Seauen helpes to Heauen Shewing 1. How to auoid the curse. 2. How to beare the crosse. 3. How to build the conscience. 4. How with Moses to see Canaan. 5. Simeons dying song, directing to liue holily and dye happily. 6. Comforts for Christians against distresses in life, and feare of death. 7. Feruent prayers, to beare sicknesse patiently, and dye preparedly. The second edition: much enlarged by Steuen Ierome, late preacher at S. Brides. Seene and allowed.

MOSES His sight of Sion: applyed to encourage and direct euery Christian to his heauenly CANAAN.

NVMB. 27.1.2.3.4.

And Zelophehad the Sonne of Hepher, had no Sonnes but Daughters.

CHAP. I. The case of the inheritance of Daughters propounded.

Sect. 1.

BEcause this case of the Daugh∣ters of Zelophehad is extraor∣dinary, and not obuious in the Scriptures besides, in any the like example; it will not be amisse, lying in the fore∣front of the Chapter, bordering vpon that of Moses his warning to dye: since it concernes

a subiect not vsuall, the title of the Womans Inheritance, to touch it in some perticulars, and the rather, because it was the last case that Moses adiudged, immediately before that the Lord himselfe sentenced and adiudged him to dye. In which, though there be many things worthy our exact dilating and vrging, both pleasing and profitable, as would ap∣peare in the opening and applying of this Scripture: yet I choose rather, from the war∣rant and writings of an excellent Light in our Church,* 1.1 according to his Method, to com∣mend vnto you, these Notes and Obserua∣tions.

[Note. 1] Here then first note, how carefull these Daughters are of a place among the people of God in the Earthly Canaan, which was a type of the Heauenly:* 1.2 Ought not all wee to be as carefull for that Heauenly? yes, and more carefull: so no doubt are Gods Chil∣dren, when their eyes be opened: and by name, Women; for although many are busi∣ed about attyres and vaine shewes, to make them pleasing vnto men, yet others doe seeke by all meanes for that eternall rest, and how to be pleasing vnto God; which is the onely good and perfect way: Fauour is deceitfull and beautie is vanitie, but a woman that feareth the Lord she shall be praised. Prou. 3.30.

Sect. 2. How cases are wisely to be carried before the Magistrate.

[Note. 2] OBserue how these Daughters goe not vp and downe from Tent to Tent, from one to another, tatling and pratling, murmuring and complaining; but directly they goe to the Magistrate, and there exhibite their desire, wai∣ting for reliefe and order from him: so should all men doe, not marring a good cause with ill handling. Being come to him, see how mo∣destly, and womanly they propound their matter, without any vnfitting words of choler or anger, or any vnseemely behauiour any way: see againe how vvisely they preuent an obiection, that might haue beene made of their Father, that happily he was one of those Rebels that tooke part with Corah, Dathan, and Abiram, and so perished. No, (say they) our Father dyed in the Wildernesse, and he was not among the assembly of them that were assembled against the Lord in the Companie of Corah, but dyed in his sinne: that is, as all sinners must, for death is the reward of sinne, &c.* 1.3 Where you may see what a comfort, what a credit and glory honest Parents be to their Children: they leaue a good name behinde them, which makes their children bold to speak

of them, when others must hang their heads and blush, eyther to mention them themselues, or to heare them spoken of by others. A great motiue to all Parents, euen for this cause, to be carefull of their carriage.

Sect. 3. The true rule of iudging cases, Consultation with God.

FOr the iudgement and resolution of this request, it is said in the 5. vers. Then Mo∣ses brought their cause before the Lord. And the Lord spake vnto Moses, saying: The daugh∣ters of Zelophehad speake right, &c. Before, you see that the cause was brought before Moses and Eliazer, and all the Princes, such a coniunction there was of the ciuill Magi∣strates and Ecclesiasticall Ministers together in hearing of causes: which continueth euer since, as appeareth in good records of Anti∣quitie. But neyther Moses nor Aaron spake till they had receiued resolution from God, and vnderstood his will. [Note. 3] In like manner should it be still with all Iudges, first to know and vn∣derstand, and then to iudge, wherein the Lord still is ayding and directing, although not by speaking, as to Moses, yet by his Spirit of wisedome and vnderstanding, of counsell and knowledge, men vsing the meanes as they

ought of learning and prayer; Be wise ye Kings,* 1.4 and be learned yee that are Iudges of the earth:* 1.5 For Prayer; if any lacke wisedome, let him aske it of God (as Salomon did) which giueth to all men liberally and reprocheth no man,* 1.6 and it shall be giuen him, &c.

