A DIRECTION TO DEATH: TEACHING MAN THE WAY TO DIE WELL, THAT being dead, he may live ever.  
Made in the form of a Dialogue, for the ease and benefit of him that shall read it.  
The speakers therein are, Quirinus and Regulus.  SYRACH. 38.20, 21. 
Remember the last end, forget it not, for there is no turning again.  
Mors sceptra ligonibus aequat.  
LONDON. Imprinted for Thomas man.. 1599   

TO THE RIGHT WORSHIPFUL, SIR THOMAS VANE, Knight, Lieutenant of her majesties Castle of Dover, grace and peace in this life, and everlasting felicity in the life to come.  
IT being my hap (right Worshipful) to be abroad of late, more than usually I am, it was also my chance to hear more than otherwise I knew, (for mine own part till then, I did but know you ex fancy.) And that which then I heard, it being spoken by some of good credit (if not great calling) emboldened me to do what now you see a doing: for bethinking myself to whom I should dedicate what your Worship sees here following, that good report which I heard of you, both for sincerity in Religion, and integrity in conversation, made me to resolve myself upon you. For well I know those two good qualities would fit this simple piece of work, made more for the profit of many others, than the praise of any one. If I be too bold with your Worship, having no acquaintance with you, pardon me of your piety. Neither did I purpose to offend you willingly, neither do I think this way to hurt you hastily: If I be no bolder than I may, take well in worth what is done, of your courtesy: neither is it unfitting you to defend, what is committed to your patronage, you being a Knight; nor unbeseeming me to seek your patrociny, I being an inferior person. For the first, a sword was given you, for the second, a tongue was given me. As I use that now, so I pray you (if need be) use you the other hereafter: as I have heard, you have done well in the field. As I wish, do also well for the faith: that which I commend to your Patrociny, (though I speak not to commend it) is nothing I hope repugnant thereto. If it may please your Worship to deign it the reading, you shall soon find whether I falsify or no. In labour (the proverb is) there is no loss. In this it may be there will be some gain. If so, your good shall not be my grief. I would what is done might benefit you, & any: that I might have somewhat the better hope, I commit it to your Worship to patronize. Oft the Patron of the thing, works good for the thing. Whatsoever your Worship procures for this, account it as purchased to yourself. If it may prove any thing, & worth any thing, I shall be nothing sorry, whosoever else be something glad. If it will prove nothing, or as nothing, so your Worship be contented, I shallbe nothing discontented. While that is a working, whatsoever it be I will make bold to leave this which you see with you, and so humbly for this time take my leave of you. The wellspring of all blessings so bless your Wor▪ whilst you are here, as well and ever blessed you may be when you go hence.  
Your Worships henceforth ready to be commanded: William Perneby.   

To the Christian Reader.  
COurteous and Christian reader, I know not thy conceit: it may be good, it may be bad, it may be indifferent, if thou answerest either of the titles I have given thee, it cannot be bad. If courtesy cannot compel thee, yet Christianity may counsel thee to think and judge the best; here is nothing done to the prejudice of any: if it please God to bless, there may be something to the benefit of many. Though some others have written of the same matter that I have written of, yet that lets not but I may do the like: as diverse Musicians may play upon one instrument, so diverse men may write of one thing. I hope I have injured no man in writing. If I have imitated any (as I deny not but I have) I think in so doing, I have rather honoured them than hurt them. For as I take it, it is an honour to be imitated. Whatsoever it is that I have done, I refer it to thy Christian courtesy, or thy courteous Christianity to judge. judge I pray thee the best: my purpose was not to offend thee, be not thou offended with me. What is given thee with the right hand to do good with, take not thou with the left to do hurt by: thou canst never hear too often of that thou mayest here read of. Man is never so mindles of any thing, as of his own death: for that cause God hath bidden thee remember thy end; some have had those that have put them in mind of their end, and I have collected this as thou seest to direct thee to thy end. As thou dislikest not the mark that showeth thee thy way, though it goes not with thee in the way, so dislike not of me for directing thee to death, though I go not with thee to death. Statutum est omnibus semel mori: It is appointed to all men to die once: and sure I am that therefore once I must die. Certius nil morte: Nothing more sure than death. Whether thou or I shall soon tread the tract to death, is utterly to either unknown. Nescit homo finem suum: Man knoweth not his end. And as that ancient writer saith: Mortis hora incertius nihil: Than the hour of death nothing more uncertain. If thou goest before me, ego te sequar, I will, nay shall follow thee. If I go before thee, assuredly thou canst not deny, but that thou must follow me. That we may go both well when we go, God give us grace to prepare thereto, and for ere we go: though it be the last to us in action, yet it ought to be the first with us in meditation. First, because it is certain it will come. Secondly, because it is uncertain when it will come. Thirdly, because it is the greatest work we have to do when it doth come. Fourthly, because there remaineth nothing but judgement when it is come and gone. Is it ever amiss thinkest thou to be put in mind hereof? If thou so thinkest, thou thinkest not right: the better shalt thou die, whensoever thou dost die, if oft thou be'st made to remember thou must die. Seldom doth he die well, that thinks not oft to die once: and ever dies he ill, that never thinks to die at all. If not therefore for courtesy, which thou wilt deign many men, yet for Christianity (which thou shouldest not deny any man) take it in gree, that thus I have admonished thee. This if thou dost, I shall think myself beholding: if not, I must and will be contented with that which is assigned. Howsoever thou handlest me, God bless thee whilst thou readest, that thou mayst be blessed when thou hast read, and when thou remember'st, that so thou mayst be too when thou endest. And thus for this once I bid thee farewell in Christ.  
Thine in the Lord. W.P.   

A DIRECTION TO DEATH, TEACHING MAN the way to die well, that he may live ever. Made in the form of a Dialogue: in which the speakers are QVIRINUS and REGULUS.  Quirinus. 
ALL hail to your person good Master Regulus: and here you are well met.  Regulus. 
The same to you, my old friend Quirinus: for you are as well met. I am a glad man to see you alive. For it was told me, that you were in great peril of death: yea some said you would never go abroad again.  Q. 
I thought not otherwise myself: but you may see the doings of God are contrary to the judgements of men. I that was ere while very like to die, am now something like to live.  R. 
Thanks be to God therefore.  Q. 
Even so say I: for that is my part: for as it was he that brought me almost to my grave, so it was none but he that hath again set me upon my feet, the Physicians they all forsook me, my friends all, they took their leave of me, my worldly goods and substance would nothing at all comfort me, in myself I found little that might encourage me to hope any thing either of holding life in me, or of putting death from me.  R. 
What gather you of this the Lords dealings with you?  Q. 
That either the time of my departing hence was not come, or else that I was not then ready.  R. 
Whatsoever may be said of the second, I am sure what you have said is sure of the first: for had your time been come, you must have gone: for the power of death no man can withstand.  Q. 
That I think, if he be fit therefore.  R. 
Death stands not upon the fitness or unfitness of any. When it comes be he fit or unfit it taketh him.  Q. 
In as much then as I was not fit when it did seem to come, God enable me to be fit against the time it will come.  R. 
It is good to wish so, that if it may be, you may in the end have it to be so: for as Paul saith: 
Philip. 2.13.  It is God which worketh in you, both the will and the deed, even of his good pleasure.  Q. 
That made me to say as I did.  R. 
It must move you also to do more than you had said.  Q. 
I do not deny that: for it must move me to be both humble and thankful.  R. 
Somuch in deed that of Paul must move you to, but the unfitness to die, that you say was in yourself, must move you to more.  Q. 
What's that?  R. 
To make yourself fit to die. For as a man prepares himself to work ere he works; to hear ere he hears, to pray ere he prays, to receive ere he receives: so must he prepare himself to die ere he dies. Better comes death to him that is prepared to die, then to him that is nothing at all made ready to die. The unlooked for peril is ever most perilous.  Q. 
We both agree that it is meet for a man to prepare himself to die.  R. 
It is very right that so we should. For why should not a man prepare himself to die aswell as he doth to sin. A man is no less to prepare himself to the wages for his work, than to his work, but saith Paul, The wages of sin is death. 
Rom. 6.23.  As a man therefore in times past hath prepared himself to sin, so now must he learn to prepare himself to die. For as he hath sinned so must he die: if sin goeth before, death of necessity must follow after, the cause being put, the effect must also be given. As Paul the servant therefore saith, 
Rom. 5.12.  By sin death entered into the world: so Christ the Master saith, 
Luk. 12.40.  Be ye therefore also prepared.  Q. 
But why should a man prepare himself to die?  R. 
It is but vain to ask why, the reasons thereof be so many.  Q. 
Many? how many?  R. 
Five at the least.  Q. 
What may they be?  R. 
1. The community of death: 2. The proximity of death: 3. The uncertainty of death: 4. The extremity of death: 5. The authority of Christ and his Apostles.  Q. 
Except you explain your meaning, I shall not be much wiser than I was. For why, your words to me seem dark and obscure.  R. 
In plainer terms than I will express my mind: 
1. Cor. 14.19.  for as Paul saith, I had rather speak five words with understanding, than ten thousand in an unknown tongue.  Q. 
In so doing you shall both pleasure me, and profit others.  R. 
First then therefore a man is to prepare himself to die, 
Heb. 9.27.  because it is appointed unto him once to die: for as David saith, What man liveth, 
Psal. 89.48.  and shall not see death? shall he deliver his soul from the hand of the grave? As though none should, he asks the question; and as if none might; both Elihu in job, 
job. 34.15.  and Solomon in Ecclesiastes do give answer. For Elihu saith, 
Eccle. 12.7.  All flesh shall perish together; and man shall return to dust. And Solomon saith: Dust return to the earth as it was. After the same manner do others give forth their verdicts, saith an old Poet.  

Est common mori, mors nulli parcit honori.  
Debilis & fortis veniunt ad limina mortis.   

It is a very common thing to die,  
Death spareth none be he never so high,  
The weak together with the strong,  
Comes streaming to death all along.   
Saith Augustine. Now dies one King, now another, now one Duke, now another: one Earl, one Baron, one poor man, one rich man, death spareth no man, because with an even law it smiteth all things. Saith Petrus Blesensis upon these words in the book of job; 
job. 42.17.  So job died being old and full of days. Death concludeth all the felicity of men for when thou hast published the faith of Abraham, the piety of joseph, the charity of Moses, the valour of Samson, the virtue of David, the miracles of Elizeus, the wisdom and riches of Solomon, the conclusion is one, and he died. After this manner therefore should every man conclude of necessity, I must die; of duty therefore I must prepare myself to die: for duly must a man prepare himself to that which necessarily he must do. Duly a man prepares himself to eat, because necessarily he must eat, he that daily eats not, long time lives not: duly a man prepares himself to work, because necessarily he must work: 
2. Thes. 3.10.  he that will not work should not eat: even so duly should a man prepare himself to die because necessarily he must die, he that prepares not himself to die, dies ill favouredly. But this is enough for this first reason why a man that must die, is to prepare himself to die.  Q. 
Somewhat then of the second, for the second is next after the first, as the first is next before the second.  R. 
So I intent: for the first cannot be without a second. As therefore first I said, a man is to prepare himself to die, because necessarily he must die, so secondly I said he must prepare himself thereto, because continually he is dying.  Q. 
What, whilst he lives is he dying?  R. 
Yea whilst he lives, and when he flourishes. For why (as one saith) all his life is but a race to death. Every day death is nigher him by a day. His day passes, and his death approaches. As soon as he gins to live, so soon he gins to die. As Paul therefore said of himself, 
1. Cor. 15.31.  I die daily, because either daily he was in danger of death, or daily there was diminished some part of his life. So the woman of Tekoah said of all. 
2. Sam. 14.14.  We do all die and are as water spilled upon the ground that cannot be gathered up again. And well said she what she said: because either daily we are in peril of death, or daily there is diminished from us some part of our life. At the end of every day we have less time to live by a day. Both Augustine a divine writer, and Seneca an humane do testify as much as is said. Saith the first: Where we begin to live, 
Sap. 5.13.  there by and by we begin to die, according to that of the wise man, assoon as we were borne, we began to draw to our end: And saith the second: We die daily: 
Seneca. Epist. 24.  for daily is some part of our life done away, and even then also doth our life decrease, when we ourselves increase. Our Infancy we have lost, after that our childhood, thenceforth to yesterday our youth. What time soever is past, is perished. This very day which now we live, we divide with death.  Q. 
But what of all this? should a man therefore ever the more prepare himself to die?  R. 
What else?  Q. 
And why?  R. 
because it tells him that of necessity he must die. For fall one day will that tree that every day is a falling; and once die certainly shall that man, that every day is a dying: for death permits no truce.  Q. 
All this I grant; yet I see not how the other doth thereupon follow?  R. 
You may if you will. See you not how a man prepares himself to fight with that enemy with whom he can conclude no peace?  Q. 
Yes.  R. 
Then may you soon see how a man is to prepare himself to stand against death, with which he can enter no covenant.  Q. 
Belike then death is an enemy?  R. 

1. Cor. 15.26.  So saith Paul: The last enemy that shall be destroyed is death.  Q. 
No marvel then though a man be to prepare himself to encounter with death. For no man must be careless of his enemy. His enemy is ever too careful of him thereto. But pass from this to the next if you please.  R. 
As you please, for what pleaseth you shall not displease me.  Q. 
Say not so at every time and turn.  R. 
No more I do. As you are a man, that sometime may please you, which displeaseth me: and as I am another, that may sometime displease you, which for the time greatly pleaseth me. But now because it pleaseth you that I should pass from that which was last said, to that which is yet to be said, letting these things pass, I will pass. As first then I said, a man is to prepare himself to die, because necessarily he must die, and secondly because continually he is dying. So now thirdly I say, he must therefore prepare himself to die, because he certainly knoweth not either when he shall die, or where he shall die, 
Syr. 18. 8.  or after what sort and manner he shall die. For as Sirach saith: no man hath certain knowledge of his death. 
Eccl. 9.12.  And as Solomon saith. Man doth not know his time, 
Act. 9.12.  but as the fishes which are taken in an evil net, and as the birds which are caught in the snare: so are the children of men snared in the evil time when it falleth upon them suddenly.  Q. 
But what? aught the ignorance of a man's time to incite him to make preparation for his time?  R. 
What else? both Christ and others seem to say so. For thus saith Christ: 
Luk. 12.40.  Be ye also prepared therefore. Wherefore? Because the son of man will come at an hour when you think not. This giveth as much as I seek. For Christ cometh aswell at the particular judgement of a man (which is at his death) as at the general, which shall be at the dissolution. And yet you see his reason is from his coming at an hour when he is not thought of, be ye therefore prepared: for the son of man will come at an hour when ye think not. And thus saith Augustine. Thou knowest not in what hour he may come: Always (therefore) watch, that so because thou knowest not when he will come, he may find thee prepared when he shall come. It may be for this cause thou art ignorant, when he will come, that thou mayest be ready whensoever he doth come.  

Augustine in quad. Epistola.  The last day is unknown, that all days may be observed; then are remedies prepared too late when deaths perils hang over the head. Thus also saith Gregory: 
Gregory. Lib. 12. moral.  To this end our maker would have our end hidden, and the day of our death to be unknown, that whilst it is always unknown, it might always be thought to be nigh at hand; and that every man by so much might be the more fervent in working, by how much he is uncertain of calling, that while we are uncertain when we must die, we might always come prepared to death. 
Brandmil. Con. funebr.  To the like effect in like sort saith another. Therefore to no man is the hour of death known, that ever we might watch and be ready, least being unready, and in ill sort secure we should be found sleeping. And this is his reason.  
If men did foreknow when they should die, they would show their diligence about that time, that they might not therefore be diligent only in that time, but continually, he foreshoweth neither a general hour, nor a particular, that in always looking for him, they might always watch. For as Theophylacte well saith upon the first chapter of the first of Paul's Epistles to the Thessalonians. 
Theophylact. in. 1. ap. 5.  If man knew his last day, he would endeavour himself to do any mischief other days, then, the end of his life approaching he would be baptised. Moreover many if they knew they should die to morrow, would bethink themselves how many ways they might molest and afflict their adversaries, as though now they did despair of themselves, and did desire to refresh themselves with their enemy's blood. Which thing is not now done for the fear of death staying them, & the love & desire of eternal life recalling them. For the hour of death is always uncertain and unknown to thee.  
That thou mayst fear, be fervent live well, and fly evil. As though there were four causes which moved God to make death uncertain: 1. Fear. 2. love. 3. Life. 4. Evil. Fear of him, love to his word, preservation of life in man, and declining of evil. Touching the. 1. Gregory saith in an homely of his. Our Lord would therefore have our last hour to be unknown, that always it might be suspected, 
Gregory in hom.  that whilst we cannot fore see it, without intermission we might make haste unto it. And hence is it that he said. Watch therefore: 
Mat. 15. cap. 13.  for ye know neither the day nor the hour when the son of man will ceme. Touching the 2. another saith. The hour of death is uncertain, that thou mightest work the more fervently. Were it not so thou wouldst grow slothful, and desist from many things which are good for others. And hence it is that an Angel said once to a Bishop, 
Greg. in Dialo●  Do what thou dost; work what thou workest. Touching the 3. saith the same author last spoken of: Therefore is the day of thy death unknown, that thou mayest live the more purely and warily. For as Cyprian saith: What kind of one the Lord finds thee when he doth call, such kind of one he doth judge thee (when thou art gone.) But it is a foolish thing for a man to live in that estate, in which he would not die. Touching the 4. saith the foresaid writer. Therefore is the day of thy death unknown that thou mayest eschew many evils which of the certainty of death would ensue. For did men know they should live long, they would commit many evils, purposing afterwards to repent: but did they know they should die soon, they would live so much the more unhumanelie, determining to have some pleasure ere they were for the preventing of these mischiefs, the Lord hath made both death uncertain, and the time thereof unknown. Thus now you see how the ignorance of death, both in regard of time, place and manner ought to make a man prepare himself to death.  Q. 
I do so, I thank you. But I pray you is there yet any thing more that may do the like?  R. 
If you remembered but what ere while I said, this question might have been spared, for I told you that for five causes, a man was to prepare himself to die, ere ever he came to die, and yet we have spoken but of three of them.  Q. 
In deed you did so. Speak therefore of the two last I pray you, as you have done of the three first.  R. 
So I mean God willing. In the fourth place therefore, a man is to prepare himself to die ere ever he comes to die, because the greatest work a man hath to finish in this world, is to die. As after death there is no work, so greater than death there is no work, he which hath overcome death, hath overcome all things: 
Aristotle.  Of all terrible and fearful things death is the last.  Q. 
And why should this move a man ever the more to prepare himself to die.  R. 
Because as the wise man saith, 
Syr. 5. 16.  He should not do rashly, either in small things, or in great.  Q. 
Why, but is it a doing rashly to die without preparation thereto?  R. 
What else? For what, is it not a doing rashly, to set upon any thing without advisement?  Q. 
Yes surely.  R. 
The like it is to die without preparation.  Q. 
As a man then prepares himself to the doing of any great work, so is he to the undergoing of death.  R. 
Right so.  Q. 
But why so?  R. 
Because death is not the least of a man's works in this world, 
Brandmil. Con. fun.  (though it be the last,) For to die is the greatest work a man hath to finish upon earth.  Q. 
May you not thereto add the greivousest too?  R. 
If I die, the matter were not great, for there are more pains in death, 
Vincent.  then in any work under the sun. As one saith, for then so diverse kinds of diseases are wont to meet, and so to molest every member, that sometimes there are more diseases than members. In a sickness that was not mortal but grievous, David said there was not one whole part in his body, how much more might another so say in a sickness that is mortal, and therefore exceeding grievous? For no sickness so grievous as a mortal sickness. In the separation of a man from his wife there is much grief and sorrow, in the separation of the soul from the body there must needs be much more. The conjunction of the two last is greater and of greater continuance, than the conjunction of the two first, and where there hath been the longer continuance in affection, there must needs be the greater grievances upon separation, in experience we see, that so much the greater the sorrow is at the parting of friends; by how much the longer the continuance together hath been from the meeting of friends: and by that we may guess how great the grief is in the parting of soul and body. For soul and body are as two friends, but what prosecute I this point so far? Now have I little leisure, and less occasion so to do: and it may be I shall have more of both hereafter.  Q. 
I would you might, and I wish you may. For it will not be more irksome to me then to hear of these things, than it is now. And now by seeing my silence, you may judge of my delight. But to let this pass seeing you would so feign pass, what other reason have you for the first and last place by which a man should be moved to a preparing of himself to death, ere ever he comes to yield himself thereto?  R. 
The sundry precepts of Christ, and his Apostles, and prophets tending to that purpose.  Q. 
Why? have either the one or the other of these given any precepts touching this matter?  R. 
Have they? what a question is that? thus said I say the Prophet to Hezekiah the king. Put thine house in order, 
Esa. 38.2.  for thou shalt die, and not live. And what is that, but to prepare to die, because thou must die. Thus said Christ our Saviour to Peter and Andrew, and other his Apostles and disciples: Wake therefore, 
Mat. 24.42.43.  for ye know not what hour your master will come. Of this be sure that if the good man of the house knew at what watch the thief would come, he would surely watch, and not suffer his house to be digged through. Therefore be ye also ready, for in the hour that ye think not, will the son of man come. And what is this but to prepare to die, because you must die? for Luke the Evangelist recording the same history saith: Be ye also prepared therefore: 
Luk. 12.40.  For the son of man will come at an hour when ye think not. 
1. Pet. 1.1.  And thus said Peter the Apostle to the strangers that dwelled here and there throughout Pontus, 
Pet. 4.7.  Galatia, Cappadocia, Asia and Bythinia, now the end of all things is at hand be ye therefore sober and watching in prayer. And what is this but to prepare to die, because ye must die. For a man cannot prepare himself aright but he must be sober and watching in prayer.  Q. 
Is this reason think you as forcible as the former?  R. 
If it be not, it should be. For this I am sure is Christ's saying, 
joh. 15.14.  john the fifteen: Ye are my friends if ye do whatsoever I command you. And this as I have showed, is his commandment as well therefore, because he hath commanded it, as also for other reasons which already I have expressed, preparation to death should be used.  Q. 
God grant it may so be.  R. 
Amen I wish. For in as much as we have all sinned, we must all die. For as there is a time to be borne in sin, so there is a time to die for sin. And to that that must be done, it is better that we prepare ourselves than not. That comes dangerously that comes unlooked for. Eighteen were slain, when the Tower in Siloam fell, but more perished in the gainsaying of Corah, 
jude. 11. Num. 16.32 1. Pet. 3.20.  and the deluge spared none but eight. Now death is like a thief. A thief comes unawares, and so doth death. A thief comes when he is not looked for, and so doth death. A thief comes suddenly, 
Barnard.  and so doth death. As nothing is more certain than death, so nothing is more uncertain than the hour of death. A Thunder crack cometh on the sudden, even so doth death. As one saith, our life is like a ruinous house, always ready to fall, like a thin thread, always ready to rot, like a running cloud always ready to drop. This cloud sometime melteth in the cradle, sometime in the chair, death is like the sun, whensoever it shineth, it melteth our cloudy life, be the cloud thereof never so thin or thick in years. Our life then being as uncertain, as the weathercock which turneth at every blast, or like the wave which mounteth at every storm; or like the reed which boweth at every wind; ours it is to prepare ourselves to leave it, to forego it, to lay it down, to entertain that which doth dissolve it.  Q. 
You say true, ours it is to do so, but our blindness is such and our senselessness so much, as we think we have here a continuing city, and therefore we little provide for that which is to come; we think we shall live long, and therefore we prepare not to death, which shortly and uncertainly will ensue; we put death far from us (oh I may live twenty years yet, etc.) and therefore we neglect what we should regard, and despise what we ought to embrace.  R. 
In regard of nature, this is our dealing, but in respect of grace, it should not be so, and sure I am, that they whom God hath endued with grace have not done so. As they have thought of death, so have they provided for death. Hence is it, that some of them bought burying places in their lives, there to be buried, when they were dead. Hence is, it that some of them fitted their tombs ear they died, in which they were intoombed, when they were dead. Hence is it, that some of them both appointed what sheets they would be wound in when they were dead, and what they would have given to the poor that then should be living. Abraham bought him the cave of Machpelah both to bury, and to be buried in. joseph in his life provided himself of a tomb against his death. So have many others done, and so now amongst us many do. By the one and the other it is easy to learn what every one should do. What is one man's duty in this regard, is every man's. As no man lays himself to sleep without preparation, so no man should yield himself to death without preparation: as, one saith, Death & sleep are brethren. Diogenes awaking out of sleep, being asked by his physician as he lay upon his death bed, how he did, answered: I do well man. 
Stob. serm. 115.  For brother embraceth brother. To like effect did Gorgias Leontius answer his friends, when they asked him what he did as he lay drawing on, & sleeping. For he said, Now sleep gins to deliver me to his brother. As Moses therefore once said, even so now say I, Oh that men were wise, 
Deut. 32.29  and would understand their latter end. Oh that we would remember the certainty of our death, the uncertainty of our life; the jeopardy we are in, if death take us unawares; then no doubt, but as joseph laid up in the seven plentiful years, what might minister relief in the seven dear years; so we in the time of this our uncertain life, would store up what might comfort our yearning souls in the bitter agony of our most certain death. For wondrous comfortable it is to be prepared for death, before death. As Gregory saith. 
Greg. in hom. sint lumbi. v. 1. Seneca in extrema part epist. epist. 20. Maximus serm. 36.  So death itself when it cometh is conquered, if before it cometh it ever be feared. No man well welcometh death when it cometh, but he which long time before hath disposed himself thereto. Hence is it, that Musonius being once asked who it was that could finish his last day, best answered, He that ever propounded to himself that the last day of his life was present and at hand.  
And hence is it, that man should prepare for his end before his end, that so he might assuredly speed well at his end.  Q. 
Oh would to God that man either could or would what man should. As his might is weak, so his mind is wicked. And through the weakness of the one and the wickedness of the other, oft is that neglected which much should be regarded.  R. 
So it seems, when preparation to death is neglected. As death is the last thing in this world a man shall undergo; so preparation thereto is the first thing he ought to overgo.  Q. 
It is not now the duty we stand upon, but the time. The first is confessed, the second is suspected, that man should do this you speak of it is not denied: but when he should do it, it is somewhat controverted.  R. 
More without cause, than with cause. For there is no cause the time should be doubted when the truth cannot be denied.  Q. 
You speak as if there were as much truth for the time, as there is in the thing.  R. 
I speak then but as I ought, for the truth is as much for the one, as it is in the other.  Q. 
When is it then that a man should prepare to die, sith that prepare he must?  R. 
When? when not? there is no time which thereto and for, is not a time; because we all are ever uncertain of our time. He which now liveth may by and by be dead. Sudden death we know seizeth upon many.  Q. 
I, many in regard of themselves, but not many in regard of others, for more die deliberately upon their beds, than suddenly at their boards.  R. 
The greater is the mercy of God towards us that it is not so. 
Lam. 3.22. Dan. 9.7.  For his mercy it is that we all die not suddenly, we have deserved worse, and therefore that.  Q. 
I deny not that.  R. 
Presume not then upon the other.  Q. 
Neither will I for the works of God are marvelous, and his judgements past finding out. 
Rom. 11.33  But I will inquire when a man is to prepare himself to death. Whether in sickness, or in health, or in both.  R. 
And I will answer in both, and neither in health alone, nor in sickness alone.  Q. 
And why that?  R. 
Because there is a twofould preparing to die; a preparing in health, and a preparing in sickness: a preparing in health, because than we are very unsure to live. For the healthiest man in the world cannot promise himself one hour of life. Much less can he say, To day or to morrow I will go into such a city, 
jam. 4.13.  and continue there a year, and buy and sell and get gain. A preparing in sickness, because than we are all like to die. There is but a step between the sick man and death. As one saith of men, and young men: so say I of sickemen and sound men: 
Bern. de Conuers. Cler. c. 14.  To sick men death is at the gate, to sound men death is lying in wait. Both in health therefore, and also in sickness, he that knows he must die, must prepare himself to die.  Q. 
What needs he prepare in health, will it not serve well enough in sickness?  R. 
Truly no. For first the time of sickness is not the fittest for such a purpose: First because all the senses are then occupied about the pains of the disease. And Augustine saith: Scarcely will he come to true satisfaction, 
Aug. ser. 36.  whom sickness doth urge and pain terrify, especially when the children whom he unlawfully loved are present, and his wife and the world do call him unto them: Secondly, because then the devil is most busy to draw a man from all goodness, as knowing that if then he hold him, he shall for ever keep him. 
Olympiodorus in the 9 chapter of Ecclesiastes.  For as Olimpiodorus saith: Such as the day of death doth leave him, such shall, and will the day of judgement find him. And you know it was said to the serpent (which was more subtle than any beast of the field) touching himself and the woman's seed. 
Gen. 3.15.  He shall break thine head, and thou shalt bruise his heel. Which (as one saith) is as much as thou shalt lie in wait against the latter part of his life. And well may it be so; for that ancient writer Gregory saith: 
Greg. lib. 6. moral.  The ancient enemy of mankind, in the time of death is mad through the violence of cruelty to snatch up the souls of sinners: and whom he deceived while they lived by his flatteries, them he tormenteth when they die, by his cruelty. Secondly in the time of health it is very needful, because as in summer the lily hath a worm in the root that doth consume it, so in health man hath a worm that doth dissolve him. Wheresoever he goes, he carries death with him. As the lily that flourishes in the morning, is not sure to stand till the evening, so man that triumphs in the health of his youth, is not sure to live to the infirmity of his age. Absalon dies in his health aswell as David in his sickness. And the proverb is, When health is highest, death is nighest. Many even now as it were, are alive and merry, yet in a moment they are dead and gone. Sometime death warns ere she strikes, and sometimes again she strikes ere ever she warns. As therefore it is evil to delay till sickness, so it is good to prepare in health, The wise man saith; 
Syr. 18. 20.  Humble thyself before thou be sick, and whilst thou mayest yet sin, show thy conversion. In health the wit of man is greater, and the fear of death lesser than in sickness. In health therefore also to prepare for death the time is somewhat fit.  Q. 
Why: but it is never to late to repent? For a man may repent when he will.  R. 
The proposition is true, if a man doth truly repent. But the proverb is: It is scarce true, which is not due. It is sick like him that useth it. As you heard before out of Augustine: 
August. serm. 36.  He whom sickness constraineth, and punishment affrighteth, hardly to true repentance attaineth.  Q. 
But are you of that mind?  R. 
Of what other mind should I be?  Q. 
If so you are, and other you cannot be of, what reason have you for being of that?  R. 
Reason enough, and forcible enough to content any man reasonable: First repentance should be voluntary, as all other obedience to God should be: But repentance in sickness is usually constrained: The fear of death, hell, and judgement doth enforce it: Zeal, love, and religion, do not then always effect it. And there is a learned writer that saith: Enforced services are not pleasing unto God. 
Greg.  Secondly, in true and sound repentance, men that repent, 
Ambros.  do forsake their sins. For as Ambrose saith: True repentance it is to seize from sin. 
Hugo. lib. 3. de Mist. ecle.  And as Hugo saith: Repentance is called as it were a punishment, because the man himself that repenteth, doth by his repenting punish in himself what wickedly he hath committed. For the three things which are in the smiting of the breast, to wit the breast, the hand and the sound, do signify that repentance is of those things, which we have offended in, by heart, voice and work. But in this repentance both raised by sickness, and never used but in sickness, the sins forsake the men, for therefore then many forsake their sins, because their sins forsake them, and not because they forsake their sins. For why their mind is toward them as much as ever, though their might serves not to follow them so well as ever. The history of Andronicus and the lion, of both which it is written, This lion is this man's host, and this man is this lion's physician or chirurgeon, doth argue that in sickness the lion (the Prince of Beasts) doth leave his cruelty: and experience doth testify, that in sickness man (the Lord of lions and other creatures) doth lay down his iniquity: but as the one did leave his cruelty, to the end he might be cured of his malady; so doth the other lay down his iniquity, to the end he may be freed from his misery. The truth of what I say is apparent in Antiochus the proud. 2. Machab. 2.11. 
2. Machab. 9.5.  For before that a pain of the bowels that was remediless came upon him, he said in his pride. I will make jerusalem a common burying place of the jews; But after that it, and some other misery had something molested him, he began to leave off his great pride, and self will, and came to himself by the scourge of God, and then said. It is meet to be subject unto God, and that a man which is mortal should not think himself equal unto God, through pride. As it fared with him, so it fareth with sundry others. They never think of leaving their sins till their sins take their leave of them. By this you see that what I said, I say not without reason.  Q. 
Yet is it not so strong, but that a man may reason against it.  R. 
With small reason if he doth.  Q. 
Why? As though a man might not repent when he will?  R. 
As though he might or may? Is it in a man's own power to become righteous when he list, or is it in God alone to make him righteous when he will? the Apostle I am sure saith: It is neither in him that willeth, 
R●● 9.16.  nor in him that runneth, but only in God that showeth mercy. And that as the Apostle there saith, to whom he will show mercy, And this saying of the Apostle will I believe sooner than the saying of any man whatsoever. For as isaiah saith, what is chaff to wheat? so say I, what is the saying of a natural man to the saying of Divine Paul?  Q. 
You will not believe then that a man may repent when he will?  R. 
No more will you neither, if you be wise. For man cannot repent when he himself will, but when God will. The scriptures every where make repentance a gift of God, and not a work of man. Paul the Apostle to his son Timothy saith: 
2. Tim. 2.25  The servant of the Lord must not strive, but must be gentle toward all men, apt to teach, 
26.  suffering the evil men patiented lie, instructing them with meekness that are contrary minded: proving if God at any time will give them repentance, that they may know the truth. Peter the Apostle to the whole council assembled against him and his company on this wise answering said: 
Act. 5.30.  The God of our fathers hath raised up jesus whom ye slew and hanged on a tree, him hath God lift up with his right hand to be a Prince and a Saviour to give repentance unto Israel, and forgiveness of sins. 
31.  They of the circumcision in jerusalem, when they had heard of Peter the cause of his going to the Gentiles both approved it, and glorified God, saying, 
11.18.  Then hath God also to the Gentiles granted repentance unto life. And the whole company of the afflicted Church, Lamentations the fifth saith: 
Lament. 5.21.  Turn thou us unto thee O Lord, and we shall be turned. Not unlike to that of Ephraim jer. 31.18. 
jer. 31.18.  Convert thou me, and I shall be converted for thou art the Lord my God: Thus Peter, thus Paul, thus a part of the Church, thus the better part of the Church acknowledge repentance a gift of God. This being so, a man cannot promise it unto himself when he will, but when God himself will. For gifts go not ever at the minds of the receivers, but after the will of the bestowers. As therefore it is unsound to say, it is never too late to repent; so it is absurd to say, 
August. super psal. 91.  a man may repent when he will. Saith Augustine upon one of the Psalms: man is apt and able to wound himself, but he is not apt and able to heal himself. When he will, he may be sick; not when he will, he may rise, or can be whole.  Q. 
Sith you conclude as you do, I must confess as you would have me. Yet me thinks, how much soever you carp at this, a man may repent when he will; you cannot so easily cavil at that, repentance is never too late. For why? so long as life doth last, hope doth also last.  R. 
men's thoughts are not ever truths. The Lord knoweth saith David, that the thoughts of men, are but vain. Whatsoever you think, I neither carp nor cavil otherwise than God's word doth allow me. Say not therefore you must confess what I conclude; except I conclude what every christian must confess. Their open confession shall go before my private conclusion. Neither yet let it stick in your stomach that I say it is unsound to say, it is never too late to repent. For you know it is too late to repent when a man is dead. 
August. ad Pet. diac. c. 3  As a learned writer saith: howsoever than repentance may be had, yet it cannot then be done. If you know it not, 
Ignat. epist. 6.  you may learn it of Ignatius, of Cyprian, of Augustine, of Hierome, and almost of any among the learned. Saith Ignatius: after Death there is no place or time to confess our sin. Saith Cyprian: 
Cipr. tract. 1. adver. Demet.  after we be once departed out of his life, there is no more place of repentance there is no more effect or working of satisfaction: life is here either lost or won: everlasting salvation is here provided for, by the due worshipping of God, and the fruits of faith. Saith Augustine: 
August. epist. 54. ad Ma●ed.  there is no other place to correct our manners and conditions, but only in this life. For after this life every man shall have that, that he hath purchased unto himself in this world. Saith Hierome. The dead hath no part in this world, nor in any work under the sun, etc. The dead can add nothing unto that which they have taken with them out of this life. For they can neither do good, nor sin, neither increase in virtue nor vice. And saith Olympiodorus as before I have showed you; In what place or state soever a man shallbe found when he dieth, in the same state and degree he shall remain for ever. Thus they all say as I say, repentance may come too late.  Q. 
I confess so much if it comes after this life, but of such a repentance I speak not: I speak of repentance in this life, not after.  R. 
Of which soever you speak, it will not be utterly untrue which I have spoken. For repentance in this life may come too late, if either the repentance be unperfect, or God will not accept it. Esau's repentance came too late, and judas his repentance came too late, and so many others repentance comes too late.  Q. 
Why, but of the two thieves that were crucified with Christ, one even then repent when he was crucified.  R. 
Yet it neither followeth thereupon, that a man may repent when he will, nor that his repentance is never too late if it comes. For that one thieves repentance was altogether miraculous and extraordinary. And you know it is not good for men to make an ordinary rule of an extraordinary example. Of two you see there was but one that repent, & in scripture you read of no more that were accepted which so repent.  Q. 
But that more are accepted, may thereof be collected?  R. 
But that all shall, can no ways be concluded. There is reason more why he was, than there is, that others shall. As Christ that was crucified, was crucified that man might be saved; so while he suffered, he would needs show the virtue of his suffering, that all which saw the one with their eyes, might acknowledge the other in their hearts. And therefore the thief was then called, which in former times did seem to have been despised. There is no such reason now. For why? Christ hath suffered, and the virtue of his suffering is perceived.  Q. 
I infer not that all shall, but I enforce that some may. And herein do I amiss? for may not a man find grace at the last if he repent?  R. 
Neither say I, that herein you do amiss, for I deny not but a man may find grace at last, I avouch not that he shall. He may; for chrysostom saith; 
Ch●y●●st. 〈◊〉 7. sup. ●●n.  The thief on the Cross needed not so much as one day to repent himself: what speak I of one day? no he needed not one hour: so great is the mercy of God toward us. And again, 
I●●● 〈◊〉 de 〈◊〉 ●●p●.  that thief that hung upon the cross, needed not any length and prolixity of time, that he might win entrance into paradise, so much time served his turn as he might be dispatched in, whilst he might utter one speech; so that within one moment of time being freed from the offences of his whole life, he got favour to go before the Apostles into paradise. Cyprian also saith. 
C●●●●● 〈…〉.  Although thou dost at thy very departing out of this world, and going down of this temporal life, pray unto God for thy sins, who is the true and only God, calling upon him with a faithful confession, and an acknowledging both of thine offences and of his truth, thus confessing and believing, thou hast free pardon and forgiveness given and granted unto thee, of the mere goodness and mercy of God. And in the very death assoon as thou hast given up the ghost, 
Ibid.  thou passest unto immortality. And again; no man is letted either by sins or by years, to come to the obtaining of salvation, as long as a man is yet abiding or remaining in this world, no repentance is too late: the gate is open unto pardon and forgiveness, and they that seek the truth shall have an easy access unto it, etc. As before. In another place: 
Idem in ser. de cena dom. Heb. 12.17. Gen. 25.33.  In that very moment of time: even when the soul is ready to departed from the body, and is even at the lips of the party to yield up the spirit, the goodness of our most merciful God refuseth not repentance. And whatsoever is truly done, is never too late done. But all this notwithstanding I say not that he shall: for he that will not when he may, when he would saith reason shall have nay. Ye know (saith the Apostle to the Hebrews) How that afterwards (to wit when Esau had sold his birth right for a mess of pottage) when Esau would have inherited the blessing, 
August. serm. 36.  he was rejected. For he found no place to repentance, though he sought the blessing with tears. Augustine of this very matter in hand saith thus: If any man set in the extreme necessity of his sickness, would take repentance, and doth take it, and is by and by reconciled, and so departeth hence. Whether he went well hence or no, I know not: repentance we may grant him, but security we cannot give him. I say not truly that he shall be condemned, neither do I yet say, that he shall be saved. Wilt thou therefore be freed from the doubt? hold that which is certain, let go that which is uncertain. Work thou repentance whiles thou art whole and sound. If thou dost so, I say unto thee, that thou art safe, because in that time thou repentedst in which thou mightst have sinned. If thou wilt then repent when thou canst sin no more, thy sins have then forsaken thee, and not thou thy sins. And by this is made manifest what I desired to manifest. But if I must further manifest it, 
Ibid.  Augustine again saith: He whom sickness and pain scarreth, rarely to true repentance cometh: for lateward repentance useth to deceive many. Experience also testifieth, that there was one thief rejected, aswell as one received; one damned aswell as one saved; one punished aswell as one pardoned.  Q. 
Presently then it seems you would have a man to prepare for death?  R. 
I would so, and in so willing I hope I would nothing but what I may well will, and should willingly wish. For the scripture in many places both willeth and wisheth. To day (saith David) if ye will hear his voice harden not your hearts. 
Psal. 95.7.8. Eccles. 9.10.  All that thine hand shall find to do, do it with all thy power. In the morning sow thy seed, and in the evening let not thine hand rest: for thou knowest not whether shall prosper this or that, or whether both shall be alike good. 
Eccles. 12.1.  And again, Remember now thy creator in the days of thy youth, whiles the evil days come not, nor the years approach, wherein thou shalt say, I have no pleasure in them. 
Syr. 5. 7.  Make no tarrying (saith Syrach) to turn unto the Lord, and put not off from day to day, for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in the time of vengeance. And again. 
18.20.  Humble thyself before thou be sick, and whilst thou mayest yet sin, show thy conversion.  
Quae fecisse voles hoc tempore quo morieris,  
Haec facias quando corpore sanus eris.  
Saith an old Poet 
What thou wouldst have done at such time as thou shalt die:  
Those things do in such time, as thy health shall be high.   Q. 
But if I may ask, why do you and the scripture will thus much?  R. 
The reasons thereof, and for, are many. If I shall recount some of them unto you I will.  Q. 
Do so I beseech you. For this talk is more wholesome than irksome.  R. 
The scripture therefore doth persuade a man in the present time to prepare himself to death, and not to delay till the future, first because the present time is certain and ours: the future is uncertain, and none of ours. For who can assure himself of one day to live, that hath already many days lived? surely no man. As Seneca saith: 
Seneca.  Young men have death behind their backs, old men before their faces. This therefore is the saying of Christ our saviour, Be ye therefore prepared. Wherefore? because the son of man will come in an hour when ye think not. 
Luk. 12.40.  This also is the saying of Seneca, whom I mentioned even now. Thou knowest not in what place death doth expect thee; therefore expect thou it in every place. Sith man knows not in what place death ought to meet him, he knows not in what place he ought most to wait for death, in every place it is to be expected. This therefore should be every man's practice, he should not delay to provide for death: for this cause first, because every man is uncertain of his life. For as Solomon saith, Man knoweth not his end, etc. 
Eccles. 9.12.  Secondly because it is good presently to make provision for the latter end. For as jeremy saith: 
Lam. 3.27.  It is good for a man that he bore the yoke in his youth. What liquor sweet or sour the vessel first doth take the smell thereof doth aye remain or hardly it forsake. 
Pro. 22.6.  A child taught in the trade of his way, will not depart from it when he is old. By so much he lives the more securely so long as he lives. 
15.15.  For as Solomon saith: A good conscience is a continual feast. And thereupon Seneca saith. It is good before death to make the way thereto, and then to wait securely for the other part of the time. By so much he dies the more blessedly when he dies. For he dies doubtfully that provides not for death till he dies. If any man in his last sickness will take upon him to repent, and doth repent, and so departs hence, I confess unto you we deny him not what he desireth; but we presume not. Repentance we may give him, salvation we cannot promise him. I say not that he shall be condemned, neither do I say that he shall be saved. Wilt thou therefore be put clean out of doubt? repent thee whilst thou art well. If thou dost so, I say thou art safe, because thou than repentedst, when thou mightest have sinned. If thou wilt repent when thou canst not sin, thy sins have forsaken thee, not thou them. Thirdly because it is more difficult to do it hereafter than now: for then the heart is more hardened, man is more weakened, sin is more strengthened, and the devil is more hardly removed. And of these things thus say ancient writers, as now and successively I will declare unto you, first of the heart Bernard saith: 
Bernard. in serm.  A puffed up heart is hard and void of Godliness, Ignorant of compunction, dry from every dew of spiritual grace. A hard heart is that which is neither dissevered with compunction nor softened with religion; 
Id. ibid. Sup. Cantica.  nor moved with petition, which yields not to threatenings, but is hardened with scourge, is ungrateful for benefits, unfaithful for council, cruel in judgements, unshamefast at filthy things, unfearful at perilous things, inhuman to human things, rash to divine things, forgetful of things past, careless of things present, nothing foreseeing things to come, that it is, to which of things passed there is nothing which passeth not but only injuries; of things to come there is no foresight, but only of revenge. Secondly, of man, Basil saith, 
Basil. in sua Regula. Maxim. in ser. john Baptist. Gregor. lib. 4. moral. August. Sup. psal. 30.  He which acquaints not himself with virtue whiles he is young, knows not to departed from vice when he is old. When sin comes into use, the mind then more weakly resisteth then ever, though much it desireth. For as Augustine saith, to conquer custom is a most hard combat: Custom changeth vice into nature. jeremy the prophet therefore saith, Can the Blackamoor change his skin, or the Leopard his spots? 
Isidor. lib. 2. solit. jer. 13.23. Greg. lib. 15. moral.  then may ye also do good that are accustomed to do evil. Evil customs hold fast whom once they have caught: daily also they grow more difficult to withstand, and are not ended but with the end of the sinner's life. 3. Of sin saith, as I remember the same father last mentioned. 
Gregory.  That sin which by repentance is not done away, by his own weight draweth another. fourth, of the devil saith Beda: The devil by how much the longer he possesseth, 
Beda sup. Lunam.  by so much the hardlier he dismisseth. These sayings of the learned, if none of them severally can move any thing to that which is moved, yet all of them jointly should move much, for who should be more unsure day by day of preparing against his dying day, than he is almost at the beginning of his living days? Surely none, none therefore but while he hath time, should provide for his latter time. He which delayeth this matter, sinneth more and worse than ordinarily, and against more than usually. For first he sinneth against God; secondly against the Angels, thirdly against himself, four against his neighbour, fifthly against the inferior creatures, against God: 1. because he mingles gall with his meat, according to that saying they gave me gall to eat. A good work is meat unto the Lord: for he is fed among the lilies, that is among good works. But a bad is as poison. psal. 5. Saith David: Thou art not a God that loveth wickedness, 
Psalm. 5.4.  neither shall evil dwell with thee. And job saith: If I have sinned, 
job. 10.14.  than thou wilt straightly look unto me, and wilt not hold me guiltless of mine iniquity. I have done wickedly, woe unto me. 
15.  Secondly, because he brings that before him which worst and most displeases him, to wit sin. For first he hates nothing, which he hates but for sin, had not sin been he had loved the devil as he did before sin was. Secondly, he hath none so good a friend either in heaven or earth, but he hates him for sin. For sin he threw Lucifer from heaven: for sin he cast Adam out of paradise: for sin he expelled judas from the society of his disciples: thirdly, he spared not his own son, that he might be revenged of sin. It is his own saying. 
Esai. 53.8.  For the wickedness of my people I have smitten him. Him therefore he had crucified, that sin with him might be crucified: As Augustine saith, The innocent is murdered, 
August. super. Col. 2.  and sin is crucified. Thirdly, because he contemneth him which most mercifully calleth him. For God ceaseth not to call the sinner, though the sinner listeth not to hear him. 
Matth. 9.13.  Mat. 9 Christ saith. I came not to call the righteous but sinners. But Prou. 1.24. 
Prou. 1.24.  the same Christ saith, I have called, & ye refused. Fourthly, because he vexeth him with his slackness which expecteth him with goodness. For as old Tobit counted the days of his son Tobias his absence; 
Tobit. 9.4.  so God counteth the days of the sinner's delay. And as Tobias said of Tobit, If I tarry long he will be very sorry, so may the sinner say of God; 
Luk. 19.41.  If I tarry long, he will be very sorry. Luc. 19 Luke saith: jesus wept over jerusalem. And in one place of his works chrysostom saith: God is compelled against his mind with great grief to condemn sinners. Fiftly, because he reserves the worst part of his life for God, and offers the best part thereof unto the Devil. For his youth (which is as the flower) he consecrates to Satan; 
August. de. catechi. rudib. Innocent. de vilitate condi. huma.  and his age (if he comes to it) which is as the branch, he promiseth to God. Saith Augustine: When men wish themselves age, what other thing wish they than a long infirmity? As Innocentius saith: An old man is easily provoked, and hardly revoked, he quickly believes, and slowly he leaves believing what once he did believe. Holding he is of that he hath, and desirous of that he hath not, Sad he is and querulous, swift to speak, and slow to hear, he praiseth the men that are gone, and he despiseth those which remain. Things present he desprayseth, & things past he commendeth, he fetcheth his wind, and is troubled, he grows lazy and is weakened. Hear the Poet: many discommodities compasses in an old man. 
Hugo de claustro animae lib. 3. cap. 10.  But as Hugo saith. In that age, when the hairs wax yellow the flesh glittereth like brass, the roseal face is adorned with the eye pearls, the health ministereth strength to the body, the youthful age promiseth some space of longer life: when reason flourishes, the senses of the body also flourish, the seeing is sharper, the hearing readier, the going uprighter, the countenance pleasant; they which in this age tame themselves, and join themselves to God, expect the reward of john. Such kind of ones offer the living sacrifice, pleasing unto God, immaculate, lacking neither ear, nor eye, nor foot, nor tail. Let the late conversion of old men mark this, whose ears are stopped through the defect of old age, their eyes troubled, and that I may briefly comprise all, they themselves decay in themselves, through themselves. These offer not an immaculate lamb, but that I may so say, a curtaylde Swine. For as an hog hath line in the filthiness, so hath an old man in vices: and as an hog is fed with husks, so is an old man delighted which tales and rumours. As Cyprian saith: 
Cipri. de 12. abusionibus.  As there is not fruit found on the tree, on which there hath not first appeared a blossom, so in old age he cannot obtain lawful honour, which in youth hath not laboured in the exercise of some discipline. Without obedience therefore how can any discipline be had? a young man therefore without obedience, is a young man without discipline. 
Cassio. in epist.  As Cassiodorus in one of his epistles saith: Youth ill-favouredly spent maketh old age odious and hateful, but their former life well lead, attaineth to great honour. For what doth old age advantage him, whose youth hath not been blameless and unreproovable? old men's riches are not their grey hairs, but their great labours suffered and sustained in their green years But what stand I thus long upon this, when it is more than time to go on with that which remaineth touching the point in hand, which is, that much he sinneth against God, which provideth not in time, for his latter time? I had forgotten myself, but I will remember you, and proceed. sixthly, therefore he that taketh not time in time to provide for his latter time, sinneth against God because he thence taketh occasion to impugn him, whence he should take occasion to obey him. For of that he looks, that God will deal mercifully with him, he determines to deal injuriously with God. 
Rom. 2.4.  He purposes to offend him, As though he knew not, that the bountifulness of God leadeth to repentance. But in as much as the Apostle reproveth him, 
5.  when he saith, Thou after thine hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath and the declaration of the just judgement of God. I will no further display his sin against God, but proceed to show that he sins in like sort against the creature, either superior to himself, as the Angels; or equal with himself, as his neighbours; or inferior to himself, as the unreasonable creatures. For sin against God he cannot, but that in so sinning he sinneth also against them. As God goeth they go. With whom he is offended they are offended too. Against the Angels he sinneth first, because he defraudes them of the joy they should have in his timely conversion and opportune provision. 
Luk. 15.10.  For there is joy in the presence of the Angels of God for one sinner that converteth. But Solomon saith, 
Prou. 13.12.  The hope that is deferred, is the fainting of the heart. Secondly, because he frustrates them of the fruit of their labours. 
Heb. 1.14.  For they are ministering spirits sent forth for the salvation of the elect. Thirdly, because he gives not that reverence to the Angels which is meet for him to give, because he dares do that in their presence, which he durst not do if either I, or any other manned did behold him. Thirdly, against himself he sinneth, because he will have himself rather evil than good; sick than sound, dead than living; bond than free, in the estate of a thief, than in the state of a king; having nothing, than with the Church enjoying all things. All this could I easily explain, if some other thing did not restrain. 
Seneca.  For first Seneca saith: A man hath nothing that is good, unless he himself be good. Unto the pure (saith Paul) are all things pure, 
Tit. 1.15.  but unto them that are defiled and unbelieving is nothing pure, but even their minds and consciences are defiled. Secondly, Augustine saith. 
Augustine.  I did defer to live in thee, but I deferred not to die in myself. Thirdly, Barnard saith. Is not he a servant over whom iniquity ruleth. 
joh. 8.34.  And to that Christ answereth, Yes: for he saith, Whosoever committeth sin is the servant of sin. Fourthly, against his neighbour he sinneth. First, because he corrupteth him with his example. 
Gal. 5.9.  A little leaven leaventh the whole lump. 
Augustin. li. de pasto.  And a great sin is that, saith Augustine. For thus he saith, He which liveth amiss in the view of the people, as much as in him is, killeth him of whom he is seen. Secondly, because he defraudes him of the help that is due unto him. For whereas he ought to help him in his work with the devil, he rather hinders him. And as one saith; It is great iniquity in war for a man to forsake his fellow. 
Eccl. 4.9.  For as Solomon saith; Two are better than one, for they have better wages for their labour: 
10.  for if they fall the one will lift up his fellow. But woe to him that is left alone: for he falleth, and there is not a second to lift him up. Thirdly, because for his sins sake his neighbour is often punished. josua. 7. for the sin of Achan, 
Josh. 7.4.  the people of Israel was punished. There went up to Ai about three thousand men, but the wrath of the Lord being kindled against the children of Israel for the trespass committed by Achan in the excommunicate thing, they fled before the men of Ai, and the men of Ai smote of them upon a thirty and six men. Against the inferior creatures he sinneth, because they for the sin of man are after a sort punished. For as the Apostle saith, The creature is subject unto vanity, 
Rom. 8.20.  not of it own will, but by reason of him which hath subdued it under hope. For we know that every creature groaneth with us also and travaileth in pain together unto this present. In so much that every of them in the day of judgement may put up his bill of complaint against such a driving and delaying mate. And the Sun may say, for his sake I lost my light; the moon, for his sake I became dark; the Stars for his sake we fell from heaven; the Earth for his sake I became cursed; and brought forth thorns and thistles; the Air, for his sake I became corrupt and breed plagues and pestilences; the Water for his sake I became polluted, and brought forth frogs even in kings chambers: all creatures; for his sake we became rebellious, & yielded not that obedience, which, had not his sin been, we both would and should have yielded. What man now is he of any wit and discretion, that sinning would sin against all the forenamed; his God; himself; his neighbour; the Angels; the other creatures?  Q. 
For my part I think none; I hope none; I know none.  R. 
Neither should there then be any of any wisdom, that should delay till death, to prepare for death. For in so doing he sins as I have said against all these of whom I have said, and in so doing he hurts himself more than now can be said. The estate of such a man is perilous. Whiles he lives: the sword of God's justice hangs drawn and ready to fall over his head: and when he dies; it serves to sever his soul from his body, and to cast it into hell. 
joh. 3.36.  For he that obeyeth not the son, shall not see life, but the wrath of God abideth on him. While he lives; he lives in the land of his enemies; and when he dies (if he dies as he lives) he falls into the hand of his enemies. For the devil is the God of this world; 
Origine.  and is seized and possessed of all those that remain in ignorance. Into his hands also fall all they which die either out of the Lord, or against the Lord. While he lives; there is but a wall of glass, that stays his enemies from having him in their hands. This wall of glass is his body, behind which the devil stands, and this wall you know is soon broken and beaten down. One little stone of a three or four pounds weight batters it in pieces, and lays it level to the ground. When he dies; the wall is broken, and his enemies enter to make spoil of all they find within. While he lives; as his days go from life, so he goes to death. His whole life is but a course to death. When he dies, as his days are ended, so is his life. For he lives no more to his own joy or others comfort. The way of sinners is made plain with stones (saith Syrach) but at the end thereof is hell, darkness and pains. Whiles he lives; 
Syr. 21. 10.  he stands at the gates of death according to that saying. They drew near unto the gates of death. 
Psal. 107.18  But when he dies, he goes soon into hell: 
job. 21.13.  according to that saying; They spend their days in wealth, and suddenly they go down to hell.  Q. 
If his state be so perilous, it is good for him to think of his ways, and to turn aside his steps, least evil take him unawares, and he perish in the time of vengeance?  R. 
It is so, and a fool he is if he doth not so.  Q. 
A fool, may say not so. 
Matth. 5.22  Whosoever shall say fool, shall be worthy to be punished with hell fire.  R. 
I, if he saith it With a mind to hurt, and a will to destroy. But I have no such mind, such a mind be far from me. I that cannot make a man, what should I mar one?  Q. 
Still than you deem him as you did?  R. 
I do so: for he is a fool that being fallen into the mire makes no haste to get out; such a fool is he that being fallen into sin, makes no haste to rise from it. For there is no greater uncleanness than the uncleanness of sin. Before sin the devil was a most beautiful creature to look upon (An Angel he was of light) but since his sin no man is able to abide the look of him; so ugly and monstrous is he now become. Again, he is a fool, that having a journey to go, makes no haste to begin it: such a fool is he that having to travel from earth to heaven, makes no haste to set upon his way.  Q. 
But why if a man may ask you, is he a fool?  R. 

