and gracious to us in his own method, nor were willing to exercise and improve our virtues at the charge of a sharp fever, or a lingering consumption. "Woe be to the man that hath lost patience; for what will he do when the Lord shall visit him1."

SECTION VII.

The second Temptation proper to the State of Sickness, Fear of Death, with its Remedies.

THERE is nothing which can make sickness unsanctified, but the same also will give us cause to fear death. If therefore we so order our affairs and spirits that we do not fear death, our sickness may easily become our advantage, and we can then receive counsel, and consider, and do those acts of virtue which are in that state the proper services of God; and such which men in bondage and fear are not capable of doing, or of advices how they should, when they come to the appointed days of mourning. And indeed, if men would but place their design of being happy, in the contempt and despite of the things of this world, and in holy living, and the perfective desires of our natures, the longings and pursuances after heaven, it is certain they could not be made miserable by chance and change, by sickness and death. But we are so softened and made effeminate with delicate thoughts, and meditations of ease, that if our death comes before we have seized upon a great fortune, or enjoy the promises of the fortune-tellers, we esteem ourselves to be robbed of our goods, to be mocked, and miserable. Hence it comes that men are impatient at the thoughts of death; hence come those arts of protraction and delaying the significations of old age: thinking to deceive the world, men cozen themselves, and

Ecclus. 2. 14.

by representing themselves youthful, they certainly continue their vanity. We cannot deceive God and nature for a coffin is a coffin, though it be covered with a pompous veil; and the minutes of our time strike on, and are counted by angels, till the period comes, which must cause the passing-bell to give warning to all the neighbours that thou art dead, and they must be so: and nothing can excuse or retard this. And if our death could be put off a little longer, what advantage can it be in thy accounts of nature or felicity? They that 3000 years ago died unwillingly, and stopped death two days, or stayed it a week, what is their gain? Where is that week? And poorspirited men use arts of protraction, and make their persons pitiable, but their condition contemptible; being like the poor sinners at Noah's flood: the waters drove them out of their lower rooms, then they crept up to the roof, having lasted half a day longer, and then they knew not how to get down: some crept upon the top branch of a tree, and some climbed up to a mountain, and stayed it may be three days longer but all that while they endured a worse torment than death; they lived with amazement, and were distracted with the ruins of mankind, and the horror of an universal deluge.

Remedies against the Fear of Death, by way of
Consideration.

1. God having in this world placed us in a sea, and troubled the sea with a continual storm, hath appointed the church for a ship, and religion to be the stern but there is no haven or port but death. Death is that harbour whither God hath designed every one, that there he may find rest from the troubles of the world. The holy scripture, giving an account of the reasons of the Divine providence taking godly men from this world, and shutting them up in a hasty grave, says, that they "are taken from

the evils to come:" and concerning ourselves it is certain, if we had ten years ago taken seizure of our portion of dust, death had not taken us from good things, but from infinite evils, such which the sun hath seldom seen. It hath happened many times, that persons of a fair life and a clear reputation, of a good fortune and an honourable name, have been tempted in their age to folly and vanity, have fallen under the disgrace of dotage, or into an unfortunate marriage, or have besotted themselves with drinking, or outlived their fortunes, or become tedious to their friends, or are afflicted with lingering and vexatious diseases, or lived to see their excellent parts buried, and cannot understand the wise discourses and productions of their younger years. In all these cases,

and infinite more, do not all the world say, that it had been better this man had died sooner? But so have I known passionate women to shriek aloud when their nearest relatives were dying, and that horrid shriek hath stayed the spirit of the man awhile to wonder at the folly, and represent the inconvenience; and the dying person hath lived one day longer full of pain, amazed with an undeterminate spirit, distorted with convulsions, and only come again to act one scene more of a new calamity, and to die with less decency. So also do very many men: with passion and a troubled interest they strive to continue their life longer; and it may be they escape this sickness, and live to fall into a disgrace; they escape the storm, and fall into the hands of pirates, and instead of dying with liberty, they live like slaves, miserable and despised, servants to a little time, and sottish admirers of the breath of their own lungs. It is a sad calamity, that the fear of death shall so imbecile man's courage and understanding, that he dares not suffer the remedy of all his calamities; but that he lives to say, I have lived this one day longer than I should. Either therefore let us be

willing to die when God calls, or let us never more complain of the calamities of our life, which we feel so sharp and numerous. And when God sends his angel to us with a scroll of death, let us look on it as an act of mercy, to prevent many sins, and many calamities of a longer life, and lay our heads down softly, and go to sleep without wrangling like babies and froward children. For a man, at least, gets this by death, that his calamities are not immortal.

But I do not only consider death by the advantages of comparison; but if we look on it in itself, it is no such formidable thing, if we view it on both sides, and handle it, and consider all its appendages.

2. It is necessary, and therefore not intolerable: and nothing is to be esteemed evil, which God and nature have fixed with eternal sanctions. It is a law of God, it is a punishment of our sins, and it is the constitution of our nature. Two differing substances were joined together with the breath of God, and when that breath is taken away, they part asunder, and return to their several principles; the soul to God our Father, the body to the earth our mother: and what in all this is evil? Surely nothing, but that we are men; nothing, but that we are not born immortal but by declining this change with great passion, or receiving it with a huge natural fear, we accuse the Divine Providence of tyranny, and exclaim against our natural constitution, and are discontent that we are men.

3. It is a thing that is no great matter in itself; if we consider that we die daily, that it meets us in every accident, that every creature carries a dart along with it, and can kill us.

4. It is a thing that every one suffers, even persons of the lowest resolution, of the meanest virtue, of no breeding, of no discourse. Take away but the pomps of death, the disguises and solemn cere

monies, the women and the weepers, the swoonings and the shriekings, the nurses and the physicians, the dark room and the ministers, the kindred and the watches; and then to die is easy, ready, and quitted from its troublesome circumstances. It is the same harmless thing that a poor shepherd suffered yesterday, or a maid-servant to-day; and at the same time in which you die, in that very night a thousand creatures die with you, some wise men, and many fools; and the wisdom of the first will not quit him, and the folly of the latter does not make him unable to die.

5. Of all the evils of the world which are reproached with an evil character, death is the most innocent of its accusation. For when it is present, it hurts no body; and when it is absent, it is indeed troublesome, but the trouble is owing to our fears, not to the affrighting and mistaken object. And besides this, if it were an evil, it is so transient, that it passes like the instant or undiscerned portion of the present time; and either it is past, or it is not yet; for just when it is, no man hath reason to complain of so insensible, so sudden, so undiscerned a change.

6. It is so harmless a thing, that no good man was ever thought the more miserable for dying, but much the happier. When St. Paul fell under the sword of Nero, and St. Peter died upon the cross, and St. Stephen from an heap of stones was carried into an easier grave, they that made great lamentation over them wept for their own interest, and after the manner of men; but the martyrs were accounted happy, and their days kept solemnly, and their memories preserved in never-dying honours.

7. It is a sottish and an unlearned thing to reckon the time of our life, as it is short or long, to be good or evil fortune; life in itself being neither good nor bad, but just as we make it, and therefore so is death.

8. But when we consider, death is not only better