[Note. 4] Another vse, againe, men may well make here, euen a caueat for Plaintiffes and Defen∣dants, to haue but such causes as if they be brought before GOD, may be approued, as this was of the Daughters of Zelophehad: but alacke, should the most of our suites and con∣trouersies in these dayes, be brought to this touch and tryall, how impious, how hatefull, how vile would they appeare. The all-holy God is offended with our braules: much more with our wicked paines, costs, and charges, to effect the madnesse and malice of our Hell-heated harts, in bringing to passe our diuellish designes, and pestilent plots against our Bre∣thren: that I may say nothing of them that pleade them to the vttermost of their wit and cunning, daubing them ouer with humane E∣loquence, and painting them out with filed and flowing words, against their owne consci∣ences, and that knowledge which they haue both in the Lawes of God and man. Is it not a grieuous fault to iustifie a wicked man, or to condemne an Innocent man; and is it not so in causes? Doth God pronounce a woe against

the one, and is hee not wroth with the other? Well, for this cause (if it were nothing else) there must needes be a generall Iudge∣ment, that those things may be pleaded and iudged before the Lord, which are wrong∣fully pleaded and adiudged here. Well, God giue eyes and feeling, I say no more.

Sect. 4. The case adiudged, and spiritually applyed.

GOds answere you see now following: first, perticular, in regard of these women, The Daughters of Zelophe had spake right,* 1.7 thou shalt giue them a possession to inherit amongst their Fa∣thers Brethren, and shalt turne the inheritance of their Father vnto them. Then generally, for a Law to others;* 1.8 If any man dye and haue no Sonne, then yee shall turne his inheritance vnto his Daughter; and if bee haue no Daughter, yee shall giue his Inheritance vnto his Brethren; and if hee haue no Brethren, yee shall giue his Inhe∣ritance vnto his Fathers Brethren; And if his Father haue no Brethren, yee shall giue his In∣heritance vnto his next Kinsman of his Family, and hee shall possesse it: and this shall be vnto the Children of Israel a Law of Iudgement, (or an Ordinance to iudge by) as the Lord hath commanded MOSES. In which gracious An∣swere these things may serue for our vse.

[Note. 5] First, we may note, that God reiected not these women from hauing a place in his earth∣ly Canaan, because so earnestly they sought and desired it: and thereby wee may gather comfort assured and infallible, that out of his Heauenly Canaan hee neuer reiecteth any that are desirous to haue a place in it: for Hee that commeth to me (saith hee) I cast not away. God would not the death of a sinner,* 1.9 but ra∣ther that hee would turne from his sinne, and be saued. God would haue all men to be saued, and to come to the knowledge of his truth,* 1.10 And in this, God is no excepter of persons,* 1.11 but in euery Nation, hee that feareth him, and worketh righteously, is accepted of him. There is neither Iew nor Grecian, bond nor free, male nor female in this, but wee are all one in Christ Iesus. Exclude not then your selues out of Canaan, and the Lord of mercy and goodnesse will not exclude you.

[Note. 6] Againe, wee may note how harsh this dis∣inheriting of Daughters is, because wee desire to continue the name: If God be pleased to continue the Land or Inheritance in our name, blessed be his will; if hee be against it, and to that end giue no Sonne but Daughters, wee fight against one that is too strong for vs, in seeking by-wayes contrary to his rule, and how can it please him? God raiseth vp houses and putteth downe at his pleasure; for

the Earth is his, and all that is in it: with his owne to doe his will who will controule and checke him? Now if he doe this by a woman, why may hee not? May hee raise a name by women inheritors, and may hee not change the name againe when hee seeth good, by gi∣uing a daughter and no Sonne? Let vs often thinke of the Psalme, in a religious feeling, and humbly desire to receiue instruction from the Lord, They thinke their houses and their ha∣bitations shall continue for euer, euen from gene∣ration to generation, and call their lands by their names: but man shall not continue in honour, hee is like the beasts that dye. This their way vt∣tereth their foolishnesse, yet their posteritie delight in their talke, &c.

Here wee may note how grossely and grie∣uously they erre, that condemne the gouern∣ment of Women, when Crowne and King∣domes, by lawfull descent, in the all-guiding prouidence of God, fall vnto them: for, be they not within this Law of God, that he saith should be a Law of Iudgement that is, a Law to iudge by of this matter for euer; If a man haue no Sonne, his Inheritance shall descend vn∣to his Daughter?

CHAP. II. Moses is fore-warned to die, and how God fore-warnes vs.

Sect. 1.

THE second part of this Chapter now followeth in the 12. Verse, to wit, the shewing of the Land of Promise to Moses and the telling him of his death, in these words: Againe, the Lord said vnto Moses, goe vp into this Mount of Abarim, and behold the Land which I haue giuen to the Children of Israel. And when thou hast seene it, thou shalt be ga∣thered vnto thy people, as Aaron thy Brother was gathered, &c. These points that are naturall from this place will come againe to be spoken of in the last Chapter of Deutronomie, to which I referre you. Let vs therefore I pray you, euen seriously and zealously pitch our mindes vpon these points: [Note. 1] First, that Moses is not here taken away sodainely, but is premonished before that he must away, and a time giuen him to prepare himselfe for it: a great and sweet mercy of God to his Children. Where∣fore Dauid prayeth heartily, Lord,* 1.12 let mee know my end, and the measure of my dayes: Let me know how long I haue to liue. And againe in another Psalme, Teach mee to number my dayes