job. 14.1.  First because the time he hath to go this journey in, is but short. For the days of man are but short and it is folly to think a man may go a great journey in a little time. Secondly, because the way is long, as much as from earth to heaven, and it is folly to think a man may go a long way in a short space. To Elias it was said, up and eat, for thou hast a great journey. And yet his journey was but from the wilderness of Bersheba unto Horeb the Mount of God; 
1. Kin. 19.7.  a journey of forty days and forty nights walking; a journey nothing comparable to the journey from earth to heaven; for more is the distance from earth to heaven, than was the distance between the desert of Bersheba, and Horeb the mount of God. There are that express it, but how truly I mind not here to examine. It is mine here rather to show why he is a fool that having to travel hence; thither makes no haste to set upon his way than that, and that (sith I have begun to do it) I mind to do. Thirdly, he therefore is a fool, because he is looked for of great persons; for the whole host of heaven expects his coming; and it is folly to make great persons stay for a mean man. 
Gen. 19.20.  When Lot prayed that he might escape to Zora that there his soul might live, God bade him hast thither, to save himself there; for he could do no thing till he were come thither, Haste thee, save thee there, 
Gen. 19.22.  for I can do nothing till thou be come thither. Fourthly, because he is looked for to his great good. For he is looked for to a kingdom. Math. 25.34. 
Mat. 25.34.  Come ye blessed of my father, inherit ye the kingdom prepared for you, etc. And it is folly not to hasten for a kingdom. Know ye not, saith Paul, 
1. Cor. 9.24.  that they which run in a race, run all, yet one receiveth the price? so run, that ye may obtain. And every man that proveth masteries, 
25.  abstaineth from all things: and they do it to obtain a corruptible crown: 
26.  but we for an uncorruptible. I therefore so run, not as uncertainly: so fight I, not as one that beateth the air. Fiftly, because of the lets and hindrances that he may have as he goes. He that went from jerusalem to jericho fell among thieves, 
Luk, 10.30.  what he may is unknown. It is folly to presume. Keep thy servant (saith David) from presumptuous sin. Sixtly, 
Psal. 19.13.  because the gate may be shut against him if he comes late. 
Mat. 25.10.  The five foolish virgins could not enter when they would, into the bride chamber, because they would not when they might. And it is folly to come when he cannot get in. To come in time is the chiefest of all things. Seventhly, because he must make the more hast when he begins. They which delay longere they go, must recompense their stay with speed when they go. If not; they shall never come whither they labour to go. And it is folly to labour to effect that in an hour, which asks for the well doing of it no less than the life. Hardly is that done in a short time, which is to be in doing all the time.  Q. 
That a man then may never be unprepared at every time he is to prepare.  R. 
It is just so. For he which is ever in preparing therefore, shall never be unprepared therein.  Q. 
But why, ought a man at every turn to prepare himself?  R. 
First, because it is a meet thing for a man so to do. For it is a meet thing to do the commandment of God. 
Mat. 24.44. Luk. 12.40.31.36.  And this God hath commanded. Mat. 24. and Luc. 12. Mat. 24.44. Therefore be ye also ready Luc. 12.40. be ye also prepared therefore. Luc. 12.36. watch therefore, and pray continually. If a man be to go from one city to another, it is good to prepare himself to his journey, much more than is it good so to do when he is to go from this world to heaven. It is no less meet that he prepare himself to go, that is to go to jerusalem which is from above, than it was for the Israelites which went but from Egypt to Canaan which was here below: yet Exod, 12. 
Exod. 12.  they made great preparation therefore. 2. because it is honest and laudable for a man so to do; for it is laudable, 
Luk. 16.8.  in the time present to provide against the time to come. Luc. 16. Christ commendeth the unjust steward for doing wisely, and Prou. 6. 
Pro. 6.6.  the Lord sendeth the sluggard to the pismire to learn husbandry. Now the wisdom of the first consisted in this, that while he was steward he provided against the time in which he was to be no more steward: and the husbandry of the latter consisted in this, that in summer she provided herself of victuals for winter. The saying of the wiseman therefore is this, 
Syr. 11. 25.  In thy good state remember adversity, and in adversity forget not prosperity. When thou hast enough remember the time of hunger; and when thou art rich, 
18.24.  think upon poverty and need. From the morning to the Evening the time is changed, and all such things are soon done before the Lord. Thirdly, because it is a pleasant thing for a man so to do; for it maketh him to die so much the more willingly; To him that is unprepared for death it is irksome and troublesome to die. O death (saith Syrach) how bitter is the remembrance of thee to a man that liveth at rest in his possessions, 
Syr. 11. 1.  unto the man that hath nothing to vex him, and that hath prosperity in all things, yea unto him that is yet able to receive meat. Fourthly, because it is profitable for a man so to do: 
Luk. 12.43.  for saith our saviour. Luc, 12. Blessed is that servant, whom his master when he cometh shall find so doing. Blessed are those servants whom the Lord when he cometh shall find waking And, 
Theophilact.  saith Theophilact, Blessed is every one that shall be found waking, in what watch soever (that is age) he be found walking, not behaving himself negligently in working that which is good. Fifthly, because it is necessary for a man so to do: for why as Christ himself saith. 
Luk. 12.40.  The son of man will come in an hour when ye are not aware of him. And as chrysostom saith. 
Chrisost.  With the overthrow of those that sleep is that day to come. For as a thief spoileth the master of the family which watcheth not, so doth death spoil us which are not prepared for it. Before death therefore, and in life whilst a man doth live, and may live, he is to prepare for death, lest death in death, and at death doth take him unprepared, and so make a worse dispatch of him than he would. For as one saith of this very point: 
Brandmil. con. funeb.  If any man will then first of all prepare himself, when he ought in deed to be prepared, let him take heed that he comes not too late with the foolish virgins, which had the gate shut against them when they would have entered, while they went to buy oil for their lamps, that they might have entered; Repentance in death is dangerous enough. And the reason thereof is at hand, because in holy scripture there is but one found which truly repent in the end. He truly; that no man might despair: he alone; that no man might presume. He therefore is propounded as a pattern of consolation, not as an example of imitation, that thence we may learn that no repentance is too late, if it be true & unfeigned; according to that of Cyprian. 
Cipri. tract. 1. contra. de metrian.  So long as a man remaineth in this world, there is no repentance too late. Thus now I have answered your question, and satisfied your request.  Q. 
You have so I thank you. But yet I have not done.  R. 
What will you further?  Q. 
That thou speak aswell of the manner how a man is to prepare himself to death, as you have done either of his preparing, or the time of his preparing.  R. 
I will not deny you this, no more than I have done the former.  Q. 
How then I pray you should a man prepare himself to death?  R. 
According as his condition is: after one sort in health, and after another in sickness.  Q. 
Why is there a double kind of preparing to death?  R. 
Yea that there is. For there is one, a general preparation, and another a particullar.  Q. 
What is the one and the other; the first and the second, the general and the particular.  R. 
The general is that, by which a man doth prepare himself to die, through the whole course of his life in this world. But the particular is that, by which a man doth prepare himself to die in the time of his sickness only.  Q. 
To begin with the first then, what course should a man take in his life, that he might ever be prepared for his death?  R. 
That course that is fitting for that purpose.  Q. 
What is that?  R. 
This: first let him meditate upon death in the prosperous time of his life. Secondly, let him daily endeavour to take from his own death the power and strength of death. Thirdly, let him strive by all means he may to enter into the first degree of eternal life. Fourthly, after he hath once gotten entrance thereinto, let him enure himself by little and little to die before ever he comes indeed to die. Fiftly, and lastly, let him do presently, whatsoever his hand shall find to do, and not with the crow procrastinate from this day till to morrow.  Q. 
That I may now question with you touching each of these; why is he to meditate upon his death in the prosperous time of his life?  R. 
Because the whole life of a Christian ought to be nothing else but the meditation of death: because also in the best time of his life, he is uncertain of his death. For man knoweth not his end; 
Mar. 15.43.  the one and the other of these reasons made joseph of Aramathea (an honourable counsellor, which also looked for the kingdom of God) to make his tomb in his life time in the midst of his garden. And this did he to put himself in mind of death, in the midst of his delights and pleasures; and also to teach others by his example what they should do. For what is the duty of one this way, is the duty of every one. For once it is appointed for every man to die, as it is for any man. As therefore Paul saith of all men; It is appointed for all men once to die: 
Heb. 9.27. Syr. 38. 21.  so Syrach saith to every man; Remember thy last end; forget it not.  Q. 
And what will this minding of death in the time of life, work any good in him that lives?  R. 
It either will, or should.  Q. 
I speak not of the duty, but of the virtue.  R. 
If so it doth, for first it humbles him that thinks thereof, under the mighty hand of God, remembering himself thereby to be but dust and ashes. Thus therefore said Abraham unto God: 
Gen. 18.27.  Behold now I have begun to speak unto my Lord, and I am but dust and ashes. Thus did he humble himself unto God by remembering what he was. Thus no doubt will others do that think as he did. For what should dust and ashes be proud? 
Syr. 10. 9  As it is one of the lowest things upon earth, so it is one of the lightest. It is troad under the foot of every thing, and blown away with a small blast. What should it exalt itself against God? the clay is not to rise against the potter, neither is man to huff against his maker: as the clay is in the hands of the potter; so is he in the hands of his creator. As the clay therefore submits itself to the potter, so must he himself to his maker. The clay, because it is clay; and he because he is dust. 
Gen. 2.7. Eccl. 12.7.  Dust of dust. Gen. 2.7. and dust to dust. Eccl. 12.7. Secondly, it furthereth him to repentance. For he would be loath to be taken in his sins. jonah had no sooner cried to Niniveh forty days, 
jonah. 3.4.  and Niniveh shall be destroyed; but Niniveh repent. As the remembrance of Ninivehs destruction wrought Ninivehs conversion: so the remembrance of man's dissolution, works man's salvation. For he cannot do wickedly that thinks to die presently. 
August. lib. exhortat.  Nothing doth so much recall from sin, as the often thinking of death the wages of sin. For what, 
Rom. 6.23. Luk. 18.11. 1. sa. 25.14. 2. Sa. 13.1. Num. 11.29.  can the Pharisee be proud, if he remember he is but dust? can Naball be covetous; if he remember he must go naked? can Ammon be voluptous; if he remember he shall be worms meat? can jehoshua be envious; if he remember he shall be without life, 
1. Sa. 22.9.  and despised of these whom he most envied in life? can Doeg be slanderous; if he remember he shall be tongles, and most talked of by those himself talked most against? finally can any man be vicious; that remembers he shall be infamous; and lapped in the bosom of his inglorious mother earth? surely no. For Syrach saith: 
Syr. 7. 27  He that remembers his latter end, shall seldom or never offend. 
Esai. 38.2.  Hezekiah the king no sooner heard by I say the Prophet. Set thy house in order, for thou shalt die; but straight way he turned his face to the wall, and wept, and prayed, and said; I beseech thee Lord remember now how I have walked before thee in truth, and with a perfit heart, and have done that which is good in thy sight, etc. Thirdly, it stirs him to contentment in every estate, and condition of life that doth befall him. For he cannot be discontent with any thing, 
Hierom.  that remembreth he must go from every thing. As Hierome saith: He doth easily despise all things which always thinketh he must die. As another saith: If any man remembreth the last things of his life, easily refuseth all things which are upon the earth. For Seneca saith, 
Seneca.  Nothing will so much profit thee for the moderation of things as the often cogitation of death. In the midst of all his afflictions (which were both many and mighty) righteous job comforted himself with this: Naked I came out of my mother's womb, 
job. 1.21.  and naked shall I return again: The Lord hath given, and the Lord hath taken away, even as it pleased the Lord so are thongs come to pass; blessed therefore be the name of the Lord. As job did so may we. What was his comfort, will also be ours. If there be any fault, it will be in the applying, and that because it is either not applied at all, or else because it is not applied aright. If it be applied, and rightly applied, good is ever thereby effected. 
Greg. lib. 12. moral.  He which considereth what kind of one he shall be in death, will always be fearful in his work, and thereupon live ever in the eye of his maker, he desires nothing that passeth; all the desires of life present he contradicteth; and he considers himself almost dead, because he knoweth certainly he must die. For a perfect life is the meditation of death: which while the just diligently buzie themselves about, they escape the snares of sin. For as another saith: To remember that this our life must be ended, destroyeth pride, extinguisheth envy, drives away lechery, avoids vanity, erecteth discipline, and perfecteth prayer. Hence an holy man in his contemplations of death saith: O most merciful Lord jesus Christ, 
Idiota in suis contemplationibus de morte.  the continual remembrance of death profiteth much to the humiliation of a man. Whereupon our forefathers willing to humble themselves did put ashes upon their heads in remembrance of death, and that they were to return to ashes according to that which is written: Remember man that thou art ashes, 
Syr. 10. 12.  and shalt return to ashes. And other where: Earth and ashes why art thou proud. O Lord jesus Christ it profiteth also to the driving away of sins; for nothing doth so recall from sin as the often meditation of death. 
7.36.  According as it is written: Whatsoever thou takest in hand remember thy end, and thou shalt never do amiss. And saith another: By right doth he abhor sin which thinks of death because he knows that it was brought in for sin. Hence a certain abbot saith. Be thou always mindful of thine end, and there shall never be sin in thy soul. Furthermore O Lord jesus Christ it profiteth to the depressing of carnal desires, and to the driving away of divers temptations which separate the soul from thee. For nothing doth so much avail to the taming of lusts, as to think what kind of thing death itself will be. Also O Lord jesus Christ, it profiteth to the giving of alms: for Lord, those are not the goods of a man, which he cannot carry with him, for only mercy is the companion of the deceased. But O most loving Lord jesus, to what doth it furthermore profit to the provoking and inducing of a sinner to repentance? 
Effrem.  For as Effrem saith. It is impossible that he should not repent which did ever see death to be present. When Hezekiah had heard that he must die, he wept bitterly, and then thou Lord proroguedst the sentence of death against him, and gavest many years of life unto him. Thus now you see the profit that comes to a man by meditating upon death.  Q. 
I do so, and I am nothing sorry for it, but how I pray you shall a man be induced to meditate of his own death; that so much the sooner he may come to receive profit by his meditating thereon?  R. 
How? by well regarding of two things.  Q. 
What are those?  R. 
These. 1. that he cannot here continue long, but that shortly he must go hence. 2. that often he is to make his prayer unto almighty God, that every day and always he may be enabled to resolve himself to die.  Q. 
But how shall he be induced to either of these?  R. 
Well enough. To the first, two ways. 1. by express scripture. 2. by manifest experience. For. 1. the scripture goeth thus: 
job. 14.1.  Man that is borne of a woman hath but a short time to live; his days are as the days of an hireling, yea a wind, and nothing. So saith job. job the fourteenth and the first verse; and job the seventh and the first. Again, All flesh is grass, 
Esai. 40.6.  and all the glory of man as the flower of grass, 
Psa. 103.15.  assoon as the wind goeth over it, it is gone, and the place thereof knoweth it no more. So saith I say; I say. 40.6. so saith David; Psal. 103.15.16. Our life is even a vapour that appeareth for a little time, and there vanisheth away. So saith james; james. 4.14. 
jam. 4.14.  Our days on the earth also are but as a shadow, and there is none abiding, they are like a bubble on the water; like a weavers shuttle; like a smoke; they are like a thought, soon conceived and soon ended. So saith David; so saith Syrach; so say others. Experience also saith no less. For with our eye we daily see, that by some storm or other, the green Apple falleth before the mellowed fruit, the lamb is brought to the slaughter house aswell as the sheep; the chicken is killed for the broth, aswell as the cock and sooner too: young men pass away aswell as old. So short is our life, so swift are our days. Luc. 12. there was one that persuaded himself he had a long time to live, and because his goods increased exceedingly, he therefore saith, 
Luk. 12.17.  I will pull down my barns and build greater, and therein will I gather all my fruits and my goods, and I will say to my soul; Soul thou hast much goods laid up in store far many years, live at ease, eat, drink, and take thy pastime; but God said unto him, O fool, this night will they fetch away thy soul from thee, and then whose shall these things be, which thou hast provided? arguing thereby, they are but fools, that think they may live long, and not soon possess the grave. There are too many such fools: but I will leave them to their folly: if neither Scripture nor experience may wean them therefrom: for whom these two will not persuade, (that long they cannot tarry here, and that soon they may depart hence) nothing will persuade. And what should a man spend time with those whom he cannot persuade though he doth persuade? Speak not in the ears of a fool, 
Pro. 23.9. Syr. 32. 4.  saith Solomon. power not out words where there is no audience, saith Syrach. And give not that which is holy unto dogs, 
Matt. 7.6.  saith Christ. Hearing the one, marking the other, & obeying the third, I cease. For by that which I have said, it may easily be perceived, how to the first of the twain that moves a man to meditate of death, a man may be induced. And now I must to the second, to which by two means again a man may be induced. First, by the necessity of death. 2. by the practase of the godly. For first, necessarily a man must die, and therefore dutifully he is to think of his death. For by so much he shall die the better by how much he resolves himself to die. The sooner the expected death is the more blessed death. He seldom dies happily, that dies unpreparedly. 2. dutifully the godly have prayed, that they might be resolved to die, and therefore carelessly he is not to pass over his life, without some serious meditation of death. For what was not unseemly for them, is not unsightly for him. For death is more fitting any of us now, than it was any of them then. For we live to increase our sin, and to do no good; they lived to diminish their sin, and to do mun good. The glory of God, the benefit of his Church was the chief of their study, the offence of God and the hindrance of his church is not the least of our practice. If therefore they laboured to be enabled to resolve themselves to die, much more should we; but for this they much laboured; for for this they much prayed, David's prayer is to be seen Psal. 39.4. Moses his prayer is to be seen Psal, 90. and 12. Tobits prayer is to be seen Tob. 3. and 6. The first man's words were these: 
Psal. 39.4.  Lord let me know mine end and the measure of my days what it is, let me know how long I have to live. The second, these. 
90.12.  Teach us so to number our days that we may apply our hearts unto wisdom. The third, these, 
Tob. 3.6.  Deal with me as seemeth best unto thee, and command my spirit to be taken from me, that I may be dissolved, and become earth, for it is better for me to die than to live. For this therefore should we both labour and pray; a work of nature it is not to be prepared for death, but a work of grace must proceed from God not from man. That which proceedeth from God, must by prayer be asked of God. That man therefore may meditate of his death, he must crave grace of God to enable him to frame himself to death, that so he may not altogether be unprovided for death, and thus you see by what a man may be induced to think of his death, which is the first thing that he is to regard in his life, that he be not taken unawares by death.  Q. 
I do so, and I remain your debt our therefore. But now having seen what was there well worthy to be seen, I will crave that we may pass to the second, that there I may also see what meet is to be seen.  R. 
Your will be done.  Q 
What therefore may be the sting of death, which you said he was daily to take from death, which was desirous in life to prepare for death?  R. 
Nothing else but sin. For as the Apostle Paul saith. 
1. Cor. 15.56  The sting of death is sin.  Q. 
But why is sin compared to a sting?  R. 
For the likeness that sin hath with a sting. For as those things which have stings do wound by their stings: so doth death by sin. For death entered into the world by sin. 
Rom. 5.12.  Had not sin been, death could never have done hurt. Again, as those things which have stings can do no hurt, if their stings be out (for a man may carry a snake in his bosom the sting being out) so no more can death, if her sting be out, sin being gone, death hath no more dominion.  Q. 
But how shall a man get this sting out?  R. 
By two means. 1. by humbling himself in the time present for all his sins past, partly confessing them against himself with the prodigal child; 
Luk. 15.21.  and partly craving pardon of them at God's hands, with the poor Publican. 2. 
18.13.  by turning of himself unto God for the time to come, ever carrying as in him lies, a purpose, resolution and endeavour in all things to reform both heart and life, affection and action, will and work, according to the direction of Gods most blessed word.  Q. 
Are you sure of what you say't  R. 
I were else to blame so to say. For it is written, 
Deut. 27.18  Cursed be he that maketh the blind go out of his way. And he maketh the blind go out of the way that teacheth the ignorant contrary to the right way.  Q. 
Can you make it to me to appear?  R. 
I verily, if you will see when it doth appear.  Q. 
I pray you do it then for I will see it, if you do it.  R. 
And I will do it that you may see it. For the first therefore thus saith Solomon: He that hideth his sins shall not prosper: 
Pro. 28.13.  but he that confesseth them, and forsaketh them shall have mercy. 
Psal. 32.5.  Thus also saith David: I acknowledged my sin unto thee O God, neither hide I mine iniquity. For I thought I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin; Selah. Therefore shall every one that is godly make his prayer unto thee in a time, when thou mayest be found: surely in the flood of great waters they shall not come near him: 
Rom. 10.13.  Selah. Thus also Paul: Whosoever shall call upon the name of the Lord shall be saved. And I think by the undoubted testimony of these three, that very thing doth appear which I would have to appear: for where two are enough, three will well serve. But to proceed, because I must not dwell where I am; 
Ezek. 18.21.  for the second Ezekiel saith thus: If the wicked will return from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live and not die; all his transgressions that he hath committed shall not be mentioned unto him, but in his righteousness that he hath done, he shall live. Have I any desire that the wicked should die saith the Lord God? or shall he not live if he return from his ways? Again. When the wicked turneth a way from his wickedness that he hath committed, and doth that which is lawful and right, he shall save his soul alive, because he considereth & turneth away from all his transgressions that he hath committed: he shall surely live and shall not die. And Daniel counseling Nebuchadnezar the king how to escape the wrath which he feared and saw threatened, saith thus; 
Dan. 4.24.  Break off thy sins by righteousness, and thine iniquities by mercy toward the poor; lo let there be an healing of thine error. Besides, by these means the Prodigal son took away the sting of his death; the Publican the sting of his death; and Zacheus the Tribute-taker the sting of his daeths the one had no sooner said, 
Luk. 15.21.  Father I have sinned against heaven, & before thee, & am no more worthy to be called thy son: but his father saith to his servants, bring forth the best rob and put it on him, and put a ring on his hand, and shoes on his feet, and bring the fat calf and kill him, and let us eat and be merry. For this my son was dead and is alive again, and he was lost, but he is found again. The other had no sooner said, 
18.13.  O God be merciful to me a sinner: but it was said of him, this man departed to his house justified. The third had no sooner said; 
19.8.  behold Lord, the half of my goods I give to the poor: If I have taken from any man by forged cavillation I restore him fourfold; but jesus again said unto him; this day is salvation come into thine house, for as much as thou also art become the son of Abraham. By the same means also some others did the like. By their doings others also may learn. For what was effectual in them, will not be unfruitful in others, so others be as faithful as they. For as the Apostle saith, 
Rom. 15.4.  Whatsoever things are written afore time, are written for our learning, that we through patience and comfort of the scriptures might have hope. But it may be I have spoken enough of this matter, and you have a good mind to hear somewhat of some other.  Q. 
You are to use your own skill for all my will, for I may mind what is not meet; and you may wish what is more convenient. Your enough is nothing too much: for that which you said, was both pleasurable to hear, and profitable to learn. And it may be, my mind is little amiss. For I would learn what I know not, and get what I have not. For my part therefore I can be contented to proceed, can you so too?  R. 
Yea verily, for I am now at your direction.  Q. 
We will now then to the third thing, you say, he was to regard which in prosperous time of life was desirous to prepare against perilous day of death.  R. 
As you please for that. But do you remember what it was?  Q. 
Very well I thank you. For this it was. He must strive by all good means he may to enter into the first degree of eternal life.  R. 
You say true: but what would you touching this point?  Q. 
I would first know how many degrees of life eternal there are; for your naming of the first argues that there are divers. I would secondly learn what it is to enter into the first degree of eternal life. For you say he must strive, and striving argues it is not common nor easy to enter into it. Thirdly, I would know by what means a man may come to enter thereinto. For enter a man cannot into any thing without means.  R. 
And these things in some sort will I manifest unto you. Touching the first therefore, there are three degrees of life eternal. The first is in this life, when men being justified and sanctified have peace with God. The second is in the end of life, when the body freed from all diseases, pains, and miseries, is laid to rest in the earth, and the soul is received into heaven. The third is after the day of judgement, when body and soul being reunited shall be both advanced to eternal glory. Now to enter into the first of these. 3. degrees of life eternal, is to have such peace with God through Christ, as he that hath it, can say with Paul, I live not, but Christ lives in me. The means to enter hereinto are three. Repentance of sin, Faith in Christ and Newenes of life. For none can enter hereinto, but he that reputes him of his sins, believes in Christ and riseth to newness of life. He that reputes not, perisheth; He that believeth not is condemned; He that walketh not in newness of life, is yet in his sins. Hence it is, that Peter said unto the jews; A mend your lives and turn, that your sins may be put away when the time of refreshing shall come from the presence of the Lord. 
Act. 3.19.  Hence is it that Paul said unto the jailer, 
16 31.  Believe in the Lord jesus Christ, and thou shalt be saved and thine household. 
Dan. 4.24,  Hence is it that Daniel said to Nebuchadnezar. Break off thy sins by righteousness, and thine iniquities by mercy toward the poor. Lo let there be an healing of thine error. Hence it is that as Peter said of joining virtue with faith and with virtue knowledge, 
2. Pet. 1.5.  and with knowledge temperance, and with temperance patience: and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love: if ye do these things ye shall never fall. So may I say of mixing repentance with faith; and with faith obedience, and with obedience, more: if ye do these things, ye shall never fall, for as john the Evangelist saith: 
Apoc. 20.6.  Blessed and holy is he that hath part in the first resurrection; for on such the second death hath no power. By which is signified, that he which will escape the second death must be made partaker of the first resurrection, of which none is in deed partaker, but he that is regenerated, justified and sanctified; regenerated by the spirit of God; justified by the death of Christ; and sanctified with the gift of the holy ghost, for none but such can say with Paul, I live not now, but Christ liveth in me.  Q. 
I but others than such have part in the first resurrection?  R. 
In show they may, but in truth they have not.  Q. 
How then may a man come to be able to say with Paul, I live not now, but Christ liveth in me?  R. 
By three especial graces, in which the first degree of everlasting life consisteth.  Q. 
What three are these?  R. 
The first is a saving knowledge, by which a man doth truly resolve himself that God the father of Christ is his father; Christ his son his redeemer; and God the holy ghost his sanctifier, for as Christ saith. This is life eternal to know thee the only God, 
joh. 17.3.  and whom thou hast sent jesus Christ. The second is peace of conscience, 
Pro. 15.5. Philip. 2.  which (as Solomon saith) Is a continual feast, And as Paul saith, Passeth all understanding. For as the same Paul saith: The kingdom of God is righteousness, 
Rom. 14.17  peace of conscience, and joy in the holy Ghost. And no marvel, for the horror of a giultie conscience is the beginning of death and destruction. 
Syr. 25. 14.  The greatest heaviness is the heaviness of the heart saith Syrach, and the greatest trouble is the trouble of conscience say I. As Syrach also saith, Give me any plague save only the plague of the heart: So say I, give me any trouble, save only the trouble of conscience. For as the plague of the heart passeth all other plagues; so the trouble of conscience passeth all other troubles. 
Pro. 18.14.  The spirit of a man, saith Solomon, will sustain his infirmity, but a wounded spirit who can bear it? As one in Plautus saith: 
servus in Mustellaria.  There is nothing more miserable than a man's own guilty mind. In a proverb it is. 
Seneca. lib. de moribus. Ibidem.  A guilty conscience is as good as a thousand witnesses. As Seneca saith: The conscience goes beyond all the evil the tongue can speak. An evil conscience is often safe without danger, never sure without care. 
Hmbros. lib. 2. de office Bernar. in serm. Bern. 3. considerate. ad Euge.  But saith Ambrose. The peace of conscience makes a blessed life. And saith Bernard. He prepares a good dwelling for God, whose reason neither hath been deceived, nor will perverted, nor memory defiled. The opinion of good men with the testimony of conscience is ever sufficient against the mouth of them that speak evil. 
Horat.  Hor. judgeth it an happy thing for a man to know no evil by himself, nor to wax pale through some default. 
Hugo. lib. 2. de Ani-cap. 9  Hugo therefore speaking in the praise of a good conscience saith, A good conscience is the title of religion; the temple of Solomon; the field of benediction; the garden of delight; the declinatorie of gold; the joy of angles; the ark of covenant; the treasure of the king; the house of God; the habitation of the holy ghost; the book sealed and shut; and to be opened in the day of judgement. But enough for this, if not too much, for I had almost forgotten myself, and now if I look not back, it may be every one will not look right: the third grace therefore of the three I told you of, is the regiment of the spirit, by which the heart and life of man is ordered according to the word of God. For Paul saith that, They which are the children of God, 
Rom. 8.14.  are led by the spirit of God: But if any man hath not the spirit of Christ, the same is not his; 
8.9.  that is not Christ's. By these three, as I told you, shall a man come to be able to say with Paul; I live not now, but Christ liveth in me, for why? to have Christ in him, is to have Christ by his spirit to guide and govern him.  Q. 
But when may Christ be said to do that?  R. 
When the thoughts, will, and affections of man, together with all the powers of body and soul, are ordered by the word of God. For then is man guided by the spirit of Christ, when these things forenamed are all directed by the word of Christ.  Q. 
So may it well be, because the word is the rule after which a man must direct his doings.  R. 
And so is it for that cause, for when David asked the question whereby A young man should cleanse his ways, 
Psal. 119.9.  he straight way returned this answer, even by ruling himself according to thy word.  Q. 
So much I acknowledge, to make no more words therefore about this, when a man hath attained to this grace, by these graces which you have spoken of what must he next do that he may be so much the better prepared against death?  R. 
He must enure himself by little and little to die before ever he comes in deed to die. For the more a man in health enures himself to die, the less unwilling in sickness he shallbe to die, for death after affliction is lesser than before, hence is it that Paul saith in his first epistle to the Corinthians, 
1. Cor. 15.31  By the rejoicing which I have in Christ jesus our Lord I die daily, daily, because he was often in danger of death, by reason of his calling, and daily, because in all his dangers he enured himself to die: from this example should all that would well die, learn daily to die, this daily dying is the right way to well dying, for he that dies daily, when he dies, dies happily, he never puts death far from him; he never makes death a stranger to him; he never thinks death altogether against him, oh that men would more enure themselves to die? then would they be more religious, and less superstitious; more virtuous and less vicious; more bounteous, and less covetous, more appliable to good, and less inclinable to evil, and to say at once, then would they have lesser affection to live, and greater delight and desire to die, their not acquainting themselves with death, makes them seldom when well prepared for death. Of another mind than many, and of a better than was that good man, and Martyr, the Martyr Bilney in the days of Queen Marie: for he to the end he might well suffer, did often ere he suffered, enure himself to suffer; oft before he was burned did he put his finger into the flame of a candle, not only to make trial of his ability in suffering, but also to arm himself against greater torments in death, Of the like mind before death should others be in life, that so they might never be unprovided against death.  Q. 
I acknowledge as much as you affirm. Men should be thus minded in life that they might never be overtaken by death. But how should a man enure himself to die, that so he might not be overtaken.  R. 
How? many ways. By thinking of his own death; by calling to mind his friend's death; by preparing of things necessary for death; by frequenting the funerals of those that have yielded to death; by viewing the faces of those that are at the gate of death. For by all these and many more he may gather and conclude, that necessarily he must die.  Q. 
And what then?  R. 
That as much as he may, he is to enure himself thereto. For who doth not buckle himself to that he must needs do?  Q. 
I think there is none which doth not,  R. 
Neither should there be any which should not enure himself to death.  Q. 
Neither do I deny that. For the duty of all is one. But when should a man enure himself to die?  R. 
When not? daily, hourly, continually.  Q. 
Why that?  R. 
Because death is ever uncertain unto him, uncertain in regard of time, uncertain in regard of place, uncertain in regard of manner: for no man knoweth either the time when he shall die, or the place where he shall die, or the manner how he shall die. The time of his death is as uncertain as the place; the place as uncertain as the time; the manner as uncertain as either place or time. He may be taken to night before to morrow; at his board aswell as in his bed; with that that should preserve him, as with that which will destroy him. He is void of security at each time, in every place, after all sorts. No time can warrant him, no place can privilege him. Nothing can preserve him.  Q. 
But what must he do nothing in the time present, but enure himself to die, that well he may die?  R. 
Yes. Whatsoever good thing else he doth, he must do it in the time present; he must not delay till the time to come. For why? this is the advise of Solomon Eccl. 9.10. 
Eccl. 9.10.  All that thine hand shall find to do, do it with all thy power. That is, with all speed, assoon as thou canst, without delay. This also is the counsel of Paul. Gal. 6.10. 
Gal. 6.10.  While we have time let us do good unto all men: arguing thereby, that ever we shall not have time. And as good is the counsel of the one, as the advise of the other. For as he gives twice, which gives quickly, so he doth a thing twice, which doth it quickly. Twenty to one it is, but he that taketh not time, while he may have time, shall miss of time when he would have time. For occasion is bald behind. The foolish virgins that would not enter when they might, could not when they would. 
Syr. 5. 6.  The watch word of Syrach therefore fits one man aswell as another, and each convert as much as one. Make no tarrying to turn unto the Lord, and put not of from day to day: for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in the time of vengeance. If it may fit you, and me, and him you cause me to speak of, I shall be glad.  Q. 
If it doth not, I pray God it may.  R. 
Even so do I. For he it is that must fit it, and none there is besides him that can fit it.  Q. 
While it is a fitting, and while he doth fit it, let us proceed to make some other thing fit for the thing we have in hand.  R. 
As you will, if so be you be satisfied for that which is past.  Q. 
If I were not, I would neither say as I do, nor wish as you hear. For resolution I crave of each thing as I go.  R. 
If you have what you crave, it is nothing troublous to me. Would to God I could do both more than I do, and otherwise than I do.  Q. 
Thanks for that you can. More of the cat than her skin cannot be had. Hitherto you have resolved my doubts, and answered my demands. And still I would have you go on as you have begun.  R. 
So will I if you will. 
Bern. in epi. 129.  For it is better to go on than to begin. Without perseverance neither he which fighteth doth get the victory, nor he which conquereth wear the garland. 
Idem ibi.  Not he which beginneth but he which continueth to the end shall be saved.  Q. 
As you have therefore showed what course a man is to take in health; that he might be prepared for death: So I pray you in like sort show what course he is to take in sickness therefore. For that is the time wherein more particularly a man is to prepare himself thereto, for death is then far more nigh at hand, than before,  R. 
What you wish I will; for it is not good to have a man unprepared for death at any time, when death is nighest, no man knows. The proverb is, when health is highest death is nighest, and the truth is: It is nigher to us in sickness then in health. Then we see those signs thereof, which in health we neither nor can see. But when indeed it is nighest to any, God only knows, who hath the keys of life and death in his hand for many we see die suddenly in health, as some we know die lingeringly by sickness. In sickness death showeth itself to be nigher; but when it is nighest it doth not always show. To be always therefore prepared for death is the best medicine against death: but because that either ever is not, or ever will not be I will to the question you have propounded as fast as may be, that in sickness therefore a man may rightly prepare himself to die in sickness three sorts of duties he duly is to look unto. One concerning God, another concerning himself, and the third concerning his neighbour.  Q. 
What is the duty that concerneth God?  R. 
That he seeks to be reconciled unto him in Christ.  Q. 
It may be that he was long before.  R. 
All the better: so much the sooner he shallbe reconciled now. Though long before he hath been assured of God's favour, yet than he is to seek his favour, without this there is small comfort for him in death against death.  Q. 
How shall he seek and obtain this reconciliation.  R. 
By a renewing of his former given faith, and his long before practised repentance. For by the renewing of these it must be both sought for and obtained. For without the first it is impossible to please God. 
Heb 11 6. Luk. 13.5.  Heb. 11.6. And without the last there is nothing but perishing. Luke 13.5.  Q. 
How shall he renew these.  R. 
By considering with himself, whence his sickness doth arise & wherefore it cometh?  Q. 
It may be here his imagination willbe diverse, and soon he shall not light upon the truth touching either other. For some think one thing, and some another.  R. 
Whatsoever men think, there is but one truth.  Q. 
That's true. But about that many much contend.  R. 
In this, as in some other, much more than they need.  Q. 
I do think so too. But that a man may be resolved touching these points, I pray you show me the truth?  R. 
Why? I do not think you to stand in doubt.  Q. 
It may so be, but the more a man is confirmed, the better it is. The more he shall be able to withstand his adversary.  R. 
That is true in deed. Concerning the first point therefore of these two: sickness cometh not by chance or fortune to any man, but by the providence and appointment of almighty God. For as Hannah saith, 
1. Sam. 2.6.  It is the Lord that killeth, and maketh alive, it is the Lord that bringeth to the grave. As Moses saith, 
Deut. 28.21.  It is the Lord that maketh the pestilence cleave unto a man; it is the Lord that smiteth with a consumption and with the fever, and with a burning ague, and with fervent heat, and with the sword. As the whole scripture showeth, it is the Lord that imposeth diseases upon men. 
Gen. 20.18 Exod. 9.10. 1. Sam. 5.6.  It was the Lord that shut up every womb of the house of Abimilech king of Gerar. It was the Lord that smote the Egyptians; It was the Lord that smote Ashod with Emerods' and the coasts thereof. 
Psal 78.50.51.  Speaking of the Egyptians David saith, He made a way to his anger: he spared not their soul from death, but gave their life to the pestilence, and smote all the first borne in Egypt, even the beginning of their strength in the tabernacles of Ham. Thus though before you doubted whence sickness cometh, yet now you see by what you may be resolved.  Q. 
I deny not but that I see, what you say I see: and by seeing I am therein confirmed, whereof before I was resolved. But when this thing is found (as found it will soon be to him that hath skill) what use thereof is the sickman to make?  R. 
Much and good. First he is thence to gather, that he must not ascribe his sickness to fortune or chance but to God's good will and pleasure. 
Psal. 135.6.  For he doth whatsoever pleaseth him, in heaven, in earth, in the sea and in all deeps. Secondly, he is thence to collect, that he must not look too much to the means by which his sickness came, but lift up his eyes to heaven, remembering God that sent it, and thereupon say with job: 
job. 1.21.  The Lord hath given, and the Lord hath taken. Thirdly, he is thence to draw that he is not to storm against his sickness with murmuring and impatiency. For what should he murmur against the Lords doings? he can no ways resist it; 
Rom. 9.19.  who hath resisted his will? Fourthly, he is thence to conclude, that to God he is to seek for remedy, if he will have it. For as it was he that sent it, so it is he that must take it away. 
Hos. 6.1.  So it is said Hos. 6.1. Come and let us return to the Lord for he hath spoiled, and he will heal us; he hath wounded and he will bind us up. So it is practised. Ps. 38. For David lying sick of some grievous disease there, acknowledgeth himself to be chastised of God, 
Psal. 38.  and therefore prayeth unto him to turn away his wrath saying; O Lord rebuke me not in thine anger, neither chastise me in thy wrath. For thine arrows have light upon me & thine hand lieth upon me. There is nothing sound in my flesh because of thine anger; neither is there rest in my bones because of my sin, etc. By both, what I said may well be concluded, for in both, to God for remedy in sickness it is repaired. 
Psal. 38.  To the Lord the people in the first place calleth; come let us return to the Lord, etc. To the Lord the Prophet in the second place goeth; O Lord rebuke me not in thine anger. etc.  Q. 
But what will you not that the physician be gone to in sickness?  R. 
Yes the good physician; but not only the physician.  Q. 
Why say you the good, but not only?  R. 
The good; because the bad is not to be sought unto at all, for Ahaziah is rebuked for that in his sickness he sent to ask counsel for his recovery of Baalzebub the God of Ecron. 
2 Kin. 1.3.  Not only; because in sickness a man is more to rely upon the author of health, than the means to health. For it is noted for a sin in Asa, 
2. Chro. 16.12.  that being diseased in his feet, he sought not the Lord in his disease, but the physician, that is, the physician only.  Q. 
In sickness then against sickness, you would neither have a man seek ease by unlawful means, nor yet depend much upon lawful means?  R. 
You say very true; I would neither. Both are abominable in the sight of God, both are a forsaking of the living Lord, the fountain of living waters, and a digging to himself cisterns that will hold no water, and what the Lord saith of these two evils, is to be seen in the second chapter of the Prophet jeremiah. There I now wish you to look. 
jer. 2.12.13  For it may be I shall have better occasion to speak of this matter hereafter. Though I have not, yet have I now no mind at all to make any more words thereof.  Q. 
Let it either go then, or stay till you have some better mind, and fit occasion to speak thereof.  R. 
So it is like.  Q. 
Now then concerning the second thing, which you said a man was to consider, for the renewing of his faith towards God, and his repentance touching his sins, what is your judgement?  R. 
That sickness cometh for sin. For as this question is asked Lament. 3.39. wherefore is the living man sorrowful? so this answer is returned; Man suffereth for his sins. 
Lam. 3. 3●.   Q. 
Why? but when the disciples asked jesus touching him that was borne blind, 
joh. 9.2.  who did sin that he was borne blind, whether he or his parents? jesus answered them thus, neither hath this man sinned nor his parents, 
3  but that the works of God should be showed on him; as though sin had not been the cause why he was borne blind.  R. 
What then? yet doth not that make, but that sickness cometh upon man for sin. For first there may be more causes of sickness than sin, and yet sin a cause too, neither did I say that sin was the sole cause, or that sickness came only for sin. For I know God is not bound to one thing; and one thing may have many causes. Secondly, I say there is difference between my answer to you, and Christ's answer to his disciples. For he answered them of an unknown cause, and therefore he said, that the works of God should be showed upon him was he borne blind: but I answered you of a known cause, and therefore I say, for sin is man sick. For sin is the most known cause. So much I am sure the scripture yieldeth and proveth. In the six and twenty of Leviticus it is thus said, and that by the Lord himself: 
Levit. 26.14.  If ye will not obey me, nor do all these commandments, and if ye shall despise mine ordinances, either if your soul abhor my laws, so that ye will not do all my commandments, 
Psal. 15.  but break my covenant, then will I also do thus unto you, I will appoint over you fearfulness, a consumption, and the burning ague, to consume the eyes and to make the heart heavy. In the ninth of Matthew, 
Mat. 9.2.  it is thus said, and that by Christ himself to one that was sick of the palsy. Be of good comfort; thy sins be forgiven thee. In the fift of john it is thus said, 
joh. 5.14.  and that by the forenamed, to one that had been sick eight and thirty years: Sin no more, lest a worse thing happen unto thee. In the eleventh of the first of Paul's epistles to the Corinthians it is thus said and that by Paul the Apostle of the Gentiles (who said of himself, 
1 Cor. 1.40 11.30.  and I think that I have also the spirit of God) for this cause (that is for abusing the sacrament of the Lords supper) many are weak and sick among you, and many sleep. And what other thing may thereof be collected, than that which I have said, (to wit that sickness cometh for sin) cannot for me at this time be readily perceived what hereafter may, will not now be discerned. If through these apparent proofs this matter be not sufficiently proved, by examples of scripture it may be further manifested. For why? 
Num. 12.10  for sin was Miriam smitten with leprosy. (She murmured at the marriage of Moses.) for sin was David's people plagued. 
2. Sa. 24.10.  (For his numbering them the Lord sent a pestilence among them) for sin was Gehezi dealt withal as Miriam was, 
2. Kin. 5.27.  besides his other offence he lied to his master, and his master had therefore no sooner said unto him, the leprosy of Naaman shall clean unto thee, and to thy seed for ever, but he went out from his presence a leper as white as snow. For sin was jehoram smitten in his bowels with an incurable disease: 
2 Chr. 21.18.  for this writing came from Eliah the Prophet to him saying; Thus said the Lord God of David thy father, because thou hast not walked in the ways of jehosaphat thy Father, nor in the ways of Asa king of judah; but hast walked in the way of the kings of Israel, and hast made judah and the inhabitants of jerusalem to go a whoring, and hast also slain thy Brethren of thy Father's house, which were better than thou; behold with a great plague will the Lord smite thy people, and thy children, and thy wives, and thy substance, and thou shalt be in great diseases, in the disease of thy bowels, until thy bowels fall out for the disease day by day. 
Psal. 38.3.  Thus much also that good man David the beloved of God acknowledged: for being sick he said unto God, There is nothing sound in my flesh, because of thine anger: neither is there rest in my bones because of my sin. But what should I produce more examples, when these are sufficient to explain what I propound? whom these will not content, little or nothing for this point will content.  Q. 
I think so too. You shall not need therefore about this further to trouble yourself. I nothing doubt of the truth of what you say. But one thing by the way, when the sick man is come to this point, that he is resolved, that for his sins he is visited; what by him is to be performed, that so to death he may the better be prepared?  R. 
Many things more than one?  Q. 
How many?  R. 
Four: and all concerning his sins.  Q. 
What be they?  R. 
These which here follow. First he must make a new examination of his life and conversation, according as the Israelites did, when in their affliction they said, 
Lam. 3.40.  Let us search and try our ways, and turn again unto the Lord. Secondly, he must make a new confession unto God of his new and particular sins, 
jam. 5.16.  as God sends new corrections and chastisements: so did David when he had the hand of God very heavy upon him for his sins, 
Psal. 32.5.  so as his very bones and moisture consumed within him, and thereupon obtained he his pardon, and was healed. Thirdly he must make new prayer and more earnest than ever before, with sighs and groans of the spirit, for pardon of the same sins, and for reconciliation with God in Christ; thus did king David in his sickness. For he made certain psalms either when he was sick, or else after he had been sick. As namely the sixth, the two and thirty, the thirty eight, the thirty nine; all which are psalms of repentance, psalms wherein upon distress of body and mind, he renewed his faith and repentance, bewailing his sins, and entreating the Lord for pardon of them. Thus also did Hezekiah in his sickness. 
Esa. 38.  For when he lay sick as he thought (and as the Prophet told him) upon his Deathbed, he wept as for some other causes, so also for his sins, and withal he prayed unto God to cast them behind his back. Thus also in his sickness should he do that is sick: for as james asked the question, is any man afflicted? so if there be, 
jam. 5.13.  he answereth (showing him his duty) let him pray and in prayer what shall he ask, but the free pardon and full remission of all his sins? therefore saith David, wherefore? 
Psal. 32.6.  for the remission of his sins shall every one that is godly make his prayer unto thee in a time when thou mayest be found, that is in the time of tribulation. For the Lord is nigh unto those that are of a broken heart, and a troubled spirit. Yea the Lord is with them that are in tribulation, and makes all their bed in their sickness. In that form of prayer which Christ hath delivered unto us, one of the mainest petitions is, forgive us our trespasses, as though the heart of our prayers should be the forgiveness of our sins. For that petition is placed even in the heart of that our prayer, to signify what petition should everly upon our hearts. As therefore he that is sick must pray in seeking to be reconciled unto God, so in praying he must ask the pardon and forgiveness of his sins. For in the remission of his sins consisteth the salvation of his soul.  

Psal. 32 1.  Blessed is he, saith David, whose wickedness is forgiven, and whose sin is covered. Blessed is the man, unto whom the Lord imputeth not iniquity. And thus much for the third thing the sick man must perform touching his sins. Now for the fourth in the fourth place he must by all means avoid all those sins which incense his God to wrath, 
Psal. 34.14. Esa. 1.16.17.  and torment himself with grief For when Christ had cured him that had been diseased eight and thirty years, this was his saying unto him: Behold thou art made whole: sin no more, lest a worse thing happen unto thee. 
joh. 5.14.  The same saying must the sick take as spoken to himself. To the sick it was spoken when he was healed; by the sick it must be practised ere ever he will be healed. If man will not care to eschew sin the cause of sickness, there is no reason that God should care to remove sickness the fruit of sin. As commonly the effect follows if the cause be given; so most what the effect ceases not till the cause be gone. This is a matter so well known as it needs not much proof. If you of yourself will not yield me it, I will labour further to confirm it.  Q. 
You shall not need to prove it, I willingly yield it.  R. 
Neither will I then. It is good sparing of time and labour.  Q. 
Yea in things needless as is this. 
Psal. 34.12.14.  For as David saith He that desireth life, and loveth long days for to see good, must eschew evil and do good, seek peace, and follow after it, But you shall spare never the more of either for that. For if you have done with the sick man's duty that concerneth God, I will desire you to pass to that his duty which concerneth himself, and therein to spend some time and labour.  R. 
I shall be contented with that, if you have done touching the other.  Q. 
I have done, but that one thing comes now to my mind which I think meet to demand of you, ere wholly for this I dismiss you?  R. 
What is that?  Q. 
Whether the sick doing as you say, shall come to be reconciled to God, as you wished?  R. 
Yes fear you not. For that point the scriptures are plentiful.  Q. 
Produce some part of their store.  R. 
What may be profitable to you shall not be displeasing to me. For this matter therefore thus they go. 
Ezek. 18. Act. 16.31. 1. Cor. 11.11. Josh. 1.19. Mat. 7.7. Ezek. 18.30 Eph. 5.14. Ezek. 33.5.18.27. joh. 6.35.3.15.16.37. Esa. 28.19.  Return and live. Believe and be saved. judge yourselves and ye shall not be judged. Give glory to the Lord and make confession unto him. Ask and it shall be given. Seek and ye shall find, knock and it shall be opened unto you. Depart from your wicked ways, and iniquity shall not be your destruction. Awake thou that sleepest, & stand up from the dead, and Christ shall give thee life. He that receiveth warning, shall save his life. When the wicked turneth away from his wickedness, which he hath committed, and doth that which is lawful and right, he shall save his soul alive. He that believeth in Christ, he shall never hunger nor thirst, nor perish, but have eternal life. Whosoever believeth in him shall not be ashamed. 
Act. 10.43. 1. Cor. 11.31  To him give all the Prophet's witness, that through his name all that believe in him shall receive remission of sins. If we would judge our selves, we should not be judged. Let every man prove his own work, and then shall he have rejoicing in himself only, and not in another. 
Gal. 6.4. Mat. 7.8. Ioh, 16.23.14.13.  Whosoever asketh, receiveth, & he that seeketh findeth, and to him that knocketh it shall be opened. Whatsoever ye shall ask the father in my name, he will give it you. Whatsoever ye ask in my name, that will I do, that the father may be glorified in the son. And again: Whosoever shall call upon the name of the Lord shall be saved. The prayer of faith shall save the sick, 
Rom. 10.13 jam. 5.15.  and the Lord shall raise him up: and if he have committed sin, it shall be forgiven him. For the prayer of a righteous man availeth much, if it be fervent. And last of all thus: He that hideth his sins, shall not prosper: 
Pro. 28.13.  but he that confesseth and forsaketh them shall have mercy. If we acknowledge our sins, 
1. joh. 1.9.  he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. And thus I have produced some part of that you wished. Now if you think your question answered, my speech to the sick man's second duty shall be converted.  Q. 
So let it. For as my question is answered, so my mind is satisfied.  R. 
I am nothing sorry therefore.  Q. 
Nor I any thing grieved thereat. Now than what may be the duty that lieth upon the sick in regard of himself?  R. 
You might rather have said what be the duties? for they are many. For man consisteth (it is well known) of two parts; a soul, and a body. And according to these several parts, there lies upon him several duties. But for so much as his soul is his principal part, his principal care must be for that.  Q. 
And concerning that, what must he principally care for?  R. 
Two things over and above that which hath been said touching his reconcilement unto God.  Q. 
What be those?  R. 
The first this; that he munites it against the pains of his sickness, lest they provoke him to impatiency. The second this; that he arms and fences it against all immoderate and inordinate fear of death, lest that incites him to despair, and so he comes to miss what he should most aim at.  Q 
What is that?  R. 
A good and happy death. Because that after that there follows a most happy and blessed life For they which die well; die not to die, but to live eternally.  Q 
But how shall a man that is sick munite and fence his soul against the pains of his sickness?  R. 
By considering six or seven things both then and other when worthy much and good consideration, but especially in his pains and upon his pains?  Q. 
What may those things be?  R. 
These which here follow. The first this, that his sickness and disease is sent unto him of God, which is rich in mercy and plenteous in goodness and truth, and also loveth him in Christ. The second this, that the pain which he suffereth is nothing to that which the Lord could lay upon him. The third this, that the pain which he suffers here upon earth in his mortal body, is nothing to that which he hath merited to suffer. The fourth this that there is not any almost of all the Saints of God, which hath not been subject to the like pains, sicknesses & diseases. The fifth this, that the pain which he suffereth (how great soever it be) is nothing to the joy which he expecteth, if so in Christ jesus he believeth. The sixth this, that Christ himself suffered as many and as great pains as he doth or may, and more and greater, ere ever he entered into glory. The seventh and last (though not the least) this; that Christ his captain now in glory seethe and beholdeth all his servants which are in misery.  Q. 
All very good things I assure you. But what? will each and every of those do as much as you produce and propound them for?  R. 
You need never make question of that to what other end have I either produced or propounded them?  Q. 
Many things are frustrated of their end, and so may these things be.  R. 
If it be so, the fault is not in the things themselves but in those that pervert and abuse the things.  Q. 
Where the fault is I well know not, but oft times so it is.  R. 
I deny not that; but when that is, it is through the ignorance of the things, or through the misapplying them.  Q. 
Why? think you these things propounded so good, that effect according they will take, if both they be known and well applied?  R. 
Yea that I do, and good reason I have so to think.  Q. 
Show that for each of them, and I so will ever after the more think of them, and the better esteem them.  R. 
Upon that condition I will. For well I would have you to think of them, and worthily I wish you may esteem of them.  Q. 
Begin then.  R. 
And I will. What should the creature resist the creator? the clay the potter? the work the worke-master? when God himself the creator of man, inflictes sickness upon man the creature, what should man grudgingly, unwillingly and impatiently take either it, or the pains thereof? 
Pro. 27.6.  The wounds of a lover (saith Solomon) are faithful. Much more should the stripes of the almighty be counted friendly, sith he himself is wondrous loving. And what should a man strive and storm against him that beats him in love, & for love? from thence he should rather gather, first, that God correcteth him of love as a father, and punisheth him not of hatred, as a judge. For whom the Lord loveth he chasteneth, 
Heb. 12.6.  and he scourgeth every son that he receiveth. If ye endure chastening, God offereth himself unto you, as unto sons, for what son is it whom the father chasteneth not? Secondly, that God will lay no more upon him, than he will make him able to bear: for saith Paul, God is faithful, 
1. Cor. 10.13  which will not suffer you to be tempted above that you be able to bear. Thirdly, that God will give good event in his time. 
Ibidem.  For God will give the issue with the temptation, that ye may be able to bear it. And these things considered, what should he impatiently bear what necessarily must be borne? when that which is laid, is nothing to that which might be laid, and that by him that layeth, what is laid, what should it unwillingly be borne? with him that is sick the case is so. For what doth one member pain him? God could cause all to torment him. Doth his heart grieve him? God could enlarge his heart, and therein augment his pain. Is he troubled in soul? God could cast him into desperation. Is he afflicted both in body and soul? God could cast both body and soul into hell. 
Esa. 38.18.  And out of hell there is no redemption. They which are there once, must be there ever. Hence he may thus reason, doth my head ache, my heart ache, my back ache, etc. Yet is not my case like jobs. job. 2.7. Satan departed from the presence of the Lord, and smote job with sore boils from the sole of his foot unto his crown. 
job. 2.7.  Is all my body pained; yet is not my case like David's, when being distressed in soul, 
Psa. 55.4.  he cried, Mine heart trembleth within me, and the terrors of death are fallen upon me. Am I distressed in soul? yet is my case unlike theirs which are in hell. 
2.49.14. Luk. 16.24  Death gnaweth upon them, and they cannot get so much as one drop of water to cool their tongue. What therefore though one of my members suffer? yet is not that to trouble me, for God could make all my members suffer as that one, and with that one. What though my heart pains me? yet is not that to disturb me. For God could enlarge my heart, and therewithal increase my pain. What though my soul be disquieted within me? yet is not that to dismay me. God could give me over to desperation the height of all sin. What though I be afflicted both in body and foul? yet is not that to astonish me. For God could cast both body and soul into hellfire; and what should then become of me? but see how mercifully the Lord dealeth with me. Where he could do much, he doth but little; where he could torment me a thousand thousand ways he troubles me but one, where he could afflict me in every part, and so leave me sound in no part, he spares me in all the rest due, and punisheth me but in one, 
Psal. 42.5.  etc. O my soul then, be not thou cast down, nor much disquieted within me. Wait on God, for I will yet give him thanks for the help of his presence. If I did suffer more than I do, yet would not that be half so much as I have deserved to suffer, no more than that which I do suffer, is. For what suffer I? the aching of my head? the pinching of my heart? the stopping of my lungs? the stuffing of my breast? the weakness of my stomach? the griping of my bowels? the torments of my belly? or what else, the shaking of my joints? the quaking of my bones? the dimness of mine eyes? the dullness of mine ears? the straightness of my pipes? the loss of my taste? the want of my legs? etc. Though I suffer some of these; many of these, most of these, yea all these, 
Rom. 6.23.  yet all is nothing to that which I have deserved to suffer death (For death is the wages of sin) and that that death which is the curse of God, the fire of hell, the confusion both of body and soul, which far exceedeth the other more than either tongue is able to express or heart sufficient to conceive. For why it is infinite? it is unspeakable. Oh what a happy change is this, to change eternal death into a temporal sickness? great odds between a temporal sickness and eternal death. There is no comparison between them: too too much to blame were I if I would not take patiently, what the Lord doth lay upon me wisely and lovingly. As David saith: by this I know that thou lovest me, because mine enemy doth not triumph over me: so may I: by this I know that thou o God dost love me, because thus and thus thou now dost punish me. 
Heb. 12.6.  For the Lord chasteneth whom he loveth. Which of all the Saints of God (whom he nevertheless loved well) hath not in his life time been subjecteth to the like pains, sickness and diseases, that I now am? 
Gen. 48.1.  verily none. jacob the patriarch was greatly beloved of God, yea so well as God himself said of him, jacob have I loved: yet was he visited with sickness as I am. job the patiented was an upright man, one that feared God and eschewed evil, yet so well as james the apostle propounds him as a pattern of patience to the whole church, 
job. 1.1.  yet was he smitten with sore boils from the sole of the foot, to the crown of the head. Elizeus was an holy Prophet of God, 
2. Kin. 13.14  one upon whom the spirit of Eliah was doubled, yet that notwithstanding he both fell sick, and also died. Lazarus was a good man, 
20.1.  (so his name signfies, for it is as much as the help of God) and one whom Christ loved well (behold how he loved him. 
joh. 11.1. ) Yet all this nevertheless he sickened and died. What should I then once look to be free? by this my comfort is greater than my cross; my consolation better than my affliction. Upon this I may better say, my portion is among the Saints of God; then look how I am hated and abhorred of God. For after this sort were they tormented and afflicted, and yet all their torments & affliction notwithstanding highly were they esteemed, and singularly well beloved of God. And so may I for all my sickness, pain, and grief. 
August. john.  That which the Lord permits me to suffer, is a whip of him that correcteth, not a punishment of him that condemneth: by it I am trained up to an eternal inheritance, shall I then disdain to be whipped? Nothing is that which I suffer to that which I expect? It is but sorrow which I suffer, it is joy which I expect, the sorrow which I suffer is but temporal, the joy which I expect is eternal. Of all temporal pains the Apostle saith: 
Rom. 1.10.  The afflictions of this present time, are not worthy of the glory which shall be showed. But of eternal joys the same Apostle saith: The things which eye hath not seen, nor ear hath heard, neither come into man's heart, are which God hath prepared for them that love him. 
1. Cor. 2.9.  Why therefore should I not possess my soul in patience? what will not a man do or abide for a kingdom? yea for a kingdom earthly and transitory? for that a man will go, ride, run, sue, serve and spend. What therefore should not I suffer for a kingdom that this heavenly, eternal and everlasting? alas what not, if well I weigh and consider, what weigh and consider well I should. Aswell may I now say, as once one said. Hear burn, here cut, that for ever thou mayest spare. One that was always as dear to thee, as I now am, or may be, suffered once, as many and as great things as I now suffer, and more and greater too, ere ever he entered into glory; 
August. in lib. de. 8. virtu. charita.  as Augustine saith. The son of God is lead to the cross, he is unpalmed, which is the true palm of victory, he is crowned with thorns, which came to break the thorns of sinners; he is bound, which looseneth those that are bound, he is hanged upon a tree, which lifteth up those that were thrown down, the fountain of life had his thirst quenched with vinegar, discipline is beaten, salvation is wounded, life is killed death for a time slew life, 
Bern. in quodam sermon.  that death for ever might be slain of life. And as Barnard saith. The head that the Angelical spirits tremble at, was pricked with thorns, the face fairer than the sons of men, was defiled with the spittle of the jews: the eyes which are brighter than the sin, were dimmed in death: the ears which hear the Angelical songs, did hear the speaking against of sinners: the mouth which teacheth the Angels, was filled with vinegar and gall: the feet whose footstool is adored, were fastened to the cross with a nail: the hands which made the heavens, were stretched upon the cross, and thereto fastened with nails: the body was beaten with rods, the side was thrust through with a spear: and what more? there remained nothing but the tongue in him, that he might therewith pray for sinners, and commend his mother to the disciple whom he loved. What now? shall I look to go hence in peace? no, no, the man must not look to speed better than the master. 
Mat. 10.24.  Saith the master himself: The desciple is not above his master, nor the servant above his Lord. It is enough for the disciple to be as his master, and the servant as his Lord. Now for himself thus said the master of himself (having spoken much out of the scriptures to his disciples of his passion and resurrection. 
Luk. 24.26 ) Ought not Christ to have suffered these things, and to enter into his glory? For all others said a servant of his; 
2. Tim. 3.12  All that will live godly in Christ jesus shall suffer persecution. How much more some other light affliction, such as is sorrow, sickness and pain? all which and many more, are nothing comparable to persecution, persecution is far more grievous than the pain which I feel, or the sickness which I abide. Having therefore a desire to live godly in Christ jesus, shall I not bear quietly, and suffer patiently the pains of this my sickness and disease? The Apostle saith that, 
Act. 14.22.  We must through many tribulations enter into the kingdom of God. This my sickness is but one. A weak soldier is he that cannot bear one blow. A weak christian were I if I would be daunted with one cross: though it be grievous as no chasting for the present seemeth to be joyous, but grievous, yet is it neither tedious, nor discommodious: not tedious, for it is but momentany. 
Psal. 30.5.  As David saith: Heaviness may endure for a night, but joy cometh in the morning. 
Heb. 12.11.  Not discommodious, for it bringeth the quiet fruit of righteousness unto them which are thereby exercised. Yea saith Paul; Our light affliction which is but for a moment, 
2. Cor. 4.17  causeth unto us a far more excellent and an eternal weight of glory. And what should I either grudge or grieve at that which neither comes for my hurt when it comes, neither yet will tarry long after it is come? A welcome guest is he that comes but for a night, and yet much enriches his host ere the morning. Such a guest should sickness be, for so it deals with the host to whom it comes. As Heli therefore said, when he heard he should be punished. 
1. Sam. 3.18  It is the Lord, let him do what seemeth him good; So say I now I am punished; It is the Lord, let him do what seemeth him good. I am not too good to be smitten of him. Where my betters have not escaped his hands, there is no reason that I should wish I might. I daily say, if daily I pray as daily and duly I should, thy will be done in earth as it is in heaven. Now in heaven it is done willingly, readily and faithfully. If therefore I will any thing do as I say, I must willingly, readily, and faithfully bear this burden which the Lord hath imposed upon me. To comfort and encourage me in the bearing thereof, I now have Christ my captain being in glory, to look upon me, and behold me: for as the Apostle saith. 
Heb. 4.15.  We have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort. And therefore I need not either fear or faint under my burden. For why he which redeemed me seeing mine affliction and misery, will no doubt both comfort me in measure sufficient, and release me at time convenient. 
Exod. 2.25.  In the second of Exodus it is said, God looked upon the children of Israel, and God had respect unto them. And in the third of Exodus the Lord saith: I have surely seen the trouble of my people, which are in Egypt, and have heard their cry, because of their taskemasters: for I know their sorrows. Therefore I am come down to deliver them out of the hand of the Egyptians, and to bring them out of that land, into a good land, and a large, into a land that floweth with milk and honey, even into the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hiuites, and the Tebusites. And therefore he saith unto Moses: Come now and I will send thee unto Pharaoh, that thou mayst bring my people the children of Israel out of Egypt. After the manner that he dealt with them, will he also in mercy deal with me. For he is ever one and the same: 
Gal. 3.20. Malac. 3.6. job. 13.15.  God he is, and is not changed. As ob therefore said in his affliction, so say in this my visitation: Lo though he slay me, yet will I trust in him, and I will reprove my ways in his sight. He shall be my salvation also: for the hypocrite shall not come before him it is not this pain that shall part him and me: it is not this sickness that shall separate us: it is not this disease that shall daunt or dismay me. Nay to say at once; 
Rom. 8.38.  Neither death, nor life, nor Angels, nor principalities, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate me from the love of God which is in Christ jesus our Lord. Thus now you see by what means he that is sick may munite his soul against the pains of his sickness.  Q. 
I do so: I cannot deny it. But what if his sickness be mortal?  R. 
Though it be, yet there these will be effectual. For they are of force not only against the pains of some one sickness, but also against the pains of every sickness; yea the mortal and deadly sickness.  Q. 
I but to the pains of sickness there may come an immoderate fear of death, which will not very soon be vanquished, because, Death is the last enemy that shall be destroyed. 
1. Cor. 15.26.   R. 
Though there so do (as it is very like there will: for death is the most tetrible of all things to wit in this life) yet may the soul be armed as well against that, as against the other.  Q. 
It may so, and it is good to have it so. But how shall he that is sick (and that mortally) bring it to be so?  R. 
By means.  Q. 
What means?  R. 
These two: practices, and meditations.  Q. 
By practices how?  R. 
Four ways. First, by considering himself. Secondly, by considering his life. Thirdly, by regarding more the benefits of God that are to be enjoyed after death, than death itself. Fourthly, by looking upon death in the glass of the Gospel, and not in the glass of the law. For she is not comfortable to look upon in the first, how terrible soever she shows herself in the last. And terrible she is in the last, though comfortable she be in the first.  Q. 
But will the consideration of each of these serve to arm the soul of him that is sick against the immoderate fear of death?  R. 
I think no less; I teach no less; I know not how to persuade you less.  Q. 
Show me the reason of each, and I shall the better believe you.  R. 
Will you not believe else?  Q. 
I did not yet say so. I speak comparatively not simply.  R. 
That comparatively then you may believe me, if simply you will not, I will endeavour to do as much as you desire.  Q. 
So do, and I will believe you simply and comparatively.  R. 
To the purpose intended then may the consideration of the first of the four well serve: for consider he himself that is sick, and he shall find that his body is but a prison to his soul, and his soul a prisoner in his body. And why should not this arm him against all immoderate fear of death? for what should he fear the breaking of his prison, & the freeing of his prisoner? David desirous of life eternal, and the sight of his master cried out, Oh how long shall I live in this prison? 
Psal. 142.7.  And Paul revolving with himself the miseries that infested him in this prison, cried out, 
Rom. 7.24.  Oh wretch that I am who shall deliver me from this body of sin? David and Paul's practice should be the sick-man's precedent. His body to him is no better than Paul's and David's body was to them. His body therefore is but a body of sin, a prison of the soul, a burden to the mind and spirit. As a man of God hath said, no bocardo, no dungeon, no sink, no puddle, no pit is in any respect so evil a prison for the body, as the body is of the soul. For it is such a cage as stinketh in the sight of God; a body of sin is this cage of the soul. And therefore he that is sick should fear no more to go out of it, than out of a prison. To fear the delivery of the soul from prison is mere folly. It is to wish a stinking lodging, and a filthy cage to dwell in, and ever to carry it about which is extreme misery. It is to wish continual banishment from the joyful realm of heaven, his natural country, which is extreme madness. What man would be so foolish, wretched, careless & mad, as to wish any such matter? none wise, sober, and in his right wits. The sick therefore unless he will be counted foolish, wretched, careless and mad, must never fear immoderately the opening of his prison, and the loosening of his prisoner. Now if the consideration of this first practice doth thus well serve to the fencing of the soul against all immoderate fear of death, what shall we think any of the rest that follow to be of much less value. Truly no. For going from the consideration of himself to the consideration of his life, shall he there find any less force than before? 
jam. 4.14.  surely no? for what is his life? It is but a vapour that appeareth for a little time, & then vanisheth away, What is the certainty that he hath either of it or in it? it is a mere uncertainty. 
Syr. 18. 8.  For as Syrach saith, No man hath certain knowledge of his death. His life is like the weathercock which turneth at every blast, the wave which mounteth at every storm; the reed which boweth at every wind: but his death is like a thief which cometh at unwares. What is the peace he hath all his days? little or none. His life is but a warfare full of continual labour and sorrow. And now what should he fear inordinarily, the vanishing of a vapour, the turning of a weathercock the breaking up of a warfare? the Saints in the Apocalypse say, 
Apoc. 22.20.  Come Lord jesus, come, Shorten these latter days for thine elects sake, and save us. Their saying should teach others what to say. For as Paul saith: 
Heb. 13.1.  We have not here an abiding city, but we seek one to come, Merrily therefore should he wish, and willingly cry, O father of heaven, 
Matt. 6.10. Apo. 22 20  thy kingdom come. Come Lord jesus, come, And not inordinately or immoderately fear the coming of that which certainly will come, and necessarily must come. 
Seneca. enterpre.  For as Seneca saith. It is but folly to fear that which cannot be eschewed. It may be (saith he) thou wilt say: thou shalt die? and what matter is that saith he? upon this condition thou camest into the world that thou mightest go out. But thou shalt die? It is the law of nations that thou must restore again what thou hast received. Again; thou shalt die. (What then?) thy life is but a pilgrimage. When thou hast walked much and long, thou must return (once again) thou shalt die neither the first, nor the last. All that are dead have gone before thee; all that are living shall follow thee. But thou shalt die young? It is the best thing that can be to die, before thou wishest to die. While life is pleasantest, death is profitablest. It is then best to die, when it delighteth most to live. But once more thou shalt die young? It may be fortune takes thee from some evil: if none other, yet surely she takes thee from old age. And what a good that is Augustine showeth when he saith. 
August. de Catechizandis rudi.  When men wish unto themselves old age, what other thing wish they but a long infirmity? Thus as you see doth Seneca hearten a man against death and the fear of death. And thus may any wise sick man hearten himself. For what is death that he should immoderately fear it? 
August. super. joh.  Saith Augustine: Death is the leaving of the body, and the laying down of a grievous burden. Saith chrysostom. Death is a necessary gift of nature now corrupted, 
Chrysost. super. Matt. cap. 10.  which is not to be eschewed, but rather embraced. Saith Secundus the Philosopher to Adrian the emperor, ask him what death is. Death is the rich men's fear, the poor men's desire. And saith Chrysostom again. 
Chrysost. homil. 5. ad popul. Antioch. Brandm. pag. 567. Eccl. 9.12.  Death is a sleep somewhat longer than usual. For the like things happen to those that die, that do to those that sleep. He that sleeps, knows not when he begins to sleep: he that dies, knows not when he begins to die. Man knows not his end. He that sleeps rests from all the care and labour he had while he waked, he that dies resteth from all the care and trouble he had while he lived. 
Apoc. 14.13  He that sleeps, lives while he sleeps; 
Mat. 22.32.  he that dies, when he is dead. For the soul is immortal. And God is not the God of the dead but of the living. Yet when Abraham and Isaac and jacob were dead, God said: I am the God of Abraham, and the God of Isaac, 
Exod. 3 6.  and the God of jacob. He that sleeps, dreams either of things pleasant, or things pestilent: he that dies and is dead, 
Luk. 16.22.23.  enjoys either things joyful (as the joys of heaven) or things painful (as the pains of hell) he that sleeps, 
job. 19.25.  sleeps in hope to awake again: he that dies, dies in hope to rise again. And therefore the jews call the churchyard, the house of the living; because they which there sleep, shall thence in the last days rise. He that sleeps is stronger when he awakes than before: he that dies is better when he rises again than ever he was before. He rises in incorruption, he rises in power. 
1. Cor. 15.42 43. Mat. 19.26. 1. Cor. 15.25.  He that sleeps may easily be waked: he that dies may easily be raised. The trumpet shall blow, and the dead shall be raised up incorruptible. To come to some point now, what should a man fear either the laying down of a burden, or the taking up of a sleep? being weary he desires both the one and the other. Being wearied with the cares and crosses of this life, what should he then fear death? no man fears to be cast into a sleep, neither should a sick man fear much to die. As Seneca saith. 
Senec. in prouer. Epist.  It is a foolish thing to be delighted with sleep, and yet to abhor death, when as a continual sleep is the imitation of death again; Through the fear of death, we make unto ourselves an unquiet life, and so great is the madness of men, that some are driven to die by the fear of death. We are to be strengthened lest we too well love our life, & too much hate our death. And we must be persuaded when reason thereto persuades to end our life, but not to fear death. A valiant and courageous man ought not to fly, but to go out of his life. For himself and of himself he saith otherwhere. It repenteth me not to have lived, because I have not so lived, 
Senec. lib. de senectyte.  that I should think myself borne in vain. And so depart I out of this life, as if I departed out of an Inn, not as if I departed out of an house, for nature hath given us an Inn to stay in, but not an house to dwell in. Thus by his example he showed what he himself did, and by his reason what others after his example should do; if either his example be worth the following, or his reason worthy the believing, for his reason's sake and after his example, he that is sick (and therefore not far from death) should neither immoderately fear death, nor negligently expect death. How fearful soever death is, if it be looked upon in the glass of the law; yet is it not so, being looked on in the glass of the Gospel. In the one it hath a sting, (and that a sharp one,) in the other it wants a sting: and therefore it is no wondrous fearful one. Saith Gregory: What is this mortal life but away? and consider my brethren, what a thing is it, in the way to be wearied, and to nill that the way should be ended? He that travails, desires to be at his journeys end: what should he that lives be afraid to die? death is the end of his ●ourney. Every thing rejoices in the end. What should the sick man fear death? death under the Gospel to him that believes, ●s, The passage to life, not to destruction. For be which believeth in Christ dieth not, 
joh. 5.24.  death hath no power over him; but he passeth from death to life. The death of those that believe hath another Epitheton, than hath the death of those that believe not. Precious in the sight of the Lord (saith David) is the death of his Saints: 
Psal. 116.15 Sap. 3.19. Bern. in quadam ep●●co.  but horrible (saith Solomon) is the end of the wicked generation. Precious is the death of the Saints: precious truly as the end of their labours, as the finishing of their victory, as the gate of life and the entrance to perfect security. And again in the same place saith he. The death of the righteous is good for the rest, (that follows it,) better for the newness (of that rest) best of all for the security that is in that rest, that both follows it and is new. For as the same Bernard otherwhere saith. 
Bern. ser. 25. paru. serm.  Three things there are which makes the death of the Saints precious. 1. Rest from labour. 2. joy of the newness of that rest. 3. Security of the eternity of the same rest. But on the contrary part the death of the wicked is most vile. It is evil truly in the losing of the world, (for without grief they cannot be severed from that which they love) it is worse in the severing of the flesh; (For their souls are pulled from their bodies by wicked spirits) it is worst of all in the double suffering of the worms and the fire. (For the worm ever stingeth, and the fire always burneth, neither ever cease to torment.) Much what to the like effect doth chrysostom write of the death of the one and the other. Although they die at home, 
Chrysost. hom. 66. in Genes. de morte peccator.  both wife and children being present, familiars and acquaintance standing by, if yet they want virtue, their death is but evil. So although he be in a strange country, though he lies upon the pavement, and what say I though he be in a strange country? although he falls into the hands of thieves; although he be devoured of beasts, yet if he be endued with virtue, his death shall be precious. As Anselmus writeth: 
Anselm.  It hurts not those which are good, whether they be murdered, or taken away by sudden death. For they never die suddenly, which ever thought they were to die. Whether therefore they be slain with the sword, or torn in pieces of beasts, or burned with fire, or drowned by water, or hanged on a tree, or have their legs broken, or die by some other misfortune; yet ever is the death of his Saints precious in the sight of the Lord according as it is, At what time soever the righteous dieth, his righteousness shall not be taken from him. And so death hurteth not, but profiteth much. If therefore he that is sick, or any other doth believe, he needs not overmuch to fear death. For what should a man fear that which doth good, and not hurt? brings profit, and not disprofit, is beneficial and commodious, not unprofitable and noxious?  Q. 
Nothing at all in my mind. But what? is death so?  R. 
Why else say I so?  Q. 
Because it pleaseth you to say so.  R. 
What? must I speak what pleaseth me.  Q. 
You should not.  R. 
Neither will I so near as I can, but that will I speak which may please God and pleasure man.  Q. 
Because you say then, Death doth good and not hurt, brings profit and not disprofit, is commodious and not noxious, to whom is it commodious?  R. 
To whom not? It is commodious to him that suffers it, and it is commodious to him that sees it suffered.  Q. 
But not to every one of those that suffer it, or see it suffered?  R. 
Neither did I yet say so. It is commodious to every one that suffers it either in faith, or for faith, or both. It is commodious also to every one that sees it suffered, so he makes right use of the seeing it suffered. For the first these sayings of Scripture make some what. 
2. Cor. 4.12. Tob. 3.6. Ro●. 8.28. Syr. 41.2. Rom. 8.38.  Death worketh in us. It 'tis better for ● to die, then to live, to them that love God a things work together for the best. O Dear how acceptable is thy judgement unto the need full, and unto him whose strength faileth, and that is now in the last age, and is vexed with a● things. 
Gregor. super. Mat. 10. in testimo. illis.  For the other this of Gregory makes much. The Death of the righteous to the good is an help, to the evil a testimony; that thence the wicked may perish without excuse, whence the godly do take example, that they may live.  Q. 
What good brings Death to him that suffers it, as you have said?  R. 
The goods thereof they are unspeakable, for multitude they exceed number, for greatness they pass understanding, for goodness they excel all that men here, enjoy, or may enjoy.  Q. 
I would I might hear somewhat of them: that so both I & others might be benefited by them?  R. 
Sith so you will, I say, so you shall. First Death kills his familiar enemy, 
Gal. 5. 1. P● 12.11. Rom. 6.7.  to wit his body or flesh with all her lusts fight against the soul. For be that is dead is freed from sin. And what a benefit this is, that saying of a learned writer showeth which thus soundeth. 
Seneca.  There is no pestilence more forcible to do an hurt, than a familiar enemy. A familiar enemy betrayeth Christ into the hands of sinners. Secondly Death opens a door to his poor prisoner out of a filthy prison in which he was held bound and captive, that is, Death gives liberty to his Soul to departed from the body, in which it was detained from the presence of God, as in a prison. For many have thought the body of man to be as a prison to the Soul of man. Pythagoras seeing one of his scholars very busy about trimming up of his body, said, this man ceases not to make unto himself a more troublesome prison. What a benefit this is, it may appear by David's prayer. Psal. 142.7. and our experience. David's prayer, 
Psal. 142.1.  Bring my soul out of prison that I may praise thy name. Our experience is, that prisoners hate little more than locks and bolts, because they must stay them from going out. thirdly Death delivers him from the carriage of a coffin full of filthiness and uncleanness: that is, his body. Plato in Cratylo sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. Corpus, a body, 
Plato in Cratylo.  dicitur quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is said to be ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. Sepulchrum, A grave, & Sepulchro quid faedius? and what more unclean than a grave? 
Mat. 23.27.  Whited tombs, sayeth Christ, appear beautiful outward, but are within full of dead men's bones, & of all filthiness, such like are the fine and fair bodies of men. A corruptible body (saith Solomon) is heavy unto the soul, 
Sap. 9. 1●.  & the earthly mansion keepeth down the mind that is full of cares. And what a benefit this is, it may appear not only by Paul's speech in one place, but also by his great outcry in another. For thus he saith in one place: Whiles we are at home in the body we are absent from the Lord, 
2. Cor. 5.6.  And thus he crieth out in another: O wretched man that I am, who shall deliver me from this body of death? And a miserable thing it is to be absent from the Lord, 
Rom. 7.4.  and to be troubled with the body of Death. When Paul saith, the Ephesians were without God in the world, he reckoned up one of the evils the Ephesians were infected with, 
Ephe. 2.12.  ere ever the bright light of the glorious Gospel of Christ jesus did shine unto them and upon them, but when he said, If God be with us who can be against us? he spoke of one of the greatest blessings that is, 
Rom. 8.31.  writing therefore to the Philippians he not only desireth to be with Christ, but also saith that so to be is best of all. I am greatly in doubt on both sides, desiring to be loosed and to be with Christ, 
Phil. 1.23.  which is best of all. This therefore was David's complaint: As the Hart brayeth for the rivers of waters, 
Psal. 42.1.  so panteth my Soul after thee o God, my Soul thirsteth for God, even for the living God; 
Psal. 42.2.  when shall I come and appear before the presence of God? And this otherwhere the saying of the Psalmist: It is good for me to draw near unto God. 
73.28.  What should be others thereupon, I leave it to others to discern. My meaning is to proceed to another commodity that death brings with it to whom it comes, and that is this; It puts an end to the painful Pilgrimage he was going on in this world. For what is this mortal life, but a way, 
Basil. hom. 1. in psal. 1.  and that for the haste that every thing generate makes to the end? What a commodity this is, may many ways appear, but especially by that of Solomon: 
Eccl. 7.3.  The day of Death is better than the day that one is borne. And that of Syrach, Death is better than a bitter life. If it were requisite, 
Syr. 30. 17.  that either of these were better proved, proof might soon be produced For the first there is one that sayeth. For two causes the day of death is better to the servants of God than the day of birth: 
Perald. tom. 1. pag. 134.  One is because Death is the egress from misery, whereas the birth is the ingress to misery, sayeth a wise man, though Death be not good, yet is it the end of all evils, Seneca saith, Death is the remedy of all evils. The second is, because Death is the gate of glory to the servants of God. It is the beginning of a blessed life. For the other, there is another that saith. 
Syr. 40. 25. 41. 2.  It is better to die then to beg. O death how acceptable is thy judgement unto the needful, and unto him whose strength faileth: and that is now in the last age, and is vexed with all things, and to him that despaireth, and hath lost patience, To like purpose said old Tobit in the anguish of his Soul. 
Tob. 3.6.  It is better for me to die then to live, because I have heard false reproaches, and am very sorrowful. For the main point we drive at, there is one that saith. Philip. 1.2. Cor. 5, he which dieth is freed from the miseries of the world he goeth to the Lord from whom he went on pilgrimage, so long as he abode in the body. Also in Death he leaveth sin, labour, affliction, the slime of the earth, the matter of continual conflict against the spirit of God. And that body made of the dust of the ground which he leaves in Death he shall receive again in the day of the restoring of all things, in far better case than ever it was in this world. For than it shallbe made like the glorious body of Christ. Whether therefore you respect the Soul of him that dies, or you regard the body, yet ever is that sure which I say, that death is commodious to him that dies, If you respect the Soul, It is freed from the bands of the body, to be with Christ, It is translated to immortality, It is conducted to the heavenly country, from which it was a stranger: If you regard the body, it is freed from all misery; It is committed to a most safe and sweet sleep, it is prepared to the glory of the resurrection, the flesh resteth in hope: whatsoever you respect or regard, yet this at length you must come to; 
Raban. lib. 9 in eccl. cap. 2.  The judgement of present death is good to those that worship Christ, because by it they pass to eternal life, 
Sanctus Idiota.  By a good death a man changes his fear into security, his labour into tranquillity, his want into satiety, his sorrow into jocundity: by a good death he escapeth all danger of losing the grace of God, his estate comes to be better than ever it was before. While he lived, Lazarus was contemned, 
Luk. 26.21.  neither Master nor Man would regard him, more compassion was had of him by dogs, then by men. The dogs came & licked his sores, but no man gave him the crumbs which fell from the rich man's table, but when he was dead, Lazarus was esteemed, the Angels came and carried him into Abraham's bosom, of Christ himself Myconius saith. While Christ lived, 
Myconi. in evang. Mar expos.  he might see nothing but humility, and many things horrible and dreadful, but being dead see how honourable his burial was great & good men bury him, there is a magnificent preparation, a new Sepulchre in the garden in which yet never man lay. As it fared with these, so often fareth it with others, by these then may others see what commodities draws towards them when death comes upon them, some I have showed, more at pleasure may be conceived, so good, so pleasant, so profitable there are, as Bassus an old man once said. 
Ser. 30. episto.  If there be any discommodity in death, it is the fault of those that die (and not the fault of death itself. In his book of the contempt of death saith Seneca, 
Seneca. lib. de contem. mortis  for the pain that is in death. It is light, if I can bear it, It is but short, if I cannot endure it, for the commodities that are therein, they are many. I shall leave of all possibility then to be sick any more, I shall leave of all possibility to be bound any more, I shall leave of all possibility, to die any more. Sickness shall have no more to do with me, bondage shall have no more to do with me, Death shall have no more to do with me, the power of the one, the other, and all of them shall be taken from them, what in this point Seneca thought was to betide him, is surely to betide others. As Seneca therefore contemned death because of the commodities of Death, so may they for the same cause stand in less fear of Death then otherwise, for therefore is it said, that there are many commodities in Death, that those which are to die, should be well armed against the immoderate fear of Death. For it is but folly to fear that which will come, and upon all come, and upon many very profitably come, when it doth come. Many makes a virtue of necessity, and most wondrously love that which brings commodity, saith Seneca again. 
Seneca. lib. de senectu.  In death there is no greater solace against Death then mortality itself. I see not therefore how any should over foolishly fear Death, it bringing commodities as it doth, not only to them that suffer it, but also to those that see it by others suffered.  Q. 
No more do I; neither should I; if there were as much proved, as was erewhile propounded?  R. 
Why do you make an if? what is there wanting?  Q. 
The latter part of your saying.  R. 
What is that?  Q. 
Do not you know?  R. 
Whether I do, or do not, I would know of you?  Q. 
And that I can tell you?  R. 
Do it then.  Q. 
So I mean, but I do but quicken your wit a little with this, being by other things fully resolved of your will.  R. 
I can but commend your wit for so doing. But I would hear what is wanting to be proved of that which was propounded?  Q. 
That you shall: that death brings commodity to those that see it suffered, is the thing which I speak of.  R. 
And that's the thing you need not much speak of, or at the least, not so as you have spoken. For that thing is not now unprooved. Remember you not, that out of that ancient and learned doctor, Gregory, I told you, that The death of the righteous was an help to the good (th●● saw it) and a testimony to the evil?  Q. 
Yes indeed do I.  R. 
Be not so hasty then hereafter to accuse before you have just cause. For that saying of Gregory is proof sufficient for that in controversy.  Q. 
It is so, I can it not deny: but I would have had more.  R. 
Why? more than enough is too much: and the proverb is, enough is as good as a feast. though more should be said, yet would it all come to this issue. For ever the death of the righteous is either an help to the good, or a testimony to the bad, or both to either.  Q. 
But how the one to the one, and the other to the other?  R. 
The one to the one by making them to remember their own ends, to wish the like ends, and to prepare against their ends. The other to the other by making them more obstinate in their sins, more perverse in their actions, more lose and licentious in their lives and conversations. For when a good man sees another die, he than bethinks himself that he also must die, he wishes that such a death he may die (Let me die the death of the righteous, 
Num. 23.17  and let my last end be like his. He prepares what he may to come to such an end. But when an evil man sees a good man die, he than is either raised from his sin to righteousness, or hardened in his sin against all godliness. Raised it may be he is, if he see him die a good death. i. A death in his estimation good: but hardened, if he see him die an hard death. i. A violent death an unnatural or a troublesome death. For he thereupon presently reasons: this man's life was not so good, as he himself thought it, and some other judged it. For than should he not have had so hard an end. For such as the life is, such the death is. And as Augustine saith: He cannot die ill, 
Ang. de doctrina christian.  which lived well, and hardly he dies well which lives ill. For mine own part therefore, what course I have taken, that will I hold; what ways I have walked, them will I walk; what things I have done, them will I still do. They that have done as I do, have died a better death than he this, that would in no wise do as I have done.  Q. 
But is this his reasoning good and laudable?  R. 
How think you?  Q. 
I ask you.  R. 
And I you.  Q. 
I think it not good.  R. 
No more do I.  Q. 
But why do neither of us both think it so?  R. 
Because there is no reason either of us both should think it so. For a good man may have an hard end. In outward show the death of our Saviour Christ was but an hard death: he died the death of the cross, and we know what was said in the law, 
Deut. 21.23 Gal. 3, 13.  Cursed is every one that hangeth on a tree: Yet I hope we may not say that therefore Christ died a bad death.  Q. 
God forbidden we should. For by his death we are delivered from death, and I hope that was no bad death to him which was so good a death for us?  R. 
In worse sort we are not to judge of the death of any good man. For he cannot die badly, 
Aug. lac. sup. citat. Aug. de ciuit-dei. lib.  how hardly soever he dies, that hath lived godlily: For as the same father saith. That is not to be thought an evil death before which there went a good life. For there is nothing makes an ill death, but that which followeth death.  Q. 
Leaving the wicked then in and to their wickedness, let us return. For I see that that which is of itself good, they will make bad.  R. 

