the ungodly should despaire, as if they had no time allowed for repentance: neither the faithfull be cast downe, because the time was too long of exercising their patience. 3. That we might be evermore armed with expectation, to encounter death. Because we know not when we shall die, let us learne with Saint Paul, to die daily. The worldling would weepe, if hee knew that he had but a moneth to live: yet hee leapes and sings, and securely rejoyceth, when perhaps he hath not one day.

Fleres, si scires unum tua tempora mensem: Rides cum non sit forsitan una dies.

The Summe of all, is the certaintie of inevitable death. A mortall father cannot beget an immortall sonne. If they that brought us into the world, have themselves gone out of the world, we may conclude our owne following. He that may say in life, I have a man to my father, and a woman to my mother; shall say in death, To corruption, Thou art my father: to the worme, thou art my mother, and my sister, Iob 14.17. There is not one in the cluster of mankind, but eodem modo & modo victus & victus, is liable to the common and equall law of death. Methushalem lived nine hundred threescore and nine yeeres; yet he was the sonne of Enoch, who was the sonne of Iared, who was the sonne of Maleleel, who was the sonne of Cainan, who was the son of Enos, who was the son of Seth, who was the sonne of Adam, who was the sonne of Dust. Aske the woman that hath conceived a child in her wombe: will it be a sonne? she answers, peradventure so. Will it be faire? peradventure so. Will it be witty? peradventure so. Will it be rich? peradventure so. Will it be long lived? peradventure so. Will it be mortall? yes, this is without peradventure, it will die. As the philosopher hearing that his sonne was dead, answered without astonishment; Scio me genuisse mortalem, I know that I begot a mortall man. Mans body, so well as the yce, expounds that riddle; that Gignit filia matrem, the daughter begets the mother: dust begat the body, and the body begets dust. Our bodies were at first strong Cities, but then by transgression we made them the Fortes of rebels: wherupon our offended Soveraine sent his Serjeant death to arrest us of high treason. And though for his mercies sake in CHRIST he pardon our sins; yet he suffers us no more to have such strong horses; but let us dwell in thatched cottages, paper walls, mortall bodies. Therefore Paul calls the body Our house; not such as God created: he may say of our bodies, as the Poet spake of his verses. Quem recitas meus est, ô Fidentine, libellus sed male dum recitas, incipit esse tuus. Thy body Oh man! while it was holy and immortall, it was my worke: but now it is sinfull and mortall, it is thy worke. An old man is said to give Alexander a little Iewell; which he affirmed to be of this vertue. So long as it was kept bright, if it were put into the balance with the choicest gold or most precious stone, it would out-poise and out-value them all: but if it once fell into the dust, and tooke rust, it would be lighter and slighter than a feather. What meant the Sage, but to moralize to that great Monarch his owne Life: which being kept bright and healthfull, commanded the world; but once fallen to the dust, even Groomes would despise it. For Hares dare plucke dead Lyons by the beard. Lucian hath a fable, the morall is good. Menippus meeting Mercury in the Elisian fields, would needs know of him, which among all the ghosts was Philip that great King of Macedon. Mercury answers; He is Philip, that hath the hairelesse scalpe: Minippus replies, why they have all bald heads. Mercur. Then he with the flat nose. Menip. they all have flat noses. Merc. Then he with the hollow eyes. Menip. they all have hollow eyes: all have naked ribbes, disjoynted members: all are carcases. Mercur. Then Menippus, in death there is no difference betwixt the King and the beggar. Mors dominos servis, & sceptra ligonibus aequat: Dissimiles simili conditione ligans; Men upon earth, as in the game at Chesse, supply different places: one is a King, another a Queene, another a Bishop, another a Knight, another a Pawne. But when the game is done, and they are shuffled into one bag; all are alike.