that I may apply my heart vnto Wisedome. The Lord doth not this by expresse words, as here to Moses: [ 1] but first, by increasing weaknesse and infirmities vpon vs: [ 2] secondly, by many yeeres: [ 3] thirdly, by Examples of others daily before our eyes: [ 4] and fourthly, many times by a secret instinct in our hearts, with arguments and circumstances fitting to confirme vnto vs, that wee must dye: so that if wee be vnpre∣pared it is our fault that wee carry no better an eye to the Lords dealings with vs, no bet∣ter a watch ouer our selues for state of body and minde, nor make better vse and applica∣tion of things, as that often repeated counsell in Scriptures willeth vs,* 1.13 saying, Watch, watch, for you know not at what houre, the Bridegroome will come, &c. Sweet is the Lord, and most gra∣cious is his course. Let vs not be wanting in ours, and all shall be well: the time neuer so∣daine, the thing neuer fearefull, but as wel∣come as quiet sleepe to a wearied, and ouer-wearied body. A sodaine death to any one prepared, is no hurt: for the word of God is firme and immutable:* 1.14 hee that beleeueth shall be saued: No man taketh my Sheepe out of my hands: There is no condemnation to them that are in Christ Iesus, which walke not after the flesh but after the Spirit.* 1.15 Againe, Who shall separate vs from the loue of Christ, shall tribulation, or an∣guish, or persecution, or famine, or nakednesse, or

perils, or sword. No, no,* 1.16 for I am perswaded that neyther death, nor life, (no not sodaine death) nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to se∣parate vs from the loue of God which is in Christ Iesus our Lord. Now if none of these, certain∣ly not sodaine death as I said before, and there∣fore well saith the Booke of Wisedome, concer∣ning the godly, that though he be preuented by death, yet shall hee be in rest: hee was taken away least wickednesse should alter his vnderstanding, or deceit beguile his minde: though he was soone dead, yet fulfilled hee much time,* 1.17 for his soule pleased God, therefore hasted hee to take him a∣way from wickednesse, &c.

It is said that S. Iohn dyed of an Apoplexie, and Policarpu•• wished hee might doe the like, yet a 1.18 wee vsually pray against sodaine death, first, in regard of the rash iudgement of the world: secondly, many mens negligence in preparing themselues for all houres; the want of which hath made the godly sometimes ti∣merous, as wee see in Dauid, Psal. 39.15. thirdly, as their soules are not alwayes set in order, so neyther their houses, as in Ezekia, 2 Kings 20.1. But I say againe, to one that hath laid his ground-worke well, it is no hurt blessed be God: and for the iudgement of men in taking Gods office vpon them in iudging

weakly or wickedly of their Brethren, Mat. 7.1.2. it is too rash vsually both in this and o∣ther things. The life before, and the profes∣sion and confession of a true Faith, ought to giue all men satisfaction; if not, let them re∣member that saying well,* 1.19 Who art thou that iudgest another mans Seruant? hee standeth or falleth to his owne Master and Lord. To the b 1.20 wicked indeede that haue wallowed in sinne without feeling, sodaine death is fearefull, ey∣ther in warre when the bullet taketh him, or at Sea when hee is drowned, or any other way whatsoeuer: when Ammon is nailed to the wall by his Brother Absolon, 2 Sam. 13.28.29. when Pharaoh and his Companie be sodainly drowned in the Seas, Ezod. 14.27.28. Corah, Dathan, and Abiram sodainely swallowed vp of the earth, Numb. 16.32. When Zimry and Cosbee, the Israelitish and Moabitish wantons be sodainely destroyed by Phineas Speare, or Gods plagues, in their filth or after, Numb. 25.4.8. The old c 1.21 Worldlings, and d 1.22 Sodomites sodainely consumed by fire or water; e 1.23 Balta∣zar, f 1.24 Antiochus, g 1.25 Herod, the rich h 1.26 Churle, with others, sodainely swept away like dung from the face of the earth, with the besome of Gods wrath, and strucke with Gods reuenging hand in the midst of their drunkennesse, cru∣eltie, pride, couetousnesse, and such sins, their case is fearefull.

Sect. 2. That all must die.

BVt though Moses be not sodainely taken away, yet away hee goeth: it is very true, and so must all flesh, therefore let vs reckon of it, The reward of sinne is death, Rom. 6.21. And since all flesh is sinfull, to all is appointed once to die, Heb 9.27 hodie an cras, &c. whether it be to day or to morrow, it must be, it will be, a debt it is, and must be paid, saith S. Augustine; Hodie mihi, cras tibi; I to day, you to mor∣row, till wee be all gone: nothing more vncertaine then the time, nothing more cer∣taine then the thing. They that liued so many hundred yeeres, as Adam, Methusalem, Noah, Sem, and the other Patriarkes, of euery one it is said Et mortuus est, and hee dyed, the longest time had an end: and at the last death knocked for him, hee must away. And as no time so no vertue can auoid death, but euen Moses himselfe, as worthy a man as the earth hath carried, as the Word testifies of him, Iosh. 1.2.13. Heb. 3.2.5. yet this Moses must die.

But if a man maruell at this, why such men should dye,* 1.27 since sinne which is the cause of death, is pardoned & forgiuen them, through faith in Christ: let him know that this is done for two causes.