Tit. 1.15.  That is right so. For unto the pure are all things pure, but unto them that are defiled and unbelieving is nothing pure, but even their minds and consciences are defiled. But because you speak of returning, whither would you we should return or to what?  Q. 
Either to that we were in hand withal, or to that which is to follow.  R. 
Unless you will, we have done with that, we were in hand withal. For I have showed you how death was commodious both to him that suffered it, and also to him that saw it suffered.  Q. 
You have so, and no little comfort have I gotten thereby. For thereby I have learned against the days of necessity how to fence my soul against the inordinate fear of death.  R. 
Right use in so doing have you made thereof. For thereto and for, have I said thereof what I have said.  Q. 
I know so much, and therefore I acknowledge it. But as I remember, you said, that by meditations aswell as by practices, he that is sick, and that mortally, may arm himself against all excessive and immoderate fear of death.  R. 
I did so; and in so doing I did not amiss. For by the one as by the other is that to be done, which I said was thereby to be done.  Q. 
As you have showed then how it might be done by the one; so I would you would show how it may be done by the other.  R. 
In this point I will what you will. As then by practices four ways the sick man might munite his soul against the immoderate fear of death; so may he by meditations also four ways do the same.  Q. 
But how?  R. 
First by meditating, that his death aswell as the death of any other man, and the death of every man, is not only foreseen, but also foreappointed of God. Secondly, by thinking that death following after and joined with a reformed life hath a promise of blessedness adjoined unto it. Thirdly, by thinking that he which dieth, believing in Christ dieth not forth of Christ, but in Christ, having both his body & soul really coupled to Christ, according to the tenor of the covenant of grace. Fourthly, by considering that God hath promised his special, blessed, and comfortable presence unto his servants in all their needs and necessities.  Q. 
But touching these matters there may be a double doubt. One touching the truth of them, another touching the effect of them?  R. 
I deny not but there may be; but I avouch that there need not be. For the truth in them is as I have pronounced of them, and the effect of them, is like the truth to be found in them.  Q. 
Is it true then that the death of every man is not only forescene, but also foreappointed of God?  R. 
Why else say I so? use I my tongue to lie, and my mouth to deceive? you need never make question thereof, if either you consider the saying of job, touching this point, or the history of Christ his death.  Q. 
Why? what saith job touching this point.  R. 
That's to be seen in the seventh of his book, where he makes this question. Is there not an appointed time to man upon earth? 
job. 7.1.  & are not his days as the days of an hireling, & in the 14. where he gives this answer. 
14,5.  The days of man are determined and the number of his months are with thee O God.  Q. 
And what is the history of Christ his Death?  R. 
That part which I speak off, that which is thus recorded in the Acts of the Apostles: 
Act. 4.27.28.  Doubtless against thine holy Son jesus, whom thou hadst anointed, both Herode and Pontius Pilate with the Gentiles and the people of Israel gathered themselves together, to do whatsoever thine hand and thy Counsel had determined before to be done.  Q. 
What gather you thence?  R. 
That which the Text doth give, to wit, that in the Death of Christ there came nothing to pass, but that which the foreknowledge and eternal Counsel of God had appointed.  Q. 
But what's that to the death of another man, or to the death of all men?  R. 
Even as much as I would desire, and more than so much as you did require. For what did I desire, or you require, but to know what God did in every man's Death? whether he determined of the time, or not? and whether he foreknew what he had determined? And now whether of these is it, which is not here manifested and explained? the first or the last? surely, surely, neither of both. Not the first, because he determined the time of Christ's death, and what agreed to the head, agreeth with the parts, but Christ is the head, and those of the Church are his members. If therefore the Death of Christ (the head to the whole body) were foreseen (as foreseen it was) the Death also of every member of his mystical body is also foreseen, and ordained also by the special decree and appointment of God. Neither yet the second, because he determined not only the time, but also the place and manner, and end of Christ's death, together with other circumstances thereto appertaining and belonging, and he determines nothing which he did not foreknowe, for his foreknowledge is conjoined with his decree. If therefore he so dealt with Christ, it cannot be, but that so also he dealeth with others: for as the Apostle saith, Those which he knew before, 
Rom. 8.29.  he also predestinated to be made like to the Image of his Son. Thus now you see that the Death of Christ is as much to the Death of all men, as either I desired, or you required.  Q. 
But you said it was more?  R. 
If so I did say, It is not otherwise then now I do say, for the more comprehendeth the less.  Q. 
But yet the more is never the more proved.  R. 
Why say you so? seeing I even now said, that in the death of Christ, there was not only time when, place where, and manner how; but also persons by whom foreseen and preappointed by God, & that in his own everlasting Counsel and decree; doth not that prove what you lately said was unproved?  Q. 
Yes: if that were proved.  R. 
Never (if) at the matter: the saying of the Apostle Peter in the fourth of that Acts (lately rehearsed) in the verses 27. and 28. doth sufficiently prove that: for there it is said. Herode and Pontius Pilate, and the Gentiles, 
Act. 4.27.28  and the people of Israel gathered themselves together against Christ jesus to do whatsoever the hand and Counsel of God had determined to be done. Now it is well known by the history of the Gospel, written by the Evangelists, Matthew, Mark, Luke, and john, what was done. Nothing therefore of that which was done unto him, at his death, in his death, or concerning his death, was either unknown and unforescene, or unappointed and undecreed by God himself.  Q. 
Admit that may we not therefore make a doubt touching the death of other men?  R. 
No surely, we ought not.  Q. 
And why?  R. 
For the resemblance that is betwixt Christ and his members.  Q. 
What then? affirm you that the death of every man is not only foreseen, but also foreappointed of God, so as Death can neither come sooner nor later in respect of God but just at the time appointed by him?  R. 
Yea that I do, and more too.  Q. 
More too, what's that?  R. 
That the very circumstances of death; as the time when; the place where; the manner how; together with the beginning of the sickness, the continuance in the same, with every fit; and the end thereof with every pang, are all particularly set down in the Counsel of God.  Q. 
This more is much, and more by much then before you spoke of.  R. 
Whatsoever it is, It is no more than I may as truly, as boldly speak. For our Saviour Christ saith, 
Mat. 10.30.  The very hairs of our heads are numbered, and a Sparrow lighteth not upon the ground without the will and providence of our heavenly Father. And if God hath care of hairs and sparrows, he is not careless of those things which betide his Servants, either in Death, at Death, or about Death. For things are greater than the numbering of hairs, and the lighting of sparrows. 
Psal. 139.15  For this cause David saith in the Psalms: My bones are not hid from thee, though I was made in a secret place, and fashioned beneath in the earth; thine eyes did see me when I was without form, for in thy book were all my members written, which in continuance were fashioned, when as there was none of them before. For the same cause may every one in sickness say; this is thy doing o Lord: here is no more than thou imposest upon me, thy pleasure it is, that thus and thus I should be tormented and afflicted.  Q. 
But doth this necessarily follow of the former?  R. 
What else? for why should not a man be patiented in his sickness, when he knows the Lord to be the cause of his sickness? For what man may resist his will? Or why should a man immoderately fear Death, when he knows God to be the worker of his Death? what should he fear that which is both foreseen ere it comes, and foreappointed when it comes? I held my tongue and said nothing, 
Psal. 39.10.  (saith David) because thou Lord didst it. Lo the Lords doing was the cause of his patiented abiding, the Lords doing also in each man's Death, should be the cause of each man's patiented suffering and expecting of Death. 
Psal. 135.6. Mark. 7.37.  For as he doth every where whatsoever pleaseth him, so doth he well any where whatsoever he doth.  Q. 
That which you say, should be as you say; but it will not be.  R. 
That is the iniquity of man, and not the infirmity of this truth. What it should be, it will be, if it be well thought upon. For what should man fear what the Lord will have to be? No man can resist his will, & every man prayeth that his will may be done. 
Matth. 6.10  Now when no man can resist his will, & every man prayeth for the accomplishment of his will; what should any man immoderately fear, what he cannot possibly avoid? and what he daily prayeth may betide? It is folly, it is vanity, it is iniquity so to do. When young Samuel had told old Elie all that the Lord had threatened, and was purposed to bring upon his house, for the wickedness of the same, this was old Elies saying to young Samuel: It is the Lord, 
1. Sam. 3.18  let him do what seemeth him good. When faultless death hath seized upon fearful man, this should be his saying; It is the Lord, let him do what seemeth him good, his will it is I should die, his will I cannot resist, his will be done. 
August. sup. Psalm. 35.  It is the justice of God that some time thou be'st well, and sometime thou be'st sick. If when thou art well, the will of God be sweet, and when thou art sick the will of God be bitter, thou walkest not with a right heart. Wherefore? because thou wilt not direct thy will after Gods will, but wilt bend Gods will to thy will, that is right, but thou crookest it, thy will is to be corrected by that, but that is not to be buckled to thine, and thou shalt have an upright heart. Without the conforming of man's will to Gods will, man's will is but a perverse will.  Q. 
That's sure, but what may move him to reform that which is perverse, and to conform it to that from which it is averse.  R. 
The first and last meditations I have yet spoken of.  Q. 
I pray God that all you are to speak off, may effect what you and I do affect.  R. 
So pray I also, there is no fault in them if they do not, they are all as fruitful as faithful, so they be faithful that are to use them.  Q. 
Manifest both in all, as you have done in one.  R. 
So will I in time.  Q 
Out of time you cannot do it.  R. 
That's so, because nothing is done which is not done in time: but yet there is a difference of time, there is a due time, and an undue time.  Q. 
And this is now a due time for the second to succeed the first, and each one to follow another.  R. 
You say well, if you think yourself satisfied for the first.  Q. 
I did amiss else to move you to the second: for I am unwilling to remain unsatisfied in any thing, whereof I may be satisfied by you. Being therefore satisfied touching the first, what say you to the truth of the second? hath it a promise of blessing annexed unto it.  R. 
Hath it? If I have said it, you need not to make any doubt of it. I would not say what I cannot justify, neither often use I to do it, but to put you out of all doubt, touching that whereof you seem to be in doubt, consider what is written in the Revelation of the Evangelist john, and then I think not, but soon you will cause to doubt.  Q. 
Why what is it that is there written?  R. 

Apoc. 14.13  That, Blessed are they which die in the Lord, for they rest from their labours, and their works follow them.  Q. 
And doth it thereupon follow that Death joined with, and following after a reformed life hath the promise of blessedness annexed unto it?  R. 
What else? for first, there is none die in the Lord but they which have lived in the Lord for living sometime in the Lord, must go before dying any time in the Lord: for as Augustine saith: He hardly dies well, which always lived ill. Secondly, they which so die, are said to be blessed: blessed are they which die in the Lord. Thirdly, that blessing than beginneth, when as this life endeth. For it is said; therefore they are blessed which die in the Lord, because they rest from their labours, & their works follow them. In which words there is both an expressing of the time wherein they are blessed, and also of the cause wherefore they are blessed. The time is the time of their death: for it is said, blessed are they which die in the Lord. The cause is their resting from their labour. For blessed are they which die in the Lord, for they rest from their labours, etc. In both the Evangelist speaks in the present tense, having an eye in the last to the preterperfect. For first he saith, they are blessed: he saith not that either they were blessed in the time past, or they shall be blessed in the time to come: but they are blessed in the time present, as though they were in bliss, even in their death. Secondly, he saith they do rest, he saith not, that they have rested, or that they shall rest, but that they do rest, as though their death were a rest, and not a distress. Thirdly, he saith from their labours: as though death present were a rest from labours past.  Q. 
Though the Evangelist saith so; yet it followeth not but that they which die in the Lord, both were blessed, and did rest before their death, and shall be blessed, and rest better after their death?  R. 
Neither did I yet say, that any such thing will thereupon follow. For the most of those that at their death are blessed, in their life also were in some sort blessed: and all those that are blessed in their death, shall for ever after be blessed after death. Eternal life is here in this life begun, and that sometime long before death, and sometime in death; but it is never finished or perfected till the life to come, and after death. There is perfection, here is but incoation; there life is perfected, here it is but incepted. He which here hath it not, at any time there enjoys it not. On the contrary part, he which here is entered into it, shall there fully be possessed of it. To conclude therefore, they which are blessed in their death, were also blessed in their life, and shall be blessed after death with life lasting ever, and enduring world without end.  Q. 
This being as you say, no marvel though the meditation of that promise be a shield of succour against death's terror. For of myself I can here collect, that too much death is not to be feared, having so sweet a promise of rest thereto annexed.  R. 
In so doing you do what every christian ought to do. For what should he over much fear death that hath herein a promise made to him of life? what should he over much fear that which frees him from labour, and brings him to rest? who would not leave an house of clay, for a building given of God, that is an house not made with hands, but eternal in the heavens? life, rest and a building given of God, are three things which mitigates in any the immoderate dread of death. For the love of these death should rather be loved, than loathed, wished than shunned; craved than feared  Q. 
You say well if every death had the promise of these things made unto it?  R. 
Never if at the matter, for there is no good death which hath them not all promised unto it.  Q. 
There is much difference between a good death, and any death.  R. 
I deny not that. But I spoke not of any death, but only of a good death. Neither could I: for that place of scripture which I produced for proof of what I propounded, saith not, that all are blessed which die; but that they only are blessed which die in the Lord.  Q. 
That a man might come to that, what should he do?  R. 
Live well so near as he can. For as the proverb is. Such as the life is, such will the death be. And as Augustine saith as you heard ere while. He cannot die ill, which hath lived well, and hardly doth he die well, which hath lived ill.  Q. 

August. de doctrina chr●stiana.  That should not seem to be very necessary. First, because there are but few that regards it. For how ever every man desires to die well yet not many desire to live well. Balaam himself, though he much esteemed not to live the life of the righteous, yet he greatly desired to die the death of the righteous: 
Num. 23.10  Let me die the death of the righteous, and let my last end be like his. Secondly, because it is said (as you have before alleged) that they are blessed which die in the Lord. 
Apoc. 14.13   R. 
It followeth not upon either of your reasons, that it is unnecessary. For first, that which fewest follow, is most necessary: The preaching of the word of God fewest regard; yet is the attending thereto most necessary. When Martha being offended with her sister Marie, for that she would not help her to serve when she gave entertainment to Christ, but sat still at jesus his feet, attending to what he speak, complained to jesus, that her sister left her alone to serve; jesus himself was so far from reproving of Marie for this her fact, as he defended her and reproved Martha, 
Luk. 10.41.  saying. Martha, Martha, thou carest, and art troubled about many things. But one thing is needful. Marie hath chosen the good part which shall not be taken from her. Thereby showing that the hearing of the word preached was necessary, and more necessary than the corporal entertaining of him. Secondly, that which is by john the Evangelist said, is not so to be understood, as men need not care to live well, because there by him it is said, that they are blessed which die in the Lord. For except while they live, they live to the Lord, when they die, they cannot die in the Lord. Living to the Lord is a mean to come to die in the Lord. As Seneca saith; Death is honest, 
Sen. 57 ep.  by that which is honest.  Q. 
What say you then to the thief that suffered when Christ was crucified, 
Luk. 23.33.  and with him? did not he die in the Lord?  R. 
Yes: else would not the Lord have said unto him. 
Luk. 23.43.  This day thou shalt be with me in Paradise.  Q. 
Yet you know even then when he was crucified, he was a thief, an evil doer, 
Mat. 27.38. Luk. 23.32. Mat. 27.44. Mark. 1●. 32  a reviler of the son of God.  R. 
All this I know too, because the scripture revealeth so much: but what infer you thereof?  Q. 
That he that dies in the Lord, doth not always live in the Lord?  R. 
That's not true; in the Lord he doth live always for in him (the Apostle saith) we live, we move, 
Act. 17.18.  we have our being▪ But not to the Lord always. For the same Apostle saith, Other where, 
2. Cor. 5.15  Christ died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. As though always living in him they did not always live to him.  Q. 
You now speak of another life than I do.  R. 
Not a whit. For you speak either of a natural life, or a spiritual life, or both. And so do I.  Q. 
My meaning was to speak but of one.  R. 
My meaning was then to answer you perceived me not.  Q. 
You did not so, though you mean so?  R. 
I did as much as I meant, though you perceived me not.  Q. 
In deed there might be a fault.  R. 
And verily there was the fault. For what soever you think, he that doth once die in the Lord did always live in the Lord, though not always to the Lord.  Q. 
If I were deceived those two words (In and to) deceived me.  R. 
Not the words but the misposing of them, it was that deceived you.  Q. 
When and where did I mispose them?  R. 
Where and when you inferred that whether he that dies in the Lord, doth not always live in the Lord.  Q. 
Why? is not that inference good?  R. 
No for the last in, you should have put to.  Q. 
Why it is true? is it not?  R. 
Yes, but it is not due. It fits another time and place better than this and now.  Q. 
Make it then as you would have it?  R. 
As you should have made it.  Q. 
So then: how is that?  R. 
Thus; he that dies in the Lord, doth not always live to the Lord.  Q. 
If I had said so, the matter had not been great for the thief that died in the Lord, did not always live to the Lord.  R. 
If you had said so, my labour had been lesser, and your gain greater.  Q. 
Take it so. What lose I thereby?  R. 
That which you labour to have proved thereby.  Q. 
What was that?  R. 
Think you I have forgotten?  Q. 
I know not.  R. 
You shall see that I have not.  Q. 
What was it then?  R. 
It was this: that it is not always necessary, that a good life should go before a good death.  Q. 
And doth not that thereupon well follow?  R. 
The contrary thereto I have all this while followed.  Q. 
What soever you have followed, doth not that follow?  R. 
How often shall I tell you no?  Q 
You never told me so much before.  R. 
I insinuated so much if I told you it not.  Q. 
There is difference between an insinuation, and a negation?  R. 
In time more than in truth.  Q. 
But to the matter again. You confess that the thief we speak of, died in the Lord, do you not?  R. 
I do so. I neither do nor will deny it, before I have confessed it, and still I stand to it.  Q. 
You acknowledge also that at the time of his crucifying with our saviour, he was a wicked man, a thief and an evil doer.  R. 
I do so, and must so, because the scripture saith so.  Q. 
How then say you that necessarily a good life must go before a good death?  R. 

Matt. 24.44  Even aswell as the scripture saith in one place, that same also the thieves which were crucified with him, cast in his teeth, that is, He saved others, himself he cannot save. If he be the king of Israel let him now come down from the cross, and we will believe him: 
Luk. 23. 3●  he trusted in God, let him deliver him now if he will have him. For he said I am the son of God And in another: one of the evil doers, which were hanged railed on him, saying. If thou be the Christ, save thyself and us. But the other answered and rebuked him saying fearest thou not God, seeing thou art in the same condemnation? We are in deed righteously here: for we receive things worthy of that we have done: but this man hath done nothing amiss.  Q. 
But why say you so?  R. 
Because as if ye distinguish times these two places which seem to repugn one another, are soon reconciled: so these two things, that which I defend, and that which you oppugn are quickly accorded.  Q. 
What times speak you of?  R. 
The time wherein both the thieves railed on Christ, of which Matthew the Evangelist speaketh, and the time wherein one of the same thieves reproved the other for reviling and railing on the son of God: of which Luke the Evangelist reporteth.  Q. 
What difference between these times?  R. 
Much. The one was a good time, the other was a bad time. That was a good time wherein the one thief reproved the other: but that was a bad time wherein they both reviled and railed on the son of God.  Q. 
It seems all was at one time. For it was all at their and Christ's death.  R. 
One general time if you will, but not one particular. 
Mat 27.45.  For there was three hours distance between Christ his crucifying and his dying. 
Lu. 23.44.  At the sixth hour he was crucified, at the ninth he died. And in three hours space many things happened.  Q. 
But what happened in these three hours?  R. 
The railing of both the thieves on Christ jesus, and the repenting of one of them. In the beginning of the three both might rail, as Matthew seems to speak before the ending, of the three the one did repent, as Luke assuredly doth record.  Q. 
Be it so: what infer you thereupon?  R. 
That which before I defended, and you denied.  Q. 
Why that?  R. 
Because he which you say, died in the Lord, did sometime also ere he died live to the Lord.  Q. 
How doth that appear?  R. 
Aswell as any thing may appear. For the same scripture which speaketh of his dying in the Lord, speaketh also of his living to the Lord.  Q. 
Why what saith the scripture thereof?  R. 
More than that which you have heard, yet somewhat you have heard.  Q. 
Have I heard any thing that makes for this purpose.  R. 
I: that I hope you have.  Q. 
What was that?  R. 
That▪ when one of the evil doers which were hanged, railed on Christ jesus, saying, If thou be the Christ save thyself and us. 
Luk. 23.39.  The other answered, and rebuked him, saying, fearest thou not God, seeing thou art in the same condemnation? we are indeed righteously here; for we receive things worthy of that we have done: but this man hath done nothing amiss.  Q. 
And what is there more which I have not heard, but may hear?  R. 
That which followeth, what you have heard. And he (the same that before reproved his fellow) said unto jesus, Lord, 
Luk. 23.42.  remember me when thou comest into thy kingdom.  Q. 
And what? do these things prove that the same thief which once died in the Lord, did some time ere he died live to the Lord?  R. 
What more manifest? for what is it to live to the Lord, but to live according to the will of the Lord? and he that thus lived ere he died, as you have heard, how did he not live according to the will of the Lord? in three things doth the will of the Lord consist. 1. In this, that a man turns from his wicked ways, to him. For as by his prophet Ezekiel he saith. 
Ezek. 18.23  Is it my will that the wicked should die, saith the Lord God, or rather that he may return from his ways and live? As I live saith the Lord God; I will not or I desire not the death of the wicked, but that the wicked turn from his way, and live. 2. In this that a man exercises himself in living godlily. For by his blessed Apostle he saith. 
1. Pet. 2.15.  So is the will of God, that by well doing ye may put to silence the ignorance of foolish men. 3. In this that a man continues in well doing to his lives end. For saith the beloved Son of God: 
joh. 6.39.  This is the father's will that hath sent me, that of all which he hath given me, I should lose nothing. Now perseverance in doing good is that which makes that a man is not lost, because it is said: 
Mat. 10.22.  He that endureth to the end, he shall be saved. Saith Hierome: It is not the point of virtue to have begun, but to have continued and perfected what was begun. And saith Remigius: Reward is given not to those that begin, but to those that persever. For as Isidore saith: Then doth our conversation please God, when we finish the good which we begin by holding out to the end. In which of these three did not he we speak of, according to the will of the Lord? in the first, the second, or the third in neither. Not in the first, for there he turned from his wicked ways; he had been a thief, now he was none; he had been an evil doer, now he was none; he had been a reviler of the son of God; now he was none. Not in the second; for there after that once he was converted, he exercised himself in doing of good. He sorrowed for his sins, he confessed them, he prayed for pardon of them, he suffered quietly some punishment due to them he reproved his fellow thief for continuing in them, he justified Christ the Messiah from the guiltiness either of them or the like unto them. the text which records the history of him proves as much as I say. One of the evil doers which were hanged, railed on Christ jesus, saying. 
Luk. 23.39.  If thou be the Christ save thyself and us. But the other answered and rebuked him saying, fearest thou not God, seeing thou art in the same condemnation? There is a show of his own conversion, & his fellows corruption. We are indeed righteously here; There is his confession, with a continuation of his fellows corruption. For we receive things worthy of that we have done: There is his patiented suffering of punishment, with a reason of his fellows corruption. But this man hath done nothing amiss. There is his justifying of Christ. And he said unto jesus, Lord, There is his acknowledgement of Christ's power; Remember me when thou comest into thy kingdom: There is his prayer for his sins remission and his soul's salvation. Neither yet in the third, for there he persevered as long as life lasted. After once he put his hand to the plough, he never looked back. In what he sometime ere his death lived, in that he once at the end of his life died. In faith, and hope, and love, he lived, for the time after his conversion that he lived, and in faith hope and love he died, when the time was, this life ended. In as much then, as in his life from his conversion to his death he lived according to the will of the Lord, it is thereby certain, that ere he once died in the Lord, he sometime lived to the Lord. And so at length that is manifested, which long I have laboured to manifest.  Q. 
In deed the certainty of the thieves living sometime to the Lord, once dying to the Lord, is thereby manifested, but the necessity of every one's living so, that feign would die so, is never the more proved.  R. 
In that you are deceived. For the action of one man that is good, is the instruction of every one that would be good. Whatsoever good the thief did, he thought duty for him to do, and other than duty, the like no man can think because he that taught him to do what he did, teacheth no man but what is duty.  Q. 
Why? who taught him to do what he did?  R. 
No other schoolmaster than the spirit of God.  Q. 
How know you that?  R. 
By the word of God.  Q. 
Why. It saith not that the spirit did teach him?  R. 
But it implieth it, and that's as good, 
Hicron. in Ep. ad Gal. ca 1.  for as Jerome saith. The Gospel is not in the words of the scripture but in the sense.  Q. 
But whether doth the word imply, what you say it implieth.  R. 
Where it saith, the thief said unto jesus, Lord, 
Luk. 23.42  remember me when thou comest into thy kingdom.  Q. 
Why say you so?  R. 
Because the Apostle Paul teacheth me to say so.  Q. 
Where?  R. 
In the first of his Epistles to the Corinthians the twelfth Chapter and the third verse.  Q. 
What saith he there?  R. 
That, No man can say, 
1. Cor. 12.3.  that jesus is the Lord, but by the holy Ghost.  Q. 
And do you by this prove that the spirit of God taught the thief to do what he did?  R. 
What else? For. 1. in the fore place you see, he called jesus lord 
Luk. 23.42  And he said unto jesus, Lord, etc. 2. in the eight to the Romans besides many other places the holy Ghost is called the spirit of God. Rom. 8.9. 
Rom. 8.9.  Now ye are not in the flesh but in the spirit, because the spirit of God. (i the holy Ghost) dwelleth in you, and Rom. 8.14. As many as are led by the Spirit of God, 
Ephes. 4 30  they are the Sons of God. And Ephesians the fourth grieve not the holy spirit of God, by whom ye are sealed unto the day of redemption.  Q. 
Well then I yield: and seeing it is necessary for him that would once die well sometime to live well; I would that all which desire to die well, would regard much to live well.  R. 
You do well to wish it. It is a thing to be wished, though it will never be performed, for as Seneca saith. 
Seneca. Epist. 78  As it fares with a play, so it fares with life. It skills not how long it be ere it be done, but how well it is done while it is in doing.  Q 

Seneca. Epist. 22.  But as the same Seneca saith. No man considereth how well he lives, but how long he lives.  R. 
This their misdemeanour is more to be pitied than praised, for as Augustine saith, No man will either have or suffer a long supper evil, 
August. in serm.  and what should any wish a long life and evil? If it be a great thing that we live, it is a great good to live well. 
Id. de doct. Chir.  It is better to live well, then to understand soon. For he which lives well, deserves to understand more, he which lives ill, shall lose even that which he understands. Seneca therefore saith. 
Seneca in Epist.  A wise man doth ever think what kind of life his life is, and not how great or how long his life is. 
Idem. in Epist. 78.  For it is not good to live, but to live well, It is no great thing to live: all thy servants and cattle do live, 
Socrat. insuis exhortation.  He lives not in whose mind there is nothing, but that he may live: eat and drink that thou mayest live well, Thou mayest not live, that thou mayest only eat and drink.  Q. 
What counsel therefore do ye give?  R. 
The same that ere while I did, viz. that he which desireth once to die well, hath ever a mind to live well.  Q. 
But it is not enough to have a mind to live well, unless he also labour to live well.  R. 
That's so: but unless he minds well to live well, 
Mat. 12.34.  he will never labour well to live well. For as out of the abundance of the heart mouth speaketh: so of the abundance of the mind, the man himself worketh: the heart maketh the tongue to speak, and the mind causeth the hand to work.  Q. 
All this is true, I cannot deny it.  R. 
Why did you then contend so much about it?  Q. 
Because I was desirous every way to be resolved.  R. 
Are you so now?  Q. 
Yea, for this matter.  R. 
What? have you other, that you put in this?  Q. 
I hope you are not ignorant of that, for as yet you have spoken but of two of the four meditations, which you said long since were much available against the immoderate fear of Death.  R. 
In deed I have yet spoken of no more.  Q. 
That you may speak aswell of the rest that follow, as you have of those that are gone before, leaving that where about we have so long contended, we will proceed to the first of those which are to succeed.  R. 
And what will you with that?  Q. 
No other than with the former.  R. 
There needs not all that, for I know no doubt touching either the truth or the effect thereof.  Q. 
What to you is needless, for me is needful, for I yet know no more touching this point now coming into hand, that that which you long since taught me to know.  R. 
If you know that, you know all which for our intended purpose you are to know, for the truth and the effect of it are the things which for our purpose are needful to be known.  Q. 
And those are the things I am yet in doubt of.  R. 
Without cause if you be. For the truth thereof it is this: he that dieth believing in Christ, dieth not out of Christ, but in Christ. For he which believeth in Christ, is in Christ, & he that is in Christ, by believing in Christ, hath both his body and soul really coupled to Christ, according to the tenor of the covenant of Grace, so that though after Death body and soul be severed one from another, yet neither of them are severed and disjoined from Christ. For the conjunction which is once begun in this life remains for ever in the life to come, and he that is thus conjoined to Christ, what needs he doubt any thing touching the effect of the same conjunction? what need he immoderately or inordinately fear Death. Death cannot hurt him: Death is but a passage to life unto him. 
joh. 5.24.  He which believeth in him that sent me, saith Christ, hath everlasting life, and shall not come into condemnation, but hath passed from Death unto life, and saith Paul, 
Rom. 8.1.  there is no condemnation to them which are in Christ jesus.  Q. 
I but you know, when a man dies, that his soul goes from his body, and that his body being left of his soul rots in the earth?  R. 
What then? yet is he never the more to fear Death for that, for his conjunction with Christ still holds, though the soul goes from the body, and the body rots in the earth, yet are they both still in Christ, both in the covenant, both in the favour of God, and that as much as they were before death.  Q. 
But they are both severed one from another, so as neither soul with body, nor body with Soul, hath any communion or fellowship?  R. 
What then? that separation for a time notwithstanding they shall again at length be reunited and joined together; and then shall they have full communion one with another world without end.  Q. 
I know they shall so in the resurrection at the last day.  R. 
Why then object you as you do? that knowledge is to strengthen you, and any that knows it against the fear of death, with that David comforteth himself saying. 
Psal. 16.9.  Mine heart is glad and my tongue rejoiceth: my flesh also doth rest in hope; for thou wilt not leave my Soul in grave: neither wilt thou suffer thine holy one to see corruption, With that Paul comforteth himself and others: himself when he said. 
Philip. 1.22  In death and life Christ is to me advantage; Others when he proved unto them the resurrection of the dead, with that also should you comfort yourself and others. What use both David and Paul made of it, should others also make. For why? the thing of itself is one unto all. And all that believe shall have much alike benefits thereby; but I mind not now to speak of them: neither need I, for they pertain to another life, and I now glance at them, but as they yield comfort in this life.  Q. 
That comfort you speak of should move you more fully to display them, for those things which follow after death, may in this life yield comfort against Death.  R. 
You heard me even now profess so much; and I like it well you will so soon thereupon confess so much.  Q. 
I must confess the truth, for therefore I learn.  R. 
I am glad thereof, for therefore I teach you it.  Q. 
If I should not make that use of it, both you should teach it in vain, and I learn it in vain, but that, that may not betide, I will mark both what you do teach, and what I may learn.  R. 
In so doing you shall do well.  Q. 
I persuade myself so, and therefore I will do as I say, so near as I may, but now seeing you have no mind to speak of some things after this life, I would you would speak of something in this life.  R. 
So have I already.  Q. 
I deny not that in demanding this: but I now speak of a more special thing then those which are past.  R. 
It is very like so: but what is that, that I may soon satisfy you?  Q. 
The last of your 4. meditations which you long since said were very sufficient to comfort the Soul of man against the immoderate fear of Death.  R. 
If that be it, we shall do well enough, but what would you that I should say touching it?  Q. 
First, whether that the Lord hath promised his presence to his servants as you said or not? Secondly, whether so much will thereupon follow as you inferred or no?  R. 
It seems you doubt at every turn, but it is no matter to show you that I speak no more than I will justify, I will show you both the one and the other.  Q. 
I thank you for that, not because I doubt of what you say, but because I would know your ground for that you say.  R. 
For the first therefore thus saith the Lord by his Prophet David: 
Psal. 91.15.  I will be with him in trouble, 
Isai. 43.3.  and by his Prophet Esaie: When thou passest through the waters I will be with thee, and through the floods: that they do not overflow thee, When thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee, and thus by his Son and our Saviour Christ jesus. 
joh. 14.18. Mat. 28.20  I will not leave you comfortless, I will be with you unto the end of the world. And by these is it not manifest, that the Lord hath promised his presence to his Servants in time of need and necessity.  Q. 
Yes, it is so: I neither can nor will deny it, but the Lord himself is invisible, is he not?  R. 
Yes for as the Scripture saith, No man hath seen God at any time: to Moses he himself said. Thou canst not see my face, 
Exo. 33.20. 1. Tim. 1.17 Col. 1.15. jud. 13.22.  for there shall no man see me, and live: of him Manach said unto his wife. We shall surely die because we have seen God. When they saw as the text saith, but an Angel of God.  Q. 
By what means therefore doth he manifest his presence, that so we may perceive a performance of his promise?  R. 
By means many. In number three, First by moderating and lessening the pains and torments of sickness and death, as the very words of his promise by Esaie his Prophet do plainly import. For he saith, 
Isai. 43.3.  When thou passest through the waters, I will be with thee, that the floods do not overflow thee, and when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, So that if the floods do not overflow a man when he is in the waters, nor the flame kindle upon him when he is in the fire, he may well think the Lord is there present, restraining both the waters from swelling, and the fire from burning. For naturally either of them would do the kind, if he did not restrain them, so in the pains of sickness, & pangs of death, if a man finds his sorrows nothing so grievous as the afflictions of his life, he may well think the Lord present, for the pains of the one, and the pangs of the other are painful enough of themselves, and overmuch irksome to many. Yet this that I now say, many have true indeed found, of many such there is mention made in the Acts & Monuments of the Church, they which have the book may look into it, assuredly they shall find what I hear say: neither shall they lose their time when they have so done, or repent them of their labour in so doing. For my part I must now proceed from this means of the Lords, manifesting his presence (though he be invisible, and not to be seen visibly) to the next. Secondly therefore the Lord doth manifest his presence in the pains of sickness and pangs of death, by giving in inward and unspeakable comfort of his spirit unto them that are afflicted with the one, and distressed with the other, for to many then doth he give a greater portion of his spirit, than at many other times bypassed and foregone. In one place of scripture the Apostle Paul speaking of himself and his afflictions saith thus: As the suffering of Christ abounded in us, so our consolation aboundeth through Christ. 
2. Cor. 15.  And in another place speaking of his own and his fellows behaviour in their tribulations he saith thus: We rejoice in tribulations, knowing that tribulation bringeth forth patience, etc. 
Rom. 5.3.  Now there must be some thing that must work this joy and comfort. For as the same Apostle saith: 
Heb. 12.11.  No chastising for the present time seemeth to be joyous, but grievous. And what must that be, but the spirit of God? for a fruit of the spirit, 
Gal. 5.22.  as the same Apostle saith, is joy, yea joy in tribulation and affliction, as seemeth by the fruits of the spirit thereto annexed: for after joy followeth peace, long suffering, gentleness, goodness, faith, and meekness: all which are virtues more to be practised in tribulation, than any other time. When the Apostle therefore will express the cause of all this joy and rejoicing in tribulation he saith, 
Rom. 5.5.  Because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us. Thereby showing, that the holy Ghost (which is God) is cause of all this joy. And therefore not absent from him or them, in whom this joy is. For as he saith, 
2. Cor. 3.17  Where the spirit of the Lord is, there is liberty: So may I say, where the spirit of the Lord is, there is joy. And where the spirit of the Lord is, there the Lord himself is: For the Lord is the spirit. 
2. Cor. 3.17.  So that by this joy uz. inward joy in grief, and unspeakable rejoicing in tribulation, a man may gather that the Lord doth then visit him as it were in his own person and minister unto him refreshing for his soul: hence is it, that the Church saith in the Canticles. 
Cant. 2.5.6.  She being sick of love: his left hand is under mine head, and his right hand doth embrace me. And the Prophet David in his Psalms of him that judgeth wisely of the poor: 
Psal. 41.1.  Blessed is he that judgeth wisely of the poor: the Lord shall deliver him in the time of trouble; the Lord will keep him and preserve him alive. The Lord will strengthen him upon the bed of sorrow, thou hast turned all his bed in his sickness. What thence should follow, shall hereafter follow: for now the third means thereby the Lord doth show himself present in sickness and death is to follow. And that is the ministery of good Angels. For than doth the Lord send them to his servants, as nurses and keepers, to hold and bear them in their arms. For as the Apostle saith: 
Heb. 1.14.  Are they not all ministering spirits, sent forth to minister for their sakes, which shall be heirs of salvation? And as the Psalmist saith: 
Psalm. 34.7.  The Angel of the Lord pitcheth round about them that fear him; and delivereth them. And again; he (that is the Lord) Shall give his Angels charge over thee to keep thee in all thy ways. 
Psal. 91.11.  They shall boar thee in their hands, that thou hurt not thy foot against a stone. So much sundry histories of scripture do manifest, if of itself it were not manifest. When Hagar Abraham's bondwoman said touching her son Ishmael, I will not see the death of the child, 
Gen. 21.16.  The Angel of God called unto her from heaven, and said, What aileth thee Hagar? Fear not, for God hath heard the voice of the child where he is. Arise, take up the child, for I will make of him a great people. 
1. King. 19.4  When Elijah was under the juniper tree, and desired that he might die, saying, It is enough: oh Lord take my soul; for I am no better than my fathers, the Angel of the Lord came and touched him saying, up and eat for thou hast a great journey. When Christ himself was tempted, 
Mat. 4.11.  The Angels came and ministered unto him. When he was to be crucified, he said unto Peter, labouring to shend him from his foes, Thinkest thou that I cannot now pray unto my father, and he will give me more than twelve legions of Angels? Thus ever in trouble they are ready to help, succour and relieve, and that by the special decree and appointment of the almighty. As Bernard saith, 
Bern. ser. 4. sup. illud acc●sserunt ang. etc.  They are present that they may protect. They are present that they may profit. At death also they are ready to receive and carry the souls of God's servants into heaven. This appears plain by the history of Lazarus: for the scripture saith, When he died, 
Luk. 16.22.  he was carried by the Angels into Abraham's bobosome. Thus in their sickness to their death, in their death and after their departure, till they being Angels in heaven do attend upon those which are Saints on earth. And by this their attendance how doth not the Lord show himself present? for without his commandment none of them all doth any thing. They all watch what he speaks, they all go whither he sends, and they all do what he commands. As the Psalmist saith: 
Psal. 104.4.  He maketh the spirits his messengers, and a flaming fire his ministers. Again, if the Lord be present (as I have both said and showed) how, will it not follow, as I inferred, that inordinately and immoderately death is not to be feared? for what should he fear that hath the Lord with him, and of his side? 
Psal. 118.6.  The Lord is on my side (saith David) and therefore I will not fear what man doth unto me. The Lord is with me, therefore I will not fear what man can do unto me. The Lord is with me among them that help me, therefore shall I see my desire upon mine enemies. Yea (saith he) though I should walk through the valley of the shadow of death, 
Psal. 23 4.  I will fear no evil, for thou art with me: thy rod and thy staff they comfort me. And again, Though I walk in the midst of trouble, yet wilt thou receive me; thou wilt stretch forth thine hand upon the wrath of mine enemies, and thy right hand shall save me. What was David's comfort either in death, or in any other distress, ought also to be any others comfort in the like case and condition. And therefore Paul was confident, and upon his confidence said: 
Rom. 8.31.  If God be on our side, who can be against us? Who spared not his own son, but gave him for us all to death, how shall he not with him give us all things also? who shall lay any thing to the charge of Gods chosen? it is God that justifieth, who shall condemn? it is Christ which is dead, yea or rather, which is risen again, who is also at the right hand of God, and maketh request also for us. Who shall separate us from the love of Christ? shall tribulation or anguish, or persecution, or famine, or nakedness, or peril, or sword? As it is written, 
Psal. 44.22.  For thy sake are we killed all the day long: we are counted as sheep appointed to the slaughter. Nevertheless in all these things we are more than conquerors, through him that loved us. Neither is it any thing to be marveled at, that Paul upon the consideration of the Lords presence was thus bold and confident. For we find by experience, that he that is in a foul way in a dark night fears little, either the approaching of thieves or the meeting of beasts, the one cruel, the other savage, if he hath company with him so comfortable is company. If a man in this plight fears little, what should he that is sick, and in danger of death, fear much? he hath better company than the company of any man. The Lord himself is his companion: he is his keeper and his guide: so also doth he watch over him as nothing may hurt or annoy him: And blessed is he whose help is the Lord jehovah. 
Psal. 144.15 146.5.  Again, he hath the Angels of God to guard him: they watch over him, that he dash not his foot against a stone, he that hath such company, so good, so great, so mighty and magnificent, needs not fear that which cometh with worse, less, and more weak company than he hath. When the servant of Elisha was afraid for the ●ost that compassed the City with horses and chariots, wherein they were, Elisha said fear not, 
2. King. 6.15  for they that be with us, are more than they that be with them etc. True that was, for behold the mountain was full of horses and chariots of fire round about Elisha. 
Tob. 5.19.  Again, when Tobit saw his wife weeping for the want of her son Tobias, the staff of their hand to minister unto them, he said: Be not careful my sister, he shall return in safety, and thine eye shall see him. For the good doth keep him company, and his journey shall be prosperous, and he shall return safe. Thus by the company of Angels they comforted the one his wife, the other his man. And so may they themselves that are sick, as it is therefore said after Tobits speech to his wife, than she made an end of weeping: so I would it might be said after mine to them that are sick, than they made an end offearing.  Q. 
Of fearing? nay, you would have them fear I trow. 
Pro. 28.14.  Blessed is the man that feareth alway saith Solomon.  R. 
Yea I would have them to fear God alway. But I would not have them to fear death more than they need. And that is the fearing I would have them make an end of: other fearing I spoke not of.  Q. 
Yet you would not have them make a final end of fearing that, would you?  R. 
Yes of fearing it immoderately. For I deny not but a man is to fear it. But immoderately I would not have any to fear it.  Q. 
I would then you would show how you would have him to fear it, and how you would not?  R. 
The one as I take it I have showed already, the other I mind to show hereafter.  Q. 
As it pleaseth you, so let it be. That he is not immoderately to fear it, and how he may keep himself from immoderate fearing of it, you have in deed already showed. And in so doing you have spoken sufficiently of the duty that lies upon the sick man touching his soul, the chief and principal part of himself.  R. 
As Pilate said of the superscription, 
joh. 19 12.  he set upon jesus his head. What I have written, that I have written. So say I of that which I have said, what I have said, that I have said. But howsoever he said, it must be taken as is. Like it is, it is neither said as it might be said, nor as I would it had been said. It is as it could be, and therewith I wish you to be contented.  Q. 
I am so, and I thank you that I may be so. Whatsoever it may be to the others, it is pleasing to me, and that I hope is sufficient for you. For I was the cause of all that hath been said, was I not?  R. 
Yes, or else it had not been said.  Q. 
Let me also be the cause of that which is to be said.  R. 
So be on God's name.  Q. 
Now then having spoken of that which the sick man must do concerning his soul, let us proceed to that which concerns his body. For next after his soul he is to care for his body, is he not?  R. 
He is so: and if you remember I have already said so.  Q. 
Yes I remember it, and that makes me speak of it: but touching that, what it is, he must care for, either as yet I have not heard, or else I have already forgotten.  R. 
If you have not heard it, now you shall hear it, and if you have forgotten it, I will put you again in mind of it, whether you have heard it, or forgotten it, that it is (that you may hear it and remember it,) that till God doth wholly deprive it of life, it cannot be preserved in health and life.  Q. 
The thing is good: but why must he take such care of it, as you say?  R. 
Because it is a good thing, as you say.  Q. 
But my saying so, is not your only reason of prescribing so?  R. 
That is very like in deed: yet is that one good reason, for every one is to care for that which is good, the young man that came unto Christ, Mat. 19 said unto him, Master, 
Mat. 19.16.  what good thing shall I do, that I may have eternal life? as if without doing good he should not come to life, To do good (saith the Apostle) forget not, 
Heb. 13.16. Gal. 6.10.  for with a such a sacrifice God is pleased, and in another place saith he, While we have time, let us do good, and in his Epistle to Gaius saith john the Evangelist, Beloved, 
joh. 3. Ep. ver. 11.  follow not that which is evil, but that which is good, and saith David, 
Psal. 34.13. 1. Pet. 3.10.11.  If any man long after life, and to see good days, let him eschew evil, and do good, and saith Peter to Cornelius of jesus, jesus went about doing good, 
Act. 10.38. joh. 13.15.  and saith jesus himself to his disciples, I have given you an example, that ye should do as I have done.  Q. 
I grant you without further proof all this that you do say, for this is not that I would have you to say.  R. 
What is it then? would you not have me prove that it is the sick man's part to care to preserve life and health in his body, so long as God will give the one, and grant means for the other?  Q. 
Yes.  R. 
And have I not done that in saying as I said?  Q. 
Yes in some sort: but not in such ample sort as I would. I would have and hear some more reasons then that propounded, why he that is sick should see his body preserved in health and life, till such time as God wholly deprives it of life.  R. 
What you will, you shall, that therefore I said the sick man should do, because it is a good thing so to do, I now say the sick man is to do. First, because, he was not the giver of life to himself, but God: for as the Apostle saith, 
Rom. 14.7.  None of us liveth to himself, neither doth any die to himself, for whether we live, we live unto the Lord; or whether we die, we die unto the Lord; whether we live or die therefore, we are the Lords, & so not those that have power over themselves, to do with themselves, what soever is pleasing to themselves, but those that should do with themselves, what God hath appointed them to do, now he hath appointed those to whom he hath given life, to preserve it so long as you may. For he hath given his gifts to be kept till he calls for them, and to be referred to his glory so long as they are enjoyed. In as much therefore as the sick man hath his life of God, as any other man hath his, he is to be as careful of preserving his life, as any other man is. Secondly, he is so to ●e, because life being once given (how light acco●nt soever some make thereof using unlawful m●●nes and indirect, to deprive themselves of it) it is 〈◊〉 most precious jewel, and that such an one, as ●one can give but God alone. Our common saying of it is, life is sweet, and that our saying is a commendable saying by the judgement of the Scripture. For touching life, first Solomon saith, 
Eccl. 9.4.  It is better to be a living dog, than a dead Lion: for according to the Philosopher, It is better to be, than not to be. 
Pro. 13.8.  Secondly the same Solomon saith: A man will give his riches for the ransom of his life. Yea thirdly, Satan himself saith, 
job. 2.4.  Skin for skin, and all that ever a man hath will he give for his life. If a man therefore will be accounted but a man, he is to esteem of his life. A man will regard what belongs to a man. A Father in Terence said, A man I am, and nothing that pertains to a man, do I think strange unto me, what must he then do that will be accounted a good man, a just man, a holy man, a righteous man? must he contemn and despise his life the good gift and singular grace of God? surely no. A righteous man saith Solomon, Regardeth the life of his beast, 
Pro. 12 10.  and therefore I would think much more the life of himself, he is but a mean man that esteems not better of himself, than his beast? he is better in nature; he should be much better by nurture. A prudent man (saith Solomon) seethe ●e plague, & hideth himself, which is as much as if he should have said, A prudent man seethe the means to cut off his life ●nd he seeketh the means to preserve i● 〈◊〉 well, thirdly doth he so, because life is give him to a good end, to wit, that he might have time to use all good means for the attaining of everlasting life. For God would have no man to perish, 
2. Pet. 3.9. 1. Tim. 2.4.  but all men to come to repentance, Yea God would that all men should be saved, and come to the knowledge of the truth, and for this purpose doth he give life. 
Greg. in moral.  For this present life is the way, by which we go to our country. First heaven, for this cause special care must be bad of the preservation of life, for if the way be stopped up by which a man should go to any place, how shall he ever come to that place to which he is bounding, and to which he is bound to go? were it not for ships, men could never pass the Seas: were it not for ways, men could never go to towns: were it not for life, men could never come to heaven. Much therefore are they to be blamed which spend their life in pleasures and delights, according to the inordinate affections of their own hearts, and not according to the wholesome prescriptions of God's law, for life is not given so to be spent: but life is given, to the end that men might have liberty to get out of the kingdom of darkness, into the kingdom of grace, and from the slavish bondage of sin, into the glorious liberty of the Sons of God. For this cause Paul saith Christ died for all, 
2 Cor. 5.15  that they which live, should not from henceforth live unto themselves, but unto him, which died for them, and rose again. Where living unto him which died for them, is nothing else, but living to the end aforesaid, for without living in Christianity, whose end is the attainment of salvation, there is no living to Christ, which is the chief part of sanctification, and should live, as Peter saith, 
1. Pet. 4.2.  as much time as remaineth in the flesh, not after the lusts of men, but after the will of God, whose will as the Apostle Paul saith, is sanctification: 
1. Thes. 43.  This is the will of God even your sanctification: your sanctification, not your profanation. But to proceed: in the fourth place, the sick man aswell as any man, must take care of that which is laid upon him, because of others to whom & for whom he is to do good, as much as he can, and as long as he can, but soon shall he cease to do this, if either negligently he regards his life, or violently he deprives himself of life. 
Eccl. 9.10.  For there is neither work, nor invention, nor knowledge nor wisdom in the grave, whether he goeth.  Q. 
Partly for God's cause then, and partly for his own, and partly for others, either near and dear unto him or daily standing in need of him, you would have him that is si●ke, to regard the recovering of his health and the preserving of his life.  R. 
It is just so, and you have heard my reasons.  Q. 
But in sickness what means should a man use for the preservation of life, and the recovering of health?  R. 
Good and wholesome Physic.  Q. 
Why? that is a thing contemned of some as needles, despised of many as fruitless, and adjudged of most to be superfluous?  R. 
That makes not but it must be used & esteemed by the well disposed sick, as an ordinance and blessing of God ordained and appointed for the preservation of life and recuperation of health: for why? the wiseman saith: The Lord hath created medicines of the earth, 
Syr. 38. 4.  and he that is wise will not abhor them. With such doth he heal men, and taketh away their pains Exod. the 15. 
Exo. 15.25.  and 25. verse, the water was made sweet with wood, that men might know the virtue thereof, by the applying of a lump of dry figs at the Prophet's appointment to his bile, 
Esa. 38.21 2. Kin. 20.5.  Hezekiah the King was healed, so as the third day, he went up to the temple, and house of the Lord according to the saying of Isaiah the prophet.  Q. 
But that his cure was miraculous. For it is miraculous that a man should be made whole in two or three days space?  R. 
It is so in regard of time, but not in regard of means. For the cluster of figs was a natural and ordinary medicine or plaster serving to soften and ripen tumors of swellings in the flesh. 
Gal. lib. 2. de art. curativa. c. 1.  And though that had been, yet would not therefore the use of physic come to be despised and contemned. For when the Samaritane bound up the wounds of him that lay wounded between Jerusalem and Hierico, 
Luk. 10.34.  he powered in wine and oil into his wounds, which was a kind of physic, and was therefore commended. And therefore physic ought not to be condemned. For that surely is not to be condemned, for which a man in scripture is highly commended. For it is a good thing that works commendation. 
Rom. 13.3.  Wilt thou be without fear of the power saith the Apostle? do well then: so shalt thou have praise of the same. But the samaritan as I say, was therefore commended. For saith the Lawyer, he was indeed neighbour unto him that lay wounded, 
Luk. 10.37.  and half dead by the way side. And therefore physic should not in such sort as it is, be contemned. For this the Samaritans dealing with the wounded man, was a right practice of physic. 
Valles. de sacra philos. cap. 88  For the wine which he powered, served to cleanse the wound, and to ease the pain within: and the oil which he used, served to supple the flesh, and assuage the pain without.  Q. 
It seems then by your speech, you greatly mislike of them, which in sickness utterly refuse and wholly despise all use of physic?  R. 
I do so, and not unworthily. For how can I like of those that contemn the ordinance of the almighty, to the end that men might recover their health being sick, the Lord hath put that nature and strength into herbs, and spices, and roots, which they have, and given unto some men the knowledge of the secrets, and properties thereof, with which they abound. How now can men despise the use of these things, but that they therewith also despise the further enjoyall of their health, which by these things is to be repaired, being by some of their things decayed? and this to do, what other thing is it, than to be guilty of their own bloods in the presence of the Lord jehovah the mighty Lord of hosts? for to neglect the means to health, what other thing is it but to deprive themselves of life? and what is it to deprive themselves of life, but to be guilty of their own bloods? to say in a word, therefore what now touching this point I think good to say, I say; whosoever in sickness despiseth physic, despiseth the lawful means which God offereth of recovery, and so becometh guilty of his own blood in the presence of the Lord.  Q. 
An hard saying.  R. 
But a true saying.  Q. 
It makes well for the commendation of physic, and the advancement of physicians.  R. 
Yet no more than is requisite. For both of many are less regarded than they should.  Q. 
Both physic and physicians are much beholding unto you, you plead their cause well.  R. 
I plead it no otherwise than I might, neither are they ever the more beholding to me for this. I do no more than in conscience I am bound to do. If they are beholding to any, (as the truth is they are) they are beholding to the Lord himself; he it is that hath commanded the one to be used, and the other to be honoured. The first, Syrach. 18. 18. 
Syr. 18. 11.  Use physic ere ever thou be sick. The, second, Syrach. 38 1. Honour the physician with that honour that is due unto him, because of necessity.  Q. 
But is there any reason of either?  R. 
Who art thou that askest a reason of Gods doing? art thou void of reason, to ask whether the author of reason, doth use reason in his doings? his will is reason enough. For he knoweth whereof we stand in need: and of the first our own need is one good reason. For Christ himself saith, The whole have no need of the physician, 
Mat. 9.13.  but the sick have. Another is the Lords ordaining of the physic. For as Syrach saith, The Lord hath created medicines of the earth, 
Syr. 38. 4.  and he that is wise will not abhor them. A third is the multiplicity of cures that have been done by it. 
Exod. 15.25  Was not the water made sweet with wood, that men might know the virtue thereof? was not Hezekiah his bile healed with a cluster of figs, that men might know the operation of them? with such things doth the Lord heal men, and take away their pains. The variety of tables wherein were written the cures that were done by it, which was found by hypocrites in the temple of Diana at Ephesus, can give witness to this I say. So can also the particular relation of sundry others, who through physic have been freed from those miseries, with which some long time before they had been perplexed: but my purpose it is not to prosecute these things. A fourth reason of that I say, is man's necessity; for man cannot well be without physic: for now his head aches, now his heart grieves, now his liver heats, now his stomach cools, now his spleen swells, now his reins grinds, now his sight fails him, now his hearing goes from him, etc. But for all these and many more physic helps him with remedy. And therefore not without reason hath the Lord commanded physic to be used. To proceed, where he had such reason to command physic to be used, we cannot think he wanted reason to command the physician to be honoured. For, for the first is the last; so that wheresoever the first is to be used, the second is to be regarded. But you say why and wherefore? and I answer. First, 
Syr. 38. 1. 12.  Because the Lord hath created him. Syrach 38. ver. 1. and ver. 12. And saith Paul. 
1. Tim. 4.4. Syr. 38.12.  Every creature of God is good, and nothing aught to be refused. Secondly, because man himself hath need of him. And much is that to be esteemed, which much is needed. Thirdly, because the hour may come, wherein their enterprises shall have good success. And that that may do good at any time, is to be despised at no time. Fourthly, because in the sight of great men he is had in admiration, & that which great men esteem, mean men should not despise. The proverb is, and with it the truth, like prince like people. Such as the master of the house is, such soon will those of the household be. But princes and great men greatly honour the physician. Ptolemeus son to Antiochus the first, gave unto Aristrato, cousin to the great Philosopher Aristotle, a thousand talents of silver, and a cup of gold, in such wise that he won honour throughout all Asia, and riches for his house, and all for curing Antiochus his father of a certain disease of the lights. The Romans did erect unto Antony Musa, by birth a Grecian, and by profession a physician, a picture of Porphyry in the field of Mars, and also gave him privilege of citizen of Rome, and all because he cured their Emperor Augustus of a sciatica that he had in his thigh. To speak of more is needless, when to these experience herself gives further witness. The conclusion is, no mean man ought to despise the physician. The mean man's health ought to be as dear to him, as the great man's is. It cost God as much to give him life, as it did to give life to the mightiest monarch in the world. And as careful ought he to be of preserving life in himself, as the great man is of maintaining life in himself: life either is or aught to be alike sweet to all.  Q. 
So it may be it is, though physic be not used of all?  R. 
How appears it to be so, when the means to preserve it are neglected so?  Q. 
It may be they often are omitted, not because they are ever neglected, but because they cannot well be procured.  R. 
So there be no fault in those that should procure the means I have done I speak not against those that have not the time to use the means but against those that want will to use them.  Q. 
They may have will to use them, and yet want them.  R. 
I grant that, and in wanting them their fault is so much the less, by how much their will is good to have them.  Q. 
So it had need to be: you would otherwise hardly censure of a number. For more there be that use not the means, than there are that use them.  R. 
The more, the worse. It were better there were fewer.  Q. 
Whether it would be better or no, I say not: but I am sure it cannot easily be helped.  R. 
Not because it cannot, but because it will not. The fault that is, is more in the men that should use the means to health, than in the means that should be used.  Q. 
Yet there may be fault in them?  R. 
Little or none simply. All that is, is respectively.  Q. 
Why none simply?  R. 
Because there is almost no country which yieldeth not those things which make for the preservation of health in those that are of that country.  Q. 
Why any respectively?  R. 
Because either the ministers may err in their ministering, or the recivers fail in their receiving. The first may miss either of their mixture, if their physic be compounded, or of their time if it be simple. The second may have either an indisposite body, or a very unfitting place.  Q 
Well now, sith so you clear physic of crime, and you charge her receivers with blame, answer me one thing.  R. 
What's that? I for I must hear ere I answer.  Q. 
May a man use the counsel and physic that is given and prescribed by any physician?  R. 
No not so: for every one that professeth physic, is not good in physic. And that counsel and physic is to be used which is given by physicians, which are known for learning to be skilful, for experience practised, for religion and conscience sound and sincere, for otherwise the life and health may come to be decayed and impaired, which should be restored and repaired. The witless and unskilful do kill more than they cure.  Q. 
Whether then may a man use the prescripts of conjurers and charmers?  R. 
Surely no. He may not seek their counsel, much less take their receipts. All charms and spells of what words soever they consist, all characters and figures, either in paper, wood or way, all anulets and ligatures which serve to hang about the neck, or other part of the body, are nought except they be grounded upon some good natural reason, for neither by creation at the first, nor by any ordinance in God's word since, have they any power to cure a corporal and bodily disease. Words can but signify, and figures can no more but represent, when they have done these things they have done, more good of themselves they cannot do.  Q. 
Yet these means are more commonly used of the common people, then good Physic?  R. 
The use thereof is never the more commendable therefore, for not what they do is to be regarded, but what they should do: they are but fools in doing what they do, and such in their so doing they show themselves, were they any thing wise, with Balaam they would go no further than the word of the Lord: with the Israelites, they would not do every man what seemeth good in his own eyes, but it is no matter, they speed thereafter.  Q. 
That may be well, for many of them by their so doing speed well, they are eased of their pains, they are healed of their sores, they are rid of their maladies, they are cured of their diseases.  R. 
If they speed well being so eased, cured, and healed, it is well, they speed well in show, but not in truth; they speed well for the present, but not for the time to come. As the proverb is, the Devil is a knave, he can and will do them some good that seek unto him for the present time, that he may do them the more hurt in the time to come.  Q. 
Think you then, that they which are thus eased, helped, cured and healed of their pains, griefs, sores, and diseases do not speed well?  R. 
I cannot tell, it may be so far forth as by these means they are (as you say) eased, helped, cured, and healed of their pains, griefs, etc. they speed well, but as far forth as they sin in seeking ease and help by these means disallowed by the Lord himself, it may be they shall not speed well.  Q. 
I would you would lay aside, may be, and speak resolutely.  R. 
It may be that would not please you.  Q. 
That's but a small fault, you have said ere now, that you should not seek to please men.  R. 
Neither will I where seeking to please them, I shall be sure to displease God.  Q. 
Then speak as I wish you.  R. 
And I will so, because you wish me so. It were better for them to die of their sicknesses, then to seek recovery by such wicked means.  Q. 
This indeed is resolutely spoken.  R. 
So you bade me speak.  Q. 
I did so, but why say you so?  R. 
Because the Lord himself saith by the mouth of Moses his servant; 
Levit. 20.6.  If any turn after such as work with spirits; and after Soothsayers, to go a whoaring after them: then will I set my face against that person, & will cut him off from among his people.  Q. 
How doth it hence appear? it were better for them to die of their sicknesses, then to seek help by such means? for here is nothing threatened but death. For I will not cut him off from among his people, is no more but I will kill him, that he shall no more live among his people.  R. 
Though there be no more threatened but death as you say, yet still is that true which I say, and thence also it doth appear to be true, for the death there threatened is worse than the death which from their sicknesses would have dimaned: the one i the first could have been but natural (for it is natural for a man to die upon his bed) the other. i. the second would have been both violent and sudden. For it is a violent & sudden death, to be taken away when a man is very likely to live, and whilst he makes none account to die. And I think a violent and sudden death, is worse than a natural. In a natural death, life hath attained his full period. In a violent and sudden, life is cut off ere ever she comes to her period. Again, for the natural, oft we wish and well we may. It is the end of all our labours, it is the gate of life, it is the house appointed to all that live, it takes away all evils, and delivers the just man's soul from them. As one saith, In generality, it takes away three things, for the which the righteous wish to go out of this life, to wit, The fear of transgression, the grief of affliction, the heat of emulation, so long as they live, they are sure to sin, to sorrow, to lament, saith Bernard. By how much the longer we live, 
Bernard Hierom.  by so much the more we are molested, and do sin, saith Hierome. Infinite are the perils amongst which we walk, what should it delight us to remain among the snares of the devils, the swords of men, the unlawful motions of the flesh? and therefore Paul said, 
Rom. 7.24. Tobit 3.6.  O wretched man that I am, who shall deliver me from this body of death? Tobit said, It is better for me to die then to live, because I have heard false reproaches, and am very sorrowful. 
1. Mach. 2.7  Mattathias said, Woe is me, wherefore was I borne to see this destruction of my people, & the destruction of the holy City, and thus to sit still? 
1. Kin. 19.4  Elijah said, It is enough O Lord take my soul, for I am no better than my Fathers, and jeremy said, 
jer. 20.14.  Cursed be the day wherein I was borne: and let not the day wherein my Mother bore me be blessed, with many other words which you may read in the xx. of his Prophecy. Again, as death takes away all evils, so it brings & gives many goods, 
Bernard.  as Barnard saith: Death will come, but it will be but a sleep to the elect of God, a gate of life, a beginning of refreshing, a ladder to ascend up into heaven by. Hence saith one upon that saying of Syrach, O death how acceptable is thy judgement unto the needful etc. Unto the Saints, truly the judgement of death is good, because it is no other thing to them, but a going out of prison, an end of banishment, a finishing of labours, an arriving at an Haven, an end of a pilgrimage, a laying down of a grievous burden, a delivery out of a ruinous house, a return to their country, an entry into life. And in consideration hereof Paul said, 
Philip. 1. 2●  I desire to be dissolved and to be with Christ, for Christ is to me both in life and death advantage. What Paul wished, others may wish; for death is the same to them, it was to him; advantage to him, advantage to them; advantage to all that die in him, by death they pass from labour to rest, from shame to honour, from poverty to plenty, from a cottage to a kingdom, from death to life. And thus now you see, both that we may pray, and also well pray for natural death, but so much you neither can nor may see for a violent & a sudden death. Against that we many times pray, from plague, pestilence, and famine, from battle and murder, & sudden death good Lord deliver us, and of right we ought, for we are never so ready, as that it is good for us to be taken suddenly, and we know it will go but hardly with us, if we be taken in our sins. Others being taken suddenly makes us afraid, and therefore the fear of being taken ourselves suddenly, should more make us to fear, and upon fear to say: From sudden death good Lord deliver us: the forethought of death comes sometimes ill enough, and therefore the sudden cannot come always well enough. But now I remember myself, I have said enough of this, to manifest what I was to manifest. Now therefore if you please, I will back again as fast as I may.  Q. 
And whither will you back?  R. 
To that from which we are somewhat fallen.  Q. 
What is that?  R. 
The bad dealing and ill speeding of those that use the prescripts of Conjurers and Charmers.  Q. 
Why? you have been about the one and the other of these all this while?  R. 
I have so; but otherwise then I would if you had not been.  Q. 
What would you have done, if I had not been.  R. 
Have made quicker speed about their evil speeding.  Q. 
Me think you have been quick enough: and if it be as you say, they are sure to speed ill enough.  R. 
You if still, as if you doubted: If you will not believe either me for Moses, or Moses for himself, or both for God; look upon Ahaziah king of Israel, and tell me if you find not as much proved by his history, as before was avouched upon divine verity.  Q. 
Why? what is his history?  R. 
That being sick through a fall thorough the lattesse window in his upper chamber, 
2. King. 1.2.  which was in Samaria, he sent messengers to Baalzebub the God of Ekron to know whether he should recover of that his disease, yea or no? but while this was in doing, the Angel of the Lord said to Elijah the Thisbite, arise, and go up to meet the messengers of the king of Samaria, and say unto them: Is it not because there is no God in Israel, that ye go to inquire of Baalzebub the God of Ekron? wherefore thus saith the Lord; thou shalt not come down from the bed on which thou art gone up, but shalt die the death.  Q. 
And is there hereby as much proved, as was before by you propounded?  R. 
What else?  Q. 
I see but three things in it. 1. Ahaziah his sin, 2. the reproof of his sin, 3. A commination against him for his sin.  R. 
Yet therein may you see, what I would have you see. See viz. First that they do sin grievously, which leaving the ordinary means the Lord hath set to have health by, do seek unto extraordinary: Secondly that they which do so wickedly, shall therefore speed ill favouredly. The first in the two first you see: for there as Ahaziah sinned, so he was therefore reproved, The second in the last, you say you see, for there is showed how Ahaziah should speed, for his wicked deed.  Q. 
I, but yet it is not showed how he did speed?  R. 
It may thence easily be collected, for the word that cometh out of the mouth of God shall not return unto him void, 
Esa. 55.12.  but it shall accomplish that which he will, and it shall prosper in the thing whereto he sent it.  Q. 
But did this so?  R. 
Yea verily, for thus in the 17. verse of the 1. Chapter of the second book of Kings it is said: 
2. Kin. 1.17.  So he died according to the word of the Lord which Elijah had spoken.  Q. 
I, but yet it appears not that it had been better for Ahaziah to have died of his sickness, then to have asked counsel of Baalzebub the God of Ekron touching his disease?  R. 
No death: what hinders? First he dies for his sending, and it may be he should not then have died if he had not sent. Wherhfore and therefore are words that imply much, & in this history they are both used, 2. King. 1. verse 4.16. Secondly ere he dies he looseth an hundred men and two captains, through his sending, which he should not have lost if he had not sent, and do not these things approve what a longtime you have driven me to prove?  Q. 
Yes for him, but not for others.  R. 
Yes, yes for others and him too, they which are alike in offence shall not be unlike in punishment, what Aheziah once got by using unlawful means for health, that often get others by doing the like good never get any. The author of mischief, by whom all Charmers and Conjurers do work, never doth good; though for the present I deny not, but it may seem good, and other good then that which he doth, they get not. Every servant lives at his Master's expenses, and therefore his servants must far no otherwise then he will allow them.  Q. 
You are an eager man against Conjurers and Charmers sith you cannot abide that they should be sought to in sickness for health, answer me to this: May the help and counsel of allothers but these, be both asked and used?  R. 
Yea, if they be as before I said, for knowledge skilful for practise fortunate, for conscience upright and religious.  Q. 
Your (If) argues not that every others help beside Conjurers and Charmers is either to be craved or practised.  R. 
It is very like so, if they be not qualified as before is specified.  Q. 
Why require you so much in a Physician?  R. 
Because with less he is no good Physician: and I would have none so foolish as to put himself into the hands of the unskilful, infortunate and ungodly: it is ill committing of a man's self to him that is skilful, if he be both infortunate and ungodly, but it is worse to him that is neither cunning, lucky, nor godly, though he be zealous to do good, a man may have little good by him, if he hath neither knowledge to direct him, nor success to follow him, and therefore surely he may look for less where all are wanting, oft times a man fares the worse for another man's ungodliness, how much more shall he far amiss when all three evils meet in one?  Q. 
I but that is seldom when?  R. 
Too often if it be but once, for bad is the first, that is ignorance, it is the mother of all errors, but worse is the second, that is infortunacie, the infortunacie of one is infortunate to another: but worst of all is the third, that is impiety, for one man's impiety hinders another man's prosperity.  Q. 
I confess none of them all is good.  R. 
And dare you affirm that one is not worse than another?  Q. 
I neither dare, nor do: yet that which is in the comparative or superlative, must also be in the positive.  R. 
That's true, because neither comparative not superlative can be without the positive, but why stand you upon those things?  Q. 
Because you have driven me to them?  R. 
If I witted that, I would draw you from them, for it is not for us now to stand upon them.  Q. 
Yet we may well speak of them?  R. 
I withstand not that.  Q. 
Neither do I withstand you in the qualities of your Physician, but yet I would crave a reason of that his condition?  R. 
I have given one already, will not that content you?  Q. 
That's a very general one.  R. 
Is it ever the worse for that?  Q. 
I say not so, but still me think it is for somewhat, that you wish a Physician whom a man in sickness should seek to, to be so conditioned, as before you have mentioned?  R. 
It is so, and that somewhat I have told you, for I would have him good that is to be sought to, because I would have the sick seek to none but him that is good.  Q. 
Your will is good, but who is so good?  R. 
He that practiseth well.  Q. 
What is he?  R. 
He that practiseth religiously in regard of himself, and commodiously in regard of his patient.  Q. 
Do not all practice alike?  R. 
No, diverse practice diversely, some work only by the inspection of the urine; some again hand over head; some other by Astrological rules.  Q. 
And do you find fault with every of these?  R. 
Yea that do I, and not without cause, for the first may be deceived, the second sooner kill than cure, the third effect less good than they otherwise might.  Q. 
Why? is it not good to judge by the urine?  R. 