What meane worldlings then to bee so covetous? Natura excutit redeuntem, sicut intrantem; In our birth wee had but swadling clouts and a cradle: in our death wee shall have but a winding-sheet and a coffin. Alcibiades bragges of his lands, Socrates reacheth him a Mappe; bids him demonstrate where they lye: alas hee could not finde them, nor scarce discerne Athens it selfe; it was so small a point in respect of the world. Ecce vix totam Hercules implevit urnam; The dusts of mightie Hercules can scarce fill a pitcher. The Philosopher said of Alexander; Yesterday the whole world did not content him; now ten cubites containe him. I will not deale so sparingly with you, yee landed-men. You shall have some land in death, and you can have no more; even so much ground, as will hold your carcases. Why doe you covet? Were you owners of more land, than ever the Devill shewed CHRIST; yet call no more yours but the grave. This is Terra mea, and Terra tua; My land, and thy land. Purchase there, where is true possession: or rather get that by faith which IESUS CHRIST hath purchased for you. Lay up your treasure in heaven. Quaenam est haec stultitia, illic reponere unde itürus es, & illuc non praemittere quò iturus es? What folly is it to lay up our treasure there, whence we must depart: and not to send it afore thither, whither we must goe, and where we shall live for ever?

What meanes the Epicure so to pamper his body? A fat corps is but a fat supper for the wormes. 1 Cor. 6.13. Meat’s for the belly, and the belly for meat’s: but God shall destroy both it and them. Let us eat to live, not live to eat. When we have devoured the most delicate creatures, the wormes shall devoure us.

What meane the proud? the soles of their feet must not touch the ground: they flie betwixt heaven and earth on their foure wheel’d wings. But they must have other Porters,; to the grave they must. After all their painting, the earth will spoile their colours. The fairest woman, that sayes, Touch me not, I am of purer mould; as if Praecordia Titan de meliore luto finxit; must lye blended in the forgotten dust with the poore bond-woman.

What meane we all so foolishly to forget our latter ends? Adam could call all the beasts by their names, but his owne name he forgot; Adam, the son of earth. Such fooles are we, to forget our owne names; that we are the sonnes of Adam, the sonnes of dust. Stultum est timere, quod non poteris vitare; It is no wisdome to feare that we cannot avoid: Mortem non effugit, qui etiam distulit, Sen. I shall die neither the first, nor the last: Omnes qui me non antecedunt, sequentur; They that goe not before me, shall follow me. Hac conditione intravi, ut exirem; Vpon this condition I came in, that I should goe out. We must fall, and as the tree falls, so it lyes: and commonly it falls to that side, which is most loaden with branches and fruits. They that abound most with the fruits of obedience, shall fall to the right hand, life; eastward, to salvation: they that abound with wicked actions and affections, to the left hand, death; westward, to destruction.

What meane the faithfull to be so much cast downe in the apprehension of death? To them it is, though Poena nascentis, gloria renascentis; The punishment of the first birth, yet the glory of the second birth. Non obitus, sed abitus: Not a dying, but a departing. Praemissa est anima, amissa non est. Duriùs seponitur, meliùs reponitur. Life is with some sorrow laid off, but with much joy laid up. Though every man = hath his Genesis, must have his Exodus: yet Profectio est quam putas mortem; It is but a journey, which they call a death. 2 Cor. 5.1. Paul calls this life an Earthly House, Heaven a new Building. Death is but the pulling downe of at old house, that a new one may be set up. Or as a Clocke that is growne rusty, is taken asunder by the makers hand; disjoyned wheele from wheele, and pin from pin: not to be lost, but to be repolished, and put together againe, that it may goe clearely. So Death doth pull the clocke of our life asunder, when it hath struck the last stroke of breath: wheele from wheele, limbe from limbe, joynt from joynt, member from member; all to dust and peeces. But then the omnipotent Maker takes it into his owne hands, sets it together againe at the Resurrection, and it shall goe well in glory for ever: bearing a part in those celestiall Chimes, which the blessed Angels, the Quoristers of Heaven, sing to the King of Kings. For Rom. 6.23. Though the wages of sinne be death; yet eternall life is the gift of GOD through IESUS CHRIST our LORD. Amen.