[ 1] First, for those reliques of sinne and cor∣ruption which hang vpon, and by death must be purged and taken cleane away, God then perfecting that sanctification which was begun before. [ 2] Secondly, that wee might be made conformable to our Head Christ Iesus, who as hee by death ouer-came death▪ and rose from death to life, so must wee by him; both which ends yeeld vs great comfort, because they shew that death is not laid vpon the elect as a pu∣nishment, but as a mercy vouchsafed by a sweet father for the ends named.

Sect. 3. God prepares his children to dye, as hee did Moses, by shewing them Canaan.

BVt before hee dye, and passe this way of all flesh, God will haue him goe into the Mountaine, and see the Land of Promise, this was done in sweet goodnesse, that with more ready will hee might make an end. And assu∣redly thus dealeth God with his louing chil∣dren at their latter ends,* 1.28 euen giue them a glympse, a sight and taste of the true Land of Promise, that heauenly Canaan: which hee hath prepared for them after death. But as Moses to see this pleasant sight, must ascend vp into the Mountaine; so must wee raise vp, and lift vp our hearts, our soules, our thoughts,

and the eyes of our mindes, as it were aloft to an high Mountaine, that so wee may see what will make vs most willing to depart, that our ioy may be full and endlesse, as in Peter.* 1.29

That Moses entered not into Canaan, but onely saw it, it had two ends: first, the punish∣ment of his Incredulitie, when hee strucke the Rocke spoken of here in the 14.* 1.30 Verse of this Chapter: and secondly, for mysterie, Vt significet nos per Legem, cuius Minister, &c. that it might signifie that by the Law, whereof Moses was Minister, wee may see as it were afarre off eternall life and saluation, but neuer enter into it that way, because through cor∣ruption of our natures, wee are not able to performe it, which being not performed,* 1.31 shut∣teth vs out, and subiecteth vs to a curse.

Sect. 4. Moses obedience to Gods summons, a patterne to vs.

THat Moses went vp into the Mountaine to dye, Deut. 34.1. is an example before our eyes of most singular obedience, for hee grudged not, hee grieued not, he shrunke not backe, but yeelded to Gods blessed pleasure, and was most willing and ready to dye. O that wee may finde grace and mercy with God, so to doe when time commeth, saying with

tongue, and saying with heart, behold here am I thy seruant, be it vnto mee as thou my bles∣sed God wilt: Is my time come▪ and must I away? Lord then I come, and desire to be loosed, and to be with thee▪ Againe, that Moses endured so patiently the deniall of him to enter into the Land, which no doubt hee much desired, let it euer teach vs and streng∣then vs to doe the like when God denieth vs our desires: for assuredly God will doe bet∣ter for vs, as here he did for Moses, if vvee rest on his good pleasure. It is a true saying, it is a good saying, let it neuer goe out of our mindes; Semper Deus suos exaudit, &c. God alwayes heareth his Children, if not vnto their will, yet vnto their saluation and good.

CHAP. III. The nature of death sweetned to the Saints, with fifteene resemblances of death to sleepe.

OBserue it againe carefully, that death is not mentioned vnto Mo∣ses in any terrible words, but in sweet wordes,* 1.32 Ibis ad Patres, Thou shalt goe to thy Fathers, and so still is the death of Beleeuers spoken of in the Scriptures, that we might draw sweet comfort from it, against any feare that fraile flesh may

conceiue of death. For there is a death which most men feare, and that is the seperation of body and soule, our naturall death: and there is a death which too few feare, and that is the se∣peration of the soule from God. Ʋita carporis anima, vita animae Deus, the life of the body is the soule, and the life of the soule is God: Against this naturall feare oppose this and the like phrases in Scriptures,* 1.33 You goe to your fa∣ther, therefore feare not. Socrates a Heathen was much comforted at his death, that hee should goe and meete with those learned Po∣ets, Orpheus, Homer, Hesiod, and such like, how much more may wee ioy to meete with God the Father, and God the Sonne, and God the holy Ghost, with Angels, Arch-angels, Patriarkes, Prophets, Apostles, and all the ho∣ly company of Heauen; our fathers, our mo∣thers, our sisters, and brothers, our friends and deare ones, that are gone before vs? O glori∣ous sight, O inestimable comfort, worthy to make vs cry with the Apostle;* 1.34 I desire to be loosed, and to be there: Come Lord Iesus, come quickely. Death is an end of all misery, and the beginning of all blisse, an eternall dwelling with God againe, and an aduantage as the A∣postle nameth it, a sweet sleepe, a comforta∣ble rest, Vitae via, the way of life, saith Am∣brose: Nomen tantum fidelibus, death is onely a bare name and no death indeed to the faith∣full,

saith Chrisostome: Nemo timet mortem, ni∣si qui non sperat viuere post mortem; No man feareth death, but hee that hopeth not to liue after death: the Lord gaue, and the Lord ta∣keth away life as well as goods, and shall not wee say with Iob?* 1.35 Blessed be the Name of the Lord. If wee hold for tearmes of yeeres, or at the will of the Lord, must not we be con∣tent to relinquish it when our tearme is expi∣red. Wee our selues doe looke for it at the hands of our Tenants, and would be much offended if they should be disobedient: shall wee not performe to God what wee looke for at men? Grudge not at the losse, but be thank∣full for the Ioane: wee are Gods Tenants, and we ought to giue him his owne when it is due to him. Would you keepe a pledge from the true owner, that committed it to you for a time. Our life is Gods pledge, hee hath left it with vs now so long, he euer entended to call for it againe, and will you not restore it glad∣ly and willingly without murmuring and re∣pining? thinke how you would like that at mans hands to keepe your pledge? Heathens haue beene strong, and shall Christians be weake?