Forest. de urine. judicijs lib. 3. Lang. lib. 2 Epist. 4.  Yes: but it is not ever safe to minister according to the urine, for as the learned in that faculty avouch, that kind of dealing tends rather to kill, then to cure, and sundry men are indeed killed thereby.  Q. 
Why is that?  R. 
Because judgement by the urine is very deceitful, for the water of him that is sick of a pestilent fever, even unto death, looks for substance and colour as the water of a whole man, and so doth the water of him that is sick of a quartan, or of any other intermitting fever; specially if they have used good diet from the beginning, so also doth the water of him that hath the pleurisy, or the inflammation of the lungs, or the squinancy oft times when he is near death.  Q. 
May one & the same urine then foresignify both life and death, and may be a sign of diverse and different diseases?  R. 
Yea that it may, for a thin crude and pale urine, in them that be in health, doth betoken want of digestion; but in them that are sick of a sharp or burning ague, it betokens the frenzy, and is a certain sign of death at hand to ensue.  Q. 
I muse then why most Physicians work by the inspection of the urine.  R. 
You need never long muse thereat, the reason is soon found, they are sent unto by many and that often by simple souls, women and servants, such as can give them no further instruction, than they themselves extort from them, by questioning with them upon inspection of the urine, they are sent for but by few, so that their absence from their patients, is a cause why they work as they may upon their patients, no doubt but many would work otherwise then they do, did they see and know the conditions of their patients.  Q. 
It seems then there is fault aswell in them that should use them, as in themselves.  R. 
You may be sure of that, for many are so niggish, as they had as live spoil themselves, as spend their money. If they might be cured for God have mercy, they would oftener than they do, seek for remedy, but because they cannot have health without wealth, they will rather hazard their health, then impair their wealth.  Q. 
I fear me they often therefore speed accordingly.  R. 
You need never fear it, for assuredly you may almost any where find it.  Q. 
Are not the Physicians themselves in this respect somewhat to be blamed think you?  R. 
I know not; and I think not; so they neither know of their sickness, ne yet be called to help them in their sicknesses.  Q. 
But many make experiments of their new devised medicines upon the bodies of their patients, and that makes a number stay of seeking their aid, do they not well in so doing?  R. 
Surely no, though they shun the aid of such as they know do so, yet they might seek the help of those they either know or hope do not so, for as those Physicians are to be blamed which do as you say: so they that utterly therefore renounce the use of Physic, are not to be excused, for as there are more maids than malkin; so there are more Physicians, than such as make experiments of their new devised medicines upon the discrased bodies of their diseased patients, and to them they may resort; their aid and assistance they may crave, their prescripts they may follow.  Q. 
I but there are but a few of these?  R. 
Though there be not, yet those few they may seek to.  Q. 
The labour may be much, & the charge great to seek unto them.  R. 
Yet should the health to be had by using them, be more regarded than either labour or charge in seeking them. For what will not a wise man do for health? 
Syr. 30. 15.  Health and strength (saith the wise man) is above all gold, and a whole body above infinite treasure, There is noriches above a sound body, Better is the poor being whole and strong, than a rich man that is afflicted in his body.  Q. 
As true as all this is that ye have said, yet a number had rather fall into their hands which will temper with them, if they use the advise of any, then seek to such as you speak of that will temper for them.  R. 
The more unwise they, if they will not be advised, let them do as they will for me, I pray God bless me out of their hands, and so all those that make account either of life or health: for more hardy are such practitioners, than harmless. For often through such their practice the health of their patients is decayed, if sometime their lives be not shortened. And hereupon it is, that proverbially it is said, He lives miserably, that lives medicinably. The wise and discrete physician will neither so practise, nor make himself a proverb.  Q. 
Why? what will he do?  R. 
That which every good physician should do, uz. perpend the causes, crises, symptoms and effects of the disease, and then work accordingly. And that so as both the nature of his patient may be preserved, and his decayed health restored.  Q. 
But these things considered will he ever minister physic, or use phlebotomy without the direction of judicial astrology?  R 
Yea that he will, or else he should not be such as he would be taken to be, nor as I would wish him to be.  Q. 
Why? can you or do you esteem amiss of those, which minister no physic at any time, neither yet use phlebotomy without the direction of judicial astrology?  R. 
I neither can nor do well esteem of them: for if they follow this course continually, they must needs kill many a man. By astrology a man must not be let blood till the Moon be out of Leo, the house of the sun: but by physic, a man full bodied, taken with a pleurisy, the Moon being in Leo must presently be let blood, or else it will go hard with him: for if he stay till the Moon be removed out of Leo, he may by all likelihood die, either by inflammation of the blood, or by consumption of the lungs. For in the time the Moon makes her abode in Leo, the apostume increases so much by the gathering together of the humours, as it can neither be dissolved nor ripened. Through the defect of either of which it comes to pass, that either the blood is inflamed, or the lungs consumed: of which two whether soever betides, the life will soon be shortened. But to leave this, and learn more, by astrology again, a man must not be let blood, the Moon being in malignant aspects with any of the unfortunate planets: but by physic, 
Lang. lib. 1. epist. 35. Ganivetius called Amicus medicorum.  a man being sick of the squinancy, or of the fever called Synachus (the Moon being as is said) dies, if he be not let blood, ere ever the Moon be freed from the foresaid malignant aspects. By the consideration of these things be you yourself judge, whether I may esteem well of those or no, which will minister no purgations, nor let any blood, otherwise than they are counseled by astrological directions.  Q. 
If I be judge, I must judge no otherwise than you yourself have already judged. Your judgement me think is so good, as other I can give none. For this I have seen, by that which you have said, that they which in ministering of physic, & striking of a vein, do stay wholly upon judicial astrology, do often neglect to do, what in conscience they should earnestly labour to do.  R. 
In seeing that; you have seen what well you might see, and what every one in duty is bound to see. For where a man must not stand upon astrology, he must not stay upon the directions of astrology. The directions of astrology, are like unto astrology. The one unsure, the other uncertain. Neither of both such as any man is to build upon. But this is enough of this at this time.  Q. 
Enough also if you will let it be for the physicians the sick man is to seek unto.  R. 
As you will, let that be. For I now go as you draw me.  Q. 
I will draw you then from the conditions of the physicians, whose aid and counsel the sick man is to crave, unto the office of the physicians, which they are to practise when their patients have their presence.  R. 
And what would you touching that?  Q. 
What is that?  R. 
It is neither one nor simple.  Q. 
Be they fewer many acquaint me with them.  R. 
And I will. First, in defect of such as are to put the sick in mind of their sins, they are to advertise them that are their patients to humble themselves truly under the mighty hand of God, and fervently to pray unto him in the name of Christ, for the free and full pardon of all their sins. This is as it were a preparative to the physic they shall give. This if they do ere ever they minister any physic, it will cause their work to have the better success. For oftentimes the impenitency of the sick is an hindrance to the physicians. It causeth that the physic by them given will not work, either as in reason it should, or by hope they expect it would. Secondly, after they have ministered any physic, they are to pray unto almighty God, that he in mercy would vouchsafe to give thereto happy and prosperous success, for as the Prophet saith, Except the Lord doth build the house, 
Psal. 127.1.  they labour in vain that build it, except the Lord keepeth the city, the keeper watcheth in vain: So here may I say, except the Lord doth bless the Physic the physicians do give it in vain. If they any thing doubt whether this duty doth lie upon themor no, they may consult with jesus the son of Syrach touching it, and he will teach it then out of doubt. These are his words; They also shall pray unto the Lord, that he would prosper that, which is given for ease, and their physic for the prolonging of life. And I think they give as much, as I either ask or seek. Whether they do or no, I will not spend either more time, or further labour in proving of it. For they will readily grant it without gain saying if they be as they should be. For why? it is the part of the Godly man at every turn to pray; and one thing that he is to pray for, is that God would bless him in his labours, and give success to that he takes in hand. 
Dan. 6.10. Psalm. 109.164. Rom. 1.9.10.2. 1. Thes. 5.17.  Daniel saith that he prayed thrice a day. David saith, that he prayed seven times a day. Paul saith, that he prayed without ceasing. And Luke saith, that Cornelius prayed continually. And Paul willeth the Thessalonians; and in them others to pray continually. And he that prayed himself without ceasing, and taught others to do the like, prayed also that by some means one time or other he might have a prosperous journey by the will of God, 
Rom. 1.9.  thereby teaching what others in the like cases are to do. But I will not stand upon this. It is apparent enough of itself, that as they are to pray ere they give, that they may give, so they are to do when they have given, that good may be done by that which is given: that so they may acknowledge the blessing by giving to be Gods, aswell as they do the power to give. To proceed: Thirdly, if either before or after their giving they see any certain and manifest signs of death in the sick, they are to certify their patients thereof, and to tell them plainly in what peril they are. For this, as it will bereave the sick of all confidence in earthly things (as those things which are vain and transitory:) so will it make them to put all their affiance in the mere mercy of God, as the safe and sure anchor of their souls. For as once the Apostle said of himself and his like, 
2. Cor. 1.9.  we received the sentence of death in ourselves, because we should not trust in ourselves, but in God which raiseth the dead. So then they may say of themselves, we receive the sentence of death in ourselves, because we should not trust in ourselves, but in God which raiseth up the dead; and therefore is able if he will, to raise us up again, and set us up upon our feet. For easier it is to restore us to health ere we die, than to raise us to life when we are dead.  Q. 
There is no doubt of the effect of that which you say, but of the office, that in so saying you lay upon physicians. For physicians make it a question whether this that you say, doth belong unto them yea or nay?  R. 
It is more than they need, if they so do. For when Hezekiah was sick, the Prophet spoke plainly unto him, and said: 
Isai. 39 ●.  Set thine house in order, for thou must die. And of him they may learn it.  Q. 
How so when as Isaiah was no physician, but a Prophet?  R. 
His being a prophet hinders not, but they may learn of him as much as I say. For I think not but without offence I may speak it, here Isaiah played the part of a physician, aswell as of a Prophet. For as at his first coming to Hezekiah being sick, he said; Set thine house in order, for thou must die. So his departure again from him or at least his last leaving of him, he said, Take a lump of dry figs, and lay it upon the bile, 
Isai. 38.21.  and he shall recover. If he played only the part of a prophet in the first, I see not but he played only the part of a physician in this last. But if any man will say, he might play both the Prophet and a physician in this last; because he might be aswell a physician & a Prophet, as Samuel was a Prince and a Priest. I see not but I may also say he played both in the first, because he might aswell say, as a physician, set thy house in order, for thou must die, as a Prophet. For as it is not the Prophet's part alone to move men to make their wills; but others may do it aswell as they; so is it not the physicians part alone, to tell men they shall die, but others may do it aswell as they. Yet, as the Prophets are especially to move men to make their wills, because they best know how they should be made; so the physicians are especially to tell their patients they shall die; because they best know the most certain, and infallible signs of death. Others may see some, but they can see more. And as they can see most, so they can judge best. And as they can judge best, so they can tell soonest. And as they can tell soonest, so they may tell first.  Q. 
Tell let them then, because you will to tell have them. But if they see no certain signs of death, what will you that they shall then do?  R. 
As the Prophet before named, did. Apply physic according to the nature of their patient, and the quality of his disease. And that being done, as the wise man counsels them to do. Pray unto the Lord, 
Syr. 38. 14.  that he would prosper that, which is given for ease, and their physic for the prolonging of life.  Q. 
And after what sort shall the sick take it?  R. 
After that sort that every sick man is to take it as the ordinary means that the Lord hath ordained for the recovery of health impaired and decayed.  Q. 
But how in more particularity is that to be taken?  R. 
First, with preparation to it. Secondly, with sanctification of it. Thirdly, with consideration of the use and end thereof.  Q. 
And why with the one, and the other of these?  R. 
With the first, because he that is to take physic, must not only prepare his body, as Physicians do prescribe, but his soul also, as Divines do appoint, and that he must prepare, by humbling himself under the hand of God in his sickness for his sins, and craving par●on of them, and for them. For first in consideration that he hath provoked the Lord to anger against him by his sins, he must submit himself unto his hand, acknowledging that he suffers no more than he hath deserved, nor all that neither. Secondly in regard that he is no way able to satisfy the wrath of God against him conceived for his sins, 
jam. 5.13.  he must in all humility, and most earnestly crave pardon of him for his sins, and both these must he do ere ever any medicine enter into his body. 
Syr. 3●. 9, 10, 11, 12, 13, 14.  This I am sure was the rule of Syrach to his son, My son fail not in thy sickness, but pray unto the Lord and he will make thee whole, leave off from sin and order thine hands aright, & cleanse thine heart from all wickedness, Offer sweet incense, and fine flower for a remembrance, make the offering fat, for thou art not the first given. Then give place to the Physician, for the Lord hath created him, let him not go from thee, for thou hast need of him. The hour may come that their enterprise may have good success. For they also shall pray unto the Lord, that he would prosper that, which is given for ease, and their Physic for the prolonging of life. For the neglect of this rule, Asa the king is much blamed in scripture, 
2. Chro. 16. 1●.  for he sought not to the Lord in his sickness, but to the physicians, & put his trust in them. And for the contempt thereof amongst us, much woe by some is sustained. For thence it often comes, that those diseases prove incurable which are of themselves curable, and they that are molested with them, suddenly die of them, who otherwise in man's judgement might have lived long without them. Ere ever therefore any physic be taken by the sick, it is good that as the Lord doth humble him by sickness, so he doth humble himself unto God for all his sins, and crave pardon of them: so shall both his physic be blessed unto him, and he himself blessed in the use of it. But till he be reconciled unto God, by his humbling of himself, and craving pardon of him, twenty to one his physic will never do him good. For as unto the pure all things are pure, so unto them that are defiled, 
Tit. 1.15.  and unbelieving nothing is pure, but even their minds and consciences are defiled. But to leave this first, with which he that is sick, is to take physic, I will come to the second, with which he is to take use of physic, as with the first. Touching which I say that with it he is to take physic, because that when he hath prepared himself, and is about to take physic, he must sanctify the physic which he takes, by the word of God and by prayer, as he doth any of his other either meats or drinks. That by the first. i. the word, he may have warrant that the prescribed medicines which he is to take be lawful and good, and by the. 2. that is prayer, he may have God's blessing upon the same to the recovering of his health if it be Gods good will and pleasure. For as without the warrant of the word nothing is lawful, so without the use of prayer nothing is sanctified. For as the word must come before a thing be lawful; so prayer must come before a thing be prosperous: hence is it that the Apostle willeth us to pray continually, and many have used prayer before they have done any thing, that that which they were to do might be sanctified while they were in doing it, 
Act. 20.36.38. 1. King. 18.38.  & blessed when they had done it. As Paul prayed before he journeyed, Eliah prayed before he sacrificed. Tobias prayed before he bedded, the Israelites prayed before they bickred, &c: and all to teach us, that we must pray before we journey, before we sacrifice, before we bed, before we fight, before we do any thing, because without God's aid and assistance we can do nothing: 
joh. 15.5.  and therefore not take physic to our good; (though the physic that we take be never so good.) But to pass from this, and to come to the third, which was consideration, I say with that, he that takes physic is to take it, because a man must rest no more upon physic, than he may, nor trust any more to it than he ought. Physic hath a certain end, though man's appetite hath no end, and that end must he well mind, that minds to take physic as he ought. Further than the end he must not go, now the right and proper end of physic is, the continuing and lengthening of life to his natural period, which is the extreme point of life, beyond which by no possible means it can longer be preserved, having been thereby oftimes before helped and continued: for than is nature wholly spent. When therefore he takes physic, even whilst he is taking of it, he must not think, that any ways by it he can prevent either old age or death, for that is impossible, and impossible cannot be changed by physic. God himself that is incurable hath set it down, that all men must once die and be changed, because all men have often sinned. And therefore to escape death by any means no man must ever either hope or expect.  Q. 
It is but in vain if any doth. For it is appointed to all men once to die, so assuredly every man must once die. Happy is he that comes not twice to die. It is good once to die as you have showed, but it is ill twice to die, as I suspect.  R. 
Never suspect it, but believe it. God is not as man, 
Numb. 23.19.  that he shouldly. Yet he hath said: Blessed and holy is he that hath part in the first resurrection: 
Apoc. 20.6.  for on such the second death hath no power but they shall be the priests of God and of Christ, and shall reign with him a thousand years. And therefore cursed must they needs be, on whom the second death hath power. For to have part in the lake which burneth with fire and brimstone is the second death. 
Apoc. 21.8.  And the fearful and unbelieving, and the abominable and murderers, and whoremongers, and sorcerers, & idolaters, and all liars shall have their part in the lake which burneth with fire & brimstone, which is the second death & whosover was not found written in the book of life was cast into the lake of fire. And death & hell were cast into the lake of fire: this is the second death.  Q. 
I pray God bless us from that. For as the death is ill so the company therein is also ill.  R. 
It is for the evil: and therefore it cannot be good.  Q. 
So it seems. Sith it is for the evil, let the evil take it, and keep it, and hold it, if they will. I am weary of talking of it, there is so small comfort in it.  R. 
It was yourself that gave the occasion, otherwise I had not spoken of it. But sith we have said thus much of it, know thus much more touching it. First though there be no comfort in it, to the wicked that shall have part in it, because there is no peace to the wicked: 
Isay. 48.22.  yet there is comfort by it to the godly, because they know the wicked shallbe plagued in it, and all things work together unto the best for them. Secondly, 
Rom. 8.28.  that the wicked shall to it whether they will or no. For in Matthew the seventh, they reason to and for the contrary, Lord, Lord, 
Matth. 7.22  have we not by thy name prophesied, and by thy name cast out devils? and by thy name done many great works? But there Christ saith, then will I profess to them, I never k ewe you depart from me, ye that work iniquity. Now seeing you are weary of talking about this, talk of what you will.  Q 
The liberty you give me is more than I wish and greater than now I can use. You have tied me to a course, and I will not run much out of course. Now therefore when the sick hath taken his prescribed physic, after your described sort, hath he done touching himself, or is there any thing else he is to regard, in regard of his body?  R. 
I think not, but I may say, he hath done. For whatsoever else is to be done is most what comprehended in the things already named, or else will be mentioned hereafter, where other things are pursued.  Q. 
As we have seen, than what he is to do concerning God and himself; so if you please, let us see what he is to do concerning his neighbour. For as I bear away, he was the third person, you say the sick person was to think of.  R. 
You say true: and what pleased you shall not displease me: for it answers the course before propounded, and hitherto followed. The first thing the sick man is to do concerning his neighbour, is to seek reconciliation with him: for if he must do nothing out of charity, he must not die out of charity: for the greatest work that man hath to do in this world is to die. But the Apostle affirmeth, that nothing must be done out of charity: 
1. Cor. 16.14  for he saith. Let all your things be done in love: and therefore die a man must not out of charity. For one of his things it is to die, and as even now you heard, one of his greatest. Moreover, if in the old testament, a man was to do what I say, when he was to offer but a beast in sacrifice unto God, much more is he to do it at Death, when he is to offer himself, his soul and body, a sacrifice of a sweet smelling savour unto God. For that which was an hindrance to the acceptation of a beast to be offered in sacrifice, will much more be an hindrance to the acceptation of a man to be offered in sacrifice: for the sacrifice of a man is greater than the sacrifice of a beast: but then he was to do it. For than it was said: If thou bring thy gift to the altar, 
Matth. 5.23.  and there remember'st that thy brother hath aught against thee, leave there thine offering, and go thy way, first be reconciled to thy brother, and then come and offer thy gift: for without reconciliation of his sacrifice, there was no acceptation. When you shall stretch out your hands, 
Esa. 1.15.  I will hide mine eyes from you, saith the Lord, and though ye make many prayers, I will not hear: for your hands are full of blood. Now therefore also he is to do it; for now it is said: When ye shall stand and pray, forgive, 
Mark. 11.25.  if ye have any thing against any man, that your father also which is in heaven may forgive you your trespasses. For if you will not forgive, your father which is in heaven, will not pardon you your trespasses. And no marvel, for without peace between man and man, there is no peace between man and God. Without love all is nothing. Saith Paul: Though I speak with the tongues of men and Angels, 
1. Cor. 13.1.  and have not love, I am as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and knew all secrets, and all knowledge, yea if I have all faith, so that I could remove mountains and had not love, I were nothing. And though I feed the poor with all my goods, and though I give my body that I be burned, and have not love, it profiteth me nothing. And saith john. If any man say, I love God, 
1. joh. 4.20.  and hate his brother he is a liar: for how can he that loveth not his brother, whom he hath seen, love God whom he hath not seen?  Q. 
I make no question of the duty; but of the sense. For every man understands you not. To seek reconciliation is as far from their understanding, as their practising.  R. 
That may be: yet I hope you are not so senseless, but you know the sense thereof.  Q. 
Though I be not, yet I would have you so speak as not I alone, but that all others may understand you.  R. 
I speak not in such parables but they may. But I will speak plainly, and as plainly as may be, that the plainest of all may plainly understand me. To seek reconciliation, is freely to forgive all men that have offended, and earnestly to desire all men to forgive that are offended, so that when I do say; it is the sick man's part to seek reconciliation with his neighbour, it is as much as if I should say; he is freely to forgive all men that have offended him, as he himself would be forgiven of God, whom he himself hath many ways offended; and also earnestly to desire all men whom he any ways hath offended, to forgive him, as willingly as he doth forgive others. The first part of this reconciliation is enjoined Marc. 11.25. And the second, Mat. 5.23. what is said in either you have already heard, and it is needless here again to repeat. I think now that I have spoken thus plainly, you do not any longer stand in doubt.  Q. 
Not of the duty as I have said.  R. 
Not yet of the sense as you did say.  Q. 
Of neither, but of the accomplishment of the duty according to your sense.  R. 
That is more than you need, if as I have said, the sick doth proceed.  Q. 
How is that?  R. 
That is, if he doth simply forgive, and sincerely desire to be forgiven.  Q. 
What if a man cannot come to the speech of them to whom he should forgive, nor of them of whom he would be forgiven, or if he do, what if they will neither forgive, nor be forgiven?  R. 
Nothing but well, the will of the sick God will here accept for the deed, and if a man will, he may forgive whom he will, though he speaks not with them: to forgive a man, doth not necessarily require, that a man must talk with him, to whom he will forgive. When Paul was absent from the Corinthians, 
2. Cor. 2.10  he said unto them, to whom ye forgive any thing, I forgive also: no more doth it ever to be forgiven, for as a man may forgive being absent, so may he be forgiven though he be not present.  Q. 
But how shall they know that he would be forgiven?  R. 
There are more ways than words, to acquaint them with that, either he may write his mind, if so much he can, or otherwise by word of mouth he may impart his mind, by some faithful and trusty messenger, or else he may use some other honest signs. When jaakob was desirous to be reconciled to his brother Esau, 
Gen. 32.16.  He sent a present unto him, two hundredth she goats, & twenty he goats, two hundredth ewes, and twenty Rams: thirty milk camels with their colts, forty kine, and ten bullocks, twenty she Asses, and ten foals, for he thought I will appease his wrath with the present that goeth before me, and afterward I will see his face: it may be that he will accept me. And so it came to pass, for when Esau saw him, he ran to meet him, and embraced him, and fell on his neck, and kissed him. As jaakob did, so may he.  Q. 
I but it may be he shall not speed sowel, as jaakob did.  R. 
Let him refer the success to God, yet let him know that Solomon saith. 
Pro. 21.14.  A gift in secret pacifieth anger, and a gift in the bosom great wrath,. To the truth hereof many subscribe: saith Ovid: 