The Swan is said to sing most sweetly when shee must die, and shall Gods Children weepe? Blessed, blessed are the dead that die in the Lord, saith the holy Ghost, Reu. 14.13. and will we

not beleeue him? O ignaros malorum suorū, &c. O ignorant men of the miseries of this life, that doe not esteeme and prayse death, as the best inuention of nature: yea, let vs say rather it is the great mercy and goodnesse of God towards man: for first, it expelleth calamitie; secondly, it includeth felic••tie; thirdly, it pre∣uenteth the perils of youth; fourthly, it finish∣eth the toyles of age: Omnibus finis, multis remedium, nonnullis votum; to all an end, to ma∣ny a remedie, to some a wish; deseruing bet∣ter of none then of them to whom hee com∣meth before hee be called for. As children feare their friends when they are disguised, but when their vizards are plucked off, are glad of them: so of death, Ignorance makes feare, and Knowledge ioy.

Cleambrotus, saith Cicero, after hee had read Platoes Booke of the happy estate of the dead, cast himselfe head-long off from a wall, into the Sea, that hee might come to that happi∣nesse: the same Author speaketh of another Philosopher that so disputed of the contempt of death, that many willingly killed themselues, whereupon Ptolomy the King forbad him any more to speake of that matter in his Schoole: Now alacke, what comparisons be betwixt Philosophicall Comforts and Diuine, out of the Treasure of Gods owne Wisdome, taken from his written Word? Shall wee then with

our light feare that, which they in their dark∣nesse so little regarded? God forbid. The day of our birth wee neuer feare; and The day of death (saith God, that is euer true) is better then the day that one is borne, Eccles. 7.3. That resemblance of death to sleepe in Scriptures, 1 Cor. 15.51. is most fit if you marke it, and full of pleasure: for,

1 As no man can euer wake, but of neces∣sitie must sometimes sleepe: so no man can euer liue, but must needes haue a time to die.

2 Be a man neuer so strong, sleepe will tame him, and so will death, as it did Goliah, Sampson, Milo, and others.

3 As sleepe maketh vs put off our cloaths and Iewels, and that willingly, that we may take our rest: so dealeth death with vs, it taketh away all our pompe and port, and layeth vs downe in our beds, till the waking time to arise.

4 As sleepe commeth of eating: so came death also to our first Parents by intempe∣rancie in eating the forbidden fruit, Gen. 2.17.

5 As our dayes doings be our nights trou∣bles, by the working of the phantasie: so are our lifes sinnes our deaths griefes, by the gnawing of the Conscience, as appeareth in Iudas, Antiochus, and Francis Spira.

6 Sleepers haue no stormes, nor dead men know the worlds woes, for Abraham is igno∣rant

of, and Israel knowes not the Iewes woes, the first things being past &c. Reu. 21.4.

7 Some fall sodainely or quickely into sleepe, and some are long, according to the moistnesse or drynesse of their braines: euen so, some dye sooner as young Iosias, and some later, as olde Methusalem, according to the temper of their radicall moysture, as it plea∣seth God.

8 Some sleepe in their owne houses, and some in other mens, as did Sisera in Iaels, some in the fields, some at Sea, some here, some there, in sundry places: so doe wee dye, some at home, and some abroad; some by land, and some by Sea as God appointeth.

9 No man can tell the very time that hee falleth asleepe, but onely feeleth it comming, and his body disposed to it: so no man can tell the very moment of his death, but onely feeleth his body faint, and his spirits drawing to an end.

10 Suanius dormiunt qui relinquunt, &c. They sleepe much better (saith one) that leaue all their cares in their shooes which they put off, and goe to rest with a quiet minde: euen so doe they dye better, that haue disposed of all their worldly matters, by Will or other∣wise; whereby they are not troubled or distract∣ed by them.

11 They sleepe well againe, that haue la∣boured,

and taken paines all the day time: and so they die well, that in their vocation haue not beene idle, but imployed both body and minde to doe good.

* 1.3612 As Assuerus when he could not sleepe, called for the Chronicles of his kingdom, to be read vnto him: so assuredly, whilst wee wake in this world, and the sleepe of death commeth not vpon vs, it shall be a most pro∣fitable thing to reade, or cause to be read vn∣to vs, the chronicle of GOD, the sacred and holy Scriptures, the treasures of all Comfort and good instructions.

13 When the body sleepeth the soule slee∣peth not: no more dyeth the soule when the body dyeth.

14 No man goeth to bed to sleepe but with a certaine hope and purpose to wake and rise againe: so must wee dye in assurance of that great and generall Resurrection.

15 And as our voyce and calling vpon men awake them: so shall that sounding Trumpet doe in that day. Our Bed (saith another) is the Image of our Graue; the cloaths that couer vs, of the dust and earth cast vpon vs; the little Flea that biteth, of the Wormes that shall consume vs; the Cocke that croweth, of the last Trumpet: and as (saith hee) I rise vp lustily, when sluggish sleepe is past, so hope I to rise vp ioyfully to Iudgement at the last:

How fitly then Death and Sleepe be resem∣bled together, you see.

CHAP. IIII. Considerations to moue vs to embrace death as willingly as we goe to sleepe in our beds na∣turally.

BVT you may happily wish to know what may make you dye willingly and gladly when Gods time com∣meth, flesh being fraile, and an enemy still to the Spirit, till God subdue it▪ your desire herein is good, and hear∣ken a little to these things: if death be a sleepe as you heare the Scriptures still call it for our Comfort, then looke what maketh men goe to sleepe gladly without any feare, and the same shall helpe vs greatly to dye contented∣ly and chearefully: [Note. 1] the first thing is wearinesse or paine of body, for in this case you know how willingly wee goe to rest, and how hear∣tily wee wish wee were asleepe; for the sleepe of him that trauelleth is sweet, Eccless. 5.11. Apply it to death, if you eyther be weary of the toyles and troubles of this wretched life, of the dishonest courses that are in it, and of the infinite trickes, sinfull and vile, before God and good men: or if you be in any paine of

the whole, or any part of the body, not to be cased and helped by the Art of man: how in such a case is death welcome, and of right so should be, much more then sleepe? For first, sleepe easeth but for a time, but death for euer, both these causes: secondly, sleepe taketh not away the Maladie, but the feeling; Death ta∣keth both away, and as I say, for euer. The diseases of the body? how many? how strange? how fearefull? who can number them; when daily happen new, that the Physitian knoweth not? sweet Death is a Supersedeas for all, curing what we haue, and preuenting what we might haue, should God so be pleased to lay them vpon vs. Thinke therefore seriously of this one meanes, to make death welcome, and as∣suredly you shall be the better.

Sect. 3. The second Consideration.

[Note. 2] A Second thing that maketh vs willing to to goe to our naturall sleepe, is griefe and anguish of minde, sorrow and woe of hart, and will not this also make vs dye willingly? Surely so much more then the former, by how much griefe of minde exceedeth any griefe of body. The crosses by Foes, the crosses by Friends, the disobedience of Children, the vnfaithfulnesse of Seruants; publike woes; and

priuate wrongs, in goods, in name, and many other wayes, they are more bitter then Gall and Wormewood, more burning and biting then tongue can expresse: now scalding, now cooling, the oppressed heart groaning and sighing, panting and pincing away in the view and sight of all beholders; the number is so great that no man can comprehend them: euery day begetting new griefes of minde, as well as new paines and diseases of body. Thinke with your selues, whether euer you escaped day in your life without some discontent, grea∣ter or lesser, that according to his measure hath not bit you, and grieued you. It is Vallis Lachrimarum, the Vale of misery that we liue in: and from one misery or other we shall ne∣uer be free while wee liue in it.

S. Augustine said vpon some feeling, Diù viuere est diù torqueri, Long to liue, is long to be vexed and tormented. The holy Prophet Elias went a dayes iourney in the Wildernesse, and sate downe vnder a Iuniper tree, desiring that hee might dye, and saying, It is enough,* 1.37 O Lord, take my Soule, for I am no better then my Fathers. See how griefe of minde made this holy man willing to dye, and most welcome should that good will of God haue beene to him, if so it had pleased the giuer and taker away of life to doe with him: adde vnto these words the like words of Tobiah, Deale with me

O Lord, as seemeth best vnto thee, and command my spirit to be taken from mee, that I may be dis∣solued and become earth: for it is better for mee to die then to liue, because I haue heard false re∣proches, and am sorrowfull; command therefore that I may be dissolued out of this distresse, and goe into the euerlasting place, turne not away thy face from mee. See the effect of sorrow and griefe of minde in this good man: againe, it maketh him most willing and desirous to dye.

It is written of Babylis, Bishop of Antioch, slaine by Decius that persecuting Emperour, that going to his death, he said the words in the Psalme; Returne vnto thy rest, O my Soule, for the Lord hath beene beneficiall vnto thee: (an ex∣cellent place for such a time:) as if he should haue said, Now my griefes farewell, and all my woes and wrongs in this wicked world; and now my Soule be chearefull and glad, for now commeth thy rest, thy sure rest, thy sweet rest, thy neuer failing rest, but eternall, for euer: therefore returne vnto it, O weary soule, and giue thankes and praise to God, for hee hath beene beneficiall vnto thee in this most gracious change and happy release. Conclude with the words of wise Sirach, and remember them often: O Death, how bitter is the remem∣brance of thee to a man that liueth at rest, in his possessions, vnto the man that hath nothing to vexe him, and that hath prosperitie in all things? &c.