Ovid lib. 3. d● Art a●and.  Believe me gifts do please both Gods and men,  
With gifts jove himself is pleased now and then.  
What shall the wise do? the fool in gifts doth joy:  
By gift received, the fool remits all annoy.   
Philip king of Macedon said, no Tower was ever so well fenced, but soon it might be expugned, if once an Ass loaden with gold might come unto it. And Verres in Tully saith, 
Cic. in Ver.  That there is no thing so holy, but that it may be profaned by money; nor any thing so strong, but that it may be subdued by money, Yea saith another, Money can do all things, all things obey money. 
Plutarc. in vita Aemilij.  Plutarch in the life of Paulus Aemilius saith, That ancient historians report, that not Philip, but his gold subdued Greece: 
Nomb. 22.  and in the two and twenty of Numbers we read, that for gifts Balaam would have cursed, where and whom God had blessed: for gifts by judas, 
Mat. 26.15.16.  Christ the son of God was betrayed: for gifts, the Soldiers that kept the Sepulchre were persuaded to say, his disciples came by night and stole him away while we slept: of the effect therefore he needs not much to doubt.  Q. 
No not if they have a mind to forgive him, but what if upon no entreaty, neither words nor writings, nor gifts, they will be induced to give him?  R. 
Nothing but good to him, that he is not forgiven, the fault is not in him, that hath used all means to obtain it, but in them that by no means will be persuaded to grant it. If the case were otherwise, in what case were he that now is here a dying, & yet hath his enemy beyond the seas, by whom he would be pardoned? surely in bad, not good, he could not say with Simeon, 
Luk. 2.29.  Lord now lettest thou thy servant departed in peace, but with jaakob to his friends, 
Gen. 42.38.  as jaakob said to his sons, Now shall ye bring my grey head with sorrow unto the grave, but his hap is not so hard, to be in such a course case: in matters above his reach and beyond his compass it is enough to will well. In this and the like cases, a will and desire to be forgiven, 
August. super Psal. 57 Id. super Psal. 134.  is forgiveness itself. Whatsoever thou willest and canst not, that God accounts as done, because God seeketh the heart: seethe the heart within; is witness, judge, approver, helper and crowner. It sufficeth that thou offerest thy will, when thou canst, confess with thy mouth, unto salvation: but when thou canst not with thy mouth, believe (with thine heart) unto righteousness, thou praisest with thy heart, thou blessest with thy heart, upon the altar of thy conscience thou latest holy sacrifice with thy heart, and answer is made thee, peace upon earth, to men goodwill, For as Gregory saith. 
Greg. hom. ●. super evan.  Nothing is offered unto God richer than a good will. And to make an end, the Apostle Paul saith: in one of his Epistles to the Corinthians, 
2. Cor. 8.12  If there be first a willing mind, it is accepted according to that a man hath and not according to that a man hath not. So that if a man hath a desire in sickness to be forgiven at their hands whom he hath offended, though he cannot be forgiven of them, either because they are absent and ignorant, whether he desires forgiveness or not, or present and obstinate, altogether unwilling to forgive though never so instantly he requires it, it hinders not but he may die well enough, and have hope to abide the judgement of God, good enough Other men's iniquity cannot work him such an injury, neither may their obstinacy deprive him of mercy. We read not in the eighteenth of Matthew his gospel of any evil that besides him, 
Mat. 18.29.  that was desirous to be forgiven of his fellow servant and could not, more than his being cast into prison, till he should pay the debt (except these were evils that his fellows had compassion of him, became suitors for him, and gate their master to right their wrong done unto him:) But there we read of much woe and wreck that befell him, that would no ways be entreated to pardon him. First his fellow servants complained of him to his and their master. Secondly upon complaint to him made, his master grew wroth against him, and revenged severely the wrong done to his fellow by him, and in this his anger. 1. He received him. 2. He upbraided him with the good turn he had done him. 3. he laid a double punishment upon him. 1. He recalled the gift that not long before he had given him. 2. to perpetual prison he adjudged him, that you may see I deal plainly, 
Mat. 18.23, 24. etc.  the story there is this. A certain king would take account of his servants. And when he had begun to reckon, one was brought unto him, which ought him ten thousand talents. And because he had nothing to pay, his master commanded him to be sold, and his wife, and his children, and all that he had, and the debt to be paid. The servant therefore fell down and besought him saying, master appease thine anger toward me, and I will pay thee all. Then that servants master had compassion, and loosed him, and forgave him the debt. But when the servant was departed, he found one of his fellows, which ought him an hundredth pence, and he laid hands on him, & took him by the throat, saying, pay me that thou owest. Then his fellow fell down at his feet, and besought him saying, appease thine anger toward me, and I will pay thee all. Yet he would not, but went and cast him into prison, till he should pay the debt. And when his other fellows saw what was done, they were very sorry, and came and declared unto their master, all that was done. Then his master called him, and said unto him. O evil servant, I forgave thee all that debt because thou praiedst me. Oughtest not thou also to have had pity on thy fellow even as I had pity on thee? So his master was wroth, and delivered him to the jailers, till he should pay all that was due unto him. The application is this; So likewise shall mine heavenly father do unto you, except you forgive from your hearts each one to his brother their trespasses, the collection out of both this; that the estate of him that will not forgive his brother when he is desired, is harder than his, which is desirous to be forgiven, and cannot, the one hath God with him, and for him. And if God be with (saith Paul) who can he against? 
Rom. 8.31.  The other hath God against him, and neither with him, nor for him, and what can he do against God? what is man to God?  Q. 
I dislike neither of your relation, nor application, the greatest doubt I make, is of your collection, for therein you say the estate of him that will not forgive being requested, is harder than his that would be forgiven and cannot, and thereby it seems his estate that would be forgiven and cannot, is not so good as hitherto you have borne me in hand it is.  R. 
And why is it not so?  Q. 
Because the others being harder; his must needs be hard; else there were no comparison.  R. 
Though I should grant you that, yet would you not get what you seek. It follows not, because his estate is hard in the judgement of men, that therefore it is hard also in the judgement of God. 
Esa. 55.8.  For his thoughts are not men's thoughts, neither are their ways his ways. As the heavens are higher than the earth, so are his ways higher than their ways, and his thoughts above their thoughts. I confess in deed it is an hard thing that a man should seek at the hands of men, what in this case he cannot obtain, when as the promise of God is already past for the obtaining of the same at his hands, the example of the most high should much move, when he is merciful, man should not be merciless. For it is said, be ye merciful, because your heavenly father is merciful. 
Luk. 6.36.  But oft times so it falleth out, that mercy is sooner found at the hands of God our almighty creator, then at the hands of man, a mortal and miserable creature. Yet these not finding favour at the hands of man when it is sought, makes not that he that seeks and finds not, should be ever the less therefore in the favour of God, for the favour of God goeth not after the favour of men; neither doth it any thing at all depend thereon. Did it so, woe were it to all those that are nothing in the favour of men, because they neither do nor can, as some would favour the dealings of men: but woe it is not to all such, for Christ to their comfort saith. 
joh. 15.19.  If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you, the conclusion therefore is as before.  Q. 
And so let it be, sith so you will have it.  R. 
Not any thing the more for that, for nothing must be as I will, my will is no rule for right: but so let it be, because reason and truth both wills it so to be.  Q. 
I have done then, 
Syr. 4. 28. 25  the truth I am to strive for, not to stand against.  R. 
That's true: but you are loath to yield till you must needs.  Q. 
That is not because I dislike the truth, but because I would find out the truth.  R. 
But you know the proverb, by too much contending for the truth, there is sometime a loss of the truth.  Q. 
I hope we have not yet contended so much about it, as that there should be dreaded a loss of it?  R. 
Marry no, I would be loath any such thing should be, but what have you found out of the truth?  Q. 
Yea; through your finding it for me.  R. 
Why then stand you still, without hastening forward?  Q. 
Because I would not hasten too fast.  R. 
What fear you?  Q. 
Not the loss of my way, but the forgetting of my work.  R. 
What's your work?  Q. 
To inquire of you, whereof I am ignorant myself.  R. 
I were cunning if I knew that, it is well for me if I knew whereof I myself am ignorant, though I know not whereof you be ignorant. The first is very difficult, the second is wholly impossible. 
1. Cor. 2.11.  For what man knoweth the things of a man, save the spirit of man which is in him?  Q. 
You take me at the worst, my meaning is otherwise then so.  R. 
Explain it then, and then shall I know the better what to say.  Q. 
It is then, to learn that of you, which I yet know not.  R. 
In deed this is a plain speech, how ever it attributes more to me then I dare arrogate for myself, for my knowledge is so great, as I may say as Socrates said: this one thing I know, that I know nothing, but what soever I do know, I know it by God's grace wholly, and not by mine own industry, and yet I do not know what it is you would learn of me.  Q. 
That you may soon know, through that which you already know, that which I would feign know of you is this, viz. What secondly the sick man is to do concerning his neighbour, for the first argues secondly, as secondly argues first.  R. 
If that be it, I will teach you it, yet here his duty varies, as his condition varies, one thing lies upon him as he is a public person, and another thing as he is a private man.  Q. 
What if he be a public person? what must he then do?  R. 
What is fitting him according to his place, for every public person hath not one place, some have an higher place than others, and some have a lower.  Q. 
What if he be a ruler and governor of others?  R. 
Then must he take order, that the charges committed unto him by God, be best in good estate after his Death.  Q. 
Whether he be ecclesiastical or civil?  R. 
What else, as both have the rule of others; so both must take care for others. If he be ecclesiastical, he must cast as much as he can for the continuance of the good estate of the Church, over which he is placed. It is little for a man to care only for himself and his own time, and to regard nothing the time that is to ensue. By the history of the Gospel it is evident, what care the chief shepherd and Bishop of our souls, had of this matter, for both before his death, and at his death, and after his death he was mindful and zealous of this business, before his death he chose certain to succeed him in the ministry of the word; at his death as he commended john to Mary, 
joh. 19.26.  so he commended Mary to john, to her he said, woman behold thy son, to him he said, man, 
Mat. 28.19.  behold thy mother. After his death he gave his Disciples commission to teach all nations, baptizing them in the name of the Father, and the Son, and the holy Ghost, teaching them to observe all things whatsoever he had commanded them. In the second Epistle of Peter the Apostle, it is easy to be seen how careful he was to persist in his master's steps, in regarding what he regarded, for there this was his saying: 
2. Pet. 1.15.  I will endeavour always, that ye also may be able to have remembrance of these things after my departure, from both there may well be collected, what I have wished to be considered, this I am sure is the saying of Christ himself. 
joh. 13.15.  I have given you an example, that ye should do as I have done, and that which was spoken by Paul himself, may well be taken as spoken by Peter, 
1. Cor. 11.1.  Be you the followers of men, even as I am of Christ, but I mind not further to dilate this point as now, I mean to proceed, if he be a magistrare, he must provide before he dies, as much as he can, for the godly and peaceable estate of the Town, City, and common wealth, whereof and in, he is magistrate, ruler and governor. So did Moses; so did jehoshua; so did David; and so should he, for what fitted them being magistrates, fits him also being a magistrate.  Q. 
What if he be a private man, and yet hath some government of others, as wise children, and servants? what must he then do?  R. 
If he be an householder and master of a family, he must endeavour himself what he may, to set his family in order before he die, for thus said the Prophet Isaiah to Hezekiah the king being sick: 
Isai. 38.1.  Set thine house in order; that is, make thy testament, that so thou mayest prevent the brawls and jars that otherwise may arise among thine heirs; tell thy household-folkes what thou wilt have done when thou art dead, or as jonathan hath it, commend thine house to some good, honest, godly and religious man; for why thou must die, and not live, and what was here spoken by the Prophet to Hezekiah the king, we must think spoken by God to every man. For as one Apostle saith, 
2. Pet. 1.20.  no prophesy in scripture is of any private motion or interpretation. For the Prophecy in old time came not by the will of man, but holy men of God spoke as they were moved by the holy Ghost. And another saith, whatsoever things are written aforetime, 
Rom. 15.4.  they are written for our learning, that we through patience and comfort of the scriptures might have hope. And again, 
2. Tim. 3. 1●  the whole scripture being given by inspiration of God is profitable to teach, to improve, to correct and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works, and therefore also this part and piece thereof.  Q. 
I deny not what you say, yet if you will give me leave to speak, you shall hear what I will say.  R. 
Take leave, and say on.  Q. 
You have all this while spoken of troublesome matters, for how shall either the magistrate provide peace for the common wealth after his death, or the minister the word for his people, or the householder love for his heirs; when it neither is in the magistrates hands to appoint a new, nor in the ministers power to place another, nor in the householders compass, to make heirs?  R. 
How troublesome soever they be as you say, yet must they all be cared for as I say, neither shall it be so difficult as you imagine to do what I say, if each of them will do as I say.  Q. 
What say you then each of them is to do?  R. 
If the magistrate will have peace among his people aswell after his death, as in his life; in his life he is to procure the maintenance of true religion and virtue; and to establish the due execution of justice; & to seek by all means the outward peace of his people and common wealth, this if he doth, there is no doubt, but he shall provide peace for his people for sometime after his death. Some I am sure there are mentioned in scripture, who by taking this course while they lived, procured peace to their people, when they were dead. When Moses was an hundredth & twenty years old, and was no more able to go in and out before the people of Israel, he called them before him, and signified that the time of his departure was at hand, and therefore took order for their welfare after his death. First of all he placed jehoshua over them in his steed to be their guide to the land of promise. Secondly he gave special charge to all his people, to be valiant and courageous against their enemies, and to obey the commandments of God, how they speed here through the book of joshua better manifests than I can mention. Yet in a generality thus much can I say, that here through they sped wondrous well, their enemies they vanquished, the land of promise they obtained, and much peace and plenty they therein enjoyed, 
Josh. 23.  the like course to Moses took joshua when he was a dying; & the like effect thereto that like taken course took among the people, for in the book of joshua it is said, that all Israel served the Lord all the days of joshua and all the days of the Elders that overlived joshua, 
1. Kin. 2.1.31  what should I speak of king David, who when he was to go the way of all earth, lying sick upon his death bed, placed his own son Solomon upon his throne; and thereby provided happily for his common wealth & subjects? by these it may be gathered what might be said of others, but for magistrates these precedents are enough. To come to the minister now: if he will have the word to sound in his Church no less after his death than it did in his life, in his life he is diligently to preach it to his people, and christianly to walk according to the same, and at his death he is to propound to his and his Church's patron, a man for gifts sufficiently qualified, & for manners of many well commended, and of his people much esteemed, this if he doth, there is little doubt, but that, that after his death will be obtained, which at his dying was greatly wished for, he and his people joining together, they shall either in deed with this patron prevail, or very hardly miss; and if it happen that both miss what they would, they may therethrough notwithstanding speed better than otherwise they speed, for he is extremely stiff that will not bow at the ardent requests of many, when that which is requested, tends specially to the good and comfort of many. But to pass over this, and post to the next. If the householder will have love to hold, and quiet to continue amongst his heirs after he is dead; whilst he lives, and before he dies, he is to dispose of the goods, be they many or few which God of his goodness hath here vouchsafed him. This if he doth, it is not to be feared, but that will fall out which I have said: for when every one knows his part and portion, how shall they not accord and agree? the ignorance of his portion causeth each man to strive for a portion, that thinks he hath right to a portion. This made one come to Christ, saying, 
Luk. 12.13.  Master bid my brother divide the inheritance with me. And this makes much brawl amongst many now. But if order in the house be established, there is no such ado. Every man knows what he must hold him to, and therefore they all are at quiet. Grieve they may, that one is not as good as another: but strive they cannot one with another. A bar is set that no breach may be made.  Q. 
What bar?  R. 
Order.  Q. 
And if that be set, will there be no breach made?  R. 
No, not if that be kept. 
Nazianzene de moderate. in disput●●●nibus ●eruande.  For that (as Nazianzene saith) is the mother and preserver of all things.  Q. 
But for the procuring of that uz. good order in his family, what must the man (of whom and for whom we all this while speak) do?  R. 
1. He must dispose of his lands & goods, that he then in the time of his sickness hath in his hands. 2. he must admonish & charge those of the family, wife, children and servants to learn, believe and obey the true religion of God: that is, the doctrine of salvation, set down in the writings of the Prophets and Apostles.  Q. 
You make it (it seems) a matter of duty for a man in time of his sickness, to make his will, if it be then unmade and not a matter of indifferency?  R. 
I do so; and in so doing, I hope I do no more than I may do, neither yet any thing less than that which every man ought to do, for that which God by Isaiah the prophet spoke unto Hezekiah the king being sick, I take as spoken to every man being sick aswell well as to Hezekiah. For what is spoken in the scripture to one man, is spoken for the instruction of another man. And that I may the more boldly think it to be so taken, the admonition of the wise man to his son in the book of jesus the son of Syrach doth persuade me. For thus there and by him it is said: 
Syr. 33. 22.  At the time when thou shalt end thy days, and finish thy life, distribute thine inheritance. But whether it be or no, the matter is not much. For I have at hand the practice of many ancient and worthy men, which do prove that it ought to be such. Gen. 25. Abraham before his death makes his will and gives legacies. 
Gen. 25.5.  Abraham gave all his goods to Izaak, but unto the sons of the concubines which Abraham had, Abraham gave gifts. Gen. 27. so doth Izaak. ver. 28. and. 29 and ver. 39.40. and Gen. 49. So doth jacob. 
Gen. 49.3.  And so doth Christ our Saviour upon the cross, to his father he gives his soul, 
Luk. 23.46.52.  (father into thine hands I commend my spirit) to joseph of Aramathea, he gives his body; 
john 19.27.21.15. Luk. 23.43.34.  to john he gives his mother, to Peter he gives his church, to the repentant thief he gives paradise; to the soldiers he gives his garments. And of these I gather what I have said, and in my judgement nothing amiss, both because their actions are to us good instructions, and also because the action itself is answerable to Christian conversation. For first, by Christianity, a man is in his life so to dispose of those goods which God hath lent him, as that his disposition of them may make much to the glory of God after his death. Secondly, a man is so to dispose of his goods in his life time, as there may be none occasion of strife and contention between any of those he leaves behind him after his death. Thirdly, a man in sickness is so to dispose of his goods, as his goods may nothing disquiet him in his sickness, nor any thing distract him from providing for his latter end. Now by making of a will in sickness (if then it be umade) a man may so dispose of his goods, as thereby he may geatly glorify the name of God, which gave them; thoroughly break off strife and dissension between them, which shall have them, and singularly quiet himself that is to departed from them. And therefore I judge it convenient for a man to make a will; and not indifferent to make or not to make. For first in all things a man must seek the glory of God. For the Apostle saith; 
1. Cor. 10 32  Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. Secondly, above all things a man must put on love, 
1. Pet. 4.8. 1. Cor. 1.3.6  for as Peter saith, Love covereth a multitude of sins. And saith Paul, Love rejoiceth not in iniquity. And our Saviour himself saith, 
Mat. 18.7.  We be to the man by whom the offence cometh. It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. 
Rom. 16.18  They which cause division and offences, are such as serve not the Lord jesus Christ, but their own bellies, saith Paul. And therefore again otherwhere he saith: 
1. Cor. 10.32  Give none offence, neither to the jews, nor to the Grecians, nor to the Church of God. 
1. Pet. 3.4.  Thirdly, A meek and quiet spirit before God is a thing much set by. As Peter the Apostle in the first of his Epistles avoucheth. But to draw home and drive to a point, the one and the other, and every of these are this way gotten. For a man making his will well and wisely, doth thereby provoke others to glorify God for giving him will and wisdom so to dispose of the things of this life, and to imitate him in the like. Also he doth thereby cut off much hatred and contention, which otherwise might or would arise. For the making of a will is the staying of many suits in laws. By it many a question is decided, some doubts are resolved, all hatred is prevented (except more fault be in those that remain alive, than in him that is departed and gone.) Moreover he doth thereby procure himself the more quiet in mind, the greater liberty to attend upon God and his pleasure; the best opportunity that may be to frame himself to another world. Still and still therefore I commend the making of will before a man dies; but ever and ever I condemn the leaving of all at six and seven, when he dies. For thereupon comes much strife and debate, great questions and brawlings at the law, immortal hatred and disdain, and that among those which in former times lived in great peace, and good love. Ofttimes also all these prove so extreme, as every man besides that hath any spark of wit, or love to peace, saith: It is great pity, that such a man died without a will; that the least things as he did; that he did not set all things at a stay. You will not believe what ado here is thereupon in the country. No peace among his children, no love between his friends, no quiet to any of his neighbours, etc.  Q. 
But one thing hear you ere you go further, do you condemn this leaving off all at six and seven as you said, in all cases?  R. 
Yea surely; unless others are imagined, than are already by some pretended.  Q. 
Why? what do some pretend for their not making of a will?  R. 
First, the hiding of their substance. Secondly the concealment of their decayed estate. Thirdly, the hastening of their own deaths. Fourthly, the quieting of their kinsfolks minds.  Q. 
And are none of these sufficient stops to stay a man from making of a will?  R. 
Truly no.  Q. 
It may be your simple word will not be taken of every one for a sure warrant.  R. 
I can then show reason of my assertion.  Q. 
So do then, and the better they may credit you.  R. 
That I will to, whether any will credit me the more therefore yea or no. The first thing than pretended, is no sufficient stop to stay a man, from making of a will, because it argues small thankfulness to God for his blessings. For what should a man be ashamed of the good gifts of God given unto him? It is his part rather to manifest them, that so God may be the more glorified for giving them, than to conceal them. 
1. Cor. 4.7.  For what hath he which he hath not received? and if he hath not what he received not, why doth he conceal them, as if he received them not? It is the receivers duty, to acknowledge the givers bounty. No more is the second, because it argues too much pride. And what should dust and ashes be then proud, when he is to return to dust and ashes. It is his duty rather to acknowledge the dealing of the Lord with him, that others may take heed by him, how they abuse the good gifts of GOD bestowed on them, than to conceal it. As it is God that maketh rich, so it is God that maketh poor (for he setteth up one, and pulleth down another:) and what should vain man desire to appear better than God himself will have him to be? he that will obtain mercy must not conceal his own misery. Neither yet is the third, because it argues too great love of life, & too much fear of death. And what should a man too much love that which once he must lay down, or too greatly fear that which one day he must undergo? It is his duty rather to submit himself under the mighty hand a God according to his prayer, thy kingdom come, thy will be done, etc., than otherwise. The days of man are numbered: his time appointed which he cannot overpass: though therefore he makes a thousand wills (if it were possible for one man to make so many) yet shall he die never the sooner: God prolongs not the days of a man for the want of a will. For they die aswell, which never makes any, as they which make many: neither doth he shorten them because he hath made any: for some have made many, and yet live at this d y. But to let this pass: of as little force is the fourth as the first, or as any that yet have followed. And the reason is, because it argues too fond a liking of kinsfolks, above the duty that is owing unto God. And what should a man so foolishly love his kindred, as for love of them he will omit the performance of the duty, which he oweth unto God? It is his part rather to do that which may please God, than that which may please his friends. 
Gal. 1.10.  Saith Paul, If I should yet please men, I were not the servant of Christ. And saith Christ himself; 
Mar. 10.37.  He that loveth father or mother more than me, is not worthy of me, and he that loveth son or daughter more than me, is not worthy of me. How they will be worthy of Christ; that are so foolishly affected to their kindred, as for affection to them, they will not do what God hath enjoined them, they had best to look; lest for neglect thereof they in the end speed otherwise than they will like. While they are a looking to that, I will look to that they say. And me think without further looking I may well say, that their pretence of not making a will is merely false. For the making of a will is the quieting of their kinsfolks minds, for when their kinsfolks see and know that there is a will made, their minds are quieted, and all strife, that might for want thereof after rise between them, is wholly stayed and precided. So that still it is good for the sick; for the procuring of order in his house after his death, to take care for the making of a will in his life, and not to stay himself therefrom for any of these vain pretences named, they all being already sufficiently proved insufficient.  Q. 
Seeing you stand so stiffly for the making of a will, making it rather a matter of necessity than indifference what rules touching the making of his will would you wish the sick to observe?  R. 
These, which the lawyers say, testators should observe.  Q. 
What are those?  R. 
Ask the lawyers.  Q 
I am not with them, nor amongst them, except you be one.  R. 
Why? you know I am none.  Q. 
It may be notwithstanding you have heard what they say.  R. 
In some sort I may not that deny.  Q. 
What then have you heard?  R. 
First, that he which is to make a will, must look to himself whether he be testable or not; that is such, an one as may make a will. Secondly, that he must look to the things which he will demise: whether they be such as he may demise, yea or no. Thirdly to the form of the will that he will make, whether it is sufficient in law yea or no? for every man (say they) is not to make a will; neither is every thing to be demised by will; neither yet is every form of a will good.  Q. 
Where shall a man find these points decided amongst them? viz. who may make a will and who not? What goods he may demise, and what not? after what form he must make it, and after what form he may not?  R. 
In one Swinburne, that hath written a book of Wills and Testaments.  Q. 
Is it extant?  R. 
Yea that it is, and common either in every Stationer's open shop, or in each Civilians private study.  Q. 
As time and occasion doth serve, I will see what you say in him is to be seen. In the mean season what rules according to divinity would you wish a testator when he is to make his testament to think upon? and how many?  R. 
But four for number.  Q. 
And what for nature?  R. 
These; first, that he makes his testament answerable to the law of nature, the written word of God, and the good and wholesome positive laws of that kingdom or country, whereof he himself is a member. Secondly, that he makes in his will no bequeath to any of any evil gotten goods. Thirdly, that his well gotten goods he principally bestow on his children, and them that be of his kindred. Fourthly, that his will is in no force so long as he lives; but that he hath power in himself to alter & change it at his pleasure.  Q. 
What reason have you for either of these?  R. 
Reason enough and sufficient.  Q. 
Show it then? and begin with the first.  R. 
So I mind: for the order I myself propound, I will myself observe.  Q. 
What reason then a man should make his will answerable to the law of nature, the law of God, and the law of man?  R. 
Good, and this: those laws must be the rule of his will. For this is a maxim in law: whatsoever will is made contrary to law, is void in law. So that if he will have it accord with the rule, he must have it accord with these laws.  Q. 
Is it not enough, if it accords with one, though it accords not with every one?  R. 
No. For that which accords not with every one, hardly accords with any one. The one joins so nearly to the other, as hardly you can disjoin any one from the other. The law of God written, 
M. Moss. The arraignment o● usury. ser. 4. p. 110.  agrees with the law of nature. (For there is no difference between the law of nature and the written word but this, that the latter is as it were a termination and specification of the former: and the one was written in tables of stone, but the other is engraven in the hearts of men) and the law of man should close so close to both, as that should not be taken for law, which hath not the ground from Gods and nature's law. For then only is man's law good, when it hath Gods and nature's law for grounds. And then ever is man's law evil, when it accords neither with the law of God, nor with the law of nature. If a testament therefore accords with nature's law, there is no doubt but it accords with God's law, and if it accords with God's law, there should be no question whether it accords with man's law, because man's law should accord with God's law without any question. And if it accords with man's law (if man's law be as it should) it also accords with Gods and nature's law.  Q. 
Be it so then. Let it accord with one and all, and all because of one. What is your reason you will not have him that makes it, to bequeath any evil gotten goods to any in it?  R. 
Because he is to restore them, not to bequeath them. Of what restitution is to be made, of that a gift cannot be made: a gift should be of that which rightly might be reserved, and not of that which justly ought to be restored: of his own and well gotten should a man give; and not of another man's and ill gotten Saith Ambrose: 
Ambros. lib. ●. de of●●ic.  That liberality or bounty (saith Ambrose) is not allowed if that which one gives, he extorts from another, and gets unrighteously. And saith Augustine: Give alms of your just labours: 
Augustinus de verbis. Domini.  for he cannot corrupt Christ the judge that he may not hear you with the poor from whom you take. Do not so much as will to give alms of bribery and usury. As Syrach saith: 
Syr. 34. 18.  He that giveth an offering of unrighteous goods, offereth a mocking sacrifice.  Q. 
Why but Christ himself saith, 
Luk. 16.9.  Make you friends with the riches of iniquity, that when ye shall want, they may receive you into everlasting habitations?  R. 
But that I hope is not as much, as give by your wills unto any those things which you have unjustly and unrighteously gotten?  Q. 
Why may it not be so? so they that give shall make them friends with the riches of iniquity?  R. 
But those friends cannot receive them into everlasting habitations. Neither can that place of scripture be so expounded as is by you imagined. For make you friends with the riches of iniquity, 
Aret. in Luk. 16.9.  is no more but this, Sith ye are only appointed of God stewards over your riches, be ye liberal bestowers of them upon the poor.  Q. 
Such may they be, that give by their wills ill gotten goods.  R. 
I say not but such they may be, but sure I am, that such they are not. For they which are rightly liberal, are liberal of their own. But these, if they be any ways liberal, they are liberal of other men's. That which is unjustly gotten, is theirs from whom it is gotten, and not theirs by whom it is gotten. So that they giving of that which is unjustly gotten from other men, cannot be counted liberal for giving to whom they would give.  Q. 
Why? you say that make you friends with the riches of iniquity is as much, as be ye liberal bestowers of your riches upon the poor?  R. 
Yet do I not therefore say that any man by his will may give unto any that which he hath unjustly gotten from many? for I tell you still there is great difference between his goods and other men's goods. And give if a man will, he must see that that be his own which he will give.  Q. 
The text we stand upon, enforceth not so much: for the words are, make you friends with the riches of iniquity.  R. 
I know both the words, and what you may infer upon the words. Yet I do not know what you would feign infer upon them. For the words carry no such sense as this, give to any by your will that which you have unjustly gotten, neither yet any like this: give to others that which is others, and not yours.  Q. 
How then do they give, make you friends with the riches of iniquity?  R. 
As before I have showed.  Q. 
But are not they the riches of iniquity that are gotten by iniquity?  R. 
Yes: but they are not therefore only called the riches of iniquity, because they are gotten by iniquity: but also because to many they are the cause and occasion of iniquity: & also (as Augustine saith) because the world which lieth in iniquity, judgeth these things to be riches which in deed are not.  Q. 
And may not a man make him friends with the riches of iniquity; whether they be therefore called the riches of iniquity, because they are gotten by iniquity, or because they are to many the cause and occasion of iniquity.  R. 
Yes that he may, if so he will, and thereto he applies his endeavour.  Q. 
Why say you then, am ●n may not in his will bequeath them to whom he will?  R. 
Because you ever speak not of one kind of riches of iniquity. But one while you speak of the riches of iniquity, which are gotten by iniquity; another while you speak of the riches of iniquity, which are therefore so called, because unto many they minister the matter of iniquity.  Q. 
Of which soever I speak, may not a man give of either?  R. 
Yes he may. But neither when he will, nor where he will, nor to whom he will nor what he will, not as he will; neither yet as much as he will.  Q. 
If ye tie him to all these while he gives, he shall not give much when he gives?  R. 
As much as reason & religion allows him in the last kind of riches of iniquity; so he ever hath an eye to the thing that he gives; the time when he gives; the place where he gives; the person to whom he gives; and the manner how he gives.  Q. 
And what? may he give nothing of the first.  R. 
I yet said not so, but when it comes, that of them he may give, he must neither give what himself will, nor to whom himself will, nor as himself will.  Q. 
What's the reason I pray you, that you mince this matter thus?  R. 
You need not ask me again; for I have told you it long since.  Q. 
I have forgotten it then?  R. 
That's much, having remembered it so oft; but once more I will put you in mind of it, that ever hereafter you may remember it: my reason is this; because I would have him first make restitution of all that he hath unjustly gotten.  Q. 
When? when his will is in making?  R. 
Yea even then, if he hath not made it before.  Q. 
Why then?  R. 
Because that ancient Father Augustine saith. 
Augustine,  The sin is not pardoned (that in ill getting is committed,) unless the thing ill gotten be restored.  Q. 
As the saying is, that is but one Doctor's opinion?  R. 
That will not serve to shift it off, for it agrees just with the chief Doctor's religion: for when good Zacheus upon that it pleased Christ to look upon him, & to dine with him, cried: Behold Lord, 
Luk. 19.8.  the half of my goods I give to the poor, and if I have done any wrong to any man, I restore him fourfold, then and thereupon Christ again said unto him: This day is salvation come unto this house. As though till such time as either restitution were in deed made, or a resolute purpose conceived to have it made, Salvation had been a stranger to him, and his house too.  Q. 
Yet one would think there were some difference between these two doctors, for the one speaks of remission of sins, the other of the salvation of souls.  R. 
There is never the more difference in their doctrines for that, whatsoever there was in their persons, for the salvation of souls with Christ speaketh of, consisteth in the remission of sins, which Augustine speaketh of. Luk. 1. saith Zacharie of his son john: Thou babe shalt be called the Prophet of the most high: 
Luk. 1.76.  for thou shalt go before the face of the Lord to prepare his ways, and to give knowledge of salvation unto his people, by the remission of their sins. 
Psal. 32.1.  And Plal. 32.1. saith David; Blessed is he whose wickedness is forgiven, and whose sin is covered. Now if salvation be known by the remission of sins, as Zacharie saith, blessedness not denied him, whose sins are forgiven as David saith, I hope I may well say, that the soul's salvation consisteth in the sins remission, & so no difference between Christ the chief doctor, and Augustine an inferior doctor.  Q. 
And what then?  R. 
That good it is for him that is sick & about to make his will, even then to make restitution of that he hath ill gotten, if before that and then he hath not done it.  Q. 
How fetch you that about?  R. 
As I should and ought by reason of the saying of the one doctor and the other, neither dissenting in doctrine one from another, for I would not have the sick to miss his sins remission for lack of restitution, as it is perilous to miss the former, so it is jeopardous to lack the latter, for the former will not be, except the latter also be, if so the latter at all maybe.  Q. 
No marvel then, though you be earnest for restitution?  R. 
You would say so, if you knew all.  Q. 
Why? is there more yet to be known? this I think is enough.  R. 
Whatsoever you think, it is true that I say.  Q. 
But what is it you say?  R. 
That the gift that is made of goods ill gotten, will never benefit them to whom it is made, for the evil committed in getting will creep also upon those that shall after have the same in keeping, and being gotten on, it will cleave so fast to, as neither the receivers shall prosper with their gifts received, nor the things received with the receivers. For one way Paul the Apostle saith: 
Rom. 1.31.  Not only they which do evil, but also they which consent thereto, are worthy of death, and therefore well that which I speak off, for worldly adversity is less than death. And an other way experience teacheth us; that goods ill gotten by the parents, makes no long stay with the children: often in the next generation they pass away; it is a wonder if to the third they make their stay. Hence it is that one saith, incontinent upon the death of the infamous Roman Princes, Caligula and Nero the Senate provided, that all their riches and household stuff should be burned and buried in wells, lest that in their tyrannical goods there might be hidden some evil fortune, by the covetousness whereof Rome might be lost, and the common wealth imprisoned. Hence also should it be, that men in their sickness, and at the making of their wills, should rather restore what they have unjustly gotten, then bequeath any part thereof to any: for who that wise is, would give that, which being given, will neither benefit him to whom it is given, nor any thing profit him, to whom it is given?  Q. 
For my part I think none, he that would give, should see ere he gives, whether that he would give, would be for the benefit of him to whom he would give, that's but a slender benefit which tends to the hurt of him to whom it is given.  R. 
I am of that mind too, and therefore I would have no man so foolish as to give by his will any thing that he hath gotten ill.  Q. 
What if he hath nothing but what is so gotten?  R. 
Then let him give nothing, for of his own he should give, and not of other men's.  Q. 
What shall he then do?  R. 
Restore all, and the fruits thereof, the charges diducted above the getting, and keeping of the fruits, and his own necessary diet.  Q. 
To whom.  R. 
To them from whom he hath unjustly taken, and unlawfully gotten.  Q. 
What if he knows them not? or they be dead? or they be he knows not where?  R. 
Then let him restore to their executors and assigns, or to the next of their kin. 
Numb. 5 6.   Q. 
What if he knows none of them?  R. 
Yet let him not keep them, but restore them to God, that is in way of recompense and civil satisfaction, let him bestow them on the Church or common wealth. 
Num. 5.8.   Q. 
In so doing it may be, he shall leave but a little behind, to bestow upon his wife and children.  R. 
It matters not greatly though he doth not. It is better for him to leave them nothing, then to leave them any thing evil gotten through the one he may be in good way towards the kingdom of heaven, but by means of the other he shall be in the right way that leadeth to hell. And as Christ saith, It is better to enter into life, 
Mat. 18.8.  halt or maimed, then having two hands or two feet, to be cast into everlasting fire. So I think it is better for him to be in good way to the kingdom of heaven, by restoring all, and leaving himself nothing, then to be in the ready way to hell, by reserving all, and restoring nothing For what shall it profit a man, though he should win the whole world if he lose his own soul? or what shall a man give for recompense of his soul? for the Son of man shall come in the glory of his Father with his Angels, and then shall he give to every man according to his deeds.  Q. 
I deny not but that it is better for him so to do; but what is it for his wife and children?  R. 
It is never the worse for them, the better he doth, the better they shall do.  Q. 
Other where peradventure; not here, as I conjecture.  R. 
Then you conjecture amiss, it is better for them to have a little left them well gotten, than a great deal ill gotten, by the one they shall have God's blessing to attend upon them, and go with them: for as he is himself righteousness, so he goeth with righteousness, and with little prospereth well the righteous: but by the other they shall have the Lords curse to lie upon them, & oppress them, yea utterly waist and consume them: for as he is himself equity, so he standeth against iniquity, and in every thing plagueth the ungodly, if you doubt of that I say, you may think of these places of Scripture: 
Prou. 15.16  Better is a little with the fear of the Lord, then great treasure and trouble therewith. 
Psal. 37.16.  A small thing to the just man is better than great riches to the wicked & mighty. 
Prou. 10.2.  The treasures of wickedness profit nothing: but righteousness delivereth from death. The Lord will not famish the soul of the righteous, but he casteth away the substance of the wicked. Blessings are upon the head of the righteous: but iniquity shall cover the mouth of the wicked. 
Prou. 13.25  And again, The righteous eateth to the contentation of his mind: but the belly of the wicked shall want, and then tell me if I say amiss.  Q. 
Not for the comfort of them for whom you speak.  R. 
Nor yet of them against whom you think I speak.  Q. 
I say you speak not against any.  R. 
Neither do I if you judge uprightly.  Q. 
So would I judge, if at all I should judge, but I hope you will not abridge me of the liberty, which you have granted me?  R. 
Not a whit, if you abuse it not.  Q. 
You will give me leave then to question with you?  R. 
I have given you that already: neither do I yet recall my gift. Question therefore and spare not, but be answered, when you are answered.  Q. 
Question than I will because so I may, and answered I desire to be, because as yet answered I am not.  R. 
Answered you shallbe, if answered you may be, propound your question.  Q. 
1. What if he hath bestowed more upon the things he hath ill gotten, than the things are worth? must he then restore?  R. 
Either restore or recompense he must for the things themselves: though deduct he may the expenses he hath been at for the bettering of the things so gotten.  Q. 
2. What if the things be either worse than they were, or else utterly lost, wasted and consumed?  R. 
Whethersoever they be he must make recompense for them according to the value they were of, when they were first taken, and for the profit that might in the interim have come of them, if of themselves they were fructiferous.  Q. 
3. What if they were stolen before he took them?  R. 
That will not free him, either from restoring them, or satisfying for them.  Q. 
What will you have him restore them to him that stole them?  R. 
No, that were to nourish him in his knavery: and that no man must so nigh as he can: for so it is written, Leviticus the nineteenth: 
Levit. 19.17  Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. And so 1. Tim. 5. Them that sin, rebuke openly, 
1. Tim. 5.20  that the rest also may fear.  Q. 
To whom then?  R. 
Either to the owner thereof, if he be known; or to him from whom the former thief took them, if he had any good interest in them, as if he either borrowed them to take some use of them, or they were pawned to him, for some other thing lent by him.  Q. 
By this doing he should bring himself into great obloquy, should he not?  R. 
Not a whit. It is no obloquy to be spoken of for doing good. Infamy gotten by doing good, is great glory. 
Matth. 5.11 12.  Blessed are ye (saith Christ) when men revile you and persecute you, and say all manner of evil against you for my sake falsely. Rejoice and be glad, for great is your reward in heaven: for so persecuted they the Prophets which were before you. And saith the Apostle Peter, 
1. et 4.14. P  If ye be railed upon for the name of Christ, blessed are ye, for the spirit of glory and of God resteth upon you: which on their part is evil spoken of, but on your part is glorified. But let none of you suffer as a murderer, or as a thief, or an evil doer, or as a busiebodie in other men's matters. But if any man suffer as a Christian, let him not be ashamed: but let him glorify God in this behalf. It is great obloquy to departed this life without restoring what is ill gotten, or recompensing for that which is so gotten; they which so die shall leave an evil name behind them, every good man will speak evil of them: and that is obloquy, when good men speak evil: for they know both what they speak, and wherefore they speak, but evil men know neither what they speak, nor well wherefore they speak: for when men do best, they speak worst, and therefore that is no obloquy what they speak. Yet they are those that most, and most what speak of him that restores ere he dies, what he unjustly gate while he lived. And what should he reck or regard the speeches of those that are evil? Their speech may be vehement for a time, but it is never permanent any time. When they have said enough, they will hold their peace.  Q. 
I, but by that means they will discredit his children, if he hath any: for the father's infamy is the children's ignominy?  R. 
Not a whit the more for their speeches, if the children follow their father in his goodness, not in his wickedness. But if it be so infamous a thing, to do what is good, as you would feign bear the world in hand it is, there is soon a help at hand, a remedy to prevent such a mischief, a way to avoid all obloquy.  Q. 
What is that I pray you? I would feign know it.  R. 
Soon may you, if already you do not. For what he will not do by himself, he may do by another. For that any man may do by another, which he may do by himself. And he which doth by another, it is as much as if he did it by himself. For john the fourth, it is said: Now when the Lord knew, 
joh. 4.1, 2.  how the Pharisees had heard that jesus made, and baptised more Disciples than john (yet jesus himself baptised not, but his Disciples.) Where you may see plainly, that that was accounted done by Christ himself, which was not indeed done by him, but by his Disciples at his appointment.  Q. 
What I may see, I do see; neither do I gainsay what I see: but all this while I see not, who that other is, by whom he that is to restore may restore?  R. 
Of yourself you may soon see that, because I speak in a generality, and not in a speciality.  Q. 
May he restore then by any one?  R. 
Any secret and faithful one, that will restore for him, and yet conceal his name, and not disclose him.  Q. 
What if he doth deceive him?  R. 
No hurt to him if he doth, for his will in that case is taken for the fact: and the burden lies upon him that is put in trust to restore for him if he doth it not. But here you misdoubt more than you need: he that is faithful will not deceive him, if he should, how were he faithful? He is faithful which keeps his promise, and doth not deceive any to whom he promises: he that is secret will not disclose him if he should, how were he secret? He is secret, which keeps in secret what was committed unto him to be kept secret.  Q. 
What if he neither promised the one nor the other? Neither secrecy nor fidelity?  R. 
Yet Cato saith, It is the part of a good man, even to keep that faith which he never promised, and well so he said, because every man will imagine, that so much was at his hands requested, yea, and so much also by him promised, ere ever such a business was unto him committed. For who can think that any man will commit so weighty a matter as this is to any one, ere ever he be assured of his secrecy to conceal him, and his fidelity to restore for him? And what other ordinary way is there to be assured of either; but the giving of his word; the plighting of his troth, and the making of a promise? Whether therefore he be requested to be both secret and faithful, yea or no; yet if such a matter be committed unto him, it stands him in hand to be both: though no words be used in the committing of such a matter unto him, so much is requested of him, and so much also is to be performed by him. So much he would expect from another, if so much he should commit to another: so much he is to perform for another, if so much be referred to him by another: 
Mat. 7.12. Luk. 6.31.  Whatsoever he would that others should do for him, that he himself should do for others. It was the precept of Tobit to his son: Do that to no man, 
Tobit. 4.15.  which thou hatest. And it is the precept of Christ to his seruanrs; As ye would that men should do to you, so do ye to them: 
Luk. 6.31.  likewise by the one & the other, and both; he should be directed in this.  Q. 
You speak well to animate him to whom such a thing is committed, to see that the same thing by him be performed: but what is this to encourage him to restore, which hath gotten into his hands what he ought to restore?  R. 
As much as need to be: for first he is not to distrust: 
1. Cor. 13.7.  Love hopeth all things, and believeth all things. Though there be but a few faithful; yet it may be his good hap to find one of them. No doubt but he which gave him a mind to restore with, will also give him a man to restore by. God leaveth not his. After he hath once moved their minds to will well, he ministers the means whereby to work well. For he is he that worketh both the will and the deed, 
Phil. 2.13.  even of his good pleasure. And Paul the Apostle, 
Phil. 1.6.  to the Philippians saith: I am persuaded of this same thing, that he that hath begun this good work in you, will perform it until the day of jesus Christ. Secondly, though he be deceived, yet there is thereby no hurt redounding to him: the hurt that is, is to him that was put in trust, and yet did deceive. He disburdened himself in referring the matter to another: and that one whom he thought would not deceive him: and those two things, hope to find a man that will restore in his steed; and assurance to miss the inconvenience of not restoring, by referring the matter to another, are good inducements to make any willing to restore, which hath in his possession what he ought to restore.  Q. 
They may be so. But what? Is it enough for him to be willing to restore, if he doth not restore?  R. 
No. For if he be able, he must not only be willing to restore, but also as far forth as he may, he must restore. Where there is power to do the thing which ought to be done, it is not enough to will the doing of it; but he must also endeavour to do it. 
Rom. 2.6.13  For God will reward every man according to his deeds: and the doers of the law shallbe justified. Hence is it, that often the scripture exhorteth men to doing, as well as to willing, & more to doing than to willing, as Psal. 34.14. Eschew evil, & do good: Psal. 27.3. Trust in the Lord, & do good: Esa. 1.16. Cease to do evil. 17. Learn to do well. Eccle. 9.10. All that thine hand shall find to do, do it withal thy power. jam. 1.22. Be ye doers of the word, & not hearers only, deceiving yourselves. And the better to induce men thereto, doth use many and forcible arguments; as one from the commendation thereof: another from the commodity thereof, a third from the peril that otherwise may ensue. The first, Pro. 21.3. To do justice and judgement, is more acceptable to the Lord than sacrifice. The second, Rom. 2.13. The doers of the law shallbe justified: jam. 1.25. A doer of the work shall be blessed in his deeds. The third, Mat. 7.21. Not every one that saith unto me, Lord, Lord shall enter into the kingdom of heaven; but he that doth the will of my father which is in heaven. And again, Matt. 7.26. Whosoever heareth these my words, & doth them not, shallbe likened unto a foolish man, which hath builded his house upon the sand: and the rain fell, & the floods came, & the winds blue and beat upon that house, and it fell, and the fall thereof was great. But whither go I? I am far enough, if not too far.  Q. 
Not any thing too far. I must yet hale you further.  R. 
Not much in the point we were in hand withal.  Q. 
How far I know not; but a little farther there is no remedy.  R. 
Well then, use your skill.  Q. 
If a man that hath gotten somewhat ill, you say be able to restore, he is bound to restore.  R. 
True, if the thing be to be restored, otherwise he is to recompense for it.  Q. 
That is as good as to restore, is it not?  R. 
Yes, if the thing be not to be restored; or the party to whom it should be restored, will accept of it, for satisfaction for a thing, is a kind of restoring the thing.  Q. 
But what if he that hath gotten much ill, be neither able to restore all, nor recompense anything?  R. 
I can say nothing till I know whether he be willing to restore, if he were able, or willing.  Q. 
Willing, not willing?  R. 
Then his will will there go for fact, so he doth sincerely acknowledge his faults, unfeignedly bewail them, hearty sorrow for them, instantly crave pardon of them, utterly forsake them, resolutely determine, though he lives never again to commit the like unto them; and constantly purpose if God bless him with life, and bring him to better state, according to his power to recompense for them. For as the Apostle saith. 
2. Cor. 8.12.  If there be first a willing mind, it is accepted according to that a man hath, and not according to that a man hath not. And how pleasing to God a willing mind in this case is, will soon appear out of the example of Zacheus. Luk. 19 For he had no sooner said, 
Luk. 19.8, 9  Beholld Lord, the half of my goods I give to the poor: and if I have taken from any man by forged cavillation, I restore him fourefould. But jesus again said unto him, this day is salvation come unto this house, forasmuch as he is also become the son of Abraham. And yet there is there no mention made of any, to whom he made either actual restitution, or equivalent satisfaction. Though no doubt but there was cause enough why he should have done both. For first he was a publicam. And publicans had long hands lose fists, and limed fingers. They took tribute of the jews for the Romans, and therefore they were hated of them as dogs. As some say they were called Publicans, Publicans as Public dogs; because they were hated as common dogs. Secondly, he was chief receiver of the tribute. And the chief receiver was no little deceiver. It asked both cunning and craft to come to be chief. Thirdly, he was rich. And the Poet saith, A rich man is either an ungodly man himself, or heir to one that was ungodly. Fourthly, he promised to restore fourefould. And what should he do that, unless he had robbed some, and deceived more? for in theft and wrong there was required a restoring of fourefould; as is easy to be seen in the history of David. 2. Sam. 12.6. Whereupon nathan's telling him, 
2. Sa. 12.1.2.  There were two men in one city, the one rich, and the other poor, the rich, one that had exceeding many sheep and oxen, 
2. Sam. 12.2, 3, 4, 5, 6.  the poor, one that had none at all, save one little sheep which he had bought and nourished up, etc. And that the rich man having a stranger come unto him, refused to take of his own sheep & his own oxen, to dress for the stranger that was come unto him, but took the poor man's sheep, and dressed it for the man that was come unto him: you may see the king grew exceeding wroth, and that with the rich man that had done the poor so much wrong, and thereupon again said unto Nathan, as the Lord liveth, the man that hath done this thing, shall surely die. And more than that, he shall restore the lamb fourfold, because he did this thing and had no pity thereof. And the ground of this you may find in the 22. of Exodus: where God himself saith, 
Exod. 22.1.  If a man steal an ox or a sheep, and kill it or sell it, he shall restore five oxen for the ox, and four sheep for the sheep.  Q. 
I but, what infer you upon all this?  R. 
That there was cause enough why Zacheus should have made actual restitution or satisfaction for the wrongs he had done, though we read not that he did.  Q. 
And what of that?  R. 
That to have a will to restore is good, where there is not power to restore.  Q. 
By what means make you that good?  R. 
By Christ his liking of a good will to restore in Zacheus, who had ability sufficient to restore. For. 1. he was rich being chief receiver of the tribute. 2. half of his goods he gave to the poor, and that being done he left enough behind to restore fourfold with.  Q. 
But what you would have hence to follow, doth not well follow. For what Christ liked in Zacheus, he may dislike in another.  R. 
Not so by your leave. For Christ is no acceptor of persons. 
Act. 10.40.  In every nation he that feareth him, and doth as Zacheus did, is accepted with him as Zacheus was.  Q. 
I, he that doth as Zacheus did. But that a poor man cannot do. He neither hath whereof to give, nor wherewith to restore.  R. 
What then? yet he may have as willing a mind to restore as Zacheus had.  Q. 
I deny not that; but I doubt of the acceptation of his will.  R. 
You may aswell doubt of the suns being in heaven or your own living on earth. What reason is there, that God should not accept aswell of him that would restore and cannot, because he is not able, as of him that could and did not though he were able (for aught we read?) if a good will thereto was good in him that was rich and able to have restored, though he did not; it cannot but be also good in him that is poor and unable to restore, no doubt but he that came to save the poor aswell as the rich, will accept of a good will in the poor aswell as in the rich. In his life time he made so great reckoning of the poor, as he not only came of the poor, but also conversed with the poor, preached to the poor, made choice of the poor, spoke much in the behalf of the poor, gave gifts to the poor, yea and did many things for the poor. And now being dead, risen again, and ascended into heaven, shall we think him less mindful of the poor, or less merciful to the poor? no, no. As his power is thereby increased, so his mercy is therefore nothing abated. Now his eyes are upon the poor, his ears are open to the cry of the poor, his heart considereth the deep sighing of the poor: much he regardeth the company of the poor, and well be provideth for the congregation of the poor. Saith the Apostle james, 
jam. 2.5.  God hath chosen the poor of this world, that they should be rich in faith, and heirs of the kingdom, which he promised to them that love him. Having chosen them, may we think, he will not accept a good will in them, they wanting power to work what they will? surely no. First, Paul saith: 
Rom. 11.2.  God hath not cast away his people which he knew before. Secondly, again the same Paul saith. Who shall lay any thing to the charge of Gods chosen? Thirdly, Christ himself saith, They shall never perish, neither shall any pluck them out of my hand. 
joh. 10.28.  No doubt then, but if they will well, where they can work but little, God will accept of them according to their will. It was but a little that the poor widow cast into the treasury, 
Mark. 12.42  She threw in two mites which make a quadrin (which was about half a farthing) yet Christ himself said that she cast in more, than all they which cast in besides her. Yet they cast in much. The people (saith mark) cast money into the treasury, and many rich men cast in much. And by that we may gather, that Christ esteemeth our gifts by our affections and ready wills.  Q. 
I, our gifts, but not our debts.  R. 
Yes debts, aswell as gifts. For gifts, if you look well about you, are none other but debts. First, God commands the giving of gifts aswell as the paying of debts. And as I take it, it is a debt to obey the commandment of God: in respect therefore of his commandment, the giving of gifts, is a debt aswell as the paying of debts. Secondly, the cause of gifts is none other than a debt: and as I guess, the effect is not unlike the cause in respect of the cause of gifts, gifts are debts: For love is the cause of gifts. For therefore men give, because they love: and to them commonly they do most give, whom affectionately they do best love. And that love is a debt the Apostle proveth plainly, when he saith, 
Rom. 13.8.  Own nothing to any man, but to love one another. Gifts themselves therefore are none other than debts: for as the logicians say, Such as the cause is, such also the effect is.  Q. 
I grant that gifts may be debts in regard of God, that command's them, but I doubt whether they be so in regard of men, that are to receive them.  R. 
And I think there needs no great doubt be made of that neither, for they that are bound to give, are bound to give to some body: for he that commands men to give; shows men also to whom they shall give. Give (saith Syrach) unto such as fear God, 
Syr. 12. 4, 5.  and receive not a sinner. Do well unto him that is lowly but give not to the ungodly: hold back thy bread, and give it not unto him lest he overcome thee thereby: else thou shalt receive twice so much evil for all the good that thou dost unto him. Give unto the good, and receive not the sinner. And give (saith Tobit to his son Tobias) of thy bread to the hungry, 
Tobit. 4.16 17.  & of thy garments to them that are naked, and of all thine abundance give alms, be liberal to the first, even to their death, but give nothing to the wicked. And saith Paul, Give to all men their duty, 
Rom. 13.7.  tribute to whom ye own tribute: custom to whom custom: fear to whom fear: honour to whom ye own hnour. And saith Christ, Give to him that asketh, 
Matt. 5.42.22.21.  and from him that would borrow of thee, turn not away. Give to Cesar the things which are Caesar's, and give unto God, those things which are Gods. 
Rom. 6.13.  And again saith Paul: Give not your members as weapons of unrighteousness, unto sin: but give yourselves unto God, as they that are alive from the dead, and give your members as weapons of righteousness unto God. As therefore you grant them debts in regard of him that commands them to be given, so I also take them in regard of those to whom they are commanded to be given.  Q. 
In a generality so you may (if any way you may) but not in a speciality. For he that shows to whom we shall give, doth not say to this man ye shall give.  R. 
Look back to the places forenamed, and there you shall find what you say fully answered. For they show both to whom we are to give, and to whom we are not to give. If therefore our gifts be debts in respect of us that are to give them, because God hath commanded us to give, they are so also in respect of those that are to receive them, because God also hath showed us to whom we are to give them.  Q. 
It is requisite then that they be such in deed, as those to whom God hath commanded us to give?  R. 
That is right so. Otherwise they are but usurpers, and we ill disposers. They usurpers be cause they take that which they have no right to receive, & we ill disposers, because we give to those, to whom we are not bound to give.  Q. 
But ere we go further, for fear of going to far whereto tends all this our talk about gifts and debts?  R. 
To the proving of Gods well accepting of a good will to restore, in him that hath no ability to restore.  Q. 
In deed that's the thing which was the last in question.  R. 
And therefore the thing which was last proved.  Q. 
But how by that which was last spoken?  R. 
Through that which was there first granted.  Q. 
What was that?  R. 
That in our gifts a good will was good and acceptable before God, as appeared in the poor widow's gift which was very little, & yet preferred by Christ himself, before many great  Q. 
But why by this now said, was that aforesaid proved?  R. 
Because that aforesaid did accord with that now said. For our gifts are but debts.  Q. 
Well then to shut up this point, because I both see, that this which you say is very comfortable to a number of distressed souls, that have a mind to restore what in times past they unjustly got, though they want might, where with to accomplish it; and also because I know not what may betide myself, being but a frail man if God leave me to myself, I acknowledge what you have said, to be as you have said. And because so it hath been by you confirmed, as it hath, I avow that so hereafter it shall be affirmed by me as it ought.  R. 
It is kindly done of you that yet you will yield at length. Though I am therefore more beholding to present necessity, & dread of future misery, than your own kind courtesy: for I think not but you stood as long as you were able to stand.  Q. 
Whether I was able to have stood longer or not, it matters not. Resolution of that whereof I doubted, and confirmation in that whereof I hoped, made me stand so long as I did. I have often heard speech of restitution, but I could never afore hear so much as I would.  R. 
And have you now heard as much as you would?  Q 
No, not yet.  R. 
What is there you would more hear?  Q. 
First, If a man be able to restore, what order you would wish him to observe in restoring? Secondly, If he be unable to restore all, and they unable to forbear the want of that which he hath unjustly gotten, what course, He that would restore all and cannot, You would wish him to take, that would restore all and cannot?  R. 
Touching these two points, what I myself think without prejudice to any other, you shall soon and shortly hear. And first concerning the first I say, if he be able to restore and willing with his ability to do it, he needs not observe any order in his restoring. He may begin where he will, and end with whom he list. Yet this much he ever bear in mind, that therein he makes as much haste as he can, lest that delaying too long, he be driven not only to restore the things taken, but also to recompense for the damage by the taking, and the detriment through this detaining, and that according to the quantity of the things and their damages. If they be certain, then according to their certainty must he restore. If they be uncertain as in injuries oft it falleth out, then according to the judgement of some honest, wise and discreet man he must restore, having always an eye to the several circumstances of the thing; the time; the place and the person. Now concerning the second I say. First, he must consider the things which he hath taken, and should restore, whether they be certain or uncertain? the persons from whom he hath taken, whether they be in better case than himself, or as mean, and worse. If the things he hath taken, be some certain, and some uncertain, he must restore the certain before the uncertain; (except the uncertain be such as it is certain they were never any man's certain: for such may well be given to the poor) among the things which are certain, those things which do yet remain in their kind, are first to be restored, after they are restored recompense, is to be made for them which are perished. For the things which are uncertain, whether they were any man's certainly, yea or no, they may be restored according to the advise and counsel of some honest and discreet man, or else for his own benefit, as one of Christ's little ones reserved, so there were no danger of further theft afterward to ensue feared dreaded or suspected. If the persons whom he hath taken unjustly and wrongfully be in far better case than himself he himself than being in great necessity; it is sufficient that he hath a good will to restore, though actually he doth not then restore: but if the persons from whom he hath unjustly gotten, and unlawfully kept, be in as mean case as himself, and worse to, then ought he to restore what he hath to restore, or else to recompense as far forth as he may. 
Pro. 28.3.  For as Solomon saith: A poor man if he oppress the poor, is like a raging rain, that leaveth no food. And thus now you have heard what you were desirous to hear.  Q. 
I but yet I am not satisfied. The difference in person you speak of, drives me to make a little further question.  R. 
What's that trow?  Q. 
Nay it is those. For touching either person the better and the worse I have somewhat to say.  R. 
Say on.  Q. 
First you say, if the person from whom he hath unlawfully taken and unjustly gotten, be in far better case than himself, ●t sufficeth that he hath a good will to restore, though he doth not indeed restore. And there I demand, whether he is not bound to restore, if then he recovers and after comes to estate better after? Secondly, you say, if the person from whom he hath unjustly either taken or gotten, be in as mean an estate as himself, or worse, he then being in no great good case, it is his part and duty either to restore the thing itself if it be, or to recompense for it, if it be not. And here I demand, whether a man ought not more to love his own life than his neighbours?  R. 
To the first of these demands, I answer that if he recovers his health, and after comes to greater wealth he is to restore, if not the thing he had unjustly got, yet the equivalent to the thing, if so be that any time he had occupied the thing ere ever he came to necessity. And my reason hereof is, because such occupying of another man's goods was unlawful. But if he never occupied it before he came to that his extreme necessity, I said sufficient for before. To the second I answer yes, so he seeks not unjustly to maintain it. But the maintaining of his life by taking from another poorer than himself is unlawful, because so he kills another to maintain himself. He kills another by subtracting from him, what is necessary for him. For as Syrach saith: The bread of the needful is the life of the poor: 
Syr. 34. 22. 23.  he that defraudeth him thereof is a murderer. He that taketh away his neighbours living slayeth him. And to kill another is unlawful. For it is said: 
Exod. 20.13  Thou shalt not kill. So is it also to maintain himself by taking from another. For it is written: In the sweat of thy face shalt thou eat bread, till thou return to the earth: 
Gen. 3.19.  that is by thine own labour and other honest and lawful means shalt thou get what may serve for the preservation of thy life, but by unlawful and indirect means thou shalt not get any thing. 
Psal. 1●8. 2.  When thou eatest the labours of thine hands (saith the Psalmist) thou shalt be blessed and it shall be well with thee. Ergo when thou eatest the labours of other men's hands, thou shalt be cursed and it shall be ill with thee. With this accords more. The bread of deceit is sweet in a man, 
Prou. 20.17  but afterward his mouth shall be filled with gravel. The gathering of treasures by a deceitful tongue is vanity tossed to and fro of them that seek death. 
Prou. 21 6.  The robbery of the wicked shall destroy them: for they have refused to execute judgement. Again, he that increaseth his riches by usury and interest, 
Prou. 28.8.  gathereth them for him that will be merciful to the poor. But these are enough. And I think, enough is said touching either of your demands. Is there not?  Q. 
Yes enough, but nothing at all too much.  R. 
Enough is sufficient. And what should we do with more? too much of any thing is good for nothing.  Q. 
In deed so saith the proverb. But howsoever this enough here is sufficient, yet have I neither enough nor sufficient.  R. 
Why want you now?  Q. 
That which I have not had yet.  R. 
It is better to want that, than that which you have. But what is it you yet have not, and want, and feign would have, that you might not want?  Q. 
The reason of the third rule you say the sick man was to look unto, when he came to the making of his will?  R. 
And that may you soon have. For without reason it is not.  Q. 
The last I know; and therefore the first I crave.  R. 
The last for the first than you shall have. The reason thereof is the law and commandment of almighty God: and is not that a good reason think you?  Q. 
Yet: who dare say the contrary? but that the will may be sufficient in law, what is the law of God touching a will?  R. 
That the testator by his will doth make those his heirs, which are to be his heirs?  Q. 
Who are they?  R. 
His son if he hath one. His daughter if he hath none, his brethren, if he hath neither son nor daughter; his father's brethren if he himself hath none. If none of them be living, the next of his kin whosoever.  Q. 
How prove you that?  R. 
By the 27. of the book of Numbers, where God's commandment to the Israelites was, That when any man died, his son should be heir; 
Numb. 27.8, 9, etc.  and for want of a son, his daughter; and for want of a daughter, his brethren; and for want of his own brethren, his father's brethren; and for want of them, the next of his kin whosoever. For there these are Gods own words: If a man die and have no son, than ye shall turn his inheritance unto his daughter. And if he have no daughter ye shall give his inheritance to his brethren. And if he have no brethren, ye shall give his inheritance unto his father's brethren: and if his father have no brethren, ye shall give his inheritance unto his next kinsman of his family, and he shall possesset it.  Q. 
So are these also: this shall be unto the children of Israel a law of judgement, as the Lord hath commanded Moses. If therefore you have no better proof than that, you may peradventure miss of your purpose.  R. 
Not any thing the more for that For. 1. there are more Israel, than those which are of Israel. 
Gal. 6.16.  God hath his Israel. Galath. 6 16.2. It followeth not because this was a law of judgement for Moses and Eleazar and the Princes, etc. to judge by, to whom inheritance did appertain, if any died intestate; that therefore it was not a law of direction to those that did make testaments, whom they should appoint heirs by their testaments. I would think rather that every man might privately by his testament appoint after this direction, who should be his heir, because publicly by judgement Moses and the rest were to determine after this direction, who was to be heir. What was to stand for a public lawen, might well serve for a private direction: from a public law, each private man is to take instruction. Moreover, this which I say, seems to agree just with the law of nature, for when Zelophead was dead, and his daughters (as it may be conjectured) defeated of the inheritance that did by right appertain unto them, they came and stood before Moses, and before Eleazar the Priest, and before the Princes, and all the assembly, at the door of the Tabernacle of the congregation, saying: Our father died in the wilderness, and he was not among the assembly of them that were assembled against the Lord, in the company of Korah, but he died in his sin, and had no sons. Wherefore should the name of our father be taken away from among his family, because he hath no son? Give us a possession among the brethren of our father. As though they should have said, there is neither right nor reason in this, that we should not be heirs to our father, sith he committed no such offence, which should cause us to be disinherited. You that are in office to hear causes, and right wrongs, look to it, we are as nigh as our father's brethren: if we may not have the whole, give us a possession among them, and for so much as Moses knew not directly what to say to the cause in question, he brought it before the Lord, who denied it, as before I have showed, and thereby argued what hitherto I have averred.  Q. 
What? that the son should be the father's heir?  R. 
What else? the words there imports no less, the sense doth fully and wholly imply so much.  Q. 
Have you any other proof than that?  R. 
Is not that enough.  Q. 
I cannot deny but the words are plain, and the sense pregnant. Yet the instance is but particular.  R. 
You confess as much as I wish, and though the instance as you say, were but particular, yet Gods own inference there is general. 
Num. 27.8.  If a man die and have no son, than ye shall turn his inheritance unto his daughter: and where God himself speaks, what need we any further witness? As God is greater than our heart, 
1. joh. 3.20.  and knoweth all things: so is he worthier than any witness, and judgeth all causes. Yet sith needs you will have more: as you have heard God himself speak in, and for the cause under the law, so may you also hear him speaking in the same before and after: before, Gen. 15. after, Rom. 8.17. 1. Tim. 5.8 Gen. 15. 
Gen. 15.3.  Though God said to Abraham, I am thy buckler and thine exceeding great reward: Yet Abraham again said unto him; behold, to me thou hast given no seed: wherefore, lo, a servant of my house shall be mine heir. This was Abraham's resolution, till God showed him his determination, he thought the right of inheritance, he having no issue, did appertain to the chief in his house, but God determining to show him both who should be his heir, and any man's right heir, said unto him touching Eliezer of Damascus, the steward of Abraham's house. This man shall not he thine heir, but one that shall come out of thine own bowels, he shall be thine heir. i. the son which shall come out of thine own loins, he shall be thine heir. 
Rom. 8.17.  Rom. 8. If ye be sons (saith God by the mouth of Paul) then are ye also heirs; which words import, that none should be heirs but sons; if there be sons, for they are not: than ye may be heirs; but then are ye also heirs, as if sons ought to be heirs, if they be: to conclude therefore, Paul saith, 
1. Tim. 5.8.  He that provideth not for his own, & namely for them of his household, is worse than an infidel: as though this by nature were instilled into very infidels, that in their lives, and at their deaths, they would provide for their own, and them of their households, ere ever they provided for any other, besides their own, and their households. And therefore should not be estranged from christians. If nature works so much in infidels, grace should not work less in christians. Grace is better than nature: and therefore the operation should not be worse.  Q. 
It seems you count it an exceeding fault for a man, by will to alienate his goods or lands, wholly and finally from his children and offspring, if he hath any?  R. 
Neither do I in this case any thing without reason: for when God by his law hath appointed who shall be heirs, what shall man at his pleasure appoint new heirs, as if his wisdom were better than Gods? I am sure there is no reason for it, neither will the very law of nature permit or approve it. There is one that saith, 
Plato de Repub. li. 2. Aristot. pol. lib. 5. c. 8. Dorbel. 4.145. qu. 2. de Testam.  A testament made against the equity of the law of nature, the law of God, or the law positive is to be broken: and whether a will that doth appoint other to be heirs, than God in his law doth appoint, be a will against the equity of the one law or the other, I leave to other men to judge?  Q. 
Then may you soon be gone, for some say, the father may appoint another, if the son hath promerited it?  R. 
diverse men, diverse minds: I know some say so, and I deny not but the case may sometime be such, as the father may so deal. Reuben was the eldest son of Israel, 
1. Chro. 5.1.  but he had defiled his father's bed, therefore his birthright was given unto the sons of joseph, the son of Israel, so that the genealogy is not reckoned after his birth right. When jaakob called all his sons together, to tell them what should come to them in the last days, thus he said to Reuben his eldest son, Thou art my might, and the beginning of my strength, 
Gen. 49.3.4.  the excellency of dignity, the excellency of power: thou wast light as water: thou shalt not be excellent, because thou wentest up to thy father's bed: then didst thou defile my bed, thy dignity is gone. But ordinarily it falls not so out, though often Parents take occasion to deal hardly with their children. And I speak not now of extraordinary chances, but of ordinary events: and therefore your then you may be soon gone, comes not in so happily as you would.  R. 
Neither care I whether it doth or no. I am not conceited, my desire is but to be resolved, with or for that I think you will not be offended.  R. 
Oft and often that hath been manifested, but to the matter again controverted. Though the son in the father's judgement, hath promerited wholly to be disinherited, yet so much against the son, the father in his sickness upon his death bed should not be incensed, as therefore of his fatherly benediction, he should utterly be deprived. The Father should rather remember the love he bears to his son, and the obedience he owes to his God, than thus seek to revenge the misdemeanour of his son against him, the fault that is in his son, at that time he should forgive and forget. The time of death is no time for revenge: as he would then be forgiven, so should he willingly forgive, because of his own trespass against his father, God almighty, he would be loath to be disinherited of his kingdom; so because of his sons trespass against him, he should be unwilling to dispossess him of that which otherwise (if his trespass had been away) should have descended unto him. What though the son forgets he is a son, yet must not therefore the father forget that he is a father. The history of David and Absolom teaches no such matter. For though Absolom was as ungracious a son to David, as a son almost might be, yet was not therefore David as unkind a father, as a father could be. When Absolom followed him over jordane, with a purpose to dispossess him of his kingdom. 
2. Sam. 18.5  David yet said unto joab and Abishai, and Ittai; Entreat the young man gently for my sake. And when Ahimanz and Cushi brought him tidings; the first question he asked them was this, is the young man Absolom safe? To which when Cushi answered, the enemies of my Lord the king, and all that rise against thee to do thee hurt, be as that young man is: David the king was moved, and went up to the chamber over the gate and wept, and as he went, he thus said: O my son Absalon, my son, my son Absolom: would God I had died for thee o Absalon, my son, my son. By this history Parents may learn, not to be too unkind to their children, how ever their children be unkind to them, especially at their farewell to them and to the world: for alas, what pleasure may it do them when they are gone; so to have dealt with them ere they did go? What a perpetual blot to their names in so doing, shall they leave behind them? What an evil example shall they give to other? What a torment shall they fix in the heart and conscience of their distressed children? For these and other considerations, I could wish that Parents would not be merciless to their children when they come to die, how ever they seemed mindles of them while they did live. It is hard to die with an hard mind toward them. A father pitieth his child; a father provideth for his child. What fathers are they that neither pity them having done amiss, nor provide for them being in distress? If at no other time they can use either, yet at their dying time they should use both pity, that they may be reconciled together; provision, that their offspring may flourish when they are gone both, that many may thence take instruction, and some thereby reap consolation: though their children were graceless while they themselves lived with them, yet this heaping of coals upon their heads, may make them gracious when they are gone from them. It may kindle a fire of grace in their hearts. And after they may seriously repent, what foolishly in times past they did commit. In Esau the want of it wrought evil. The days of mourning for my father will come, 
Gen. 27.41.  and then I will slay my brother. In others the use of it may work good. My father dealt more kindly with me than I deserved, much more good therefore will I do, than is by any expected. No man shall upbraid me by my gracelessness in time past, but each man shall commend me for my goodness in the time present: what I have been, shall be forgotten of every man but myself, and what I am, shall be remembered by others more than myself. As I have more than ever I expected, so will I do better than ever I promised. If thus it works in any, is it not better than if it had been otherwise?  Q. 
Yes no doubt. But such things as this is, chances but seldom.  R. 
Yet parents may hope that it will happen often.  Q. 
They may hope, and be deceived.  R. 
So they may also, and be assured. For as Solomon saith, What is it that hath been? 
Eccles. 1.9.  that that shall be. And what is it that hath been done? that which shall be done? The proverb also is, Hope well, and have well.  Q. 
That parents then in this case may have well, I wish that they may hope well,  R. 
And I, upon their hope well, that they may do well.  Q. 
In hoping well, they shall do well: shall they not?  R. 
Yes, for it is a good thing to hope well, but it may be they will not do sufficiently well.  Q. 
Why?  R. 
Because upon former displeasure, they may dispose of their goods after an uneven measure.  Q. 
Why is it not lawful for them to do with their own as they themselves list?  R. 
I trow no. Neither do I yet think that you are of that mind though you be a father. Goods are given to be used, as God will have them used, and not as those to whom they are given, do list to use them.  Q. 
It may be Gods will, that they shall use them as they list.  R. 
I, but it is not. Neither is it like that ever it will. 
jam. 1.17.  For God is no chngeling. With him there is no variableness, neither shadow of turning.  Q. 
What is his will?  R. 
That all shall have some; and some never a whit. And no marvel: for what is not one child, a child aswell as another? and again, is not one child as dear as another? and lastly, is not one child to live to the world aswell as another?  Q. 
Yes if he be a child, and to live. But what then? must not or may not a man therefore give more to one than another?  R. 
I say not; but that he may, and must. But he neither may nor must that after his own liking.  Q. 
Why not?  R. 
Because God himself hath otherwise appointed.  Q. 
What or how hath he appointed?  R. 
That not any one upon the fathers own liking shall have more than the rest, but that the eldest according to his appointment shall have most of all.  Q. 
What reason for that? it may be the eldest may be the worst and the most unfit?  R. 
Though he be, yet must he not be thought so, because God himself hath not thought him so. And the reason of his not thinking so, no man must ask. His will and determination is reason enough for his action or constitution. It is sufficient for us to know that he will have it so, though we never inquire why he will have it so. Yet if any be so scrupulous, or so curious, as he likes not of God's constitution without a reason, reason is soon at hand to be found. For God the fountain of reason doth nothing without reason. Now there may be three reasons given of the Lords appointing the eldest to have most of all, and more than any, the first is his eldership, which God himself hath ratified as a reason why he should have more than all or any of the rest. For thus saith the Lord in Deuteronomie: If a man have two wives, one loved and another hated, 
Deu. 21.15, 16, 17.  and they have borne him children, both the loved and also the hated, if the first borne be the son of the hated, then when the time cometh that he appointeth his sons to be heirs of that which he hath he may not make the son of the beloved first borne, before the son of the hated which is the first borne. But he shall acknowledge the son of the hated for the first borne, and give him double portion of that he hath. For he is the first of his strength, and to him belongeth the right of the first borne. The second is the preservation of the stock, which in his person is to be maintained. For in the elder brother from the father to the son the stock is always continued. Among the jews the father being dead, the eldest son was to all the rest as father, and therefore he was honoured of all the rest as father. In Noah's house Sem was the eldest, and more is said of him being eldest than of the rest. Blessed be the Lord God of Sem, and let Canaan be his servant. 
Gen. 9.26.27.  God persuade japhet that he may dwell in the tents of Shem, and let Canaan be his servant in jacobs' house Reuben was the eldest, 
Gen. 37.22.  and more was his counsel regarded being eldest than others. When all the residue of the brethren were agreed against joseph that he should be slain, his only disagreeing was cause sufficient why joseph was not slain. Amongst ourselves, the prerogatives of the eldest are more and greater than any of all the rest. I need not to speak of them, he that is any thing acquainted with the laws of this land, is not ignorant of them. He that is the eldest in any family, will soon labour to know them. I will proceed: the third reason is the having of some always in readiness to do service for the common wealth. In the time of peace to help to govern it; in the time of war, to help to defend it. For of all the brethren if he were unfit, who should be more fit? for years it is sure he exceeds them all, for experience it is thought, he excels them all: as he hath most years, so he should have most experience. For by most years comes most experience. For these reasons the eldest should have portions of his father's goods and lands, both bigger for quantity, and better for quality, than any of all his other brethren.  Q. 
Some times I deny not what you say. But that always it should be so, I do not greatly well like of: for at the time of the father's death the eldest may be able to shift for himself, as well as some of the rest, but the youngest may be very unable. And therefore I would think greater care should be had of them, than of others. Besides that, it may be the youngest shall be brought up to some chargeable kind of life, as a scholars life, a courtier's life, a merchant's life etc. and therefore some reason as great care should be had of them as of some others.  R. 
Whatsoever you pretend for ground of your dislike, yet this must you ever know and hold, that man's invention must give place to God's constitution. And though I have all this while laboured for the preferment of the Eldest (as reason is I should) yet he being provided for, I never stood, neither now do I stand against the well providing for of the youngest. If the eldest be once regarded as he ought, let the others after him be considered, as they may. Yet for that point thus much I say, whatsoever is done, let it rather be done upon reason than affection. Many I know are foolishly affected: and therefore some of their children are carelessly regarded: some have a great deal given them, and some again have never a whit. Let every one in his place be considered, and all my words thereof shall be ended.  Q. 
It is very like so: for if I had not caused thus many, fewer I imagine by many would have been used.  R. 
Of that you may be well assured. For your questions and objections these many have procured.  Q. 
I suspected so; and therefore I say so. But pardon me if I have run out of rule touching this rule, and I will keep myself better in rule, about your last rule.  R. 
The more you do so, the better it will be for you, no hurt ever by keeping of rule. But the last rule is so short, as well you cannot run from it.  Q. 
Neither mind I, though I might. But yet I would gladly know the reason thereof?  R. 
Whereof? of your wanting possibility to run aside?  Q. 
No: that is easy. But of the rule itself, which is somewhat harder.  R. 
That I gave you with the rule, and have it again, you may in the rule.  Q. 
What is it then?  R. 
The testators liberty to alter and change his will at his pleasure according to law during his life.  Q. 
But why is that the reason?  R. 
Because the Apostle himself in the Epistle to the Hebrews saith: 
Heb. 9.17.  The testament is confirmed when men are dead: for it is yet of no force, so long as he that made it is alive. If this saying of the Apostle now be reason sufficient, your question is answered, and my duty is discharged, if not, you must seek to the Civilians for more.  Q. 
Where the first is sufficient, the second is superfluous. I am so well satisfied with the first, as I mind not now to seek any thing of the last. If so it please you therefore, we will now pass to the second thing you said the sick man was to do, that would in his sickness seek to establish good order in his house after his death.  R. 
Indeed order requires so much, and the Apostle willeth, All things to be done ●● order. With what you are therefore conte●●● I shall not be discontented. But concerning that, what will you that I say?  Q. 
I cannot prescribe you any thing?  R. 
But you may propound me something.  Q. 
The duty itself you have already prescribed, but how or whence gather you, that a man in his sickness labouring to procure good order in his family after his death, should admonish all those of his family, wife, children, and servants before his death, to learn, believe and obey the true religion of God all their days?  R. 
I gather it three ways: first, by the general commandment of God: secondly, by the practice of diverse godly men mentioned in scripture: thirdly, by the special commendation, God himself gives to one therefore above the rest. For first, God gives this general precept, 
Heb. 1.13.  Heb. 3.13. Exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. And I know little difference between exhortation and admonition, unless you say, admonition goeth before exhortation, & exhortation follows after admonition. Secondly, I find many good men in the book of God to have done thus. In the book of Deuteronomie, 
Deu. 31.32.33.  I find Moses to have admonished all Israel, joshua their captain, Levi their Priest, and the audience of all their congregation, to cleave unto the Lord their God, and to serve him after his death. It is so much to repeat some, as I refer you thither to read all. The reading of all there, is better by much than the repeating of some here. In the book of jehoshua, I find jehoshuah to have done the like: For to all Israel, their Elders, 
jehosh. 23.1, 2, 3. etc.  their heads and their judges, and their officers, he said, I am old and stricken in age: also, ye have seen all that the Lord your God hath done unto all these nations before you, how the Lord your God himself hath fought for you. And the Lord your God shall expel them, and cast them out of your sight, and ye shall possess their land, as the Lord your God hath said unto you: be therefore of a valiant courage, to observe and do all that is written in the book of the law of Moses, that ye turn not there from to the right hand, nor to the left; neither company with those nations: that is, with them that are left with you, neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow unto them, but stick fast unto the Lord your God, as ye have done unto this day, etc. Josh. 23. and 24. by the whole. In the first book of Kings I find, 
1. Kin. 2.1.2  David to have charged his son Solomon to the like effect, saying: I go the way of all earth, be strong therefore and show thyself a man, and take heed to the charge of the Lord thy God, to walk in his ways, to keep his statutes and his commandments, and his judgements, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou dost, and in every thing whereto thou turnest thee, that the Lord may confirm his word which he spoke unto me, saying: If thy sons take heed to their way, that they walk before me in truth, with all their hearts, and with all their souls, thou shalt not (said he) want one of thy posterity upon the throne of Israel. In the book of Tobit also I find, That old Tobit no sooner remembered that he had wished for death, 
Tobit. 4.2.  but he said; wherefore do I not call for my son Tobias, that I may admonish him before I die: (as though when a man were a dying, it were his duty to admonish his sons, and those of his family to do those things which are pleasing unto him, which gave them life, and may at his pleasure take it again from them:) And therefore when he had called him he said: My son, after that I am dead, bury me, and despise not thy mother, but honour her all the days of thy life, and do that which shall please her, and anger her not. Remember my son, how many dangers she sustained when thou wast in her womb, and when she dieth, bury her by me in the same grave. My son, set our Lord God always before thine eyes, and let not thy will be set to sin, or to transgress the commandment of God. Do uprightly all thy life long, and follow not the ways of unrighteousness: for if thou deal truly, thy doings shall prosperously succeed to thee, and to all them that live justly, and so forth as followeth in that place. Now by all this which I have found, this is the conclusion which I make, to wit, that what good thing soever men know, touching God and godliness, they are not to keep it to themselves, but to teach it their children and families, not only in their life time, but also at their death, that so God may be glorified of them, both while they live, and also when they die. And the third thing that induces me thereto, over and above the precept of God, and the practice of good men, (of which I have now spoken) is the special commendation God himself gives to Abraham, the father of the faithful, for the doing of the same: for when he was to discover unto him the destruction of Sodom and Gomorhe, he made this the reason of his so doing. 
Gen. 18.19,  I know Abraham that he will command his sons and his household after him, that they keep the way of the Lord, to do righteousness and judgement. And what a singular commendation this is, he that hath but half an eye may see? It is a very good thing to be well spoken of by men. 
Senec. de Reme. fort.  The good opinion of men is safer than money. An honest report is a second patrimony. 
Id. in Prou.  Yea saith Solomon, A good name is to be chosen above great riches, and loving favour is above silver, 
Prou. 22.1. Eccl. 7.3.  and above gold. A good name is better than a good ointment. But it is a better thing to be well spoken of by God himself: as he better knoweth what is in man, so he better judgeth what is done by man: as he also is greater than man, so is his commendation better than man's. Man's is hardly got, and easily lost, Gods once got, is ever hardly lost: as he knows what he speaks, ere he speaks; so he speaks surely when he speaks. As Balaam said to Balak. God is not as man, 
Num. 22.19  that he should lie, neither as the son of man that he should repent: hath he said, and shall he not do it? And hath he spoken, and shall he not accomplish it? (As Peter saith) The word of the Lord endureth for ever. As Christ himself saith, 
1. Pet. 1.25.  (which was and is God, 
Mat. 24, 35. ) Heaven and earth shall pass away, but my words shall not pass away. As therefore he that is sick is desirous to have the praise of God before the praise of men, (because of all praise it is the best,) so is he to be careful of that which God himself commands to all, and commends in Abraham, he commands it, that it may be obeyed, he commends it, that it may be regarded, he commands it and commends it, that in the time of sickness, and before the hour of death, it may not be neglected.  Q. 
But what is the reason that he that is sick, should in his sickness be careful of that you speak of? It may be in his health he hath often before done it?  R. 
That hinders not, but that then also he must do it. It is a duty that lies upon a man, not only in the time of health, but in the time of sickness also: though therefore in his health he hath never so often admonished all those of his family to fear God and keep his commandments, yet then in his sickness he is not to cease to admonish them still: oft had Moses and joshua admonished the Israelites to serve the Lord, and walk in his ways, ere ever the time of their departure drew nigh, yet did they not therefore cease to do it, even then, when the time came that they were to departed. No more should he that is sick, and at the point to die: you ask here what is the reason he should then do it, but you might better ask what are the reasons thereof: for they are many, more than one. One is, because it is the last and best work he can then do and the Apostle saith, Desire you the best gifts: And again, 
1. Cor. 12.3. Gal. 6.9. 2. Thes. 3.13  Be not weary of, and in well doing: for in due season ye shall reap, if ye faint not. Another is, because it is every man's part to seek the propagation of God's glory, as well when he is dying, as while he is living. For therefore the Lord created him. Esa. 43.7. I created him for my glory. 
Esa. 41.7.  And again, verse 21. This people have I form for myself, they shall show forth my praise. 
Rom. 14.8.  The Apostle also saith, Whether we live or die, we are the Lords: and therefore while we live, we should live unto the Lord, and when we die, we should die unto the Lord. And because living we should live unto the Lord, and dying die to the Lord, both living and dying, we should admonish others to live and die unto the Lord. Living, because the Apostle one where saith, Exhort one another, and edify one another, even as ye do: 
1. Thes. 5.11 14.  and verse there the 14. Admonish them that are unruly dying; because the same Apostle other where saith: 
1. Cor. 10.31  Whether ye eat or drink, or whatsoever you do, do all to the glory of God, and therefore this: for this makes much to the glory of God. Steuens vehement exhortation to the jews before his death, made some turn unto God after his death. Saith Augustine in one of his books de civitate Dei. 
Augustinus de civitate Dri.  If Steven had not prayed, the Church had not had Paul the Doctor of the Gentiles. Through the many good words which Christ used, as he went to be crucified, some were either converted or confirmed: the thief was converted, the Centurion was confirmed, by both, God was glorified: the thief said, 
Luk. 23.42.43. etc.  Lord remember me when thou comest into thy kingdom, and he received this answer. To day shalt thou be with me in Paradise. The Centurion when he saw what was done, he glorified God, saying: Of a surety this man was just. And all the people that came together to that sight, beholding the things which were done, smote their breasts and returned. But I will return to that, from which I was not yet turned. And a third reason thereof is, because then a man speaks with the best affection. Seldom when a man is well affected, if in his mortal sickness he be ill affected: for as Solomon saith, 
Pro. 29.15.  The rod and correction give wisdom. And therefore David said: Before I was afflicted I went astray, 
Psal. 119.67  but now (that I am afflicted, I keep thy word. By the good admonitions which Moses, and joshua, and David, and Tobit, and others, of whom I have spoken) gave unto their sons subjects and servants, a little before their deaths, the truth of this I say, doth very easily appear: and by other things which shall hereafter be said, the same may further appear. If either of these be not enough, there may be some further thought had of the patriarchs dying, the Prophets dying: Christ himself dying, the chief crucified with dying, Steven the Martyr dying, for there will be seen the ardent affection they spoke withal, when they were dying, and so that explained which I was explaining. But a fourth reason is at hand, and therefore I must from this. And that fourth for which a man dying, should admonish those of his family to cleave unto the Lord, is because the admonition which is then delivered, is ever best remembered. How soon soever other in other time passed given, is gone and forgotten, that in that time given, is seldom when wholly forgotten. No words are ever so well thought of, as a man's last words: with them, he which will not be moved, with any will hardly be moved. A tree never gives so big a stroke, as when it falls: and a man never speaks with such efficacy, as when he dies: as then the Swan sings most sweetly, so as then a man speaks most pathetically. All parts are then in great force, because they have but a while to be in force. And thus your demand is answered, though your mind be not satisfied.  Q. 
For this the last is satisfied, as well as the first is answered: but yet I have wherewith your wit may be exercised, as well as I have, whereby my mind is perplexed.  R. 
And what is that?  Q. 
What manner of admonitions a man on his deathbed should give either to wife, children, or servants or others?  R. 
That is a thing that needs never much to trouble you. It sufficeth that he give such generally to all, and particularly to some, as before you have heard by Moses and joshua, given in generality to all, and by David and Tobit given in particularity to their sons, Solomon and Tobias.  Q. 
But I would hear of such in particular, as may particularly fit either wife or children, or servants?  R. 
And such you may hear of, such there are already composed and extant: such also you may by yourself read in a book, which commonly is in most men's hands, and worthily is called the Sick man's salve.  Q. 
If it be not troublesome to you, I had as lief hear them of you, as read them in him. As they come from you, I shall well remember them: as I find them in him, I shall be careless of them. More I regard what I hear, than what I read; especially if the book be by me, wherein I may at any time read: but the truth is, the book you speak of is out of my hands, as out of some others. If therefore I may entreat you to recite them, I will endeavour what I may in memory to record them.  R. 
That may be, but I had rather you should there read them, than I here recite them. It is labour far away for any there to read them, than for me here to recite them: as they are there, they are long, and it may be as they should be here, to some they would be wearisome.  Q. 
Whatsoever they may be to others, they shall be nothing displeasing to me. And for their length, you may abridge them if you please.  R. 
The coherence of one thing with another, may be that, as any abridgement will be inconvenient.  Q. 
As you may and will then, so let me have them.  R. 
Is there no remedy, but have them you will?  Q. 
Not any, if have them I may?  R. 
Much what then as it is there, thus may the sick man say to his wife. Oh sweet wife, you see in what case I lie here, sick, weak, and the prisoner of God, looking every hour for my departure out of this world. And this visitation of God, is unto me welcome, and I thank the Lord with all my heart for it. I doubt not but when I am once gone hence, I shall be in a far better case than ever I was: therefore I pray thee good wife be not heavy, neither take thought for me, but rather pray that the will of God may be done in me: and be as well contented, that I should at the calling of God go from thee, as ever thou wast that at his appointment I should come to thee. I have run my race; I have passed those years which the Lord appointed that I should live in this world. And now is the time of my departure come. And I give over this my life willingly, and with a free heart, therefore take no thought for me: and doubt thou not sweet wise, but if thou goest forth, to live in the fear of God, and to please him, God in the time of thy widowhoode will be an husband unto thee, he will be thy patron and defender, he will be thy mighty shield and strong buckler, he will provide for thee, and foresee, that thou and thine shall want nothing that is good. For he hath promised in his holy word, 
Psalm. 146. and 20. Esa. 10. ● jer. 5.12. Zach. 8.  that he will take charge of the widows, and defend their cause: he hath also charged the Magistrates and rulers, to look unto widows, and to deliver them from oppression. I doubt not therefore, but the Lord will abundantly provide for thee and thine, so that thou and they have always his fear before your face. In all things therefore good wife, have it before thine eyes, that so it may go well with thee. And if after my departure (O wife) thou hast a mind to marry again, marry in the wisdom of the Lord our God: for I know no man can live chaste, except God give the gift. Only have this care, that he with whom thou dost determine to marry, be such a man as feareth God, loveth his word, is well reported of by his neighbours, dealeth righteously with all men, embraceth virtue, despiseth vice, etc. Fellow not the manner of certain old doting widows, which for bodily lust in their old crooked age, couple themselves with younkers, which might right well have been their children, and unto whom they might also have given suck, for such marriages are not blessed of God, because the one marrieth for bodily lust, the other for worldly covetousness. Choose thee therefore such an husband as will love thee, and not thy goods only, as is equal to thee in condition, state, and age: as also will tender thy children, and see them brought up in the fear of God: that this may be, pray always unto God, that he will bless thee, and prosper thee in all things. Moreover (oh my sweet and loving wife) look well to the bringing up of thine and my children: bring them up in instruction and information of the Lord; weed out of their minds all kinds of vice and wickedness, that their bodies may be made the temples of the holy Ghost: have an eye unto thy servants, give them their covenants, and suffer them not to be idle. So govern thy house, that there be found in it no vice, but virtue; no wickedness, but godliness; no sin, but honesty and christian behaviour. Be thou also an example of godly life unto thy children and servants; so mayest thou be sure to have obedient children, and faithful servants: yea, so also shalt thou be well reported of thy neighbours, and beloved both of God and all good men. And thus good wife adieu. This is there the sick man's exhortation to his wife: and this or the like may the sick man we speak of, use to his wife.  Q. 
This I assure you is a good one: the ground of any it doth comprehend; but what manner of one may he use to his children?  R. 
This which hereafter followeth, or some other much like it in effect. Oh my children, God bless you, and send you many, yea, and those joyful and quiet days upon earth. Ye see in what case I am, sore sick, and very weak, abiding the good pleasure of God. The end of this my life is come, and I am glad of it, and most hearty thank the Lord my God for it: let it not dismay you (my most dear children) that I shall now be taken away from you: for albeit that I being your natural father, shall no more serve you, nor provide for you as hitherto I have done: yet doubt ye not, but if ye go forth as ye have begun, to fear God and to serve him, he will not leave you comfortless, but in my stead he will be a father unto you, and provide better for you, than ever I was able to do: therefore if ye will have God a merciful and gentle Father unto you, behave you yourselves as dutiful and obedient children towards him, fear him, love him, honour him, serve him, pray unto him, call upon his blessed name, be thankful unto him for his benefits, and in all things, seek to please his godly majesty. Give your minds to the reading of the holy Scriptures, and whatsoever you read therein, practise in your lives and conversation: be not only hearers of the word, but doers also, for he that is not a forgetful hearer, but a doer of the work, shall be blessed in his deed. 
jam. 1.25.  Moreover, avoid idleness, and too much childish pastimes, let no time of your life pass away without fruit: eschew all evil company, and have nothing to do with them that be ungodly, though their words be sweet for a time, their end is sudden destruction. Oh my children many thousands are cast away, for that they have not the fear of God before their eyes, neither will be ruled by good counsel. Therefore desire always the fellowship of them that be good and virtuous, have all your trust and confidence in the Lord your God, take nothing in hand before you have craved his help by fervent prayer, and after that thing done, give God most hearty thanks therefore, acknowledging him the only giver of all good things. The sabbath day and such other fruitful days, spend them holily and godlily, give yourselves to prayer, to hearing of Sermons, and to reading of the word of God. See that ye defile not the name of the Lord your God, with vain and unlawful oaths: reverence your elders, honour your mother, be obedient unto her, pray for her, do for her whatsoever lieth in your power, that God may bless you, and give you long and joyful life upon the earth. Be no evil speakers of any man, but be courteous and gentle unto every man. Let no lightness appear in you, neither in gesture nor countenance; be true and faithful, cast away all pride, and embrace humility, avoid superfluous eating and drinking, use temperance in all your doings▪ be not moved to anger against any man, but be patiented and ready to forgive all men: be merciful to the poor, help all men to the uttermost of your powers: study to do good unto all, and hurt none: love all men, even your very enemies, be not overcome of evil, but overcome evil with goodness: these few lessons if ye observe, ye shall do well. As a most merciful father God will bless you, continue his favour toward you, multiply his graces upon you, and wondrously prosper you upon the face of the earth. But these if ye neglect and despise, the Lord will be angry with you, set his face against you, neither will he ever leave till he have utterly overthrown you. Take heed therefore o my good children to the commandments of our God; apply your hearts always to observe them, that so it may always go well with you, and the gracious favour of God ever be continued towards you. Thus desiring the Lord to be with you, to bless and preserve you, to his gracious protection I commend you. Thus in general (friend mine) you see what manner of admonition the sick man (we talk of) may give to the whole company of his children, if God hath blessed him, with many.  Q. 
I do so, and I thank you for it. But may I not in like sort see what in particular he may say to his eldest son, the first fruit peradventure of his body, & assuredly the heir of all his lands?  R. 
Yes that you may.  
So then let me. For more have many, than either one alone or none at all.  R. 
Thus then may he say unto him, of all the sons that God hath given me, thou art my first borne; for thee I thank him, for in thee lieth the hope of my posterity. Look therefore that thou servest God all the days of thy life, that thou mayest be the father of many children through the blessing of God. If thou dost resemble me as in countenance and lineaments of body, so likewise in manners and conditions of life, it shall not repent me to have begot such a son, neither shall it forethink thee to have had such a father. Take heed therefore that thou dost not degenerate and grow out of kind. Fellow me in all things as thou hast seen me follow Christ. After I am dead bury me, and despise not thy mother, but honour her all the days of thy life, pray for her and do for her whatsoever lieth in thy power, 
Tobit. 4.  remember that God hath appointed thee to be the staff of her old age, neither forget thou what and how great pains she had suffered for thee. 
Prou. 1.  Beware of riotous company, and have always the fear of God before thine eyes. 
Eccle. 6.  Keep company with such as have understanding, and lean unto their wisdom and counsel: be sober minded and eschew the lusts of youth, 
2. Tim. 2.  but follow righteousness, faith, love and peace with them that call on the Lord with a pure faith. When thou shalt come to the possession of such worldly substance as I have appointed for thee through the goodness of almighty God, look that thou dost use and not abuse thy goods. Spend in measure, and as present necessity shall require. Beware of superfluous expenses. 
Pro. 23.21.  Avoid banqueting and delicious fare. For whosoever loveth delicately to far, shall come to poverty. Remember it hath cast away many thousands. Think that well spent, that is spent in thine own house. Extraordinary banquet look that thou flee, remembering that that which is gotten in a long time, is consumed in a short space. 
Tob. 4.  Give alms of thy goods, and turn never thy face from the poor, so shall it come to pass that the face of the Lord shall not be turned away from thee. Be merciful after thy power: If thou hast much give plenteously, if thou hast little, do thy diligence gladly to give of that little: for so gatherest thou thyself a good reward against the day of necessity. For mercy delivereth from death, and suffereth not to come into darkness. Alms is a good gift before the most high to all them that use it. Beware of all whoredom my son, and bring a chaste body unto the honourable state of marriage. When the ripeness of thine age doth require thee to marry, take heed whom thou choosest to be thy yoke-fellow. Fellow not the corrupt manners of the wicked worldlings, which in choosing their wives, have their principal respects, unto the worthiness of the stock, unto the wealthines of the friends, unto riches, beauty and such other worldly vanities. Consider thou rather the godliness than the worthiness of the maids parents, the honest & virtuous bringing up of her, her chaste and sober behaviour, her christian and godly manners, her modesty, gravity, sobriety, and womanlines her faith obedience, humility, silence, quietness, honesty, housewifelines, and such other fruits of God's spirit. Let her be no Papist nor Anabaptist, nor Epicure, but one of the household of faith and such an one as feareth the Lord God unfeignedly. With such an one couple thyself in the fear of God, and know her to be the gift of God, as Solomon saith: House and riches are the inheritance of the fathers, 
Pro. 19.14.  but a prudent wife cometh of the Lord. Therefore when thou art once joined with her in the holy order of Matrimony, seek after no strange flesh: beware of whoredom. Entangle thyself with no other woman's love; but be glad with the wife of thy youth. Let her breasts satisfy thee at all times, and delight in her love continually. If God send thee children, thank him for them, and study to bring them up in the fear, nurture and doctrine of the Lord, that they may learn to know God even from their very cradles. Order thy household godlily and honestly, cherish thy servants, and give them their covenants, remembering that thou also hast a master in heaven. love thy neighbours, and dwell quietly among them. Lend unto them gladly whatsoever they need, if thou hast it. Oppress not thy tenants, raise not thy rents, take no unconscionable incomes or fines. Be contented with the old accustomed reasonable payments. bring up no new customs; maintain the lawful liberties of the town wherein thou dwellest: be no unprofitable member of the common wealth: defame no man, but speak well of all men, hurt no man, but to the uttermost of thy power, be beneficial to all men. Let not pride have rule either in thy mind, or in thy word. For in pride is destruction, and much trouble, and in fierceness is scarcity and great poverty.: for fierceness is the mother of fame. Let not the wages of any man that hath wrought for thee, tarry with thee, but give it him out of hand. Look that thou do never unto any man, 
Matt. 7.12. Tob. 4.15.  that thing, that thou wouldst not another man should do unto thee. Give of thy bread to the hungry, and of thy garments to them that are naked. Ask counsel always of the wise, and despise not any counsel that is profitable. Bless thy Lord God always, and desire of him that thy ways may be made straight, and that all thy purposes and counsels may prosper. My son do these things, and God shall bless and prosper all thy doings. And thus my son, the God of peace be with thee. This is the admonition the sick man may give to his eldest son, having many, or but one or more than one.  Q. 
But what manner of one is that which he may give unto his daughters: for all that fitteth his sons, will not fit them?  R. 
That shall you hear also, if you will but give me leave to breathe a little.  Q. 
It were hard if I should not do that for you, you having already done so much for me.  R. 
Yet many are so careful of having themselves; as they care little for the spoiling of others.  Q. 
Their love is small. God keep me from such a mind. I would not any thing with the hurt of any, much less with the hurt of you, which long have sought my good, and now are doing it.  R. 
Your words are good. But I'll stay them. I will now answer your demand. That therefore our sick man may speak that which shall fit his daughters, aswell as he hath spoken that which may fit his sons, he may thus say unto them. (Oh my sweet daughters) I pray God bless you, and make you joyful mothers of many children. Serve God, obey your mother, be diligent to please her. Give care to her wholesome admonitions and follow them. Do nothing without her counsel and advise. When your age shall require you to marry, follow the counsel of your mother, and other of your faithful friends, which wish you to do well in choosing of your husbands. Take heed ye be not corrupted with the gifts of naughty packs, nor deceived with the flattering tongues of wicked and unthrifty persons. For many in these days seek not the woman, but the woman's substance. Couple yourselves with such as fear God, love his word, and be of honest report. And when ye be once married, reverence your husbands, know them to be your heads and governors appointed of God, obey them, and submit yourselves unto them. Suffer not your love to departed from your husbands, neither know any man besides them, but keep the bed undefiled, that your marriage may be honourable in the sight of God, and of his holy congregation. And if GOD doth bless you with children, look that you bring them up to the glory of God in his fear and doctrine. engraft in their young breasts, even from their tender age virtue, godliness and good manners. Look well unto your household, and be examples to your maids of godliness and honesty. Be no gadders abroad, nor haunters of taverns, but keep your houses continually, except some earnest and lawful business provoke you to go forth. Be no babblers, nor vain talkers, but for the most part use silence. For silence in a woman is an ornament unto her. Apparel yourselves in comely array, with shamefastness and discreet behaviour, 
1. Pet. 3.4.  not with broidered hair, either gold or pearls or costly garments, but as it becometh women that profess godliness through good works. Let the hid man which is in the heart be without all corruption with a meek and quiet spirit, which is before God a thing much set by. For after this manner in time past did the holy women which trusted in God, tyre themselves, and were subject to their husbands, as Sara obeyed Abraham, and called him sir, whose daughters year, whiles ye do well, not being afraid of any terror. These few lessons if you observe, doubt you not my (dear daughters) but God will well prosper you, and give you a joyful and quiet life upon earth. In steed of me he will be your father, and will defend you better than ever I could or should, pray to him therefore for his blessing, and vex not yourselves much for my departure. I am to go before you, and you are to follow after me. God send us all a good going. And thus God's blessing be with you my daughters. This is the admonition the sick man may make unto his daughters if he hath any or many.  Q. 
What if he hath but one?  R. 
Then as here he seemed to speak plurally as having many, so there he may speak singularly, because he hath but one.  Q. 
If then he changes the person, he need not use any other admonition?  R. 
True: except he himself will, or he knows some cause why he should change his style.  Q. 
But what manner of admonition may he give unto his servants, for they are a part of his family aswell as others, and those you said he was to admonish also?  R. 
This or the like: sirs (you my servants) ye see in me what shall be the end of you and all flesh else; even a departure from this vile and transitory world. For we are but strangers and pilgrims on the earth, as all our fathers were. We have here no continuing city, but we seek one to come. The ordinance of God is, that all men shall once die. There liveth no man that shall not die. A man in his time is but grass, and flourisheth as as flower of the field. Our life is even as a vapour that appeareth for a little time, & then vanisheth away. On this condition came we into the world, that we should again go out. We have been sure of death ever since we had life. These things do ye now see practised in me. The time of my departure out of this world is at hand. I thought it good therefore to send also for you, and to take my leave of you, till we meet again in the kingdom of God. I thank you for the good service that ye have done me; I have not forgotten your serviceable hearts and good will towards me, but I have given to every one of you such a portion of money, as shall declare some part of my thankful and well willing heart toward you. Now this remaineth to be craved at your hands, that as ye have hitherto faithfully, truly, and honestly served me in my life time, even so after my departure (so long as ye tarry here) ye will show the like faithfulness, truth and honesty toward your mistress. Consider, that so long as I lived, I was a stay unto her, and unto the things that concerned her; but now her chief hope next unto God consisteth in you. Therefore I pray you look well unto the things that appertain unto her: see that nothing go to wreck, waste and decay. Provide that through your diligence her things may rather increase than decrease. Ye know I hope the duty of a good servant, notwithstanding at this my departure from you, I will put you in remembrance of it, that when I am gone, ye may yet remember my admonitions, and so the more speedily answer unto your vocation. 
Eph 6. Col. 3. 1. Tim. 6. Tit. 2. 1. Pet. 2.  The duty of a good servant is to serve his master and mistress willingly, and with a free courage, even for conscience sake, not with the eye, but with the heart, to obey them, to honour them, gently to answer them, not to pick or steal away their goods, but to be faithful unto them in all things. See therefore that ye on this manner behave yourselves toward your mistress avoid all stubbornness, churlishness, cursed speakings, telling of tales, lying, picking, waist, idleness, negligence and sluggishness, eschew all evil and riotous company. Fly drunkenness and whoredom. Abstain from vain oaths and foolish pastimes. So behave yourselves in all your life and conversation, that the name of God and his doctrine be not ill spoken of. Let the light of your godly behaviour so shine before men, that ye may do worship to the glorious Gospel of our Saviour Christ in all things. And in this serving your mistress with a glad, ready and faithful will, think yourselves to serve the Lord your God, and to do that thing which is pleasing in his fight, and that he also will see your pains recompensed, 
Col. 4.  as the holy Apostle faith, Ye servants be obedient unto them that are your bodily masters in all things, not with the eye service as men pleasers, but in singleness of heart fearing God. And whatsoever you do, do it heartily, as though ye did it to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of inheritance, for ye serve the Lord Christ. But he that sinneth shall receive according to his sin. For there is no respect of persons with God. If ye serve your mistress truly and faithfully, hereafter, when ye yourselves shall be householders God shall likewise send you true and faithful servants. But if ye serve her falsely and ungodly, then shall ye of your servants be likewise served hereafter. For with what measure that ye meet with all, shall other meet to you again, 
Mat. 7.2.  saith our Saviour Christ. Live therefore according to your vocation in the fear of God, and ye shall prosper right well. God shall bless you, and never leave you succourses. As the holy man Tobit saith, be not afraid, truth it is we lead here a poor life: but great good shall we have if we fear God, and departed from all sin, and do well. Well the blessing of God be with you. 
Tob. 4.  For I must ere it be long away from you. Farewell. Thus I think I have showed you, as much as hitherto you have desired of me.  Q. 
You have so, and I heartily thank you therefore. For thereby I learn how to instruct and admonish them that are with me, and under me: but I have not yet done. For how ever death be the last end of this life yet it is not the least thing to be regarded in this life, (as before you have signified.) My request now therefore is to know how the sick man in the agony of death is to behave himself: for no doubt he must aswell care to order himself aright in death, as to prepare himself aright to death.  R. 
I will satisfy you in your petition, because you please me in your reason. For to a good death there is aswell required a good disposition in death, as a right preparation to death. In the very agony of death therefore, the first thing the sick man is to have care of, is, that as he hath lived in faith▪ so he may also die in faith. For such as he dieth, such shall he be judged. And such as the last day of this life doth leave him, such shall the last day of the world find him. 
Eccles. 11.3  As Solomon saith, In the place that the tree falleth, there it shall be. The second, that as he hath spent the former part of his life, so he may also spend the latter: for obedience is better than sacrifice, and without obedience his death cannot be acceptable to God, because he seems to go unto God of fear and constraint, as a slave to a master; and not of love and good will, as a child to his father. The third, that as in the beginning he received his soul of God, so now in the end he renders it again to God. For as he was the first giver, so he is the best keeper.  Q. 
I hope you will here deign me the same liberty, that hitherto you have, that so it shall be as lawful for me to question with you about these things, as before it hath been about others?  R. 
I should else do little for you. For whom at all times I would do as much gladly, as I might fitly.  Q. 
By how much the more you are at all times ready to do for me, by so much the more I am always bound to think myself beholding to you. All this is courtesy in you: no desert in me.  R. 
Let such words pass, lest time overpass, leaving what you could say, go to what you would say.  Q. 
I will then. Touching the first thing therefore you spoke of, what is it to die in faith?  R. 
It is with all thy heart wholly to rely a man's self upon God's special love and favour and mercy in Christ, according as it is revealed in the volume of the book of God.  Q. 
But why is the sick man in the agony of death to look to this?  R. 
Because that is the most special time of all his time, for him to put his faith in practice.  Q. 
Why that?  R. 
Because then, all things in and of the world do fail and forsake him. His friends, his riches, his pleasures, his outward senses, yea and his temporal life too, do then all at once, leave and forsake him. What help soever in times past they yielded him, yet than they fail him, and yield him no help at all.  Q. 
And what can faith then do for him that so much you wish him to establish it in him?  R. 
It can make him go wholly out of himself, and to despair of comfort and salvation, in respect of any earthly thing, and cause him with all the power and strength of his heart to rest on the pure mercy of almighty God.  Q. 
Hath it ever effected so much in any?  R. 
Yea that it hath in many.  Q. 
Where have you an instance thereof?  R. 
In the first book of Samuel, the thirtieth Chapter, and the sixth verse.  Q. 
Why what is there said?  R. 