But againe, O Death, how acceptable is thy iudgement vnto the needfull! and vnto him whose strength faileth, and that is now in the last age, and is vexed with all things, &c. Feare not the Iudgement of death: remember them that haue beene before thee, and that come after thee: it is the ordinance of the Lord ouer all flesh, and why wouldest thou be against the pleasure of the most Highest? whether it be tenne, or an hundred, or a thousand yeeres, there is no defence for life against the graue.

Sect. 3. The third consideration.

[Note. 3] A Third reason that maketh a man willing to sleepe naturally, is the good that com∣meth both to body and minde by such sleepe: it cheareth and refresheth, gladdeth and com∣forteth both, let the same reason also make thee willing to dye; for Death will minister much more comfort, chearing and refreshing, and that for euer, as shall be said. The Brazen Serpent cured the beholders, and had no sting: so doth death, and hath no sting ney∣ther. That it cureth and helpeth all euils, you know, because it is Finis omnium malorum, the end of all euils: and it hath no sting, as you are taught when you reade those words; O Death, where is thy sting? O Graue, where is

thy victories?* 1.38 the sting of death is sinne, and the strength of sinne is the Law: But thankes be vn∣to God, which hath giuen vs victory through our Lord Iesus Christ. Mors Christs, mors mortis meae, The death of Christ is the death of my death,* 1.39 saith Bernard. O Death! I will be thy Death, saith hee by the Prophet. And Hie∣rome vpon it; Illius morte t•• mortua es, &c. By his death thou art dead, by his death wee liue, thou hast deuoured, and art deuoured thy selfe, oh Death. Death maketh dust returne to the earth as it was, and the Spirit to returne to God that gaue it, saith the word of God, and shall not wee be glad of this? Shall it grieue vs to returne to God? to haue the Spi∣rit goe from whence it came? to walke with God? to enter into life? to goe to the Marri∣age of the Lambe? Is the brute Oxe grieued to be vnyoaked? Were Abraham, Isacc, and Iacob; holy men, or holy women, euer vnwil∣ling? Wherefore if men desire naturall sleepe, in regard of the good that commeth by it, so doe you death: and cherefully from your heart say with olde Simeon; Lord, now lettest thou thy Seruant depart in peace, according to thy Word, &c. Luke 2.29.

Sect. 4. The fourth Consideration.

[Note. 4] A Fourth cause making men willing, with∣out feare, to sleepe naturally, is that as∣sured hope which they haue to awake and a∣rise againe: and shall not you arise from the sleepe of death? why then should we shrinke more at the one then at the other? wee shall rise againe, for Christ our Head is risen, and the Members must follow: If the dead be not raised, then is Christ not risen, &c. as you read in that singular Chapter, 1 Cor. 15.20. The Sunne riseth and setteth againe, the Moone waineth & groweth againe. Of the ashes of the olde Phoenix commeth another: the leafe fal∣leth, and the sappe descendeth, yet both sappe and leafe returne againe. Sarahs wombe, though dead, yet beareth a Sonne, when the Lord will: so shall the resurrection be of dead bodies. The hand of the Lord was vpon mee,* 1.40 (saith the Prophet) and carried mee out in the Spirit of the Lord, and set mee downe in the midst of the field, which was full of bones.* 1.41 And hee led me round about by them, and behold, there were very many in the open field, and loe, they were very dry. And hee said vnto mee,* 1.42 Sonne of man, can these bones liue? And I answered, O Lord God, thou knowest. Againe,* 1.43 hee said

vnto mee, Prophesie vpon these bones, and say vnto them, O yee dry bones, heare the word of the Lord. Thus saith the Lord God vnto these bones,* 1.44 behold, I will cause breath to enter into you,* 1.45 and yee shall liue. And I will lay sinewes vpon you, and make flesh grow vpon you, and couer you with skinne, and put breath into you, that yee may liue,* 1.46 and ye shall know that I am the Lord. So I prophesied, as I was commanded, and as I pro∣phesied there was a noyse, and behold there was a shaking, and the bones came together, bone to his bone.* 1.47 And when I beheld, loe, the sinewes, and the flesh grew vpon them, and aboue the skinne couered them, but there was no breath in them. Then said hee vnto mee, Prophesie vnto the wind: prophesie sonne of man,* 1.48 and say to the winde, Thus saith the Lord God, Come from the foure windes, O breath, and breathe vpon these slaine, that they may liue.* 1.49 So I prophesied as hee had comman∣ded mee: and the breath came into them, and they liued, and stood vp vpon their feet, an ex∣ceeding great armie.

Such another excellent place is that in the Apocalypse,* 1.50 And I saw a great white throne, and one that sate on it, from whose face fled away both the earth, and the heauen, and their place was no more found.* 1.51 And I saw the dead, both great and small stand before God: and the Bookes were opened, and another booke was opened, which is the Booke of life, and the dead were iudged of

those things, which were written in the Bookes, according to their workes.* 1.52 And the Sea gaue vp her dead, which were in her, and Death and Hell deliuered vp the dead which were in them: and they were iudged euery man according to their workes.