1. Sam. 30.6  That David comforted himself in the Lord his God.  Q. 
What doth that make to the purpose you speak of?  R. 
As much as may be. For the time when David did this, was then; when the people intending to stone him, there was nothing before his eyes to be seen but present Death.  Q. 
And what made him then to do it?  R. 
The application of the merciful promise of God to his miserable and distressed soul. For thus he saith unto God, and of his promise in one place, 
Psal. 119.49 50.  Remember thy promise made to thy servant, wherein thou hast caused me to trust, it is my comfort in trouble: for thy promise hath quickened me. And thus of himself in another place, and the comfort he found in his trouble: My soul she failed and my heart also, 
Psal. 73.26.  but God is the strength of my heart, and my portion for ever.  Q. 
But doth it hereupon follow, that it will effect as much in some other?  R. 
What else? for wherefore else is this written of David, but for our instruction? what agrees to and with the general, will not I hope disagree to and with the particular. But for the general Paul saith. Whatsoever things are written aforetime, are written for our learning, 
Rom. 15.4.  That we through patience and comfort of the scriptures might have hope. And therefore for this particular, you may soon know what I might say. For written you see it is: and therefore for our learning written it is.  Q. 
But it may be we may learn some other thing thence than this?  R. 
Though that may be, yet it followeth not therefore, that this is not thence to be learned. I stand not against other things, but for this.  Q. 
What reason have you therefore?  R. 
More than that which is showed, I have the efficacy of faith. For if faith be; faith worketh. (Saith james the Apostle) Faith without works, 
jam. 2.26. August. in serm. 22.  is dead, and saith Augustine that learned Clerk, Faith is called Faith, of that which is done, two syllables do sound, when faith is named, the first is of that which is done, the second is of God. I ask thee therefore whether thou dost believe, thou sayest I believe. Do what thou sayest, and it is faith, and saith our Saviour Christ, 
Mar. 16.17.  These tokens shall follow them that believe, In my name they shall cast out devils, and shall speak with new tongues, and shall take away Serpents, And if they shall drink any deadly thing, it shall not hurt them, they shall lay their hands on the sick, and they shall recover.  Q. 
But faith may then work some other thing, then that which you speak of?  R. 
But this is then the proper work of faith, and that than is the due time for that work. 
Nom. 21.9.  As the Israelites a dying looked upon the brazen Serpent, which was erected by the appointment of God, that so they might be healed from the stinging of fiery Serpents: so others a dying must with the eye of a true and lively faith look upon Christ exalted and crucified on the Cross, that so they may be saved from their sins, and the wrath of God due unto them for the same. For the brazen Serpent was a figure of Christ, 
joh. 3.14.  and Christ, as Paul saith, is to the godly both in life and death advantage. 
Philip. 1.21  In either whosoever believeth in him shall not perish, but have eternal life. 
joh. 3.15.  For God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, for God sent not his Son into the world, that he should condemn the world, but that the world through him might be saved.  Q. 
Is it not enough that in times past the sick man hath believed, though in the agony of death he doth not believe?  R. 
No marry, First by the Evangelist the Lord saith: Be thou faithful unto the death, 
Apoc. 2.10  & I will give thee the Crown of life. Secondly by his Son he saith: 
Mat. 10.22.  He that endureth to the end he shallbe saved, by neither he saith, be faithful a while, and it is well, but be faithful to the death, and endure to the end: arguing by both, that it is not enough to begin well, and then give over: but that having begun, they must never be weary, but continue to the end. In vain is good done, 
Greg 1. moral.  if it be left before the life be ended, because he runs in vain, which gives over before he comes at the mark. There is no joy of a ship that perisheth in the haven; neither yet of a man that believeth not in death. Blessed are they (saith the Spirit) which die in the Lord, 
Apoc. 14.13  they therefore which would be blessed after their death, must labour to die in the Lord at their death now they die in the Lord, which are engraffed in Christ by faith, and rest and stay only on him, and rejoice to be with him, they therefore which will die in the Lord, must till their death continue in faith for the Lord, faiths time, is this lives time, so that faith doth want of her time, if she hath not all of this life's time, when this life is once past, the time of faith is overpast, faith exceeds not this life, neither should she fail during this life. As in the agony of death, the devil is most busy to bring unto death, so then should faith most strive to help unto life, for thus & well it is written: The just man shall live by his faith. 
Abac. 2.4.  1. the just in this life, shall live after this life, by his faith in God and his Christ had and held during the term of this life, for except he believes in this life, during the time of this life, he shall not live with God after this life: by this you may easily tell whether it be enough, yea, or no, to have believed in God and his Christ before death: though he doth not believe at all in death.  Q. 
I may so: but yet I cannot tell how any shall show that then he doth believe?  R. 
Neither need you to seek that, it is enough for you to know how he that doth believe shall show that he doth believe.  Q. 
To come to that knowing, asketh great cunning, for every one that saith he doth believe, doth not show indeed that he doth believe.  R. 
But every one that doth indeed believe, may show that he doth believe.  Q. 
I deny not that, if he be in health, but I ask how he that is sick, and in the agony of death, shall then show that he doth believe?  R. 
And that I answer he may diverse ways do, first by praying unto God: secondly by speaking well either of him, or of his religion.  Q. 
Why? but may a man pray when he is a dying?  R. 
I think not but oft times he may, so I am sure jaakob the Patriarch did, so Christ our Saviour did; so also Steven the Protomartir did, 
Gen. 47.31.  when death had seized upon the body of jaakob, he raised up himself, and turning his face towards the bed's head, he leaned on the top of his staff by reason of his feebleness, and then he prayed unto God, and this his prayer is counted a fruit of his faith, Heb. 11.22. When Christ was in his agony in the garden he prayed, 
Heb. 11.22. Mat. 26.39.27.48. Luk. 23.34.46. Mat. 26.37.  and upon the cross again he prayed, thrice upon the one, and thrice within the other. In the garden once he said. o my Father if it be possible let this cup pass from me: nevertheless not as I will, but as thou wilt. Another time he said, O my Father if this cup cannot pass away from me, but that I must drink it, thy will be done. Again he prayed the third time saying the same words. Upon the cross, the first time he said, 
Mat. 27.46  Eli, Eli, Lamasabachtani▪ that is, my God, my God, why hast thou forsaken me? the second time he said: 
Luk. 23.34  Father forgive them, for they know not what they do, the third time he said, Father into thine hands, I commend my Spirit. When Steven was a stoning he called upon the Lord, and that twice: once for himself, and once for his enemies, for himself he said, 
Act. 7.69.  Lord jesus receive my spirit, for his enemies he said, Lord lay not this sin to their charge. And this his calling upon the Lord there is attributed to his being full of the holy Ghost, by all this I gather that the sick man believing, when he is dying, may also pray when he is dying. It is well known what the good thief upon the cross did even when death was seizing upon him, and life leaving him; and by that as by the former it may be collected, what by a sick man dying may be practised, for his crucifying death might be as hard a death as some sick man's death, if not harder, the thief then prayed, Lord remember me when thou comest into thy kingdom, and so also the sick man may nay, aught as much as ever he ought, for saith God, call upon me in the time of tribulation and anguish, and that's a time of both: and saith james, 
jam. 5.13.  Is any man sick, let him pray. And then I think a man is sick if ever he be sick, no sickness or affliction to the agony of death.  Q. 
Alas, Alas, when sense fails, & tongue falters, and death nips, how would you have a man to pray?  R. 
With heart, if not with tongue, in affection, if not in action, for prayer stands not in the enuntiation of words, but in the affection of hearts, when Moses spoke never a word unto God, God said unto Moses, Wherefore criest thou unto me? 
Exod. 14.15  When death therefore assails me, & all senses external fails, so as the sick be utterly unable to pray with tongue, yet if through the instigation of others he be willing thereto, that his will to prayer is as good as if he did pray: for as David saith, 
Psal. 10.17 145.19.  God hears the desires of the poor, and he will fulfil the desires of them that fear him: he also will hear their cry, and will save them. And this he speaks, as if the sighs, sobs, and groans of a repentant and believing heart, were prayers before God, as well as the supplicatory words of a loud and mournful crying tongue, but to stay further speech of this, though I might make much more, you see many speak and understand well to their last gasp, and they (I think) may use their tongues in prayer aswell as their hearts.  Q. 
There are but a few that do so, and seldom when it is that any do so.  R. 
Yes undoubtedly, they are many that do so, and such times fall out often, and neither is greatly to be marveled at, for why? As good words either of God and godliness, or to God and his goodness are sighs of a true and timely faith: so often doth God enable many to the last point of their lives, both to speak, and to use many good words to his glory, their own comfort, and others great good. If you will look either into the Scriptures, or into other histories, you shall find there many good men to have spoken to the last, and to have used marvelous good words at the last. In the nine and fortieth of Genesis the last words of Ia●kob were prophecies of blessings and curses upon his children, the duration of government in Israel, and ardent prayer for his own good. Amongst all and other things by him there said, these are neither least nor last: 
Gen. 49.10.  The Sceptre shall not departed from judah, and the Lawgiver from between his feet, till Shilo come. And again, O Lord I have waited for thy salvation. In the two and three and thirtieth of Deuteronomie; 
Deu, 32.35.  the last words of Moses, were his most excellent song, containing the benefits of God toward his people; and their ingratitude towards him; and Moses his blessing wherewith he blessed the children of Israel before his death, the words are better for you there to read, than form here to repeat; referring you thither therefore there to read them; here for this time I willingly omit them. In the second of Samuel and the three and twentieth Chapter, the last words of David were, The spirit of the Lord spoke by me, 
2. Sam. 23.1  and his word was in my tongue, the God of Israel spoke unto me, the strength of Israel said, Bear rule over me etc. In the four and twentieth of the second book of Chronicles, the last words of Zacharias the son of jehoiada, 
2. Chro. 24.22.  when he was stoned, were these, The Lord look upon it, and require it, the last words of our Saviour Christ when he was dying upon the cross, as they were many & admirable, so they were full of spiritual grace and comfortable. 
Mat. 27.46  First speaking to his Father he said, 1. Eli, Eli, 
Luk. 23.34. Luk. 23.43.  lamasabachtani. My God, my God, why hast thou forsaken me. 2. Father forgive them, they know not what they do. 2. to the thief he said, 
joh. 19.26.27. etc.  Verily I say unto thee, to day shalt thou be with me in Paradise. 3. to his mother he said, Woman, behold thy Son, and to john, Behold thy mother. 4. Earnestly desiring our salvation he said, I thirst, 5. Having made perfect satisfaction unto God for man's offence he said, 
Luk. 23.48  It is finished. Lastly when body and soul were parting he said again unto God; Father into thine hands I commend my spirit, 
Act. 7.56.59.60.  the last words of Steven were these, 1. Behold I see the heavens open, and the Son of man standing at the right hand of God. 2. Lord jesus receive my spirit. 3. Lord lay not this sin to their charge. In other writers you may see the last words of others, and those very good, all spoken at the last cast of life. 
Euseb. lib. 4 cap. 15.  At the last and as the last, thus spoke Polycarpus Bishop of Smyrna; Thou art a true God without lying, therefore in all things I praise thee, and bless thee, and glorify thee, by the eternal God and high Priest jesus Christ thine only son, by whom and with whom, to thee and the holy spirit, be all glory now and for ever. And thus Ignatius Bishop of Antioch: 
Id. lib. 3. c. 30.  I care not what kind of death I die. I am the bread of the Lord, & must be ground with the teeth of Lions, that I may be clean bread for Christ who is the bread of life for me. And thus Ambrose Bishop of Milan: 
Paulinus in vita eius.  I have not so lead my life among you, as if I were ashamed to live. Neither do I fear death because we have a good Lord. 
Possidonius in vita Augustini  And thus Augustine Bishop of Hippo. 1. He is no great man that thinks it no great matter, that trees and stones fall and mortal men die. 2. Just art thou o Lord and righteous is thy judgement. 
Fox preface to Luther's Comment. upon the Psalms of degrees.  And thus Luther comparable to the chiefest (as Master Fox once said,) My heavenly father God and father of our Lord jesus Christ, and God of all comfort, I give thee thanks, that thou hast revealed unto me thy son jesus Christ, whom I have believed, whom I have professed, whom I have loved, whom I have praised, whom the Bishop of Rome, and the whole company of the wicked persecuteth and revileth. I pray thee my Lord jesus Christ, receive my poor soul, my heavenly Father though I be taken from this life, and this body of mine is to be laid down, yet I know certainly that I shall remain with thee for ever, neither shall any be able to pull me out of thy hands. And thus Bishop Hooper, O Lord jesus son of David have mercy on me, and receive my soul. And thus Annas Burgius; Forsake me not O Lord, lest I forsake thee. And thus Melancthon: if it be the will of God I am willing to die, and I beseech him that he will grant me a joyful departure, and to the like effect many others. But to speak of them all were too much, the examples of those good men that at the last end of their lives have expressed their notable faith in God, and his Christ, are infinite, and therefore too many as well for me to recite, as for you to remember. As these (which I have mentioned) may suffice to show what many have done, so may they well serve to signify what all should do, for good words by the good are ever to be spoken, so long as a word by them can be spoken.  Q 
What if through the extremity of their pains, and the idleness of their brains, such words cannot or will not be spoken? shall we think them to be ever the more faithless and ungodly?  R. 
Truly no: God forbidden we should, many good men are silent long before their death; many again, through the extremity of their disease speak hardly and badly at their death, though therefore their words neither be as they should be, nor as we would wish them to be, yet must we neither judge of them by their words, nor condemn them for their words, not judge, lest we ourselves come to be judged, for with what measure we meet unto others, with the like will others meet unto us, as therefore we would not be judged of others for any infirmity in ourselves, so must we not judge others for any infirmity espied in them, judgement is Gods, and to him we must leave it, as Paul saith, We must judge nothing before the time, 
1. Cor. 4.5.  until the Lord come, who will lighten things hid in darkness, and make the counsels of the hearts manifest, that every man may have the praise of God. Not condemn; lest therefore we chance to be condemned, evil words at the time of death may proceed of other causes, then want either of faith or religion, the disease may cause much, and in every disease men are not ever alike affected, the more violent the disease is whereof a man dies, the more unseemly are his gestures when he dies, of violent sicknesses, the companions are often fransies, and other unseemly motions. As therefore it is folly to attribute that to one thing, which is to be attributed to another, so it is to condemn a man for words which come not from him, but from the disease that doth possess him.  Q. 
When we see any then at the point of death, using worse words than they should, or we would, what will you that we do?  R. 
Other things than either judge or condemn.  Q. 
That's like in deed, because you dislike them, but what are those other things you speak of.  R. 
First, persuade him as you may & can to use better, for it is written, 
Levit. 19.17  Thou shalt plainly rebuke thy neighbour, and suffer him not to sin. Secondly, pray for him as you ought, that the spirit of God may put better words in his mouth. For no man can say, 
1. Cor. 12.3. Luk. 11.13.  jesus is the Lord, but by the Spirit, and this spirit is obtained by prayer. Thirdly, look upon your own present love towards him, and for that, practise the two former last named, but abstain from the two other afore mentioned: for as the Apostle saith, Love thinketh not evil, 
1. Cor. 13.5.  but love beleveeth all things, hopeth all things, endureth all things: and therefore it thinketh not that he is altogether faithless, that useth a word fruitless, but believeth that he is, and hopeth that he may be the child of God a few bad words notwithstanding. 
Rom. 7.20.  For sure it is not he that speaketh them, but the sin that dwelleth in him. Fourthly and lastly, look upon the sick-man's life bypassed and gone, and if that hath been as it ought to be, never fear evil, nor yet suspect amiss. For as that ancient and learned father Augustine saith: 
August. de civitat. dei lib. 1.  That is not to be thought an evil death, afore which there hath gone a good life, for there is nothing which makes an evil death, but that which followeth death. Now because that s unknown to us, 
Id. lib. 5. de baptismo ca 27.  because that many that seem to be without, are within, & many that seem to be within, are without, we must learn to hope the best, and leave to judge the worst.  Q. 
God grant that so we may, for prone enough we are of ourselves to judge amiss.  R. 
That makes not, but that we must restrain ourselves.  Q. 
Neither do I say otherwise, for that cause I wished as I did.  R. 
And nothing amiss, for our nature as it is, is to be corrected, and not to be followed, and that which even now you used, is a mean to have that I speak of, practised.  Q. 
Therefore I used it, but to let this point go, and to meddle no further with censuring, whether men die in faith or out of faith, may it please you to say some thing of the next, which is their dying in obedience.  R. 
I have said somewhat thereof already.  Q. 
That's little to that I would have you say.  R. 
Why? what would you have me to say?  Q. 
What it is to die in obedience?  R. 
That is soon said.  Q. 
The sooner, the better.  R. 
To die in obedience is to be willing, ready and desirous to go out of this world, whensoever it shall please God to call, and that without murmuring or repenting.  Q. 
No marvel though you say a man in his sickness is to take care for it. It is not easy, how shall a sick man compass it?  R. 
By practising the former, For to him that believeth, all things are possible, 
Mark. 9.23.  and therefore this easy, not impossible.  Q. 
Possible peradventure supernaturally, but not portable voluntarily.  R. 
Yes no doubt: for that faith which makes all things possible beyond nature, makes all things portable against wil  Q. 
That may be, and I verily think is, but that a man should be willing, ready and desirous to go out of this world without murmuring, grudging or repining, whensoever, wheresoever, and howsoever it shall please God to call him, is very hard, rare and difficult.  R. 
Not a whit, If a man hath faith, 
joh. 5.4.  but as a grain of mustard seed: for this is the victory that overcometh the world, as john saith, Even your faith. What therefore should a believing man be unwilling to undergo, what necessarily he must undergo?  Q. 
No he should not; that I grant: but what may persuade him that he shall not? this I ask.  R. 
And that I answer, the very last thing I spoke of, for voluntarily that is to be suffered, which necessarily must be suffered.  Q. 
What then?  R. 
Therefore death voluntarily is to be suffered.  Q. 
Wherefore that?  R. 
Because death necessarily is to be suffered, 
Heb. 9.26.  for as the Apostle saith: It is appointed of God, that all men shall once die.  Q. 
But how shall any of them be persuaded willingly to die?  R. 
I have already told you, by this very necessity of once dying.  Q. 
All men know they shall once die, yet no man almost is ever the willinger to die?  R. 
The greater is their sin, and the more is their shame, by how much the more certainly they know they shall die, by so much the more willingly they should die, this knowledge should work that willingness.  Q. 
I deny not but it should; I see not that it doth.  R. 
somewhere you may see it, though every where you cannot see it, knowledge is not ever fruitless, they that know this well, frame themselves to die willingly, for to die willingly, is a fruit of knowing they shall die once.  Q. 
But they have more then, than this knowledge to make them willing: for that's not the only tree whereon this fruit doth grow.  R. 
Neither did I yet say so: there are many things which may move men in sickness to be desirous of death ere it comes, and maketh them willing to die, when it comes.  Q. 
I would I might be acquainted with some of them, if you will not, or cannot recite all; yet I beseech you reckon up some, (if not the most, yet the best of them,) that so whensoever death doth come, I may the better know how to bid her welcome?  R. 
To pleasure you therewith, I pass not for any pain thereabout. First it is Gods will, pleasure and ordinance that all shall die, for God created us, that we should once die: no man therefore is to repugn and strive against the good pleasure of God. 
Rom. 9.19.  For who ever resisted his will? the sick man's and every man's daily prayer is, Thy will be done in earth, 
Mar. 6.10.  as it is in heaven. Why therefore should he be unwilling to have that thing chance unto him, for which he daily prays? That were but a drawing near unto God with his lips, and a dishonouring of him with his heart. And what were that but an assuring of his soul, that in time he shallbe despised & abhorred of God? for thus the Lord himself saith, 
1. Sam. 2.30  Them that honour me, I will honour; and they that despise me shallbe despised. But to proceed: it is natural to die, for who ever lived, that hath not died? who doth now or shall hereafter live, that shall not also taste of death? why then should he that is sick desire to degenerate and grow out of kind? One man is willing to be rich, because an other is rich, to have wife and children, because another hath so, to go trimly appareled, because another doth so etc. Why should he not also be willing to die, because another doth so? In this there is greater necessity, then in the others possibility, for every man cannot be rich, every man cannot be brave and trim, every man cannot have wife and children etc. but certain it is, that every man must die, his ancestors the most holy and perfect have died; why should he disdain to follow their steps? Is he better than Abraham, Isaac and jaakob, and the rest of the patriarchs, that he should not die? Is he wiser than David and Solomon, and other of the kings, that he should here upon earth for ever live? Is he holier than Aaron, and Eleazar, and other of the priests, that he should escape Death? is he cunninger than Nathan, and Esaie, and jeremy, and other of the Prophets, that he should not yield to nature? when as all these Kings, Priests, Prophets, and patriarchs are dead, why should he grieve and grudge to die? as by them he is to learn, that once he must die; so by their example he is to gather, that never either wisdom, or holiness, or cunning can save him from death. If death had been only cast upon him, the burden thereof might have been thought somewhat the more unrighteous and intolerable. But for so much as all the forenamed have already tasted of death, and all other hereafter shall, there is no reason but he also should both willingly and patiently submit himself thereto, for he is here no other, than they were and all are. A stranger and sojourner as all his fathers were, an alliant and Pilgrim as all his brethren are. Hear he hath no continuing city, but he is to seek one which is to come. Whiles he is here at home in the body, he is absent from the Lord. The days of his Pilgrimage are both few and evil. Nature hath given him but an Inn to rest in, not a place to dwell in, & what should a stranger be unwilling to departed hence, and go home? that is neither the part nor property of a stranger. A stranger as he delights to hear from his country when he is thence, so he desires to go thither, that he may for ever abide there. There is his father, there is his mother, there are his brethren, there are his kinsfolks and acquaintance. And with them he is desirous to be. As the Eagles are, where the carcase is; so his affection is, where these are, why then should he or any sick (who is no other than a stranger) be unwilling to die, and lay down his life? his father, his mother, his brethren, his kindred are all hence, and in heaven. 
Matth. 6.9. Gal. 4.26.  Our Father (saith he) which art in heaven. jerusalem which is about, is free, and is the mother of us all saith Paul. 
Act. 3.21.  jesus Christ (saith Peter) the heavens shall contain, until the time that all things be restored. And saith Solomon, 
Sap. 3.1.  the souls of the righteous are in the hands of God, and no torment shall touch them. And who would not be willing to be with them? 
Luk. 15.18. Ruth. 1.16.  I will go to my Father; quoth the prodigal. Entreat me not to leave thee, nor to departed from thee, quoth Ruth, whithersoever thou goest, I will go: and where thou dwellest I will dwell: 
Philip. 1.23  I desire to be dissolved & to be with Christ; quoth Paul. And again, in another place to Barnabas he said: 
Act. 15.36.  let us return and visit our brethren in every city, and see how they do. Much more may he say thus, if he be wise, stay here he cannot; he is mortal. He may not; he is miserable, he shall not. Upon that condition he came in that once he should go out. It is appointed of God that all men shall once die. It is appointed, and therefore it cannot be altered. 
Heb. 9.26.  It is appointed of God, and therefore it will not be changed. He is God, and is not changed; his counsel shall stand and his will will be performed. It is appointed of God that all men shall once die; and therefore it will not be remedied, but once he must die. What is appointed all men, must needs be appointed him. As where all are expressed, none are exempted, so in all he must needs be comprehended. I hope he will not expect to have that granted him which was denied Christ himself. By how much the more he is inferior to him in other things, by so much the less is he like to be superior to him in this. As he was man, he died, because he is man, he must neither grieve nor grudge to die. The servant is not greater than his Lord; 
joh. 13.16. joh. 15.20. Matt. 10.24 joh. 13.13.  the disciple is not above his master. Neither must he be above Christ, or greater than Christ, Christ is his master, Christ is his Lord. As Christ therefore died willingly for him, so should he for Christ. He hath left him an example, 
1. Pet. 2.21.  that he should follow his steps. It is more for his profit so to do than he is aware. Who would be an enemy to his own good? he cannot cease to sin, except he die, why should he be unwilling to escape so great an evil? he shall never come to the true life, where felicity both joyful and eternal is except he die; why should he neglect to attain so great a good? he shall never have the fruition of God's majesty, and the blessed company of heavenly spirits except he die; why should he not pray daily to be delivered from this present evil world, upon condition he might once come to enjoy the most glorious presence of the almighty: The very heathens which knew not God aright, but only dreamt of the immortality of the soul, as those that look't for a better life after this, (though they knew not what that life was or might be) both wished death ere it came, and died valiantly and joyfully when it came; and shall he being a Christian, one which knoweth both God and his word, and hath the promise of joy, hope and comfort after this life, both abhor death ere it comes, and refuse to undergo it when it comes? oh fie for shame that it should be so. If an Ethnic said thus: 
Cic. lib. 1. quest. Tuscul.  Oh immortal God, how is that pleasant and joyful journey to be wished for, which being once done and passed, there remaineth no sorrow, no care, no pensiveness? o that goodly and pleasant day when it shall be my hap to leave this filthy and troublesome world: and come to their companies that inhabit the heavens. 
Id. de senectute.  If God would suffer me, that I being of this age might become an infant and sucking child again, I would utterly refuse it, neither would I by any means call the race that I have run, back again, that I might again be young. For what pleasure and commodity hath this life? yea rather what displeasure, incommodity, pain, travel and trouble hath it not? but let it be granted, that it hath pleasures: certes yet hath it either satiety or measure. And nature in this world hath given us a place to tarry in for a while, but not to dwell and continue in for ever. What should a Christian say? to him should death be much better, and less bitter than to an heathen? Of him therefore should death be better accepted than of any heathen. But it is a world to see the world, the heathen writers in their monuments call death a changing for a better life, a quiet sleep, are-moving from mortality to immortality, from trouble to quietness; from the shadow of a life unto a very perfect and uncounterfet life, from sorrow to joy, from evil to good, and haven of rest, a solace of the mind; and end of all evil and wickedness, and a beginning of all true joy, felicity and pleasure, and therefore they were unwilling to live. The Christian professors acknowledge all this, and more too, and yet they are unwilling to die. What must follow hereupon, but that they must therefore be their judges. It is said, that one once having read a little book of Plato's touching the immortality of the soul did therefore make a way himself, being thereto incensed by too great a love to eternity & a better life. How much more should he that hath read the whole book of God touching the happy estate of soul and body after death, be willing well to welcome death when God doth impose and lay the same upon him? 1. In God's book of life there are better reasons found to persuade by thereto, than in Plato's book of the immoratlitie of the souls there are any to enforce the making away of a man's own life. 2. God hath more authority over. the soul of man to recommaund it again to himself at his pleasure; than man hath over his life, to deceive himself of it when he will. God is the first giver, and therefore should be the first receiver. Man is the sole recaller, & therefore should be the safe keeper. But not longer than the first donor is content he should enjoy such a gift. All good men have ever desired to departed with it, when God was purposed to recall it. And what should not he that is sick do the like? either his sickness hath made him good, or it ought to have made him good. For sickness is ever sent for good, and Gods great mercy it is, that he warns with sickness ere ever he strikes with death. If it hath made him good, why is he unwilling to lay down his life, when God doth call for his life? if it hath found him good, why would he longer detain it life than he may? If it be to make him good, why doth he hinder the working of it? be he good, or hath he a mind to be good, it is not his part to be unwilling to die. So far from being unwilling to die, have sundry of the godliest wights (that ever were in the world) been, as earnestly they have longed, wished, desired and prayed for death. That Princely Prophet David crieth out and saith. Woe is me and sorry am I for it, 
Psal. 120.5.  that I must yet longer abide in this world like as the heart desireth the water broookes, 
Psalm. 42.1  so longeth my soul after God. My soul is a thirst for God, yea even for the living God, when shall I come to appear before the presence of God? 
Psalm. 84 1  And again: O how amiable are thy dwellings thou Lord of hosts? my soul hath a desire and longing to enter into the courts of the Lord, my heart and my flesh rejoice in the living God. Blessed are they that dwell in thy house, they shall always be praising thee. One day in thy courts is better than a thousand, I had rather be a door keeper in the house of my God than to dwell in the tents of ungodliness. In another Psalm he prayeth after this manner; 
Psal. 142. 7●.  Deliver my soul out of prison, that it may come and praise thy name. That good old man Tobit, 
Tobit. 3.6.  made thus his prayer unto God and said: O Lord deal with me according to thy will, and 〈…〉 command my spirit to be received in peace. For more expedient were it for me to die than to live. How desirous of death the holy Apostle Paul was, these his words do manifest, Christ is to me life, 
Philip. 1.21 23.  and death is to me advantage. And therefore again he saith: I desire to be loosed and to be with Christ. What should I speak of that ancient and godly father Simeon, whose history is known, & laid down in the second of Luke? how did he desire to die as soon as he had seen Christ in the flesh, and know him to be the Saviour of the world? Was not this thereupon his present saying? Lord now lettest thou thy servant departed in peace according to thy word. 
Luk. 2.29, 30, 31, 32.  For mine eyes have seen thy salvation, which thou hast prepared before the face of all people, a light to the Gentiles, and thy glory of the people Israel. Such affection as was in these good and godly men, David, Tobit, Simeon, and Paul, should also be in those that are sick, and by their sickness are admonished to look for death, they should desire rather to die, than to live, to be dissolved, than to be restored, to be delivered, than to be detained. For if they mark well, what is their life but a vapour that vanisheth, a flower that fadeth, a wind that passeth, a smoke that flieth, a lamp that burneth. And what should they be desirous to have a wind to hold, a flower to stand, a smoke to stay, a vapour to continue longer then either they may, or God will suffer and permit? He numbers their days, he measures their months, he records their years; when they are all come to their sum, number and measure, why should they be unwilling either to end them, or to end with them? will they nill they, end they shall, and end them God will. And better I think it would be with them, if God might end them with their good will, than it will be, if he ends them with their evil will. 
Apoc. 14.13  For blessed are they which die in the Lord: but it is in doubt what they are, which die unwillingly, for they hardly die in the Lord, because they die not in obedience to the Lord.  Q. 
I but I pray you, do not censure them so hardly, you know not what death can do, death is fearful, and the fear thereof may affright the best.  R. 
But not so I hope, as that it shall make them utterly unwilling to die, for though death of itself be fearful, yet is not every way fearful, nor to every one fearful: though in itself it be the entrance into eternal misery, because of sin from whence it came, & whose wages it is, as Paul saith; 
Rom. 6.23.  yet in Christ it is the gate to eternal life, abounding with all felicity: for when Christ took away sin, he took away also death issuing from sin which drew with it eternal condemnation, and when he gave unto us righteousness, he gave unto us also immortality and celestial felicity the companion of righteousness, so far is it therefore from the godly to fear death, which terrifies others, as often they wish death, and soon they desire to leave this life, for they know they are here but strangers, and not citizens, and therefore they are ever seeking a City to come, to them therefore death is pleasant and amiable, for then cease all their miseries and troubles, yea then gins all their joys and pleasures, as appeareth by this saying of john the Evangelist. 
Apoc. 14.13  Blessed are the dead which die in the Lord, for from henceforth the spirit saith, that they shallbe at rest from their labours. But to the unfaithful and unbelieving death is fearful, for than gins their sorrows and miseries, their plagues and torments, as is to be seen in the history of the rich man, Luk. 16. When the wise man therefore speaketh of this very point in question, this is his saying: 
Syr. 41. 1.  Oh death how bitter is the remembrance of thee to a man that liveth at rest in his possessions? unto the man that hath nothing to vex him, and that hath prosperity in all things: yea unto him that yet is able to receive meat, or that yet setteth his mind on belly cheer. 
Sy. 41.2.  O death how acceptable is thy judgement unto the needful, & unto him, whose strength faileth, and that is now in his last age, and is vexed with all things, and to him that despaireth, and hath lost patience, and this thereupon is his exhortation: Fear not thou the judgement of death: remember them that have been before thee, and that come after: this is the ordinance of the Lord over all flesh. And why wouldst thou be against the pleasure of the most high, whether it be ten, or a hundredth, or a thousand years, there is no defence for life against the grave.  Q. 
But like you this his exhortation, and that which he saith touching the matter in question?  R. 
What else? I know no reason why I should dislike either, he speaks truth, and according to truth, and should I dislike his speaking of truth?  Q. 
No, but yet you may examine the truth?  R. 
What? where there is no doubt? but I doubt whether I may examine the truth, further than for the finding out of the truth for the truth is to be believed, not examined.  Q. 
Put in, if it be once manifested.  R. 
Whether that be in or no, the truth must be believed, 
Heb. 11.1.  For faith (as the Apostle saith) is the ground of things which are hoped for, and the evidence of things which are not seen. And Gregory saith, 
Grc. ho 26. supper evang. Amb, de Trinitate.  That faith is worth little, which hath proof from humane reason. Take arguments away (saith Ambrose) where faith is sought. In her own schools let logic now hold her peace. Fishers are believed, not Logicians. 
August. super joh.  What is faith, but to believe which thou dost not see? whence and how, the Trinity is comprehended, o man thou dost well inquire: how it is believed, thou dost not well ask, yea therefore it is well believed, because soon it is not comprehended, for if it were soon comprehended, it were not needful that it should be believed, because it should be seen. But to leave this, and to return to what we were in hand withal. What is it that you dislike in the wise man's saying, you make so much ado about it?  Q. 
I dislike not any thing though I doubt of something.  R. 
What is that you doubt of? of a man's fearing death?  Q. 
I need not doubt of that, that's a thing a man cannot avoid.  R 
Yet that's a thing a man should refrain.  Q. 
Why? would you not have a man to be afraid of death?  R. 
No, not a good man; not a faithful and believing man, for what should he fear death that hath his faith fixed on Christ's death? Death is swallowed up into victory through Christ's death, death hath neither power nor dominion over him that believeth.  Q. 
But that all men do not, for all men have not faith?  R. 
But I speak to him, and of him that hath faith.  Q. 
And would you not have him that hath faith, to fear death?  R. 
Not so, as he should, therefore be utterly unwilling to die: for it is appointed by God, that all men shall once die, and I would not have him that hath faith, to withstand the ordinance of God: for his it is to obey, not to resist.  Q. 
How then would you have him to fear it?  R. 
First, as it is the destruction of humane nature in him, i. as it makes him cease to be a living man: for so Christ feared it when he sweat water and blood in the garden, & hereupon said: My soul is heavy unto death: 
Mat. 26.38.  Secondly, as it is an hurt to the church or common wealth, for often by death the church and commonwealth are deprived of those which either were then indeed, or might have been in time, a great help, stay, and comfort to either.  Q. 
Otherwise than thus would you not have him to fear it?  R. 
No.  Q. 
And why?  R. 
For many causes. First, because it is unto him an abolishing of sin. For he that is dead, 
Rom. 6.7.  is freed from sin, he than ceaseth to offend God any more as he hath done. Secondly, because it is a bettering of his body's condition, for whereas before it was sensible, and so perplexed with many miseries; it is by death made insensible, and therefore freed from all calamities: whereas before in life, it was both an active and passive instrument for sin, it is then after death neither of both. thirdly, because it is the way for his soul to come to rest, life and glory. For they that die in the Lord, rest from their labours, enjoy life, and remain in glory. Rest from their labours, Apoc. 14.13. Enjoy life, Mat. 22.32. remain in glory. Rom. 2.7.10. Dan. 12.3. And they that come to these things must die ere they come at them. As one saith, There is no other way to come to heaven by, but death.  Q. 
And what conclude you thereupon?  R. 
That which I should, viz. that he which hath faith in Christ, should not so fear death, as therefore he should be unwilling to leave this life. 
Cyprian in serm. de mortalitate  For as Cyprian saith, It is his part to fear death, which hath no will to go to Christ: It is his to have no will to go to Christ, which believeth not he shall begin to reign with Christ. God (saith he) hath promised to thee departing out of this world immortality, and eternity, and dost thou doubt? this is not to have known God at all; this is with the sin of incredulity to offend Christ the master of all believers; this is being set in the Church, not to have faith in the house of faith. Let him be afraid to die, who not being borne anew by water and the spirit, is mancipated to the fire of hell, let him be afraid to die, which is not marked with the cross and passion of Christ: let him be afraid to die, which from this death must pass to the second death: let him be afraid to die, whom the eternal flame shall torment with everlasting pain so soon as he departs this world: let him be afraid to die, upon whom this by his long stay here is bestowed, that during his abode here, his punishment is deferred: but let him never be afraid to die, that knows himself to be here a Pilgrim and stranger, that believes the resurrection of the body, and the life everlasting, that loves the Lord with all his heart. As the forenamed writer saith. What stranger is he that hastens not to return into his country? We make account that Paradise is our country, now we have begun to have the patriarchs our Parents; Why do we not make haste and run, that we may both see our country, and salute our parents. A great number of our dear friends doth there expect us, a mighty train and troop of parents, brethren and children, now sure of their own immortality, and yet careful for our safety doth wish us: to come unto their sight and company, what joy is it in common both to them and to us? What pleasure there without fear of dying, and with certainty of living? How great and perpetual felicity? Again, who would be afraid to die, that believes the resurrection of the dead? For as one saith, The most sure trust of christians is the promised resurrection of the dead from above And no marvel when Christ himself saith, This is the will of him that sent me, 
joh. 6.40.  that every man which seethe the Son, and believeth in him, should have everlasting life; and I will raise him up at the last day. And again, I am the resurrection and the life, he that believeth in me, although he were dead, yet shall he live and whosoever liveth, and believeth in me, shall never die. Lastly, who would be afraid to die, that loves God sincerely? For it is the property of him that loves, to adjoin himself to the thing he loves, and to wish that he might enjoy it, and to grieve at that which doth hinder his enjoying of it. It is a token therefore, that he loves not God as he should that is, either afraid or unwilling to die: for other way to come to God, to heaven, to immortality, than by death, there is none; he that dieth not, cometh to neither, And who if he might would not come to all? Except the wheat corn fall into the ground and die, it bideth alone: so except a man fall into the earth and die, he bideth alone: 
Eccl. 4.10.  and woe (saith Solomon) to him that is alone, but if the wheat corn die, it bringeth forth much fruit, so if a faithful man die, he attaineth to much fruit? He cometh as I said to God, to heaven, to immortality. And who would not if he might, come to all these? None surely that is wise, that is godly, that is faithful and believing: for to come to God, is to come to the fountain of living waters, which who so cometh to, shall never more thirst; to come to heaven, is to come to the haven of everlasting happiness, which who so cometh to, shall never more faint; to come to immortality is to come to eternal life, which who so cometh to, shall never more die: none therefore that is wise, that is godly, that is faithful, that is believing, should be afraid and unwilling to die, for die any when he will, that is so qualified, & death shall not hurt him, death shall have no power over him, death shallbe game & not loss unto him.  Q. 
I but whensoever he shall die, death will be painful unto him?  R. 
And what then? Let him be never the more unwilling to die for that: for why, the Apostle saith, 
Act. 14.20.  By many tribulations we must enter into the kingdom of God (By many) and therefore he must be willing to have the pains of death some: we must enter into the kingdom of God, and therefore never be unwilling to die for the pains of death, for as the same Apostle saith. 
Rom. 8.18.  All the afflictions of this life, are not worthy of the glory which shallbe showed unto us, and therefore the few afflictions in death are unworthy thereof. The pains that are suffered are but temporal, but the joys which are to be enjoyed are eternal, and who will not be content to suffer a short pain for a long pleasure? He is not worthy of any sweet, which came away with no sour, the labourer works, ere he receives his wages, the Soldier fights, ere he wins the victory; the gamester runs, ere he enjoys the price; 
2. Tim. 2.11  And the christian must die with Christ, ere ever he shall live with Christ, yea he must suffer with Christ, ere ever he shall reign with Christ. As he that will have the mere, must crack the shell, so he that will have the life after death, must abide the death that goes before life. As for the pains thereof they are neither greatly to be dreaded, nor impatiently to be suffered: not to be dreaded because they cannot hurt. 
Rom. 8.28.  For to them that love God, (as they do which believe in God) all things work together for the best, not unwillingly to be suffered, because they bring much good. For these light afflictions, which are but for a moment, 
2. Cor. 4.17  cause unto him that suffers them a far most excellent, and an eternal weight of glory, while he looks not on the things which are seen, but on the things which are not seen, for the things which are seen are temporal but the things which are not seen are eternal. Who now that is wise will not willingly suffer the one, that he may enjoy the other? there is no comparison between glass and gold; and very unwise is he, that will not do away the first for the last, if he may: even so there is here no comparison between the pains of death which are to be suffered, and the joys of heaven, which are to be expected. So that altogether foolish is he which will not willingly abide the one, that happily he may attain the other, the pains that ordinarily are suffered in death natural, are nothing to the pains that are suffered in death violent and unnatural; yet diverse godly men have suffered them willingly, that they might after in heaven live happily. Why then should not he that is godly, suffer willingly the pains of death natural, that so he may come to the fruition of joy celestial, for my part I see small reason to the contrary.  Q. 
What then?  R. 
Let him then that is unwilling to die naturally, because death is painful, consider of the great and intolerable pains, which they have suffered, which died violently and unnaturally, and see if that will not animate him to die willingly, and incite him to bear the pains of death courageously.  Q. 
Shall he find those that have died violently to have suffered so great pains?  R. 
What else?  Q. 
Where shall he find that?  R. 
Both in the Scriptures and otherwhere.  Q. 
What shall he find in the Scriptures touching this matter?  R. 
That the prophet Isaiah for the hope of everlasting life, suffered his body to be cut asunder with a wooden saw, that jeremiah was stoned to death; that Amos after diverse other grievous torments was thrust into the temples of the head with a great nail of iron, and so shortly after died; 
Mat. 14  that john Baptist was cast into prison and beheaded, that james the brother of john was slain with the sword; 
Act. 12.  that Steven was stoned unto death, and last of all that Christ our Saviour was crucified, 
Mat. 27.  and nailed to the cross, on which he died.  Q. 
And what otherwhere?  R. 
That some good men were devoured of wild beasts; 
Acts and Monum.  some burnt with fire unto ashes; some broiled unto death upon hot coals; some slain with the sword; some hanged upon gibbets; some pierced to death with arrows; some beaten to death with stones; some boiled; some rent in pieces with hot burning iron hooks; some racked; some drowned; some cruelly murdered in prison, some torn in sunder by horses; some dismembered by trees; some one ways made away, & some another: many an one very badly, very beastly, and very cruelly.  Q 
When this is found, what shall he thereupon find?  R. 
That willingly he is to die, though in much pain he doth die.  Q. 
Why that?  R. 
Because willingly they suffered a violent and unnatural death.  Q. 
That yet appears not?  R. 
In the forenamed places it may and doth soon appear, for many when they were offered life, refused and accepted death.  Q. 
Not because they were willing then to die, but because they could not as they would longer live.  R. 
As much and more for the first cause, as for and then the last.  Q. 
Though that be granted, yet is not the other proved.  R. 
What other?  Q. 
That willingly he is to die that dies naturally, because willingly they died, that died violently.  R. 
What more or better proved? What better instruction may thence be taken? what better collection may thence be drawn? If they so suffered, that otherwhere they might be crowned. Why should not others in like sort suffer, that otherwhere they may be blessed?  Q. 
I deny not but they should; yet I say not that therefore they should.  R. 
And in so saying you say not as you ought; if any death be to be suffered willingly, a natural death is much more, a natural death is sometime better, if not most what then some other, oft times there are therein fewer pains, then in some other, and what should a man be unwilling to die for a few pains? No Soldier is unwilling to fight for a few blows; no fields-man unwilling to blow for a few blasts; no travailer unwilling to go on his journey for a few showers; neither should any christian be unwilling to die for a few pains, either they are not so many for number, or so mighty for measure as they might be, or as they have deserved they should be, and what should he suffer then unwillingly, when as they are neither many nor mighty? 
2. Tim. 2.5.  No man is crowned, saith Paul, except he strive lawfully: Neither say I, is any man blessed except he suffers patiently, what therefore should he be unwilling to die, that knows of necessity he must die, and would gladly be blessed when he doth die? though he dies never so painfully when he doth die; yet let him die willingly, that he may die blessedly, as Paul said of his preaching, If I do it willingly, I have a reward, 
1. Cor. 9.17  so say I of his dying, if he doth it willingly, he hath a reward. 
Apoc. 14.13 Wis. 3.1.  Blessed are they which die in the Lord. The souls of the righteous are in the hands of God, and no torment shall touch them. Though they suffer pain before men, yet is their hopeful of immortality. They are punished but in few things, yet in many things shall they be well rewarded. In the time of their vision they shall shine, and run through as the sparks among the stubble, they shall judge the nations, and have dominion over the people, and their Lord shall reign for ever. And when so great a reward as this now mentioned, is not only propounded, but promised, what should he die unwillingly, that must die necessarily? the hope of reward should move much, the Apostle Paul was willing to suffer all kind of pains and torments for the glory of God, and therefore he said, the holy ghost doth testify in every City, saying. 
Act. 20.23.  That bonds and troubles do abide me: but I care not for them, neither is my life dear unto me, so that I may finish my course with joy. So should he that is about to die, be willing to suffer all the pains of death, and therefore say; Though once it be appointed me to die and I cannot shift it, yet I care not for it, neither is my life dear unto me, so that I may lay it down with joy: for as Paul said of himself, I am ready not only to be bound, but also to die at jerusalem for the name of the Lord jesus: so may he say of himself: I am ready not only to suffer with Christ, if so it be his will, but also to die for him, wheresoever and whensoever it shall please him to call me. This if he would say, as it would be wondrous profitable to him, so would it be marvelous comfortable to others: he should receive a reward for it, and they take occasion by it, to glorify God their father in heaven, forgiving such gifts here on earth unto men.  Q. 
And this it may be he would say, were it not for the fear of death, with which he is possessed, the pains of death, with which he is astonished and some other things, with which he is molested.  R. 
These things should not hinder him, as I have showed.  Q. 
Yet they do, as oft it is experienced.  R. 
That is the fault of men that are to die, not of the things: for these are no causes to make men unwilling to die, that know of necessity they must die.  Q. 
Yet they are taken for causes, as well as other things?  R. 
I know they are; but that makes not that they are causes, men's accepting them as causes, is no proving of them to be causes.  Q. 
Neither do I say they are?  R. 
Why do you then so often propound them as causes?  Q. 
Because I would have you thoroughly disprove them to be causes.  R. 
In so doing you do little amiss, but have I not already sufficiently disproved them to be causes?  Q. 
Yes so many of them as are named.  R. 
Why? are there more yet unnamed?  Q. 
Why else said I as I said?  R. 
What may they be.  Q. 
The taking of him away from his gorgeous and pleasant houses, his sweet and delicate pastures, his other commodious and comfortable creatures; the spoiling him of all his honour and pomp the severing of him from all his friends and acquaintance, his wife, his children, his kinsfolks, neighbours and other his familiars, the disappointing him of all his good purposes, the providing for his wife and children, the disposing of his goods, the repenting him of his sins, the preparing of his Tomb and other things necessary for his solemn and seemly funeral.  R. 
Are these think you such things as should make a man unwilling to die?  Q. 
Whether they should or no I know not, but what they do I am not altogether ignorant.  R. 
I hope you make yourself more ignorant than you need, I take you not to be so simple as you would seem to be, where the effect is to be condemned, the duty cannot be commended.  Q. 
You than are of the mind they should not do what they do, whatsoever they do?  R. 
Not in making him unwilling to die, such effect they should none of them take.  Q. 
What not the first.  R. 
No nor yet the last.  Q. 
Why? would it not grieve a man think you to be taken from his fair houses which he hath builded, his seeled parlours which he hath used, his pleasant Orchards which he hath planted, other commodious things which he hath much delighted?  R. 
Yes: but not that way, this way to be taken should be no grief at all, given they were once, one day this way to be taken again, and what should the fear of being once taken away from these things make him that is but a steward over them, unwilling to die? his love to these things should not be so great, but that he should willingly leave them, always he cannot stay with them, a parting there must be from them, and rather he should be thankful unto God, for the long use he hath had of them, then unwilling to die, because of the love he bears to them. It may be if he had lived longer they should have been taken from him; & what a grief would that have been? of the twain, it is better for him to be taken from them, then them to be taken from him, by the first he is sure he hath use of them during life; and so escapes the miseries many others are subject unto which want them: by the last he should have been sure to have been filled with grief conceived upon the loss and lack of them: by the first he is in possibility to dispose of them to God's glory and others good: by the last he should have been at a certainty, that he should no ways have bestowed them, for man cannot dispose of that he hath not. What therefore by death should he be unwilling to leave them? It is better to leave them by death, then to lose them by misfortune in life, in taking him from them when he can no longer stay with them, death doth him no hurt, but good. First, 
Gen. 47. Ps. 39 1. Pet. 2. Heb. 13.  it takes but him away, that cannot stay, the best in this world is but a pilgrim and stranger, he hath here no dwelling City, but he looks for an other that is to come, and what should he be unwilling to go, that must of necessity go? It is better be times then too late, he shall the sooner come to his ways end, he shall have the longer time of rest when he comes, there he shall all the way go in the less peril and the more safety etc. Secondly, it takes him but from those things which will one day leave him, though it were granted him many days to stay with them, for though his houses were never so strong and stately, yet are they but earthly & transitory, as in time they were made of clay, so in time they will turn to clay, how soon, and in what manner, neither he, nor any man else can tell. And what should he be unwilling to be taken from those things which one day will he, nill he, will be taken from him? It is better to leave them, then to be left of them. The contempt of them makes a man rich, not his love to them. Thirdly, it helps him to more and better, than it takes him from, it takes him from earthly; it helps him to heavenly; it takes him from corruptible, it helps him to incorruptible; it takes him from temporal, it helps him to eternal, it takes him from somewhat that man made, it helps him to that which none but God made: and what should he be unwilling to change for the better? It is ever good changing for the best and for the best he is here sure (so he believes) for to change after this his earthly house of this tabernacle be destroyed he shall have a building given of God, 
2. Cor. 5.1.  an house not made with hands, but eternal in the heavens. Where as here he had but a cottage, than he shall have a building: where as here he had but a cottage either by his father's gift, or his own purchase, than he shall have a building given of God, another manner of giver then ever his father was, he giveth abundantly, 
jam. 1. ●●.  and casteth no man in the teeth, whereas here he had but a cottage made with hands, than he shall have a building given of God, an house not made with hands, whereas here he had but a cottage made with hands and temporal, and corruptible. For whatsoever is made in time, doth fade with time, than he shall have a building given of God, an house not made with hands but eternal, and that in the heavens, and durable, for it ever endureth that is eternal, which of all these should move him to dislike? a fair building is better than a foul cottage, as there is therein more room, so there is thereby more delight, a building given of God, is better than a cottage bestowed by parents, or procured by purchase, as there is odds in the givers, so there is in their gifts, the gifts of God are like himself as Paul saith without repentance, 
Rom. 11.29  An house not made with hands, is better than an house made with hands, the first cannot be pulled down with hands the last may. An house eternal in the heavens, is better than any temporal on the earth, the one will vanish and consume with the earth, the other shall stand and abide with the heavens, the place of the one far better than the place of the other. 
Apoc. 21.18. etc.  Pure gold like unto clear glass; the foundations of the wall thereof garnished with all manner of precious stones, the gates of fine pearl, and the streets pure gold, the people of the one much difference from the people of the other, all clothed with garments which will never change colour, nor alter condition. Clothed of God with white garments which shall never wax old, but always abide glorious and incorruptible, and all fed with Manna which is hid and of the tree of life which in the midst, of the paradise of God, all stored with gold better than any of Ophir, and all filled with pleasure for evermore, to such an house who should be unwilling to go? or why should any be unwilling to go, to change a cottage for a palace every man could be content: to go from his house that he hath here, to his house he shall have other where, no good man should be discontent: for situation it shall be better, for provision it shallbe better, for pleasure and delight it shallbe better so situated as there shallbe no need either of the Sun or the Moon to lighten it, for the Lamb of God is the light of it, so provided for as they that inhabit it, shall neither care for meat nor cloth, for Manna is the meat that is used in it, and Sanctity the cloth, so adorned as no pleasure is wanting, for there is whatsoever may be desired to be; and good whatsoever is or shall be, for the treasures in Gregory saith. Earthly substance compared to eternal felicity, 
Greg. in ho.  is rather a weight then an help. For the pleasures of it Augustine saith. We shall there be vacant, 
August. lib. 22. de civit. dei.  and shall see, we shall see, and shall love, we shall love, and shall rejoice to be what shall be in the end without end, for both the same Augustine saith: far sooner may we say what is not there, 
August. de symb. lib. 3.  than what is there: there is there no death; there is there no mourning, there is there no weariness; there is there no sickness; there is there no hunger, no thirst; no heat; no cold, no corruption, no need, no sorrow, no sadness, but as Barnard saith, 
Bern. in quod. serm.  there is there that joy, to which all other joy being compared is but sadness, all pleasure but pain, all sweet but sour, all comely, but filthy, all that may delight but grievous, there is: 
Aug. de tilit: agendae peniten.  always the greatest felicity, happy liberty, happy blessedness, there shallbe fulfilled that which the Lord saith in the gospel, men shallbe like unto the Angels, 
Mat. 22.30.13.43. 1. Cor. 2.9.  and also that, the just shall shine as the Sun: to conclude, there the things which eye hath not seen (because they are no colour) neither ear hath hard (because they are no sound) neither came into man's heart (because man's heart must go unto them) are, which God hath prepared for them that love him. Why then for a house or land, an orchard, a garden, a chamber, a parlour, or any such like should a man be unwilling to die? so good he neither hath nor may have, as other where he may and shall have, so he lives as he should, and dies as he ought. And what man will not change lead for silver, brass for gold, earthly and transitory houses, for celestial and heavenly buildings? know you there is any? think you there should be one?  Q. 
I neither know any, nor yet think there should be one.  R. 
Neither should you know any that should be unwilling to die, because of his fine houses or fair buildings. First there are four things which may make the houses themselves blame worthy; or if not them, yet either their builders or inhabiters. 1. The matter of them, if they be made of things unjustly gotten, 
jer. 22.13.  for saith jeremy. Woe unto him that buildeth his house by unrighteousness, and his chambers without equity. 2. The form, if they be too great, too costly, too full of pleasure and delight, for again saith jeremy. Woe unto him that saith, I will build me a wide house, and large chambers, (and here is the greatness condemned,) so he will make himself large windows (and here is the pleasure thereof and delight therein disproved) and ceiling with Cedar (and here is the costliness disallowed) and paint them with vermilion. 3. The variety, if they be too many, more by many that are meet and necessary, for saith Esaie: Woe unto them that join house unto house, 
Esa. 5.8.  and lay field to field till there be no place that ye may be placed by yourselves in the midst of the earth: and immediately after, this is in mine ears saith the Lord of hosts: surely many houses shall be desolate, even great and fair, without inhabitants. 4. the evil intent, if they be made more to show vanity, than to serve necessity: for as Seneca saith, an house is a muniment and defence against those things which are hurtful to the body: this whether an hedge or a wall doth uphold it, it little skills. Know ye this, men are as well covered with gale as with gold. Contemn ye the rest, which superfluous labour makes as an ornament: remember ye that there is nothing marvelous but the soul, to which being great, there is nothing great. 2. There are five or six things which may or should draw the founders of them, and dwellers in them, from so much love unto them, as should make thee unwilling to departed from them. 2. The curse that is denounced against those that love them, Esa. 5.8. and jere. 22.13. 2. The hatred that God beareth against the houses that are so loved, Amos 6.8. The Lord God hath sworn by himself, saith the Lord God of hosts, I abhor the excellency of jacob, and hate his palaces: 3. The examples of sundry good ones whose steps we should follow, who neither much loved them, nor any thing esteemed them. In his birth our Saviour Christ for his house had but an Inn, Luk. 2.7. and at his death a tomb, Matth. 27.60. all his life he had not where to rest his head, Matth. 8.20. For Abraham the father of the faithful; 
Rom. 4.11.  the Apostle saith, Heb. 11.9. By faith he abode in the land of promise, as in a strange country, as one that dwelled in the tents with Isaac and jacob, heirs with him of the same promise: for he looked for a city, having a foundation, whose builder and maker is God. For others he saith, Heb. 11.37, 38. They wandered up and down in sheeps skins, and in goats skins, being destitute, afflicted, and tormented: whom the world was not worthy of: they wandered in wildernesses and mountains, and dens, and caves of the earth, (great, fair, costly, and sumptuous buildings, strong, stout, and stately habitations, huge, high, and honourable houses) for some one other amongst many. It is reported of him, that he had his house in the manner of his sepulchre. And when the Emperor that then was asked him, why he fitted his house to his body, he answered him, this is sufficient for a man that must die, and thereto he added: It is better leapt into heaven out of a cottage than out of a palace. 4. The injury that is offered others in the making of them. For there often the builders lay, which at will they should have given to the poor, and therefore Paul of whom Hierome writes, would not lay out his money upon such stones as should perish with the world but upon living stones which are tumbled upon the ground, and of which the city of the great king is builded. 5. The accusation that the stones often in such houses make unto God against those that there laid them, and being laid, too to much loved and esteemed them: for as the Prophet Habakuk saith, Hab. 2.11. The stone shall cry out of the wall, and the beam out of the timber shall answer it. 12. Woe unto him that buildeth a town with blood, and erecteth a city by iniquity. 6. The folly that is showed in building of fine houses, and committed in loving them when they are builded. For first men's lives are shorter now than ever they were, and yet now they must have braver houses than ever they had, and what wise man thinks not that a folly: Secondly, men's souls are as precious now as ever they were, yet now they will have better houses for their bodies than for them, and what religious man knows not that a folly? The care for the soul, should not be less than the care for the body: he that saith for the body, Care not for the body, saith for the soul; Keep thy soul diligently, 
Matth. 6.25 Deut. 4.9.  and he that will be worshipped in Spirit, because he is a spirit, will be glorified with the body, because the spirit remains in the body, as the Apostle therefore saith in one place: 
1. Cor. 6.13  The body is not for fornication, but for the Lord, and the Lord for the body: So again he saith in another, Therefore glorify God in your body and in your spirit: for they are Gods. And between both: Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbidden: and again, Know ye not that your body is the temple of the holy Ghost, which is in you, whom ye have of God? And ye are not your own. Thirdly, the Apostle saith: 
Col. 3.2.  Set your affections on things which are above, and not on things which are on the earth, yet now they have such love to their houses, as for their houses they are loath to go to God, loath to yield to nature, unwilling to go the way of all earth, and what good man deems not this a folly? Howsoever men love their houses here, yet for love of them they should not be careless of the houses, they should seek otherwhere. 
2. Cor. 5.2.  We sigh (saith the Apostle) desiring to be clothed with our house, which is from heaven, and they sigh, because they must forego their house which they have on earth; and yet the Apostle by his speech showeth what house their love should be most to, their house from heaven; their house eternal in the heavens. How much soever they love their houses, yet will not their houses here continue, neither shall they ever get any thing by the love they bear them. Fourthly, their houses shall and will decay: the temple of jerusalem was a fine house, a finer house I guess, than the finest they have, yet as fine as it was, 
Matt. 24.2.  jesus said of it when his Disciples showed him the building of it, there shall not be left a stone upon a stone, which shall not be cast down. If that might not stand which was built at God's appointment, and for his service, they may well think theirs shall not, which are built at their own assignment, and for their own pleasure and delight: theirs have no such privileges as that had. What the Lord spoke against the houses of jaakob, Amos 3. they may well think spoken against theirs. 
Amos. 3. 1●  Surely in the day that I shall visit the transgressions of Israel upon him, I will also visit the altars of Bethel, and the horn of the altar shall be broken off, and fall to the ground. And I will smite the winter house with the summer house and the houses of ivory shall perish, and the great houses shall be consumed saith the Lord. And thereupon conclude, that what betided them, will also in time betide theirs: for among the signs which shall go before the day of judgement. Hierome recites this as one, that all buildings shall fall and therefore theirs too, because else all shall not, for none is exempted where all are expressed. Secondly, though they should or could stand, yet they should get nothing by their love towards them. For our Saviour Christ saith, Whosoeever shall forsake houses or lands for my name sake, 
Matt. 19.29  he shall receive an hundredth fold more, and shall inherit everlasting life. And thence it may be collected, that whosoever shall make more account of houses, or lands, than of the name of Christ, he shall here lose of that he hath, and in the end miss of eternal life too: And then what shall they get? By this judge you now which have heard me all this while, whether it is good that a man that must die, should be unwilling to die because of his fine house, from which Death when she comes doth take him?  Q. 
If you make me judge, I must judge as you have persuaded me to judge, uz. that it is not good. For as you say, by his being unwilling, he loses more than ever he can get, because he loses his houses on earth, and his house from heaven: and by his being willing he gets more than he can lose, because he gets an house eternal in the heavens: for the leaving of an house temporal on earth, and that I think the better.  R. 
In so thinking you think well: for as David saith, 
Psal. ●4. 10.  A day in God's courts is better than a thousand other where: and immediately, I had rather be a doorekeeper in the house of my God, than to dwell in the tabernacles of wickedness, such as are many brave houses in the world. And before, Blessed are they that dwell in thine house: they will ever praise thee. And after again, The Lord God is the Sun and shield unto us: the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly.  Q. 
But what would you have me to think of the rest that makes some unwilling to die as well as this?  R. 
No otherwise then of this, unless they be other both greater and better than any you have yet named.  Q. 
Why, would it not grieve a man think you, to be spoiled of all his honour and glory he hath had in this world, in the space of an hour or less?  R. 
Not a whit, so long as he is to go to better and greater.  Q. 
But that he is unsure of.  R. 
No more than he was of holding that he had, nor so much neither, if he be righteous, just and holy: for the honour of such is far greater after this life than ever it was or could have been in this life. Then, .1. 
Mat. 13.43.  When the wicked are condemned and punished, the just shall shine as the Sun in the kingdom of their father. And they that be wise shall shine as the brightness of the firmament: 
Dan. 12.3.  and they that turn many to righteousness shall shine as the stars for ever and ever. 
Wisd. 3.7 8.  In the time of their vision they shall shine, and run through as the sparks among the stubble, thy shall judge the nations, and have dominion over the people. As the Psalmist saith, Such honour have all his Saints; or, this honour shall be to all his Saints. If this honour be not better than all the honour the most honourable in this world hath, You may see the honour of the Saints after this life specified in more particular manner, and thereafter after judge. First, they shall be the friends of the great king. joh. 15.15. Henceforth call I you not servants, but I have called you friends. Secondly, they shall be of the house and family of the almighty God, Ephes. 2.10. Now ye are no more strangers and farreiners, but citizens with the Saints of the household of God. Thirdly, they shall be of the counsel of God, 1. Cor. 6.17. He that is joined unto the Lord, is one spirit. Fourthly, they shall be admitted to the table of God, Luk. 22.29. I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on seats and judge the twelve tribes of Israel. 
1. Cor. 6.3.2  Do ye not know, saith Paul, that the Saints shall judge the world? know ye not that we shall judge the Angels? Fiftly, they shall be manifested to be the sons of God, joh. 3.2. Now are we the sons of God, but yet it doth not appear what we shall be: and we know that when he shall appear, we shall be like him: for we shall see him as he is. 6. They shall be heirs of the heavenly inheritance, Rom. 8.17. If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ. 7. They shall be all kings, to every one of them shall be given a kingdom, Luk. 12.32. Fear not little flock, for it is your father's pleasure to give you a kingdom: and to the righteous it shall be said: 
Mat. 25.34.  Come ye blessed of my father, inherit ye the kingdom prepared for you from the foundations of the world. A kingdom that fadeth not, but a kingdom that endureth; a kingdom that continueth and abideth for ever, for they that come into this kingdom shall reign for evermore; they shall neither soon nor suddenly be put therefrom, as many other kings are from their kingdom: but they shall reign for evermore, Apoc. 22.5. Is not the last and least part of all this honour greater and better than all the best and chiefest honour of, and in all this world?  Q. 
Yes: there is none that may or can deny it: but yet you see the inheritance is the children's, and the kingdom is theirs that are blessed of the father; and it may be he is neither a friend, nor a child, nor blessed?  R. 
He must hope well if he will have well, he must not condemn himself before God doth condemn him, a friend he is, if he doth whatsoever Christ commands him. 
joh. 15.14. 1. joh. 3.10.  A child he is if he loves the brethren. In this (that is in love) are the children of God known, and the children of the devil: for Augustine expounding that place saith, 
August super eundem locum. 1. joh. 3.10.  Only love discerneth between the children of God, and the children of the devil. All men sign themselves with the sign of the cross, all men answer Amen: all men sing hallelujah; all men are baptised, go to church, etc. yet are not the children of God discerned from the children of the devil, but by love: they which have love are borne of God; they which have not love, are not of God: and if not of God, then of the devil, for there is no mean between God and the devil. Christ himself also saith: By this shall all men know that ye are my Disciples, 
joh. 13.35.  if ye have love one to another. Lastly, blessed he is if his sins be forgiven him. For Blessed is he (saith David) whose wickedness is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, 
Psal. 32.1.2.  and in whose spirit there is no guile.  Q. 
It may be these (ifs) will make him more and more unwilling to die, than otherwise, for it may be, and most likely it is, he neither doth what he ought, nor love as he ought, neither is he assured of the forgiveness of his sins as he would.  R. 
What then? Yet let him be never the more dismayed for all these may bees. If he be assured of the forgiveness of his sins, as he should, though not as he would, it is enough, though he neither doth all that he ought, nor love any as he ought: for both these latter, are salved by that former.  Q. 
But without those latter, he cannot be assured of that former?  R. 
That is very true. Yet must it not be looked for, that either he can do what he is commanded to do, as he is commanded to do it, or love whom he is commanded to love, as he is enjoined to love him.  Q. 
Neither did I yet urge that: for as I take it, where action cannot be, it is good if affection be.  R. 
So in deed saith the proverb; In things above our reach, it is enough to will well. To the like effect also saith the scripture: If there be first a willing mind, it is accepted according to that a man hath, 
2 Cor. 8.18.  and not according to that he hath not. Not unlike either saith Hierome: 
Hie. om. ad Demetr.  With God to whom all things are known before they be done a perfect will of doing, is taken for the doing of the deed itself. 
August. super. Psal. 51.  And to shut up all saith Augustine: Whatsoever thou will be, and eanst not, that God accounts as done: and this may be a great comfort against that which ere while you objected. uz. that so much the more a man that is dying should be unwilling to die, because of the honour he is to lose, by how much the more he is unable to do what he is commanded, and to love whom he is enjoined, both which are means to the honour he is to seek: for if his good affection be taken for right due action, he need not be unwilling to die in regard of his honour present, because through that he is assured of better honour yet to come.  Q. 
If that were as you say, it were both somewhat, and somewhat worth.  R. 
It being so lately put out of doubt, you need not thereof make any doubt. Let him live in fear, and die in faith, and there is no fear but he shall come to honour enough. You heard ere while of the honour of the saints; 
Psal. 149.9.  such honour saith David, have all his saints: such honour therefore shall he have, being one of his saints.  Q. 
But it may be he shall want of the pleasure he had here?  R. 
That is most true: but he shall meet with better otherwhere, and joy in them and of them, more than in and of any, here he ever might, or once could: for all pleasure here is mingled with pain, all joy here is mixed with sadness, all delight here is intermeddled with grief, but the joy, pleasure, and delight, he shall go to, shall be full, safe, and pure, full, without defect; safe without peril; pure without mixture: such as can never be wasted, never lost, never corrupted. It is infinite, and so it cannot be diminished: 
August. in soliloq.  saith Augustine, There the joy never decreaseth. It is every where, and every whence, and so it cannot be lost. 
Anselm.  There shall be joy (saith Anselmus) within and without; joy above and beneath, about and above, and every where full joy. It is simple and pure, and so it cannot be corrupted, Apoc. 21.4. God shall wipe away all tears from their eyes, that shall be there whither he is hoping and bounding to go: and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain: for the first things are passed, God shall wipe all tears from their eyes, the tears of compunction saith Bernard, because there there shall be no sin: the tears of compassion, because there there shall be no misery: the tears of devotion, because there there shall not be vado & venio ad vos, I go away, and come again unto you. Lastly, it shall be eternal, and so it shall never be ended, Esa. 35.10. The redeemed of the Lord, shall return and come to Zion with praise, and everlasting joy shall be upon their heads: they shall obtain joy and gladness, and sorrow and mourning shall flee away: and what should it grieve him to forego those joys and pleasures that here he hath had, to go to those that there he shall have? Or why should he be more unwilling to go hence, in regard of those he hath had, than he is willing to departed, in respect of those he is to have? If you compare the one with the other, the first with the last, the least with the greatest, the best with the worst, you shall find as much odds between the one and the other, as between a little drop of water, and the great sea, the light of a small candle, and the bright sun, a slender pebble, and the whole earth. As Barnard saith, 
Bernard. in quodam Sermone.  In truth that is the true and only joy which is conceived, not of the creature, but of the creator? which when thou shalt possess, no man shall take it from thee, to which all joy otherwhence compared is but grief, all pleasure but pain; all sweet, but sour; all fair, but filthy, last of all, all that may delight, but dolorous; for the goodness of God doth infinitely exceed all created goodness. The delight therefore which shall be in the immediate perception of that goodness, shall infinitely be better than all perception of any created goodness, surely if it were possible for one man to see the joys of that goodness, he would straight ways despise all the joys of this life, this appears plain in blessed Paul, who after he had been rapt up into the third heaven, presently said. 
Philip 3.8.  I have counted all things loss, & do judge them to be dung, that I might win Christ. For as Augustine saith: 
Augustinus lib. 4. de lib. arbitr.  so great is the beauty of righteousness, so great the pleasure of the eternal light, that if it were lawful for a man to stay there but a day, he would for this alone contemn all the years of this life, though they were both innumerable, and full of pleasure and abundance of temporal goods: for neither with a small nor a false affection is it said. One day in thy courts, is better than a thousand other where. What joy soever a man hath, or can have in this life, it is nothing to the joy that there is to be found. Here he may have joy from himself, from his friends, from his goods, but this joy is but short, impure and obnoxious. It is short, job. 20.5. 
job. 20.5.  The rejoicing of the wicked is short, and the joy of hypocrites is but a moment. The joy of the world (saith Augustine) comes from abroad, 
Aug. confess.  and easily it is hindered, and soon it is discontinued. It is impure, Pro. 14.13. 
Pro. 14.13.  Even in laughing the hearer is sorrowful, and the end of that mirth is heaviness: 
Boetius.  The carnal man (saith Boetius) hath one grief of the delay of the delights which he desireth, another of the defect which he findeth when he uses them. For wheresoever the flesh seeks refreshing; there it finds defect distressing. Every little too much joy, hath following it double annoy. To wit, the remorse of conscience, and the oppression of nature. It is obnoxious, Pro. 14.13. The end of that mirth is heaviness, 
Pro. 14.13.  in the use whereof the heart is sorrowful. job. 28.13. Wisdom is not found in the land of those that live pleasantly: And Luk. 6.25. Woe be to you that now laugh: for ye shall wail and weep. But there you shall have joy from God, joy from himself, joy from the saints, joy from the place he is in, joy from that he hath attained, and joy from that he hath escaped: as Anselmus saith, joy from within him, and joy from without him, joy from above him, and joy from beneath him, joy from every place round about him: and this joy as I have said, shall be full without defect, simple without mixture, continual without ceasing, as pleasing, as profitable, and yet profitable without hurting, and pleasing without annoying: evermore delighting, evermore rejoicing, evermore provoking, more and more to rejoice at it, and delight in it. As much as this joy is better than any other joy, so much the more willing should any be to hasten to it, that once and ever he might enjoy it; and nevertheless, unwilling to die, any that is to die, because without dying here, he cannot come to it otherwhere.  Q. 
True is what you say, in regard of duty: for as every man is desirous of the best, so he should hasten to the best. But there is somewhat which hinders the effect of that you say in him that is a dying, as well as in him that is yet living?  R. 
What I pray you is that?  Q. 
The departing from those his friends here, whose company he oft frequented, and in whose society he much joyed and delighted.  R. 
Alas, that is a thing that should little or nothing molest or trouble him, for there is such a diversity of friends here in this world, as a man can never say he hath a friend, as Barnard saith. All friends, and all enemies, in the history of our Saviour Christ, a man may see a plain precedent of worldly friends; even now he must be a king, his friends would have it so: even by & by, he must be no body; his friends would have it so. 
joh. 6.15.  They which so dearly loved him, that they would make him a king, shortly after for no occasion fell away from him and followed him no more. In the one and twentieth of Matthew, they which received him joyfully, when he came riding into jerusalem, crying and saying. 
joh. 19.15.12.18.30.  Blessed is he that cometh in the name of the Lord; not many days after, entreated him despitefully, crying, away with him; away with him; crucify him. If thou deliver him thou art not Caesar's friend, if he were not an evil doer we would not have delivered him unto thee. If thus the friends of this world used Christ a man that went about doing good, and healed all that were diseased; a man that did all things well, and nothing amiss, how will they use those that are of Christ? 
Mat. 10.25.  If they have called the master of the house Beelzebub, how much more than of his household, the disciple is not above his master, nor the servant above his Lord. It is but folly therefore for a man to be unwilling to leave this world, because in leaving it he must leave his friends also, what though he hath not found falsehood in fellowship afore time, in all his time, yet let him not think but that he both may and shall in time to come, if he lives. For the world is ever like itself, 
joh. 15.19.  it loves his own: it hates those that are not of it, and when the wiseman speaketh of the friends which in this world are to be found, he thus saith, and not otherwise: Some man is a friend for his own occasion, 
Syr. 6. 8.  and will not abide in the day of trouble. And there is some friend that turneth to enmity and taketh part against thee, and in contention he will declare thy shame, & again some friend is but a companion at the table, 
Syr. 32. 1.  and in the day of thine affliction he continueth not: and again, there is some friend which is only a friend in name: but there are but a few earnest and hearty friends, which will stand by a man, when the world is most against him. Moreover let him look to the friends of whom he makes so great account, & from whom he is so unwilling to departed, & I fear not but he shall find them more casting for his goods, how to get them, then caring for his health, how to procure it. If so the case stands with him and his friends (as twenty to one, but it doth) what grief should it be to him to departed this life because of such friends?  Q. 
Surely little, if all were such: but it may be that he hath better, for there are some good, and it is hard if amongst many, he hath not some such, now if he hath any such, I warrant you it will grieve him to departed with them, and from them for of such Syrach saith. 
Syr. 6. 84.  A faithful friend is a strong defence, and he that findeth such an one, findeth a treasure. A faithful friend ought not to be changed for any thing, and the weight of gold and silver is not to be compared to the goodness of his faith. A faithful friend is the medicine of life and immortality, and they that fear the Lord shall find him.  R. 
I know that to be true which Syrach saith, but I like not of that which thereupon you would infer, for though a man had such friends as Syrach speaketh of, and you imagine your sick man to have, yet should not a man therefore be unwilling to leave this world, and yield to nature: but I fear me you presume more of your sick-man's friends, than you need to do, for where shall a man find a faithful friend? 
Cic. lib. de Amicit.  A true friend, saith Tully, will never be found, for he that is a true friend, which is as it were another the same. As Theophrastus once said to one that told him, 
Seneca in proverb. Philosoph.  that yonder man is such a man's friend. Why then is he poor, he being rich? he is not a friend which participates not infortune with his friend, so I think it may be said to you telling me your sick-man hath so many friends, and amongst the many some very good, Why then he being sick, are not they also sick? they are not friends, which in fortune participate not with their friends, Thomas (which is called Didymus) was a better friend to Lazarus then any of these you speak of, for he had no sooner heard his master say: Our friend Lazarus is dead; but he presently said unto his fellow disciples, let us also go that we may die with him, 
joh. 11.16.  as though it were the part of friends, to be ever like affected to their friends: but which of these you speak of, hearing tell their friend is sick, will say to his fellow friends; let us also go, that we may be sick with him? I doubt me never a one; yet you know well that it is the precept of the Apostle: 
Rom. 12.15.  Rejoice with them that rejoice, and weep with them that weep: be of like affection one towards another. My conclusion therefore is as before, that when as there will no such friends be found (as will be sick when their friend is sick, or die when their friend doth die, there should none that is sick be unwilling, to die because of his friends. First, he hath known the good his friends can do him. Secondly, he is not ignorant what he himself can do for them. Thirdly, he shall leave them to one that may and can, and peradventure will do more for them then ever he was purposed, though many years more he should have lived. Fourthly, he is uncertain whether his friend would continue if he should live. Many change soon, and some do what they mind to do very suddenly, when they have done, what they can for him, and he what he could for them, what should he stay upon them? It may be the longer his stay is with them, the worse it would be for him. Friends often cause men to do amiss, and sometime men sustain more than ever they should, had it not been for their friends, sometime they come to poverty by their friends, sometime they receive punishment for their friends, sometime they reap shame through their friends. Still therefore I dehort every one, & will dissuade any from being unwilling to die because of his friends.  Q. 
And though you so do, yet still will many an one be unwilling to departed from his friends, except he could be persuaded that either he should go to better presently, or else that he should see them again afterwards.  R. 
If that will help to make him willing; I will never stand with him for either, let him look that he be one of the number of the faithful ones, and I will prove both that he shall go to better than those he leaves presently, and that he shall after again see whom he leaves apparently.  Q. 
Do these; and doubt not that.  R. 
Departing then from his friends here, in the faith and fear of God, doubt you not but he shall go to better other where. For first he shall go to God the Father, God the Son, and God the holy Ghost, which were here and willbe there, better friends then ever he found any, here the father created him, the Son redeemed him, the holy ghost sanctified him; which of all his friends here did half so much for him? there the whole Trinity in unity will glorify him, which of all his friends may compare with him? whereas other friends do often vary and change, these will evermore remain and abide; whereas others are mutable and inconstant, these are, were, and will be always immutable and constant, whereas others are as they were) mortal, and must die, these will ever endure immortal, and shall never die; whereas others if they remained still together, could but pleasure him in small things: these can and will pleasure him in great. 
1. Cor. 2.9.  For such things as eye hath not seen, nor ear hath heard, nor man's heart ever conceived, hath God prepared for them that love him. Secondly, he shall go to the goodly company of heaven, the glorious Angels and blessed Spirits, whom he shall find much better friends, than ever in this world he found any: for whereas his friends here did now and then forsake him, they will ever abide with him; whereas his friends here did now and then break from him, they will ever keep company, and hold friendship with him, whereas his friends here were ever fickle, and must be sought to, to be preserved; they will be ever faithful, and never seek occasion to be rejected, by this I think the first point is manifest, for the next now I say thus much. After his departure hence (so he then and his friends afterwards, depart in the faith of Christ) he shall see those his friends again from whom he departs here, and that in far better sort and case, than ever here he either did or could see them, for he saw them corruptible, but there he shall see them incorruptible; here he saw them mortal, here he saw them miserable and inglorious, but there he shall see them all blessed and glorious. And is not this think you enough?  Q. 
Enough? no there are too many thereto that doubts, hereof and of the former too.  R. 
There is never the less truth in either for that, for there are some that doubt whether there be any truth at all, and therefore avouch a general uncertainty in all.  Q. 
But their folly is easily perceived, being by many sundry ways manifested.  R. 
So is also theirs that doubt of the truth of either of these things which I have said, for as truly as the Lord liveth, they are both true.  Q. 
In your conceit like enough.  R. 
Nay in the judgement of the best I assure you.  Q. 
The longer you say so, the greater doubt you make, for it is hard to judge who are best.  R. 
Not a whit in regard of these points, for the Apostle saith: the spirits of the Prophets are subject to the Prophets, 
1. Co. 14.32  and the Prophet's judgement (as the word Prophets is there understood) is as I have said, for what I have herein said, I have said it after the judgement of the Prophets.  Q. 
Yea after it may be in regard of time, more than truth.  R. 
No more the one than the other, for in regard of truth aswell as time, I speak according to the judgement of the Prophets, for touching the going of those that depart hence in the Lord, unto better friends than any here they can find, or are to be found, the judgement of the Prophets is as I have said, for thus speak the Prophets, the souls of the righteous are in the hands of God, 
Wis. 5.1.  and no torment shall touch them. Dust return to the earth as it was, 
Eccl. 12.7. joh. 17.24.  and the spirit return to God that gave it. Father, I will that they which thou hast given me, be with me, even where I am, that they may behold my glory which thou hast given me. Now, where he our head expected to be after his departure out of this world, may easily be gathered by this his prayer which he made to God his father at his way going. Father into thine hands I commend my spirit, 
Luk. 23.46.  for why should he commend his spirit into his hands except he knew it were then to go into his hands? and thereupon also it may soon and readily be collected, where the souls of the righteous after their departure are and shall be, for where the head is, there the members must be. If the head therefore be with God, and so hath been ever since his departure out of this world, the members shall also be after their departure, and so shall continue for ever.  Q. 
Yea in time peradventure, but not presently.  R. 
Yes presently without any peradventure, for as Christ said to the thief upon the cross. This day shalt thou be with me in Paradise, so Paul said to the Philippians: 
Luk. 23.43. Phillip. 1.21 22.  Christ is to me both in life and death advantage, desiring to be dissolved and to be with Christ.  Q. 
It is true that Christ said as you say to the thief, and that Paul so said unto the Philippians, but what you would, will not thereupon presently follow: for Christ said to the thief, this day shalt thou be with me in paradise, to wit, in hope but not in deed, for henceforth thou shalt hope to come thither, and Paul said to the Philippians, I desire to be dissolved, and to be with Christ, according to his petition, but not according to Christ's execution, for it followeth not, because Paul desired to be with Christ, that therefore presently after his dissolution he was with Christ.  R. 
All follows that I would have to follow, for all that yet you say, for these toyish distinctions have nothing in them, because they have not in scripture any thing for them. Where is it there said, the thief according to hope should be in paradise? also, where is it there said, that Christ did not execute Paul's petition, when once he came to his final dissolution? hope hath respect to the time that is peradventure long yet to come; Christ speaks to the thief, as it were in the time present: to day thou shalt be with me in paradise, as heri, yesterday is an adverb of the time past, and cras, to morrow, an adverb of time to come, so hody, to day, as I guess is an adverb of the time present, as I take it therefore your distinguishing inter spem & rem, is but tri●●ing circa spem & rem, and so nihil omnino ad rem, that is nothing at all to the matter for this day th●● shalt be with me in Paradise, is as much as this, assoon as life is gone out of thy body, whatsoever becometh of thy body, thy soul shall go with me into the kingdom of heaven, that so where I thy master am, thou my servant mayest be. And whatsoever you say touching Paul's desiring to be dissolved, and to be with Christ, yet I am sure Paul himself saith the contrary, for Paul saith, that when the time of his departing came, there was no distance of time, between his dissolution and his acceptation. In his second epistle to Timothy his son in the faith, when he was near his end, this was his saying, I have fought the good fight, 
2. Tim. 4.7.8.  and have finished my course, I have kept the faith; from henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, & not to me only, but unto all them also that love his appearing.  Q. 
If this be as you say and seem to prove, what shall become of purgatory?  R. 
Even what will, or else what should, for what should become of that which is not?  Q. 
Is not? say not so, for so saying you may have more tongues on your top than you are aware of.  R. 
As Pilate said touching the superscription set upon Christ's head, 
joh. 19.22.  What I have written, that I have written; so say I touching purgatory, what I have spoken, that I have spoken: Otherwise than I have said, will not be said, how many tongues soever I may have on my top for saying so, yet still and ever I must say so, for out of this life there is no purgatory; and in this life the true and only purgatory, by which, and in which our sins must be cleansed, is the sweet precious and ever virtuous blood of Christ, 
1. joh. 1.7.  For the blood of jesus Christ, as john saith, cleanseth us from all sin.  Q. 
What then? do you think that presently after the separation of soul from body by death, that the souls of all men go either to heaven or to hell?  R. 
I do more than think it, for I constantly believe it.  Q. 
What ground have you for it?  R. 
As much as need to be for any matter of faith.  Q. 
What? Scriptures?  R. 
Yea, and Fathers also.  Q. 
Feign would I see that.  R. 
Soon may you see it, if well you listen to it. The petition of old Tobit doth prove so much, 
Tob. 3.6.  for this it was, Command O Lord that I may be dissolved out of this distress, and go into the everlasting place, and what may this everlasting place be but the kingdom of heaven? It can no ways be understood of purgatory, for purgatory is not an everlasting place: as Fisher sometime Bishop of Rochester saith in his book against Luther. Among the old Doctors and Fathers of the Church, there was either no talk at all, or very little of purgatory: 
Tobit 1.3.  besides Tobit was a right good man as his history doth declare, and therefore not to go into purgatory, for by the new devised doctrine of the purgatory proctors, no such persons are to come there They themselves exempt martyrs out of purgatory, 
Aret. prob. part. 1. loc. de purgat. Luc. 16.22.  the history of Lazarus and Dives doth prove so much, for this it is. It was so that the beggar died, and was carried by the Angels into Abraham's bosom. The rich man also died and was buried, and being in hell in torments he lift up his eyes, and saw Abraham a far off, and Lazarus in his bosom, and what may the inference hereupon be, but that which I say? this here upon I am sure is the saying of justine: 
justin. q. 60 to Orthod.  this is a plain and a manifest doctrine of Lazarus and Dives, by which is taught that after the departing of the soul from the body, men cannot by any means or provisions, or by any policies bring profit or commodity to them, the sayings of Christ, john the third, and john the fift do prove so much, for these they are. 
joh. 3.18.  He that believeth in him (●hat is Gods own beloved son whom he sent into the world, not to condemn the world, but to save it) shall not be condemned: but he that believeth not is condemned already, because he believeth not in the name of the only begotten son of God. And again, he that believeth in the Son hath everlasting life; and he that obeyeth not the Son, shall not see life, but the wrath of God abideth on him: and again, Verily, verily, I say unto you, he that heareth my words, and believeth in him that sent me hath everlasting life, and shall not come into condemnation, but hath passed from death to life. And what is hereupon to be gathered, but that the souls of the righteous at their departure from their bodies go unto God in heaven, and not unto fire or water in purgatory, for they go unto that which they had ante seperationem, before their separation, and not unto ●hat which they never had in expectation, and what had they before their separation but life? 
joh. 5.24.  He that believeth in him that sent me hath everlasting life, neither may have, nor shall have, but hath, and where is that life but with God? 
Colos. 3.3.  With thee is the well of life, saith the Psalmist, and your life is hid with Christ in God saith the Apostle, Whither then must they go, when they go, but unto God, who was and is their life, and with whom their life is? Whether also I see not? in this heir life when and while they here lived, they never so much as once dreamt of going into purgatory after death, but of going into heaven some of them both write and speak. We kn●w, saith Paul, 
2. Co. 5.1.  that if our earthly house of this tabernacle be destroyed, we have a building given of God, that is an house, not made with hands, but eternal in the heavens. For therefore we sigh, desiring to be clothed with our house which is from heaven. Nevertheless we are bold, and love ra●her to remove out of the body, and to dwell wi●h the Lord. And again; 
Philip. 1.21 22.23.  Christ is to me both in life and death advantage, and whether to live in ●he flesh were profitable for me, and what I do I know not, for I am greatly in doubt on both sides, desiring to be loosed and to be with Christ which is best of all. News quoth Oecolampadius to his friends, who came unto him a little before his death, I shall be shortly with Christ my Lord. I pray thee my Lord jesus Christ (saith Luther) receive my poor soul: my heavenly father; though I be taken from this life, and this body of mine is to be laid down, yet I know certainly, that I shall remain with thee for ever, neither shall any be able to pull me out of thy hand. Return o my soul unto thy rest quoth Babylas martyr of Antioch. When his head was to be chopped off, because the Lord hath blessed thee: because thou hast delivered my soul from death, 
Ps. 116.7.8.  mine eyes from tear, and my feet from falling, I shall walk before Iehouab in the land of the living. Furthermore in a generality, these are the sayings of the ancient Fathers touching this point. 
August. lib. 13. ca 8. de civitat. dei  The souls of the godly being separated from their bodes, are in rest, and the souls of the ungodly ●oe suffer punishment, until the bodies of those do rise again unto life everlasting, and the bodies of those unto eternal death, which is also called the second death, so saith Augustine. I is most certain that the souls of the righteous being loosed from the flesh, 
Greg. lib. 4. Dialog. c. 25  are received into heavenly seats, and that the very truth itself testifieth, saying, where the corpse is there the Eagles will resort. So saith Gregory. Of these sayings I gather, what all this while I went about to gather: to wit, that presently upon the departure of any out of this life, their souls go strait ways, either unto God in heaven, or else unto satan in hell. For as Augustine saith, 
August. in his serm. of Time the 232. serm.  There are but two places, and as for any third place, there is none at all: he that reigneth not with Christ, shall perish with the devil, without any doubt. Again, there be two habitations or dwelling places; 
August. de verb. apost. serm. 18.  the one in the fire everlasting: and the other in the kingdom that never shall have end, the first place the Catholic faith by God's authority, believeth to be the kingdom of heaven: 
August. lib. ●. hypog.  the second place, the same Catholic faith believeth to be hell, where all runagates, and whosoever is without the faith of Christ, shall taste everlasting punishment: as for any third place, we utterly know none, neither shall we find in the holy scriptures, that there is any such. Now for mine own part, sith there it will not be found, it shall not any other where be sought. For as Theodoret saith, 
Theodoret. lib. 1. cap. 7.  The Evangelists and Apostles writings, and the sayings of the old Prophets do clearly instruct us what judgement we ought to have of the meaning and will of God.  Q. 
What then? What though also you will take no further pains to seek a third place, doth it therefore follow, that therefore there is none? Augustine I can tell you, upon whom you so much stand, is very doubtful in the case, for sometimes he denies, as you say; sometime he affirms, as others pretend, and sometimes again he doubts, as himself declares: he denies in the places by you named; he affirms, De gen. contra Manich. lib. 2. c. 20. de vera & falsa poenit. c. 18. & lib. 21. de civit. Dei c. 23. etc. 26. Non redarguo (saith he) quia forsan verum est. I reprove it not, because it may peradventure be true, that some after this life suffer temporal punishment. He doubts in his Enchiridion cap. 69. Item de fide & operibus cap. 16. in quaestione 1. Dulcitij. Tale aliquid post hanc vitam fieri incredibile non est, & utrum ita sit quaeri potest. It is not incredible that after this life, some such thing may be, and wh●ther it be so or no, it may be demanded.  R. 
Whatsoever Augustine is, I much pass not, for I stand not so much upon him, but that I can follow him or reject him. Neither herein do I him any injury at all. For this is his own saying: 
August. in proem. lib. 3. de Trinit.  Be not bound unto my writings, as unto the canonical scriptures. But when thou shalt find in the scriptures, that which thou didst not believe; believe it without any doubting or delay: but when thou findest that in my writings, which thou didst not know certainly before, except thou shalt certainly understand it, do not stiffly affirm it. 
August. epist. 198. ad Fortunatum.  And again: We receive not the disputations or writings of any men, be they never so catholic or praiseworthy, as we receive the canonical scriptures: but that saving the reverence due unto them, we may well reprove or refuse some things in their writings, if it happen we find they have otherwise thought, than the truth may bear them. Such am I in the writings of others, and such would I wish others to be in mine. But here in this matter, of which we now entreat, I stand more upon his negation than either his affirmation or his dubitation. First, because he therein accordeth with the holy canonical scriptures, which I some while mentioned ere ever I him named. Secondly, because he oftener denieth it according to the scripture, than he either affirmeth it, or doubteth of it, altogether against the scriptures: for besides the places named, in which he denieth it (which for weight, if not for number, are able to countervail all those in which he either affirmeth it, or doubteth of it) he denieth it also in his first book against the Pelagians, where he thus saith. 
August lib. 5. cont. Pelag.  A third place we know none, neither do we find in the holy scriptures that there is any such: out of the forge of thine own conceit (O Pelagian) fain thou such an one to be. And in his Enchiridion, where he thus saith: 
August. Enchirid. cap. 67.  They which teach that some men are punished in a long continuing fire, but not eternal, are deceived through a certain human benevolence: for the holy scripture being consulted with, answereth another thing. And also in his questions of either testament, where he thus saith: In the world to come, there is only remuneration, 
August. in quaest. utriusque Testament.  and condemnation, but here (in this world) sins are either loosed or bound. But why stand I thus long upon him, upon whom if I stood nothing at all, the truth of that I say, would be never a whit the more impaired or weakened? It is because I was thereto urged and moved: and not because my matter had been nought, unless by him it had been confirmed: for the ground thereof is good. And therefore as tha● house will stand which is built upon a ro●ke; so will this doctrine which is grounded upon the truth.  Q. 
So let it then; for I see by that which ● said against purgatory, that there is little ground for purgatory.  R. 
Never little it, as if there were any, but rather none it, because there is none at all: for except it be in Philosophers and Poets, Purgatory hath no ground. And what should we do with the authority of Philosophers and Poets, against the express testimony of scriptures and Fathers? 
Alphonsus. lib. 8. de haeres. de Indulgent. Polydor. Virg. de Invent. lib 8. cap. 7. August. lib. 2. ad Gaudent.  Until this day of the Grecians, or of the East Church, Purgatory was never believed, saith Alphonsus: and of Purgatory among the ancient fathers, there is either no mention at all, or very seldom: yea, even until this day the Grecians believe it not, saith Polydore Virgil. And though they did, yet were that nothing to us. For we must not always imitate or allow, whatsoever allowed persons have done: but lay the judgement of scriptures to it, to see whether they allow the doing of it. 
Exod. 23.2.  For thus they run. Thou shalt not follow a multitude to do evil, neither agree in a controversy to decline after many, and overthrow the truth. 
jere. 23.16.  And again: Hear not the words of the Prophets that prophecy unto you, and teach you vanity: they speak the vision of their own heart, and not out of the mouth of the Lord. And again; 
1. joh. 4.1.  Believe not every spirit, but try the spirits, whether they be of God: for many false Prophets are gone out into the world. And to the same the ancient writers accord: saith Ignatius, Whosoever speaketh any thing more than is written, 
Ignatius in his epistle to Hieron.  although he be worthy credit, although he fast, although he keep his virginity, although he do miracles; although he prophecy, yet let him seem to thee a wolf in the flock of sheep, saith Hierome: After the Apostles of Christ, 
Hieron. super. Psal. 86.  notwithstanding some man be holy, notwithstanding he be eloquent, yet he wanteth authority: and saith Picus Mirandula: We ought to believe a simple plain husbandman, or a child, 
Picus Mirandula in the quest. Whether the Pope be above the Council. Deut. 12.32.  or an old woman, rather than the Pope and a thousand Bishops, if the Pope and the Bishops speak against the Gospel, and the others with the Gospel. If the scriptures allow not what we would have allowed, we must not allow it. Deut. 12.32. Saith the Lord, Whatsoever I command you, take heed you do it: thou shalt put nothing thereto, nor take aught therefrom. If any man shall add unto these things, 
Revel. 22.18, 19  God shall add unto him the plagues that are written in this book, and if any man shall diminish of the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from those things which are written in this book.  Q. 
An hard sentence, a heavy burden. I see well by this, that we must believe neither Pope, nor Papist in their purgatory cause.  R. 
You may be right well assured of that, for therein they speak not with the Gospel. But they add to the Gospel, and diminish from the Gospel, yea and speak against the Gospel. The Gospel saith, Christ the Lamb of God, hath taken away the sins of the world: But they say, Purgatory must do somewhat thereto. The Gospel saith, The guilt of sin being remitted, the punishment thereof cannot be retained. They say, The guilt of sin being remitted, some part of the punishment thereof, and fire in purgatory must be sustained. The Gospel saith, God doth not punish one sin twice. They say, The sin that God doth in part punish here, he doth afterward more fully punish in purgatory. The Gospel saith, All the punishments that God doth levy upon sinners after this life, is in hell. They say, Some punishment that God doth lay upon sinners after this life, is in Purgatory. The Gospel saith, After this life, there is no punishment of sin temporal any where. They say, Yes in Purgatory. Thus in this point are they and the Gospel contrary.  Q. 
Yet by hearing and reading of others, I have found that much they pretend the Gospel.  R. 
That is not unlike: yet are you not therefore ever the more to credit them in what they say. For thus saith Saint Cyrill. 
In council. Chalcedon. act. 1. Athanas. count Arrianos orat. 1.  All heretics out of the heavenly inspired scriptures gather occasion of their error. And thus Athanasius: Heretics use the words of the scripture for a bait.  Q. 
I but they do not so?  R. 
The better for them, if it be not found so, but I fear me as Tertullian said of one heretic, 
Tertullian. de Baptismo.  He assaulteth the faith by the same words of God that breedeth faith: so we may well say of them: They assault the faith by those things which engender faith. For as the devil fought against Christ with the scripture: so they often fight against the truth with the scripture. If time would permit, and opportunity did serve, I could show you what I say by those places of the scripture which they pretend: for what therein and out they pretend for purgatory, makes wholly and fully against purgatory. But I cannot hear and now stand to manifest what I say.  Q. 
If you will not confute what others do say for it, why have you said so much against it?  R. 
To prove that they which depart hence in the faith of Christ, do go to better friends and company, than here then they forego, or ever before they enjoyed.  Q. 
And might you not have done that, though you had never said so much against Purgatory?  R. 
No indeed: for ever there would have been some doubt whether they should not have gone thither.  Q. 
What and though they had been persuaded of that, yet should they not therefore have doubted ever the more of this. For as the Purgatory patrons avouch, there comes no bad persons into purgatory: as Origen a fautor of this error saith: 
Origen. in Psal. 36. homil. 3.  As I suppose, all we must needs come into that fire, yea, although it be Paul or Peter.  R. 
But they would have been somewhat the less willing to have died, and so would any one that is to die: for thither they must all have gone to pain, and no man is willing to go to pain, though he goes to never so good company, but all talk of company in purgatory, is but lies and vanity: for as there is no purgatory, so there is therein no company. Locus and Locatum, i. the place, and that which is therein placed, are relatives. If therefore there be not any such place as purgatory. (as in truth there is not) there cannot be any such thing (as better friends than any in this world are to be found) placed in Purgatory: but you know it is manifest, that there is no such place: & therefore it must be denied, that there is any such company: for if the place be not, the company cannot be: the nature of relatives is such, that if the one of them be, the other must also be.  Q. 
But this ere you go, shall or will any be ever the more willing to die, because after his death, he shall not go into Purgatory?  R. 
Whatsoever any one is, every one should: for dying in Christ's fear and christian faith, every one shall be sure to escape all punishment, which is painful, and attain to peace and pleasure which is joyful.  Q. 
And shall he that doth so, come to ever the better friends for that?  R. 
What else? 
Heb. 12.22.23, 24.  For he shall come unto the mount Zion, and to the city of the living God, the celestial jerusalem, and to the company of innumerable Angels, and to the congregation of the first borne which are written in heaven, and unto God the judge of all, and to the spirits of just and perfect men, and to jesus the mediator of the new Testament, and to the blood of sprinkling, which speaketh better things than that of Abel. And are not these better friends than any here are, or are to be found?  Q. 
Yes verily I think that, for here are none that either may or can do, as these always may, and some times do. Neither are there here any that in times past have done, at these have done. But have you ever read or heard, that this hath taken the effect you speak of in any?  R. 
Yea, in many: for such effect it took in one, whom Tully speaks of, in the first book of his Tusculane questions: such effect it took in Socrates, of whom Erasmus writeth in the third of his Apothegms; and such effect it took in Cercidas Civis Megalopolita ex Arcadia, of whom Aelianus reports in his thirteenth book de varia historia.  Q. 
Why, what say these great writers of those of whom they writ?  R. 
Of his man, Tully records, that he should say, 
Cic. lib. 1. Tuscul. q.  Oh that goodly and pleasant day, when it shall be my chance to leave this filthy and trouble some world, and come to their company that inhabit the heavens. Of Socrates, Erasmus reports, 
Erasmus. lib. 3. Apo.  that when Crito upon great affection towards him, persuaded him to keep himself alive, in regard of his little children, and his friends that did hang upon him, if he would not in regard of himself, he thus answered Crito. For my children, God which gave me them will take care for them: for my friends, departing hence from them, I shall either find others like unto you, or somewhat better than you, neither shall I long want your company, sith shortly you also are to go thither, whither I myself now go. Of Cercidas Aelianus writes, that being fallen into a most dangerous sickness. 
Aelianus de varia hist. lib. 13.  One asked him whether he would die willingly yea or no, unto whom (as Elianus saith) he gave this answer: why not? For after death I shall see the best learned men in all kind of sciences, of the Philosophers, Pythagoras: of the historiogragraphers Heratious: of the Poets, Homer; of the Muses, Olympus; which through their monuments of learning have gotten themselves an immortal name. And thus now you have what these great writers say of these, of whom they have written.  Q. 
By how much the sooner I have it, by so much your kindness towards me is the greater. But would you have the consideration of those his friends to whom he is to go, take as great effect in him that is sick and ready to depart this world, as in these you have named?  R. 
What other thing should I? for these things are written for his instruction aswell as others, and christians every way, should be as forward in christian conversation, as heathens (such as these) were ever any way.  Q. 
That is true: but it is a question among christians, whether they being once departed this life, shall ever again s●e and know after this life, those whom they saw and knew, and were acquainted with all in this life? and therefore often they are less willing to die, than in duty they should, and in affection they would.  R. 
In so being they are the more unwise: for the matter you now speak of, there needs not to be any matter of question.  Q. 
Is it a matter think you so manifest?  R. 
Yes verily.  Q. 
By what means appears it so?  R. 
1. By reason out of the Scriptures. 2. by testimony out of ancient writers.  Q. 
Manifest the one and the other of these, and I will soon have done.  R. 
So I will, if you will.  Q. 
I ask it, and therefore I will it.  R. 
I promised it, and therefore I will perform it. 
Gen. 2.23.  Out of Genesis than the thing we speak of doth thus appear. Adam before he sinned being in the state of innocency, knew Eva so soon as God brought her unto him, and called her by her name, for assoon as she was come unto him he said: this now is bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man. And therefore the departed out of this life shall know one another after this life. For why? their knowledge in heaven shall not be infetiour to Adam's knowledge in paradise. But their estate shall be much more blessed and perfect. For Adam in his best estate had possibility to fall, but they in theirs shall have neither power nor will. Out of the .84. Psalm it doth thus appear, 
Psalm. 84.  they which are singing men in this world but for a season continuing together, know one another; and therefore the departed hence in the faith of Christ, shall also in the life to come, 
Apoc. 4.8, 9, 10.11. Apoc. 5.11, 12. Apoc. 1.15. Matth. 17.3.  know one another, for they shall ever praise the Lord. Out of the Gospel according to Saint Matthew .1. the .17. chapter it doth thus appear: when Christ was transfigured in mount Thabor, his Disciples Peter, james, and john, did not only know Christ, but also Moses and Elias which talked there with Christ, whom notwithstanding they had never seen nor known in the flesh. And therefore the departed hence being once come to behold the glorious majesty of God, shall not only know Christ their Saviour, and such as with whom here in this world they were acquainted, but also all the elect and chosen people of God which have been since the world began; for being gone hence, they are gone (as before hath been said) To the mount Zion, 
Heb▪ 12.22, 23, 24.  and to the city of the living God, the celestial jerusalem, and to an innumerable sight of Angels, and to the congregation of the first borne which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men, and to jesus the mediator of the new Testament, etc. And being there, their knowledge cannot be less than was the knowledge of Peter, james and john, on mount Thabor, but greater; for now Christ is both ascended and glorified, but then he was but for a time transfigured, and the fashion of his countenance changed: 2. 
Luk. 9.29.  the 19 chapter it doth thus appear. They which are to judge one another, must know one another: for they cannot judge whom they know not, but after this life the departed hence shall judge one another, for when Peter in the person of his fellow Disciples as himself, 
Mat. 19.28.  said unto jesus, Behold, we have forsaken all, and have followed thee: what shall we have? jesus said unto them, verily I say unto you, that when the son of man shall sit in the throne of his majesty, ye which followed me in the regeneration, shall sit also upon twelve thrones, and judge the twelve Tribes of Israel. The departed hence therefore after their departure shall one know another, not only those their friends, whom before they knew in the flesh, but also those the saints and servants of God, whom in this life they never knew, ne yet at any time ever were acquainted with. 3. The 22 chapter it doth thus appear: they which shall be like the glorious Angels of heaven shall know one another, as the Angels do: 
Mat. 22.30.  But the saints departed shall be like the glorious Angels of heaven: therefore the Saints departed shall know one another. For what reason should they belike to the Angels in other things, and unlike to them in this? Out of the Gospel according to Saint Luke, 
Luk. 16.  it doth thus appear: if there be mutual knowledge after this life, between the good and evil, there is much more so between the good themselves, for they are all Citizens in one city, fellow heirs of one kingdom, members of one body, fellow servants in one household serving one Lord and God, and they we all know well, know one another: but there is mutual knowledge after this life, between the good and evil. For after death, Luke 16. The rich glutton being in hell, 
Luk. 16.23.  did know both Abraham and Lazarus being in joy: and Abraham again (though he were long before the rich man) did know that miserable and unmerciful rich man (though he were much after Abraham) for as the rich man seeing Abraham a far of, and Lazarus in his bosom, cried, saying, Father Abraham have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame: so Abraham hearing the rich man crying, answered and said: Son remember that thou in thy life time receivedst thy pleasure, and likewise Lazarus pains; now therefore he is comforted, and thou art tormented. Therefore there is mutual knowledge much more after this life, between the good themselves: for nearer together, and much more conversant one with another, are the good themselves, than are the good and evil: the good are in heaven, the evil are in hell. Heaven and hell are much distant one from another: the one is above, the other is beneath. Between both there is a great gulf set, so that they which would go from heaven to hell, cannot; neither can they which are in hell go from thence to heaven. If therefore they which are in hell, do both see and know them that are in heaven, and they which are in heaven, know them also which are in hell; much more do they which are in heaven, know those that are with them in heaven. For it is easier to know them that are of the same house and family with them, with whom they are daily conversant, than those which are of another, and with whom they seldom or never meet. Conversing one with another, is a ready way to the knowing one of another. But to proceed, out of Paul's epistles to the Romans, it doth thus appear: the members of one and the same body know one another: for the head knoweth the hand, and the hand the head; the eye knoweth the foot, and the foot the eye, the ear knoweth the tongue, and the tongue knoweth others, and the heart knoweth all. But all the godly departed, are members of one and the same body: for saith the Apostle, We being many, 
Rom. 12.5.  are one body in Christ, and every one one another's members. As the members therefore in the body know one another; so also do the godly departed know one another, if they know one another while here they live together, where they see God but with the eyes of faith, why should they not in heaven much more know one another, where they shall see God face to face? shall their knowledge be less there, then here? In the first of his Epistles to the Corinthians Paul the Apostle seems to say the contrary. For there he saith. Here we know in part, 
2. Cor. 13.9 10.12.  and we prophecy in part, but when that which is perfect is come, then that which is in part shallbe abolished. Now we see through a glass darkly, but then we shall see face to face, now I know in part, but then shall I know, even as I am known, and upon this saying of the Apostle. What may a man better infer then this, knowing one another while they are here, they shall not be ignorant one of another when they are gone hence? for mine own part I neither see how this can be infringed, nor how a better thing may be inferred, but to each forward: thus again I say, where the knowledge of the greater and the better cannot be denied, there I would think the knowledge of the less must needs be granted, but there the knowledge of the greater, and the better cannot be denied. 
1. jon. 3.2.  For there we shall know and see Christ as he is, 
Heb. 1.3.  which is the wisdom, image, and brightness of the heavenly father, There therefore the knowledge of the godly among themselves must needs be granted, for what shall they know their head which is Christ, and shall they not know themselves which are members of that head? In that I take it there is small likelihood and less reason, of my mind I am sure are others no mean persons for account in the Church of God. Amongst others the principal I will now stand upon is that ancient and learned father Gregory, who in his dialogues hath this saying. 
Greg. lib. dialog. 1.33  There is a certain thing in Gods elect and chosen people, which is to be marveled at, for they being in heaven, do not only know them whom they knew in this world, but they know also the good people whom they never saw, even as perfectly as though they had afore both seen and known them, for when they in that everlasting inheritance shall see the ancient Fathers, they shall not be unknown to them in sight, whom they always knew in work: for when they all with a like cleanness do behold God, what is it that they should not there know, where they know him that knoweth all things? The next out of whom I will allege any thing is Brandmiller a Minister and citizen of Basil, 
Brandmil. conc. funer. Conc. 10.  who in one of his funeral Sermons hath this memorable saying: It is certain that in the life eternal we shall know those, with whom in this life we have been conversant, our parents, our children, our kindred and acquaintance, yea and also all the patriarchs and Prophets; Adam, Abraham, Moses, David, Esaie, john the Baptist, Zacharie, Elizabeth, Marie the mother of our Lord Christ, Peter, Paul and others as the Apostles in mount Thabor both saw and knew Moses and Elias, when they there talked with Christ, though they themselves still were but in their mortal and corruptible bodies, For in the life everlasting we shall not be stocks wanting all sense and understanding as some affirm, which say that after this life we shall not one mutually know another. If we shall know God (which we must because it is said joh. 17.3. this is life eternal to know thee to be the only very God, and whom thou hast sent jesus Christ) much more shall we know men. As also blessed Gregory reasoneth in the fourth book of his dialogues where he saith: Because there all in a common cleanness do behold God, there is not any thing there whereof they should be ignorant, where they know him that knoweth all things. Did not the rich man of whom mention is made Luk. 16. know Lazarus (after his death) whom before he had known in his life time, and also Abraham whom never he had seen before? did not the disciples also according to their old manner know Christ after his resurrection. Furthermore, if there shallbe love in the life to come, there shall also be knowledge, for knowledge causeth love, and love cometh of knowledge (there is no love or desire of a thing unknown) but there shallbe love most perfect in the life to come. 1. Cor. 13.8. love never falleth away, ergo there shall also be knowledge, besides all this in the holy Scripture the place and estate of the blessed is called heavenly jerusalem, and the City of the living God, but what City should that be, if therein the citizens should not mutually one know another, by the testimony of these two (as I take it) and the reasons out of Scripture before propounded, there is now at length as much proved, as was by me sometime since promised. If further manifestation thereof be required, more is yet at hand to be adjoined, many of the better sort among the heathens were so well beaten to the belief thereof, as they not only thereupon heartily desired death ere it came, but also took it joyfully and patiently when it came, they desired it, that so they might go the sooner unto the blessed company of immortal Gods: they quietly and joyfully suffered it, that so much the more certainly they might see and know, not only the gods, but also all those noble, good and virtuous persons that ever lived in this world, aswell such as they never knew, as also those whom in this world they did most perfectly know. As Tully therefore relateth the matter, this was the saying of Cato the elder. I have a great desire to see your fathers, 
Cic. lib. de Sene.  whom I honoured and loved: but I wish not only to talk with them whom I have known in this world, but with them also of whom I have heard and read, yea, and I myself written, If I were once again going thitherward, I would never have mind to return hither again, and again this was his saying; Oh that noble and pleasant day, when it shallbe my chance to come unto that heavenly company, and blessed fellowship, and departed from this troublous and stinking world, for than shall I go not only unto those men of whom I spoke unto you before, but also unto my Cato, which was as worthy a man as ever lived, and as noble. Moreover as the same author reporteth; these were the sayings of Socrates when he went to his death: It is a most blessed and goodly thing for them to come together which have lived justly and faithfully. 
Cic. lib. ●. Tuscul. q.  O what a great pleasure think it you to be, friendly to talk with Orpheus, Museus, Homerus, Hesiodus and such like? verily I would die full oft, if it were possible to get those things I speak of. And as ere while you heard this was the saying of Cercidas when one asked him whether he would die willingly, 
Elianus de varia hist. lib. 13.  being fallen into a most dangerous and desperate disease; Why should I not? for after my death I shall see the best learned in all kind of sciences; among the Philosophers, Pythagoras: among the Historians Herateus; among the Poets, Homer; among the Muses, Olympus; which through their monuments of learning have gotten themselves an immortal name. If thus these heathens were persuaded of this matter, as they took a truth without any question, that they which in this world lived godly, justly, righteously and soberly should go into a joyful place of rest, where having the blessed company of the immortal gods, they should see one another, know one another, talk and rejoice one with another; what should christians be which have not only the grounds that heathens had, but better & greater far away then ever heathens either had or could have? should not they think you to be more credulous, confident, & believing then ever heathens were?  Q. 
Yes surely, for as it was a check to the Scribes and Pharisees, that the Publicans and harlots did go into the kingdom of heaven before them, so it is to christians, that heathens herein should be more believing than they: but what if christians grounds fail them, more than heathens conceits?  R. 
Oh fie on such a question, damnable is such an assertion, are heathens conceits comparable with christians grounds? What gross absurdities should you fall into, if you should avouch any such thing? first you should accuse the Scriptures of untruth. Secondly you should prefer heathenish grounds before christian principles. Thirdly, you should injury the heathens in accounting that their conceit, which is god's truth.  Q. 
God forbidden that I should fall into any of these, the last is nought, the second worse, the first of all, I did but ask the question, I will not avouch any such assertion.  R. 
But why ask you such a question?  Q. 
Because of that I have heard objected against that which all this while by you hath been proved and confirmed.  R. 
What is that I pray you?  Q. 
That which is thus written in the ninth of Ecclesiastes, commonly called the book of the Preacher. The living know that they shall die, 
Eccl. 9.5.  but the dead know nothing at all: neither have they any more reward, for their remembrance is forgotten: and again; there is neither work nor invention, nor knowledge, nor wisdom in the grave whither thou goest.  R. 
Alas, alas, by either of those sayings the doctrine before delivered is nothing at all crossed or disproved. For first, the dead know nothing at all as they are dead, yet it followeth not therefore, but that they know something as they live. Secondly, in the grave (where the body must lie when it is dead) there is no knowledge, yet it thereupon follows not, that in heaven (where the soul doth live) there is no knowledge. Moreover the dead know nothing at all, as they are dead, so long as they are dead: but shall they therefore know nothing when they shall live again? they know nothing in the body, so long as the body is in the grave, and shall they therefore know nothing in the body, when the body is raised up out of the grave? they know nothing in the body between the day of their death, and the day of doom; and shall they therefore know nothing at all after the general resurrection? or do they therefore now in the soul know nothing between the day of their dissolution, and the general day of restoration? there is a non sequitur in all these: so is there also in that which should be concluded out of the places objected, for they speak of the dead, as they are dead; they speak of the the dead while they are dead; they speak neither of the dead as they do live, nor as they shall live. And the doctrine before delivered speaks wholly of the dead as they shall live in soul, in the time present; and as they shall live in body & soul in the time to come. Again, they speak of knowledge earthly, for it followeth in the next verse; And they have no more portion for ever, 
Eccl. 9.6.  in all that is done under the Sun. But this doctrine now lately delivered, speaks of knowledge heavenly, for it speaks of knowledge from the day of death to the day of judgement, and from thenceforth to all eternity.  Q. 
Still than you hold what you held?  R. 
What should I else do, this that you have said cannot withhold me, a man must stand to the truth till he die, yea & though it be for the truth that he doth die, and other than a truth I know not this to be that I have said, for they that depart hence in the Lord shall after their departure know those their friends that were gone before them, and those also that shall follow after them.  Q. 
But this one thing further touching that point, how shall they know them?  R. 
Even as the Apostle saith, 
2. Cor. 13.12.  As they are known, now I know in part, but then shall I know even as I am known.  Q. 
Shall the Father know the Son, and the Son the Father, the husband the wife, and the wife the husband etc.  R. 
Yea no doubt, though I think not that either the father shall know the son, or the son the father, as here the father knew the son, and the son the father. For all earthly and polluted knowledge shall be abolished and done away, and I am moved to be of this mind: partly by the saying of Christ, 
Mat. 22.28,  Matthew the two and twentieth, where being demanded, whose wife of the seven in the resurrection, that woman that had had seven husbands, should be; he gave this answer: In the resurrection they neither marry wives, neither are wives bestowed in marriage, but are as the Angels of God in heaven, and partly by the saying of another, a learned and godly writer, who in the tenth of his sermons saith thus. In heaven where there shall be no more place of misery, 
Brandmil. serm. 10. conc. funer.  or time of mercy, and so no affection of mercy (as Barnard saith in the 11. of his Epistles) we shallbe no more so affected, as here upon earth we are. For our will shallbe one and the same with God's will, whom he will have to be with him in his heavenly kingdom, him shall we also willingly have with us; but whom the Lord will not have to be with him him shall we have no mind to be with us, whatsoever a one he shallbe yea as the Psalmist saith: 
Psal. 58.10. Ausbertus lib. 6. in 14. cap. Apoca.  The righteous shall rejoice when he seethe the vengeance, for as Ausbertus saith. The torment of the wicked shall make for the increase of the praise of the elect.  Q. 
Why but shall not the father know the son to have been his son, and the son the father to have been his father?  R. 
To that as I dare not say definitively yea: so do I not say, resolutely, no. What manner of knowledge there shall be in particular between one and another, my knowledge here doth not serve me to describe. Yet thus much I dare say (because God by his word hath emboldened me so much to say) that Peter in the transfiguration of Christ his master, knew Moses and Elias, to be Moses and Elias. And that he and other of the Disciples knew Christ after his resurrection to be Christ. That the unmerciful rich man knew Lazarus to be Lazarus after his death, and Abraham to be Abraham though he had never seen him in the flesh. For Peter upon the sight of Moses and Elias said unto his master jesus: 
Mat. 17.4.  Master it is good for us to be here. If thou wilt let us make here three tabernacles, one for thee, 
joh. 21.5. etc.  and one for Moses, and one for Elias. And john the Disciple whom jesus loved (after that jesus appearing unto them as they were a fishing, said unto them, Cast out the net on the right side of the Ship, and ye shall find, said unto Peter, it is the Lord, and after that jesus said unto them, come and dine. But as the text saith, none of the Disciples durst ask him who art thou, seeing they knew that he was the lord 
Luk. 16.23, 24.  And the rich man being in hell in torments lift up his eyes, and saw Abraham a far off, and Lazarus in his bosom. Then he cried and said, father Abraham have mercy on me, and send Lazarus that he may dip the rip of his finger in water, and cool my tongue, for I am tormented in this flame. What may further be gathered of these things I leave to the wise to judge, and to the learned to gather. Hear is seeing one of another, knowing one of another, and talking one with another; but what manner of knowing one of another, here after shall be in more particular manner, neither my will, nor my skill do now serve more particularly to describe. This that I have said may very well serve for the purpose for which I have said it. All that are wise, are wary, how they speak of things above their reach, and beyond their conceit.  Q. 
And so are you?  R. 
If I be not, I should be, (though I be nothing so wise as I would be.) For as Solomon saith. 
Pro. 25.27.  It is not good to each much honey, neither yet is is glory to search their own glory. The counsel of sage Syrach also is this: Seek not out the things that are too hard for thee neither search the things rashly which are too mighty for thee. 
Syr. 3. 22, 23 24, 25.  But what God hath commanded thee, think upon that with reverence & be not curious in many of his works: for it is not needful for thee to see with thine eyes the things that are secure. Be not curious in superfluous things for many things are showed unto thee above the capacity of men. The meddling with such hath beguiled many, and an evil opinion hath deceived their judgement.  Q. 
Speak you this to yourself, or to me?  R. 
To both if you will; because it fits us both but to myself especially, because I seek for myself wholly.  Q. 
You spoke for the sick ere while.  R. 
So had I done still, if you had not stayed me.  Q. 
I am sorry I stayed you.  R. 
There is no cause you should be so. I can turn to him at your pleasure.  Q. 
So I must request you. For yet I have not done though that which you have said, touching the knowing of his friends departed, and to departed, after he himself is departed, might make him wondrous willing to departed this woeful and miserable life: yet are there other things which keeps him from so being as not long since I declared unto you.  R. 
What so ever other things things they be yet are they thereto of as small validity as those things which have gone before.  Q. 
I know you will say so, how ever they prove not so.  R. 
I cannot say otherwise though I would unless I would betray what we all ought to defend uz. the truth.  Q. 
Why in earnest, do not you think it would irk a man to be disappointed of all his good purposes?  R. 
Not a whit, so long as he is disappointed by God; who doth dispose of all things better than ever he could purpose or imagine. And he that hath so many good purposes in his head and his heart, why doth he not dispatch them out of the way, ere ever death come? It is no time then to bethink himself of them. Death will not tarry either his or their leisure: any wise man will think it were good looking to them afore hand. Solomon saith, All that thine hand shall find to do, 
Eccle. 9.10.  do it with all thy power. 1. out of hand, without delay, ere ever death come. What reason, is there that God should tarry upon any man's purposes? or why should man purpose any thing upon hope? when his thoughts are vain, his purposes cannot be very good. For out of his thoughts comes his purposes. First he thinks, than he purposes. If he hopes that God will deferte his death because of his purposes, he will surely be deceived. The purposes of man cannot disappoint the purpose of God. If they might, men would be full of good purposes, that they might live long. But so God hath ordained, that many are taken away in the midst of their good purposes, to teach the rest to be as quick in finishing, as in purposing. And not to defer the dispatch of their purposes, in hope that therefore God will defer the prefixed time of their death.  Q. 
These are both good lessons. But they are not hereby taught to be ever the more willing to die?  R. 
What are they then? when they see many disappointed of their purposes, why should they be unwilling because of their purposes? God disposeth not according to their purposes; and daily they pray that his purpose may take effect and not theirs. Either they pray foolishly, or they should die willingly. More ought they to regard God's purpose, which cannot be altered, than their own, which upon many occasions may soon be changed. But sith you say, some are unwilling therefore to die, because they are thereby disappointed of their good purposes. I pray you let's hear some of the good purposes that makes them unwilling?  Q. 
You have heard them already.  R. 
But good things can never be heard too often. And therefore we may hear them again. More good is gotten at the second or third hearing, than the first. 
1. Sam. 3.  Samuel knew more at the fourth hearing, than he did at the first. So also may we, the first as the following stroke strikes not so deep, the first as the fourth drop pierceth not so far: the first as the second hearing leaves not such an impression behind.  Q. 
All this is true. As therefore hear them you may so hear them you shall. These they are, the promising for wife and children: the disposing of goods; the repenting of sins; the preparing of Tomb and other necessaries for a solemn and seemly Funeral.  R. 
Alack, alack: that the missing of these things should make any man unwilling to die, here is nothing of any such weight. 1. his wife is unprovided for. What then? must he therefore be unwilling to die? 1. he might have provided for her aforetime he had time enough, if he had had a mind thereto. 2. is he sure she should have been provided for if he had lived. Many the longer they live, the more they spend: and the less they have in the end to leave behind them. Many again, lose more in an hour than they get in a year. What he might or should do is altogether unknown, and to him very uncertain. 3. his wife may be better provided for than he is aware of. 1. God himself hath promised to be an husband to the widow. And as I think he both can and will then better provide for her than ever he either would or could. I am sure he hath provided well for many after their husband's death, that never were well provided for in their lives, you yourself can produce examples enough, I need not propound any yet that by them you may think of others, you may call to mind, Ruth the Moabitesse the wife of Mahton, the widow of Zarephath, 
Ruth. 4.10. 1. King. 17. 2. King. 4.1.  and one of the wives of the sons of the Prophets. 2. his wife may marry again to another after his death that will be as careful for her as ever he was in his life. The second marriages are not ever the most second. Many speed better at the last, than at the first. The Roman princes and captains have married widows; and the most holy king, David, took two widows to wife, which both had been the wives of his inferiors. The one was Bathsheba the daughter of Eliam, wife to Vriah the Hittite, 
2. Sam. 11.3  the other Abigail the wife of Nabal the carmelite. What may betide his he knoweth not. It may be a better than himself may join with her. What then for her cause should he be unwilling to die? let him leave the providing for her, either to him that shall next enjoy her, if she marries again, or to God himself, if she keeps herself a widow the one or the other, or both of these will so sufficiently provide for her, as he needs not any thing to beat his head about her. But. 2. (and secondly to) his children are unprovided for what then? shall he therefore grieve and grudge to die? did never any man leave his children unprovided for but he? or shall they never be provided for, because they are not provided for, because they are not provided for by him? or is he sure they shall be provided for, if he doth what in him lieth to provide for them? many have left their children unprovided for, because they had not any thing to give them; and yet they have done well enough. Many again have left them much because they had enough, and yet they in short time have come to nothing: it is neither the father's providing for them, nor the fathers, nor providing that doth anything, but the blessing of God that doth all in all. If he blesses, though the father doth nothing, the children shall do well enough, his blessing will make them rich. If he curses though the father gives much, the children will come to nothing. His cursing will make them poor what may, shall, or will betide them he is utterly ignorant. It may be a better stepfather may step up in his place, than he ever would or could have been a natural father. I myself have known some that have come to more by their steed father, than ever they could by their own father what then for their cause should he be unwilling to die? let him leave the providing for them, either to him that shall be their stepfather, if ever God move the mind of their mother to marry again, or else to him that hath promised to be a stedfather to the posterity of those that love him. The one or the other, or both of these will so sufficiently provide for them, as he needs not any thing to trouble his mind about them. If they be good, God himself will take better care and charge of them, than ever he himself did, for he will never leave them, nor let them be fatherless, he will nourish them, & teach them from their youth up; until their old age, death and grave, he will not forsake them. So will he provide for them, as well they may say and sing with David: my Father and my mother forsook me, but the Lord hath taken me up. If they be evil, what should he so much care for them as he should be unwilling to departed the world by reason of them? rather let him leave them to the world, to be corrected by the world, then provide for them in the world, that ye may have wherewith to follow the fashions of the world, by caring for them he doth but foster the wickedness that is in them, and what should he care to cherish that which will grow too fast of itself? we weed the thistles out of our corn, we cut the nettles out of our gardens, we rend the ivy from our Oaks: 
1. Sam. 2.23 4.17.18.19  So should we weed, cut and rend wickedness from our children. Old Eli cherished wickedness in his children, but it spoiled both him and his children, they were both slain; and he fell from his seat backward and broke his neck. What others must expect by his example, they may learn, for mine own part I must proceed further, and therefore I must pass hence, I can not stay here.  Q. 
But whither will ye?  R. 
But whither you would, to that which followeth as another stay from dying willingly.  Q. 
Good enough then: go to, while you speak I will hear.  R. 
thirdly, his goods are undisposed, what of that? must he therefore be unwilling to die? First, why were they not disposed in the time of his health? I hope he might better have bethought himself how they were to be bestowed then, than now: the time of death for such a purpose is not the most commendable time, though it be the most common time, especially if a man hath much to dispose, and many to care for. Secondly, why doth he not in as much speed as he may dispose of them? If he will, he may make a quick dispatch, the law of the Land doth teach him what he shall give to his eldest son if he hath many, or any more than one, the law of the land doth tell him what he shall bestow upon his wife, if he hath one, and shortened is his care if he hath none. Reason and religion can both instruct him what he shall give unto others, either children, or friends, or needy neighbours. Why doth he delay? doth he think he shall die ever the sooner for the dispatching of his business out of the way? he is then in an error, and in a vile error, death tarrieth not the disposing of his goods, many would never make will upon that condition if he will not dispose of them while he may, when he would, he shall have nay.  Q. 
I marry, that is that which troubles him?  R. 
The fault is his own: why should that trouble him? either he might have done it before his sickness, or in the beginning of his sickness.  Q. 
He might so: but in his health he thought not of sickness, and in the beginning of his sickness he hoped for health.  R. 
In neither he did them, as he should and ought.  Q 
That cannot now be helped, the time past is irrevocable.  R. 
Neither must he therefore be ever the more unwilling to die, though he hath not disposed of his goods, there are that will dispose of them, never let him fear that his goods shall lack owners: Whilst he lives they are wished, desired and expected: when he is dead, they will be enjoyed and possessed.  Q. 
That is that which grieves him, for by this means they go not to whom he would?  R. 
But they shall go to whom God will, and that ought to content him, for he is the Lord of them, and as he gave them to him ere he had them, so he will derive them to others when he shall leave them, better it may be, nay assuredly, he will dispose of them, than ever he would or could, he trieth the heart, and searcheth the reins, he knoweth what is in man, better than man, he can tell for whom they are fit, and for whom unfit. For whom they are most fit, on them he will bestow them, this is more than any man can do, for he is blind, and cannot see; he is affectionate, and cannot judge, who is the fittest to have this or that, much or little, something or nothing, what then for his goods should any man be unwilling to die? let him leave them to the disposing of him that disposed them to him, and let him never doubt but they shallbe disposed well enough, there is no disposer like him, none comparable to him, none that can do as he doth. In this regard he needs never be unwilling to leave either them or the world.  Q. 
No more it may be he would, these things you have said being once and well considered; If so his sins were pardoned and remitted, but he hath not so much as repent him of them, and that doth much affright him.  R. 
The fault is his own, and no body is to be blamed for it but himself, why did he delay so long? who doth hinder him now? what means he to drive off further? doth he think to live the longer for that as to die the better?  Q. 
What his thoughts are I know not, but loath he is to die for it, I am sure.  R. 
How loath soever he is, die he must, and he had best to look to it in time, if he dies in his sins, he shall rise again with his sins, and in the end he shallbe condemned for his sins, he might better carry any thing with him than his sins: that burden will bow him down to hell.  Q. 
The fear of that makes him loath to die.  R. 
Why doth it not also cause him soon to repent? of the twain this it should soon effect, therefore in deed it is laid upon him; let him not neglect his time, whatsoever is ill deferred, is worse omitted, except he reputes; he perishes, and what will he perish?  Q. 
He would not?  R. 
Why then reputes he not?  Q. 
He feareth it will not be accepted?  R. 
Why doth he not more fear to be condemned? If once he showeth his unfeigned repentance, never let him fear Gods gracious acceptance. 
Act. 17.40. jon. 6.37. Ezek. 18.21.22. Chrisost in lib. de reparat. lap.  He that calls every man thereto, rejects no man therefore. At what time soever a sinner doth repent him of all his sins from the bottom of his heart, he will put them out of his remembrance, saith the Prophet. God never despiseth repentance, if it be offered unto him simply and sincerely, although a man comes to the height of evils, yet if he will return thence to the way of virtue, he takes him willingly and embraces him lovingly. For repentance is not weighed by the length of time, but by the sincerity of the affection. The thief which hung upon the cross needed not the prolixity of time, that therein he might merit entrance into paradise, but so much time sufficed him, as would serve him to utter one speech (Lord remember me when thou comest into thy kingdom) so that in one moment of time being absolved from the sins of his whole life, he was thought meet to go before the Apostles into paradise. If thus the Lord dealt with him, let him not think he will deal otherwise with him, this example is recorded for his instruction, and for the consolation of all that in true saith & with unfeigned repentance turn unto the Lord.  Q. 
And therefore not for his, for his hope is small, because his sins are great, and his repentance is not good, because it comes not in time.  R. 
If his hope be small so it be somewhat at all, let him say with David: let me not be disappointed of my hope. If his repentance be not good, let him pray with the people in the lamentations of jeremy: 
Lam. 5.21.  Turn thou us unto thee o Lord, and we shall be turned: renew our days as of old. Whatsoever they either be, so they both at all be, let him not think but that which is written for the instruction of any, and the consolation of all that repent, is also written for his, one amongst any, or all he is: What though his sins be great; yet the mercies of God are greater, saith an ancient writer, God's mercy is greater than man's iniquity, and if it were not so; how could any sin be pardoned, any trespass remitted, any offence forgiven and covered? 
Lam. 3.22.  His mercy it is (saith jeremy) that we are not consumed, as if his mercy were not, our sins would work our destruction, the wages of sin saith Paul, is death, 
Rom. 6.23.  but eternal life is the gift (and mercy) of God through Christ. 
Bern. in quod. serm.  As Barnard therefore saith in a certain sermon of his, so may it well be said to him that is so hardly conceited of his own sins and Gods mercies. Let not your conscience hinder you, because where sins have abounded, there grace hath been wanting to superabound, the truth of this is to be seen in diverse mentioned in Scripture, who have been accepted to mercy, the greatness of their sins notwithstanding. Examples for this purpose, are David, Solomon, Manasses, the prodigal Son, Marry Magdalen, the Thief upon the cross, the blessed Apostles, Peter and Paul, these all found grace to have more abounded where sin much abounded, for these all were received into favour, how ever their sins many for number, and mighty for measure, deserved nothing but eternal wrath and displeasure, some of them confessed their sins to be as many as the hairs on their heads, more than the sands, too heavy for them to bear, yet as great and as many as they were, they were all pardoned, forgiven and remitted. Why then should any doubt or despair of mercy, because his sins are great? as his sins are great, so let his repentance be good, and let him not fear. 
Esa. 1.18.  Though his sins were as crimson, they shall be made white as snow: though they were red like scarlet, they shallbe as wool. 
Aug. in lib. ●e ●lito●e ●g●●d. pen●.  Let no man despair (saith Augustine) the wickedness which he committed did not so much cause judas the traitor utterly to perish as his despair of mercy, to the same effect saith Ambrose: Let no man distrust, let no man being guilty of his old sins, 
Amb. super Lu●. lib. 2.  despair of the divine rewards, the Lord knoweth how to change his sentence, if thou knowest how to change thine offence.  Q. 
I if he changes it in time: but he this hath delayed till death: and now he fears it comes too late?  R. 
If it comes in life, and comes then in truth when it comes, it comes not too late, as one saith, It is never too late if ever it be true, for the Lord himself testifieth that at what time soever a sinner doth repent him of his sins, he will put them all out of his remembrance, and what is he that dares distrust him? whom will he believe, that will not believe him? it is an hard thing not to believe a man when he speaks the truth: but it is an harder not to believe God when he swears to the truth. Now saith the Lord as I live, 
Ezek. 33.11  I desire not the death of the wicked, but that the wicked turn from his way and live. 
Tertullia. in hunc loc.  He inviteth by reward, he promiseth salvation, he desireth to be believed, swearing. O blessed they for whose cause God doth swear: O most wretched we, if we do not believe the Lord swearing. He that believeth not God (saith john) 
1. joh. 5.10  hath made him a liar. If he will not make God a liar which is the truth itself, and hath sworn by himself that that is true which is spoken by himself, let him believe God that his repentance will not come too late, if it comes at all; that he might not doubt God hath confirmed as much by deed, as he hath affirmed by word, he pardoneth the thief repenting at the last gasp, when he was upon the cross ready to yield up the ghost he did but say; 
Luc. 23.42.43.  Lord remember me when thou comest into thy kingdom; and immediately again jesus said unto him, verily I say unto thee, to day shalt thou be with me in paradise, as chrysostom saith: he needed not so much as one day to repent himself: 
Chrysost. homil. 27. upon Genesis. Cyprian in his first treatise against Demetrian.  what speak I of one day? no he needed not one hour: so great is the mercy of God toward us. What Cyprian therefore writeth to another, let him take as spoken to himself: Although thou dost at thy very departing out of this world, and going down of this temporal life, pray unto God, for the sins, who is the true and only God, calling upon him with a faithful confession, and acknowledging both of thine offences, and of his truth: thus confessing and believing, thou hast free pardon and forgiveness given and granted unto thee, of the mere goodness and mercy of God. And in the very death, even assoon as thou hast given up the ghost, thou passest unto immortality. For as the same Cyprian again other where writeth: 
Cyprian in his sermon of the Lords Supper.  In that very moment of time, even when the soul is ready to departed away from the body, and is even at the lips of the party to yield up the Spirit, the goodness of our most merciful God refuseth not repentance, and whatsoever is truly done, is never too late done, 
August. ser. 59 de verbis domini.  and as Augustine saith: Whensoever any man turneth himself unto God, all things utterly are forgiven him, let no man be doubtful, lest any thing happily be not forgiven: As Isidore saith, 
Isid. de summo bono lib. 2.  Let no man despair of pardon although he turns not to repentance, till the end of his life. For God judges every man according to his end, and not according to his life bypassed, and again, In the life of man the end is to be sought, 
Ibidem.  because God respects not what kind of one's before we lived, but what kind of ones we were about the end of our life. So than it reputes him at length of his sins, that hath lived long in his sins, let him not think his repentance comes too late. For it is better to repent late then never. Late, works good as you have heard: never brings death as you may read, Luk. 13.5 Except ye repent, ye shall perish. Neither let him be ever the more unwilling to die because his repentance comes late. For well he dies, that dies repenting, and what should he be unwilling to die, that shall die well when he doth die? to that a man should never be unwilling which either he knows he can, or he is sure he shall do well, either ignorance to do a thing, or assurance, that he shall not do it well, is that which makes a man unwilling to do it at all. Insomuch therefore as he knows he must die, because he is mortal, and that he may die well, if he reputes; let him never be unwilling to die, that is willing to repent, but let him repent earnestly, because he reputes late, that he may die blessedly, because he reputes at all. 
Apoc. 14.13  For blessed are they which die in the Lord, and die in the Lord do they, which by repentance turn unto the Lord.  Q. 
Your counsel is good: commend it he must; obey it he would, but as yet he thinks not himself fitted thereto.  R. 
What lacks he yet?  Q. 
The trimming of his tomb, the making of his grave, the getting of things necessary for the celebrating of his funeral.  R. 
And is he for these things unwilling to die? The further he goes, the simpler he is, did he know or consider what it is to be with Christ in heaven, he would never be desirous for a grave to stay from him here on earth. If he never hath any at all, it is little to him. The loss of a sepulture is nothing. He is covered with heaven, which is not covered with earth: He that is sure to be covered with that, what need he care whether he be covered with the other? There shall no other thing betid him, if he be so served, than hath betided many other, both better and greater than he. And what should that trouble him, when he hath many in the same misery to accompany him? The proverb is, The misery of many sweetens the misery of any. If he looks well about him, he shall find many in this predicament. Pompey the great, wanted his grave: Cyrus the king of Persia, lay unburied: Christ himself was laid in joseph's tomb. It were too much to speak of those whom the waters drowned, beasts devoured, fire consumed, the earth swallowed up, serpents destroyed, dogs spoiled, and the sword made away. These all, and many more wanted that which he is so desirous to have: and yet I hope a number of them were never the worse for that: neither I warrant him shall any be that lives in the fear of God, and dies in his faith: it is not a stately tomb or a costly sepulture that betters any: as good have wanted both these, as have enjoyed either. More are there also, that shall come short of both, than that shall attain either. One or two peradventure in a town shall come to one, the other, or both of them: shall all the rest therefore be unwilling to die? God forbidden, such impiety be far from the hearts of the godly: all that are wise know that the burial of the dead was, or denied more for the solace of the living, than the succour of the dead: so much also the very form of the tombs that are made doth give. They are very fair and plain on the out sides, and have much cost bestowed on them, they are guilded with gold beset with pearl, varnished with oil, adorned with arms, etc. but they are very rough and ugly on the inside having nothing at all done to them, nor any thing unless it be a small board between them, and the corpses they cover and enclose: and who would for the want of that which should work a little eye pleasure to others, stay himself from the undergoing of that which should bring eternal joy to himself? What account soever some makes of a gay tomb, and a gallant sepulchre, yet there have been, and are others as wise, that neither have, nor do make very much thereof. When Demonastes was a dying, his friends asked him how he would be buried; and this answer he gave them: Let this thing never trouble you, The st●nke shall bury me: 
Erasmus ●. 8. Apoph.  and they saying, It were an unworthy deed, that such a man's body as his, should be torn in pieces of dogs: he again said, 
Aret. de sepult.  What hurt is that to me so long as I shall do good to some other. To like purpose said Theodorus Cyrenensis to Lysimachus the king, threatening him the cross, and other extremities: Little cares Theodorus whether, he rots upon the ground, or above in the air. Furthermore, 
S●●b. serm. 160.  the same day that Socrates was to drink poison, he was asked of some that wished him well, how he would be buried? and than he answered, That way that shall be most easy for you. The same time also, Apollodorus offered him a cloak of great price, that he might die having that about him: 
Erasmus. li. 3. Apoph.  but he refusing that gift, said: Why should not mine own cloak which served me while I lived, serve me also when I am dead? Thereby condemning the pride of a number, who with great care and cost provide aforehand, that being dead, they may be buried most honourably, as if all the world lay in a brave burial.  Q. 
That I may interrupt you a little. Would you have a man careless of his burial?  R. 
No, I think you heard me not yet say so?  Q. 
No, but you speak as if you would so.  R. 
You mistake me then: but you must know there is a difference between caring in a mean, and caring too much: caring so, as he would have it seemly, but not sumptuous, if he might persuade himself he shall be never the worse if he wants it, nor much the better if he have it, and caring so as he is unwilling to die, except he have it so sumptuous as he would and doth wish: because he thinks he shall never die well, nor speed well, because he wants it. The first caring I allow: the good men of God from time to time have regarded it. God himself among his temporal blessings hath inserted it: much good also to posterity is done by it: the second I condemn; good men have abhorred it, God himself doth not esteem it, little good, but much hurt proceeds from it. He that makes that a reason of his being unwilling to die, hath in him but small reason, and less religion: neither reason nor religion would have a man unwilling to die, because he cannot be buried sumptuously: as there comes no hurt to the good, by the want of a sepulture, so there comes no good to the evil, by the having of a glorious sepulture. The first is manifest, 
Rom. 14.17  Because the kingdom of GOD is not meat nor drink, a noble, or ignoble, or no sepulture; but righteousness and peace, and joy in the holy Ghost. The second is apparent, because Every one shall receive according to his works, 
Rom. 2.6.  and not according to his sepulture. Both are evident by one saying of Augustine: Neither doth a denied burial hurt any thing the faithful bodies, neither doth a granted profit any thing the unfaithful. Luke. 16. There are two that die, the one rich, the other poor, the one evil, the other good, the one unrighteous, the other righteous, the one unfaithful, the other faithful and believing. The last and least of these twain in the eyes of the world dies, 
Luk. 16.23, 24.  and no mention is made at all of his burial, but immediately after it is said, that he died. It is also said, and was carried by them Angels into Abraham's bosom, as if because he was denied burial in earth, he was granted burial in heaven, and so it should seem by that which followeth: Send Lazarus, that he may dip the tip of his finger in water, and cool my tongue. The first and fairest in outward show dies to, and immediately after, it is said that he died, it is added, that he was also buried, as if he were buried sumptuously, but after that, this to either is added, And being in hell in torments, etc. As if his glorious burial did benefit him nothing at all: and so must it needs be by arguments from the contrary: for if the good be never the worse for want of a sepulture, the evil are never the better for having a brave and glorious sepulture. Again, if a bad sepulture hurts not the good estate of the good, a good helps not the bad estate of the bad. But the place forenamed doth manifest both these, uz. That the good are never the worse for the want of a sepulture, nor the evil ever the better for the having of a glorious and sumptuous sepulture. And Augustine hath a good saying in his questions upon Genesis to the same purpose. 
Augustin. in questi. super. Gen.  This aught to be the comfort of the faithful, that wheresoever their bodies be buried, or through their enemy's rage they be left unburied, or for their lust being torn in pieces they are consumed, that therefore they shall not be ever the less whole, or ever the less glorious in their resurrection. Whether therefore a man be good or evil, there is no reason he should be unwilling to die, because as yet he hath not made such preparation for his burial as he would.  Q. 
Yet you confess there is reason he should somewhat regard it?  R. 
What then? Yet it thereupon follows not, that therefore he should have no will to die, he should have thought upon both his death and his burial ere then. joseph of Arimathea in his health, and in his garden where oft he solaced himself, both thought of his death and his burial. There he provided his tomb, though another enjoyed it before him, there he made provision for his death, though he lived longer than those that were more likely to live than he. So should he, this instruction should he have taken of joseph.  Q. 
I but you hear he did not.  R. 
He was so much the more negligent. For so much as he did it not then himself, he must leave the care of his burial now to others.  Q. 
That grieves him.  R. 
And why? though he had before taken never so much care therefore, yet he must have done so in the end. No man can see himself buried, he can but show where and when and how he would be interred. And all this I hope he may then do in few words if he please.  Q. 
I but he is then unprovided of those things which makes for the adorning thereof?  R. 
When he is gone he need not take any care for that. Though he had made all the provision he could yet he is not sure he should have enjoyed it. They whom he left behind, would have been in choice whether he should have had it or no, as good therefore now for him to leave the care thereof to them, as then to refer the disposition of all unto them.  Q. 
I would not think it to be so; because than they would so have disposed of things as he had directed them, and now they will order them as best pleases them.  R. 
No doubt they will now, as they would then, now as then, and then as now, they must have had a care of comeliness. It may be now they will not be at so much needless charge; they will spare of that which he would have spent. And I think in so doing they shall not do much amiss that he be honestly and seemly buried according to his estate and calling, it is sufficient.  Q. 
Executors oft come short of that?  R. 
Often also they go to far. They spend more than need, or is meet.  Q. 
They seldom trespass that way.  R. 
The seldomer, the better. In this case they should see they do not trespass any way.  Q. 
If each man would what he should, all things would be well quickly.  R. 
He also you speak of would die willingly, he would never trouble his head about that he must learn to others whether he will or no.  Q. 
I would he would so; I wish he might, so sure I am you have prettily persuaded him to do so.  R. 
I wot what I would; I know not what I have.  Q. 
Removed you have those things that might make him unwilling, or that he himself pretended why he was unwilling.  R. 
If I have done that, I have done but what I was moved unto by you.  Q. 
If you were thereto moved by me, I would I might move you to one thing more?  R. 
What's that?  Q. 
What you would further counsel any unwilling to die, to do, that he might become willing thereto?  R. 
Having yielded to more, I will never stand with you for this. 
Syr. 7. 35. jam. 1.27.  In his health, I would advise him often to visit the sick, sometime to go to funerals, now and then to enter into the house of mourning. For as Solomon saith, 
Eccle. 7.4.  It is better to go to the house of mourning, than to the house of feasting. The first is the house of knowledge, the last, the house of forgetfulness, the house of knowledge, first of ourselves, for there we shall know ourselves to be but men. Secondly of our God. For there we shall learn that we are in his hands, as the clay is in the hands of the potter. By the .1. we shall be admonished of the calamities of this life, into which we all fell through sin; and also of repentance, through which the flesh being mortified, in spirit we shall live unto God. By the 2. we shall be taught to submit ourselves under the mighty hand of God, and to content ourselves with that lot the Lord in his wisdom doth lay upon us. 
Rom. 9.20.  Shall the thing form say to him that form it, why hast thou made me thus? The house of feasting as I said is the house of forgetfulness. 1. of ourselves: for as Hierome saith: Nothing doth so much decay the understanding as eating and drinking. And what sooner brings a man into forgetfulness of himself than the overthrow of the understanding? 2. of our God. For as Osee saith: They were filled, 
Hose. 13.6.  and their heart was exalted: therefore have they forgotten me. 
Exhd. 32.6. 1. Cor. 10.7  Of the Israelites it is said, They sat down to eat and drink, and rose up to play: as if playing were the fruit of feasting, rather than praying. And the reason why job sent and sanctified his Sons when the days of their banqueting were gone about, 
job. 1.5.  and rose up early in the morning, and offered burnt offerings according to the number of them all is rendered to be this. For job thought, it may be that my sons have sinned, and blasphemed God in their hearts. As if it were not possible almost to feast with dainty fare, and fast from wicked fact. But I will back again to the advise you have required me to give any one that is unwilling to die. And touching that, as before in his health I advised him to go to the house of mourning; so now both in sickness and in health I would wish him to make the memory of death familiar unto him. 
Eccle. 7.4.  For as Solomon saith, The house of mourning is the end of all men, So he saith: the living shall lay it to his heart i. the living shall remember that he himself most also die. The want of this makes many die unwillingly; for hardly men yield to that they are not acquainted with: but the daily use of it makes any ever willing. Use makes perfectness. As a man takes better the death of his friend which lay long sick, than of him which died suddenly: so doth he take his own death more willingly, that hath been often thought of, than that with which he is suddenly overtaken. So much gives the answer of Musonius: 
Maximus sermon. 36.  for he being once asked, who might best shut up his last day answered, He which always thought his last day to be present unto him. So much also proves the action of Gorgias. For he being asked whether he would die willingly, answered: I die willingly, for willingly I go out of my body as out of a rotten house. Furthermore both in his sickness after his health, & in his health before his sickness, I would wish him to crucify his old man & acquaint himself with forsaking the world, and the things both of and in the world, in few words, I would wish him to learn to die, while he is like to live. For as a dry tree is sooner burnt then a green, so is he more willingly dissolved, that is in spirit mortified than he which yet with the love of the world is entangled: 
Chrysost. Tom. 5. pag. 502.  He which contemneth riches (saith chrysostom) and pleasures and vain glory, for whose sake he doth desire to live; cannot but suffer patiently his going out of this life. For as Seneca saith: He hath contemned to die, 
Seneca in Traged. 3. Chrysost. ad populum. Antio.  which doth not covet I told you a day ago (saith chrysostom to the people of Antioch) that we fear death, not because it is terrible, but because neither the love of the heavenly kingdom doth inflame us, nor the fear of hell trouble us, nor a good conscience remain in us: will you that of this importune anxiety I relate unto you the fourth cause, not less true than the former? we live not in that asperity which is fitting Christians, but this soft, lose, and easy life we love, so that it is very likely we are delighted with these present things. But if we would pass over this life in fastings and watchings, and a thin diet, cutting off our desires, restraining our absurd pleasures, suffering the troubles of virtue, according to Paul, chasticing our body, 
1. Cor. ●. 27. Rom. 13.14  and bringing it into subjection taking no thought for the flesh to fulfil the lust of it, quickly would we desire the things which are to come, making haste to be delivered from our present labours etc. For this mortifying of the deeds of the flesh by the operation of the spirit, is a ready way to make us willing to die, and unwilling to live. But the cockering of the flesh, and the giving ourselves to delight, is that which makes us altogether unwilling to leave this present world, and wholly desirous ever to remain and abide in the same. For this we find by proof, that no man is more unwilling to die, than he that desires to follow the delights of the world, and to fulfil the lusts of the flesh. If therefore any man would be willing to die, he sees what is one point of his duty, by one part of the advise I give him. More he may see, by farther advise to be given him. But my meaning is not to burden him with precepts: all that I will further say, is this, that I would persuade him to recall into his mind some of those good lessons which all his life long, either he himself hath read, or else heard, either read or preached by others. For the time of sickness is the time wherein a man is to make use of all the good things he hath learned all his life long. And he that hath not furnished himself with some thing for that purpose, hath not so well provided for himself as he ought. Neither shall he be so able to stand in the evil day as otherwise he might. For it is written, is a good weapon to fight with against our adversary, which then will fight hardly against us. With it Christ himself repelled Satan in his conflict, Matthew fourth and with it Paul wills us to withstand him; Ephesians the sixth: 
Matth. 4.4. Ephes. 6.17.  Take saith he the sword of the spirit, which is the word of God. Happy is he which can every way so furnish himself therewith, as able he may stand in the evil day, and that so, as the wicked one may have no advantage against him. But woe unto him, that being unfurnished therewith, is not able to withstand any assaults of the wicked, him he will conquer, subdue, and lead captive to the kingdom of darkness, there to be tormented for ever; him he will trouble, molest, and afflict, him he will plague, punish, & torment, him he will so hardly entreat so cruelly handle, so severely oppress, as curse ever he shall the day, wherein he was borne, the year in which he lived, and the very moment of time, in which he came thither. But further to increase his misery, all his yelling and cursing shallbe in vain.  Q. 
God then enarme us that we may be able to stand; that standing we may overcome, and overcoming we may be crowned, and being crowned, we may rejoice, and rejoicing, praise and honour, and glory, 
Apoc. 5.13.  and power be unto him that sitteth upon the throne, and unto the Lamb for evermore.  R. 
Amen. And whensoever God calls, he himself give us grace to answer him patiently, to go to him quietly, to leave this world willingly, that so dying we may die aswell obediently as faithfully, to his great glory and our eternal felicity.  Q. 
Amen also to this say I, for this at his hands are we ever to ask, that so once we may speed, for of him it must be, or else it will never be. james 1.17. But I will cease further to trouble you in this point. I see by your petition, you are at a conclusion. But yet I will not wholly cease as I remember sometime since said, that even when the very pangs of death were upon him, the religious and well minded sick man was to have care of three things, that he might die in the Lord and be blessed: the first was, that he might die in faith; the second, that he might die in obedience, the third, that he might render again unto God his soul which once he had of him, and hitherto hath enjoyed by him. Of this third thing what I pray you might or may your reason be?  R. 
As than it was, so now it is diverse, one is, because God was the first giver of it, and it is reason when a man is a dying (if he hath not done it afore) that he restore every thing to the proper owner. Now the proper owner of the soul is God, for as he was the first Creator thereof, so was he the sole bestower. Eccl. 12.7. Genesis 2.7. Another is, because so Christ our saviour did, for when he was dying upon the cross for us, this amongst others was his saying. 
Luk. 23.  Father into thine hands I commend my spirit. And it is reason that the servant in this case should do as his master did. For every action of him the master, is the instruction of other his servants, he also hath said. First learn of me: 
Mat. 11.27. joh. 13.15.  secondly I have given you an example, that ye should do as I have done. More over the first Martyr that ever was after Christ's death did thus. Blessed Stephen while his adversaries the jews threw stones at him to kill him, called upon God and said: Lord jesus receive my spirit. 
Act. 7.59.  By this example should other learn: for this is written for others learning, if David did it when he was but in some danger of death, much more should others do it, when they are passed all hope of life. For more is to be done upon a certainty then a jeopardy. But David being in some jeopardy did it, for thus he said. 
Psal. 31.5.  O Lord into thine hands I commend my spirit. Others therefore being out of hope of life (as all those are that are mortally sick) should not be slack, remiss and negligent in doing it: a third reason is, because so the soul shall be well kept. And it is reason that which a man hath some care of, should be committed to his custody which will keep it well. For things committed to ill keepers are soon lost, now the Lord is the best keeper that is. Out of his hands he is so powerful as no man can pluck it. john. 10.28. And in his hands he is so merciful as nothing may hurt it. Wisdom. 3.1. And therefore reason that as it was of him in the beginning received, so now again in the ending it should to him be commended, as nothing hath better right unto it, so nothing will have greater care of it. The right that is had in it, and the care that will be had of it, should work this disposition of it.  Q. 
What if it be not then done?  R. 
It can never after be done. After death there is no doing of any such thing.  Q. 
If it be not done at all, will not God take his own where he finds it?  R. 
Yes it is like that he will take it. But it is uncertain whether he will take it into his own hands, to preserve and keep it, or give it in to the devils hands, to plague and punish it. It may be for his negligence in not doing it, the Lord will so take it, as nothing but vengeance shall light upon it. It is good ever to prevent the worst. The Devil lieth always in wait to devour, but never is he so greedy as them. For than he knows, that what he gets, he for ever gets, as than he for ever loses, what then he loses.  Q. 
Think you there is no good man, but doth it?  R. 
God forbidden I should so say: so might I soon condemn the righteous and justify the wicked doer. For God knoweth many a good man dieth suddenly, and hath no time to bethink himself of any thing.  Q. 
That a man may both do it and do it well what must he of necessity do?  R. 
First he must resolve himself of the power that God hath to preserve his soul, if he commends it unto him. Secondly, of the will that he hath to take it unto his custody being commended into him. He that is not resolved aswell of the one as of the other of these, he cannot surrender his soul into the hands of God, as into the hands of a faithful creator.  Q. 
It is an easy matter to be resolved of the first. uz. Of the power of God, because God is omnipotent, and nothing can resist his power. 
Rom. 11.34  But how shall he be resolved of the second that is of the will of God? for as the Apostle saith. Who hath known the mind of the Lord? or who was his counsellor? 
Wisd. 9.13.  And as the Wise man saith. What man is he that can know the counsel of God? or who can think what the will of God is?  R. 
Though no man of himself can think, know, or be resolved of the will of God, 
jere. 10.14.  because by his own knowledge every man is a beast before God; yet by the spirit of God the righteous may, yea shall know it, because as David saith, The secret of the Lord is revealed to them that fear him; 
Psal. 25.14. Esa. 54.13. I●re. 31.3. joh. 6.45.  and as it is witten in the Prophets; they shall be all taught of God.  Q. 
But how shall the righteous know by the spirit of God, that God will receive his soul and keep it?  R. 
By the witness it giveth to his own spirit, for the spirit of God certifieth his spirit, that he is redeemed, justified and sanctified by Christ, and that in the end he shallbe glorified. And he that is thus certified and assured, may boldly commend his soul into the hands of God as into the hands of the faithful creator, and that in assurance that it shall be for ever preserved and kept For why? 
Rom. 11.29 Rom. 8.30.  the gifts and calling of God are without repentance, and look whom he calleth, him he justifieth, and whom he justifieth, him he glorifieth, This assurance made David commend his soul into the hands of God; for a reason why he did commend it unto him, was the redemption which he had wrought for him. For as in these words, 
Psal. 31.5.  Into thy hands I commend my spirit, is his action; so in these, for thou hast redeemed me O Lord God of truth, is his reason: and this assurance also may make any good man to commend his soul into the hands of his almighty creator, and most merciful redeemer, neither needs he doubt, but that it shall be accepted being so commended, for what soul soever God hath loved to redeem, that soul he will still love to preserve.  Q. 
I think well that; but how shall he know that the testimony that is given to his spirit is the testimony of God's spirit.  R. 
By other fruits of the same spirit, for the spirit of God is no where without fruit, saith the Apostle, Where the spirit of the Lord is, there is liberty, and saith Christ, 
2. Cor. 3.17  when he is come. i. the spirit, 
joh. 16.8.  he will then reprove the world of sin, and of righteousness and of judgement etc. joh. 16.8.9.10.11.13.  Q. 
But what may those fruits of the spirit be, by which he shall know the testimony that is given to his spirit, to be the testimony of God's spirit?  R. 
His living and dying in faith and obedience, for these are fruits of the spirit of God. Gal. 5.22. and he that lives and dies in these, is not without the spirit of God, for where his fruits are, there he himself also is.  Q. 
Why join you these two together, his living and dying in faith and obedience?  R. 
Because it is hard to have him die in them that hath lived without them. 
Petrarc. Optate bene mori, quod ipsu●● nisi bene vixeritis, frustra est.  I know but one example in all the Bible, of a man that died in faith, which lived without faith, and that is the example of the thief upon the cross: who is one that no man might despair, and one alone and no more, lest any man should presume.  Q. 
What is the reason that he which liveth not in faith and obedience, should hardly die, either in the one, or in the other, and very rarely in both?  R. 
The bitterness of the pangs of death, for to him that hath not lived in both, they are so hard, uneasy and intolerable, as oftener they drive him clean from them, then draw him any thing to them, neither is this any thing at all to be marveled at, for if other light afflictions do sometime shake the faith of the servants of God endued with great measure of grace; it is not to be thought, but the pangs of death will keep him wholly from faith and obedience, which in his life time was never acquainted with either, but the force of the one is to be seen in that good man job; who once in his affliction said: though the Lord kill me, yet will I trust in him, but afterwards in his trouble (his faith being overcast as with a cloud) he said, that God was his enemy, and that he had set him as a mark to shoot at, the fury therefore of the other is to be found I fear me in some other, some such matter I am sure was to be found in that evil man when he died, who never cared to live either in saith or obedience while he lived, but wholly despised the one, and utterly neglected the other.  Q. 
That a man then might die in faith, you would wish him to live in faith?  R. 
You may guess twice, and not guess so right again: for if that he that in his life was accustomed to live well, doth sometime in show die ill, how shall he certainly die well, that ever in his life was addicted to live ill? the proverb is, Such as the life was, such the death is: and oftentimes it is found true: neither is it any wonder though it be so: for an evil custom is not often left upon the sudden. Can the black Moor change his skin, saith jeremiah, or the Leopard his spots? 
jere. 13.23.  then may ye also do good, that are accustomed to do evil.  Q. 
It is more jeopardous I see to delay to live well, than many judge it to be?  R. 
You may be right sure of that, for he which is not willing to live well to day, will be more unwilling to morrow. It is an hard thing to resist custom: for custom in time becomes another nature. And the saying is, Do what you can, nature will some ways have the course: what is bred in the bone will hardly be foregone.  Q. 
That a man then may be in the better possibility to die well, it is good betimes to begin to live well.  R. 
That is most certain: Oh, 
Lam. 3.27.  saith jeremiah, it is good for a man to bear the yoke in his youth.  
What liquor sweet or sour a vessel first doth take,  
The smell thereof will aye remain, or hardly it forsake.  

Prou. 22.6.  Teach a child, saith Solomon, in the trade of his way, and when he is old he shall not departed from it.  Q. 
What may persuade this you speak of?  R. 
That which I do speak: and what is there else almost that may not? The word of God doth every where and way persuade it: the entrance of every man into the Church of God doth persuade it; the petition he makes in the Church doth persuade it; the confession he makes before the Church, doth persuade it; experience in many things doth persuade it; every thing but folly, vanity, and iniquity doth persuade it. If you will have precept, 
Eccle. 11 6.  the word goeth thus: In the morning sow thy seed, and in the evening let not thine hand rest. 
Eccle. 12.1. Syr. 18. 20.  Remember thy Creator in the days of thy youth. Whilst thou mayest yet sin show thy conversion. 
Matth. 6.33.  First seek the kingdom of heaven. If you will have promise, the word goeth thus: 
Pro 8.17. Pro. 8.18, 19 20.  They which seek me early, shall find me. Riches and honour are with me, even durable riches and righteousness. My fruit is better than gold, yea than fine gold and my revenues better than silver. I cause to walk in the way of righteousness, and in the mids of the paths of judgement. That I may cause them that love me to inherit substance, I will fill their treasures. Seek ye first the kingdom of God, 
Matt. 6.33.  and his righteousness, and all these things (i meat, drink and cloth, after which the Gentiles seek) shall be ministered unto you. If you will have menace and threatening, the word goeth thus: Make no tarrying to turn unto the Lord, 
Syr. 5. 7.  and put not off from day to day for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in the time of vengeance. Thus every way the word goeth to persuade a speedy conversion unto God, that man may escape confusion with the devil. For profit thereby it saith: This is the acceptable time, 
2. Cor. 6.2.  this is the day of salvation, to day hear his voice. For peril through the neglect thereof, it saith: exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. For example of those that have been diligent in the practice thereof it saith: that Samuel began to serve God in his minority; that Timothy knew the Scriptures of a child; that john grew in spirit as he grew in years; that the lady to whom john wrote, 
2 joh. 4.  had children that walked in the truth of all these things, and more in the word, there is nothing which doth not persuade to a speedy turning unto the Lord, both in faith and obedience, the commandment is holy, and that should move; the measure is sharp and that should move; the menace is sharp, and that should move; the profit by obeying is good, and that should move; the danger in neglecting is great, and that should move; the example of doing is pleasant, and that should move; happy is he, whom either any, or all of these do move. If these do not thoroughly move, the rest that follow may somewhat help thereto; they should, and these would feign move. So soon as a man is borne, or not long after, he is baptised in the name of God the Father, the Son, and the holy Ghost; and wherefore is that, but to show, that when he cannot run to Christ, he should creep unto him, & serve him as he can in youth and age? So soon as he beginneth to pray, he saith; Hallowed be thy name, thy kingdom come, thy will be done; before ever he saith: Give us this day our daily bread: and wherefore is that, but to show, that so soon as he can pray, he is to seek the will of God, which he must do; before the food which he must eat, the words which he lives by, before the sins and pleasures which he perishes by? It is written, that when Christ heard a young man answer, that he had kept the commandments from his youth, he began to love him: and wherefore is that, but to show how Christ loveth timely beginnings to obey and serve him? There is not one confession for old men, and another for young men, as though it were a work of necessity for old men to believe, and a work of supererogation for young men; but one for all, as though it were as convenient for young men to believe as well as old. The old man saith not, I did believe in God; neither doth the young man say, I will believe in God: but both say, I do believe in God. And wherefore is this, but to teach that a man must believe in God, as well when he is young, as when he is old? He which in Scripture is called I am; loveth I am; and careth neither for I was; nor I will be. As he is ever present, so he delighteth in that which is present. As man's time therefore is only the present time, so should he both believe and obey in the present time. As it was a fault in Felix to say unto Paul, I will hear thee when I have a convenient time: so it is in him that would be Felix, to say unto God, I will believe in thee; I will obey thee, when I have a convenient time. As when Christ asked Peter this question, lovest thou me? He looked that Peter should answer him, Yea Lord I love thee: so when he asketh any this question, Believest thou in me? He looketh that he should answer him, Yea Lord, I do believe in thee. He liketh not, I will believe in thee. There is some certainty, in I do believe in thee; but there is great doubt, in I will believe in thee. He that doth not believe, is uncertain whether ever he shall believe. It is not in his own power to believe when he list to believe: neither if it were, is he sure that God will then like of his believing, which would not other when believe, when it was meet he should have believed.  Q. 
Why but it is an old saying; Repentance can never be too late?  R. 
I, but it is a true saying, Repentance can never be to soon. The first lesson that john taught was, 
Matt. 3.2.10  Repent, for the kingdom of heaven is at hand. The first lesson that the Disciples taught was, 
Matth. 4.10  Repent too, for the kingdom of heaven is at hand. And the first lesson that Christ taught was, Repent also, for the kingdom of heaven is at hand. And all this was for no other cause, but to teach all, that repentance should be the first work any man should do. And now if this be so; then neither faith nor obedience must be the last that must be looked after. For repentance is not full, till faith and obedience comes; the first to assure of pardon for the sins past, the second, to prevent through grace, all sins that otherwise would come. As a man therefore in the beginning of his age, is to repent, that he may attain to the kingdom of heaven, so is he also to believe and obey, timely crooks the tree that true cramhooke will be, and timely turns the man that true Christian will prove. The tree which buddeth not in spring is dead all the year, the man which believeth not in youth, is most what unbelieving in age. If children be deformed in youth, there is small likely good they will be well favoured in age. So if men's minds be planted in sin while they are young, seldom any goodness buds thereout when they are old. As other grafts, so virtue must have a time to grow. The seed thereof is sown in youth, but the fruit cometh up in age. As the best killing of a Serpent is in the egg, so the best mastering of sin is in the youth. If it be not then overcome, it will hardly be overcome. It is hard making of an old dog to stoop. If he be not taught while he is a whelp, he will be unskilful, so if man be not reform while he is young, he will be wicked when he is old. What man in youth doth most put in ure, that till death to keep he shall be sure. As the arrow is directed at the first, so it flieth all the way, over or under or beside, but it never findeth the mark unless it be leveled right in the hand. So as the life of man is begun, so it is most what continued, either wide, short or gone of, and from that it should be. The beginning is half of the whole. Of a good beginning seldom comes a bad end. If therefore a man will be in hope of a good death, it is good for him betimes to set upon a good life. A good life is a good means to a good death; and the sooner that that is begun, the better this in the end will be. Ye wish (saith Petrarch) to die well, but that your wishing is in vain except ye have lived well, as if without living well there were no dying well.  Q. 
But what if a good life be not begun betimes?  R. 
There is so much the more pains to be taken about it towards the end. He that setteth not on his journey till noon, must go faster than he that began in the morning. So he that beginneth not a good life betimes must live so much the more straightly when he doth begin it. It is said, the Devil is very busy, because his time is short: an old man therefore in goodness is to be much more busy because his time is shorter, as the Israelites therefore gathered twice so much Manna the day before the Saboth as they gathered any day before that, because they might not gather upon the Sabaoth: so the grey headed which looketh every day for the last Saboth, must pray twice as much, hear twice as much, do twice as much to prepare the sacrifice of his body and soul, as ever he did in any time of his life before, because the night is at hand in which he can neither hear, nor pray, nor work any more. For there is neither work, 
Eccle. 9.10.  nor invention, nor knowledge, nor wisdom in the grave whither he goeth. 
Serm. Disc. Ser. 115. de Tempore.  A certain Merchant passing through a wood found there an Heremit of a hundredth years old, of whom he demanded what he there did? to whom the Hermit answered, I learn to die. Upon him again the Merchant thus replied, what need you do that seeing you are old? for without that shortly you must die, to him again the Hermit thus answered: that is the thing I fear, because I know I must die, and yet I know not to die. What is it therefore quoth the Merchant to know to die? marry quoth the Hermit, to leave sin and do righteousness, according to the saying of the Psalmist, Eschew evil and do good. Among other things in this history worth the nothing, this is not the worst that by how much the shorter the time was, the Hermit had to live, by so much the greater his care was to live well. What was this old man's practice, should also be other old men's as well as his. What fitted him because he was old, doth also well fit them, because they are old. His time was short and therefore he was desirous to know to die. Their time is short, and therefore they should be desirous to do the like. Surely they must away: whether it be to night before to morrow, or to morrow after, to night they do not know. Better it is to prepare in time than to say I would I had. Had I witted comes to late. As it was a great commendation for Mnason to be called an old disciple: so it is a great discredit for them to be counted old dissemblers. It is ill for young men to be vicious, but it is worse for old men not to be virtuous. It is too bad for men to follow sin when sin forsakes them. Nothing doth so much blemish old men as sin. For old Noah to be drunk; for old Lot to be sleepy; for old Samson to lose his strength; for old Eli to cocker his children; it is a great disgrace. If old men regard aught a good name after their death which is better than great riches in their life, I wish them, I will them, I advise them to be sober, discreet, holy, righteous, and religious in their age. 
Pro. 16.31.  Age is a crown of glory when it is found in the way of righteousness. 
Syr. 25. 4, 5. 6.  Oh how pleasant a thing it is when grey headed men minister judgement, and when the elders can give good counsel, oh how comely a thing is wisdom unto aged men, and understanding and prudence to men of honour. The crown of old men is to have much experience, and the fear of God is their glory. But if then they neglect the ways of God, and the works of his commandments, the Lord have mercy upon them, without his great mercy, their estate is evil; their condition is all too bad. 
Syr. 25. 2.  Three sorts of men (saith the Lord) my soul hateth, & I utterly abhor the life of them: a poor man that is proud; a rich man that is a liar, & an old man that doteth. If therefore hated and abhorred of God they will not be, let them speedily reform be. If death (which is at their gate) take them unawares, the thread of their hope is cut off, and perish they must in their sins. For after death there is no place, 
Ignat. in epist. 6. August. ad Petr. diac. cap. 3. August. epist. 80. ad Hesychium.  nor time to confess them. In the life to come, they shall have repentance for them, but in the sight of God they shall not find remission of them. In what state their own last day shall find them, in the same state the last day of the world shall find them: for such as every man in the same day shall die, even such in that day shall he be judged. As Solomon saith, If the tree fall toward the South, 
Eccle. 11.3  or toward the North, in the place that the tree falleth there it shall be. As the apostle Paul therefore saith unto all: While we have time, 
Gal. 6.12.  let us do good unto all men: so say I unto them while they have time, let them do good unto themselves: and to do that let them not linger with Lot till the angel pluck them, but haste with Noah, while the flood doth warn them, lest when they would enter, with the foolish virgins, they have answer, I know you not, 
Mat. 25.12 41.34.  in steed of (with the disciples) from the beginning I have loved you: and when they come to judgement, they receive with the wicked, Go ye cursed, in steed of Come ye blessed, sounded to the blessed. Sharp is the word Go ye: sweet is the word Come ye: as they like of the sweet Come ye better than of the sharp Go ye: so let them like better of the means to the sweet Come ye, than of the ways to the bitter Go ye.  Q. 
As your counsel is good, so they had best follow it.  R. 
You say true: as it is commodious to follow it so it is perilous to forsake it perilous in the time present, because it bereaveth them of the honour due unto them: for who will honour an old man that is vicious? I reprove an old man (saith Cleanthes) that hath grey hairs, 
Laert. lib. 7. c 2.  but hath not a grave heart: and perilous in the time to come, because it dispossesseth them of the kingdom of heaven: for God hath said: 
Apoc. 21, 27 Stob. ser. 113.  No unclean thing shall enter therein. And Metrodorus said: An old man is not blessed except he hath the number of good works absolute. And to one that asked Diogenes what thing was most miserable in this life, he answered: 
Laert. lib. 6  An old poor man: and that may be an old man void of good works, as well as an old man destitute of great riches: for poorer is he that is destitute of goodness, than he that is destitute of goods. And unlike it is that he would condemn that in another, which he so highly commended in himself: for great was the amity that was between him and poverty, great also the commendation he gave to poverty: when one objected to him his poverty, he said: 
Stob. ser. 95.  Oh unhappy man that thou art, what sayest thou? I have not seen any man exercise tyranny for poverty, 
Idem ser. 93  but all men for wealth and riches: poverty is a virtue which is learned of itself and an help to philosophy: for to what philosophy doth persuade by words, to that poverty compels by deeds. But what do I prosecute this thus far? It is no great matter which way it be taken. It makes little for the honour of old men that are vicious; neither doth it derogate any thing from the renown of those that are virtuous. By that which I have said, may easily be conjectured, what I would have said. It is every way perilous for old men to persist in their sins, and to persever in their wickedness. Themselves they over burden, others they too much corrupt, all they hurt. In as much as I cannot effect with tongue, what I affect in mind, I beseech God to give them all grace so to live while they are old, as well they may die, when they do die.  Q. 
Amen to that say I. For it is as miserable to die, to die, as it is pleasurable to die, to live. And I would as gladly die to live, as live to be old.  R. 
Yea, I think and rather too. Of the twain the first is the best.  Q. 
But of the other twain, the last is the best.  R. 
I say not that, because I know not whether there be any goodness at all in the first. But this I say (because I know it) that of those two, neither the one can be attained, nor the other annoyed without living well while they live, and dying well when they die. For the scripture saith; 
Apoc. 14.13  Blessed are they which die in the Lord. It saith not blessed are they which die out of the Lord, neither yet, blessed are they which die against the Lord. For neither the one nor the other of those can be blessed. Nor the first, 
Rom. 8.1.  because the Apostle saith, There is no condemnation to them which are in Christ jesus. For thereby he insinuateth that there is nothing but condemnation to them which are out of Christ jesus. Nor the second, because the Lord saith, 
1. Sam. 2.30  Them that honour me, I will honour, and they that despise me shall be despised. For thereby it may be gathered, that they which are against the Lord both in their life and death, shall not be with the Lord after their death. For how should they then be despised? they are not despised, that are received of the Lord to be with Christ for ever. Greater honour cannot be done unto them. For when Paul desired the best of all, he desired to be with Christ, which (as he saith) is best of all. Philip. 1.23. desiring to be dissolved, & to be with Christ which is best of all.  Q. 
Whatsoever you say; by that which you do say, this I find must be said, that a good life must go before, that a good death may follow after, and both concur together, that perpetual bliss may ensue either.  R. 
In finding this you have found the truth. For as the second is not often without the first: so the third is very seldom without the two former. But that there hath enough been said of this before, there might here now more be said. But referring you to that, I will rest here with this. For when all is sought that may be sought, this will once at length be found, that a good life till death, and a good death after a good life, are the best means to an happy life, after life and death.  Q. 
That we may all find the last, God give us grace to seek the first. For as it is his grace that we live at all, so it must be of his grace if we live well.  R. 
True is that you say. For as Paul saith, By grace we are saved; and without grace we could not but be damned. Then is a man overcome by his sins, while he labours to live righteously of his own strength, without the hope of the grace of God that delivereth him. Moreover as the forenamed Apostle said of himself, 
1. Cor. 15.10.  By the grace of God I am that I am: so must we say of ourselves, by the grace of God we are that we are, whatsoever in goodness we are, for as that learned man Hierome saith, Our righteousness doth not consist of our merits, 
Hieron. lib. 1. adverse. Pelag.  but of the grace and mercy of God: that therefore I may once come to a conclusion, I here say Amen to your petition  Q. 
So much the juster is my petition, by how much the better (Amen) fits your conclusion: but I see it fits well; and I wonder nothing you sought to conclude. For lo we are at the pitch of our parting, and I never thought thereof. Lord how soon and suddenly is this day gone? I had thought we had been much farther from our parting place then now I see we either were, or are. But seeing there is no remedy, I thank you heartily for your company, most heartily also I thank you for the good documents both touching my life, and concerning my death, you have in your conference with me vouchsafed to deliver unto me. God make me willing to regard them and able to requite you. I esteem them because they are healthy, and I must and will remember you, because you have dealt courteously.  R. 
Your kindness is great, yea greater by much than I either ever deserved, or now desired: neither my company, nor my conference have merited, what either willingly you say you gave, or dutifully you say you owe. The first necessarily you were to have because thus far one way did well serve us both. Except one of us should have gone about, we could not have gone asunder. The last handsomely you could not be denied, because as friendly as earnestly it was desired, of some thing also we were to be talking, whilst together by the way we were to be walking.  Q. 
But you might have chosen that notwithstanding, whether you would have talked of this matter yea or no?  R. 
Not opportunely, though lawfully. For every time fits us to talk of death, because we know not how soon we must yield thereto; whether to night before to morrow, or now before anon?  Q. 
In deed we are at an uncertainty, either when or where we are to expect it, but the remembrance thereof to some is irksome?  R. 
That makes not that conference there: abouts, to others should be loathsome, some seek it, many wish it, all must undergo it, though some cannot abide to hear of it, yet there is no reason but some should think of it.  Q. 
God forbidden that any should be otherwise minded. If we think of other petite businesses (as we do) (for what go we about which we think not of afore we go about it?) much more should we think of it. It is the last and greatest business we have to do, and in their last actions men commonly labour to excel themselves. Shall or should they then in this seek to shame themselves? they should not, whatsoever some will, wise men will not, whatsoever others do: whatsoever others do or will do, God make us wisely to think of it, well to provide for it, that strongly to arm ourselves against over much fear of it, orderly we may come to it, patiently we may bear it, happily we may pass through it, and christianly as well as courageously we may overgo it.  R. 
Amen: for the well minding of it ere it comes, is the right managing of it when it comes, he that never thinks of it, can hardly abide to undergo it, and will scarcely labour well to pass through it, that makes many so unwilling to hear of it, and so impatient to bear it as they are; namely, their seldom minding it, and their never thinking of it.  Q. 
I am just of your mind for that: so am I also for all else that hitherto you have spoken concerning it. I could say more, but I will not, the time that tarrieth no man, and the way, which being unknown troubleth every man, do both call me a way. Once again therefore good master Regulus, I heartily thank you, and humbly take my leave of you.  R. 
If there be no remedy, but needs we must break company, the Lord be with you.  Q. 
And with you also.  R. 
Amen: I beseech him for without him; neither of us both can do any thing: the holy Angel of God go with us, to the places whither we are going, and conduct us to the place which we are ever desiring, and protect us in the places wherein we shallbe abiding.  Q. 
Amen, Amen: for so shall now our journey be prosperous, and in the end our arrival to rest most joyous, but again far you well, 
2. Cor. 13.13  for I must yield to time being subject to time.  R. 
Farewell sweet friend Quirinus: and the grace of our Lord jesus Christ, and the love of God the father, and the most comfortable fellowship of the holy Ghost, be with us and remain with us this day and always: Amen, Amen.  
FINIS.