Thus you see, that as from our natu∣rall sleepe, so from death, wee shall awake againe, and therefore no cause to feare the one more then the other, Resurrectio mortuorum, spes Christianorum, The Resurrection of the dead, is the hope of the Christians Faith. So Tertullian, meaning their ioyfull hope, that wipeth away all teares and vnwillingnesse to dye. Credo Resurrectionem carnis, I beleeue the resurrection of the body, and life euerlasting: Therefore care away; Though I dye yet I dye not, but onely sleepe in my Graue, as in my Chamber, till my GOD send his Angels to awake me with his Trumpet, that I may enter into ioy that n••uer shall haue an end; till which time I rest free from all sorrow and paine, not troubled with any of the worlds woes, but as a man in his bed fast asleepe, most free from all offences and vexations. Yea, euen the selfe same body shall arise, to our vnspeakable com∣forts, teach the Scriptures, Iob 19.25. Iohn 5.29. 1 Cor. 15.42.43. and many other places, euen as Christs body arose the same that it was before, the same eyes, mouth, feet, hands, &c.* 1.53

Dixe••••nt, tactis corproibus, &c. They said, (saith Tertullian of auncient Christians,) tou∣ching, or laying their hands vpon the bodies, wee beleeue the resurrection of this body, this body that I touch and lay my hands vp∣on, for the goodnesse of God will giue glory to that body that hath giuen glory to him, the selfe-same eye, the selfe-same mouth, the selfe-same eare, feet, hands▪ &c. What an en∣couragement is this to doe well, if you marke it? and what an argument to make vs willing to dye, being assured of this as weare?

Sect. 5. The last Consideration. The bodyes freedome, and the soules Glorification.

[Note. 5] THE fift and last cause that maketh vs willing to goe to our naturall rest, with∣out feare, muttering, or any discontent, is the chearefulnesse and liuelinesse of body and minde, that vseth to follow after sleepe, both to body and minde, being refreshed thereby so greatly, let the same cause make vs willing to dye, for there is no comparison betweene the comfort and refreshing that naturall sleepe worketh, and that which followeth after death, when Christ shall change our vile bodie, that it may be fashioned like vnto his glorious bo∣dy, according to the working whereby hee is

able to subdue all things vnto himselfe, when this corruptible hath put on incorruption, and this mortall hath put on immortalitie. If that small glimpse which the Disciples saw made them wish for three Tabernacles, and an eter∣nall being there, Mat. 17.4. O how shall the whole glory of heauen and heauens blisse rauish vs, and make vs glad, that wee haue at∣tained to it! O no such refreshing can come from our earthly beds and naturall sleepe here. Wherefore with ioy let vs welcome the houre of death, and blesse God for it tenne thousand times, following the foot-steps of worthy Fathers and Saints in the Church, whose feeling of this point God hath directed them to leaue behinde them in their writings, O tu vita, quam praeparauit Dexs ijs, qui dili∣gunt eum: vita vitalis, vita beata, vita secura, vita tranquilla, &c. O thou life (saith Augustine) prepared of God, for them that loue him, thou liuing life, thou blessed life, thou secure life, thou quiet life, thou beautifull life, thou life that knowest no death, thou life that know∣est no sadnesse, thou life without blot, with∣out sorrow, without care, without corruption, without perturbation, without any varietie or change. Would God that laying aside this burthen of my flesh, I might enter into thy ioyes, O quam fortunatus ero si audiuero, &c. O how happy shall I be, if I might heare those

sweet Songs of thy Citizens, and those honey sweet verses; but O more happy if I my selfe may finde grace and fauour to sing a song vn∣to the Lord Iesus Christ, of the sweet Songs of Sion! O verè foelices, qui de Pilago, &c. O truely happy they that come out of the Sea of the World, to the Hauen of Heauen, out of Banishment to their owne Country, and out of a foule Prison to a glorious Palace! O Coelestis domus luminosa, ad te suspirat, &c. O Heauenly House, full of glorious light, to thee tendeth my pilgrimage, that he may possesse mee in thee, that made both mee and thee! Inter Brachia Seruatoris mei & viuere volo, & mori cupio; In the Armes of my Sauiour I wish to liue, and desire to dye. Many such feeling speeches I could repeate from the auncient militant warriours in this mortalitie, whom we call Fathers, when they went to the Father of Spirits; shewing how farre they were from any vnwillingnesse to die, which if wee make vse of as wee ought, assuredly they will vvorke in vs through the blessing of God, the same effect. To shut vp this, the godly cry, come Lord Iesus, come quickely: Now they are in the world, then they shall come to their owne: now they are in the skirmish, then shall they be in their vi∣ctory: now in the tempestuous Sea, then in the quiet Hauen: now in the heate of the day, then in rest and coole euening: now in

place absent from Christ, then with him fol∣lowing wheresoeuer hee goeth. Now their life is hid with Christ, but then shall they appeare with him in glory, and that glory for euer and euer, without change or end. 1 Iohn 4.2.

Comforts against the feare of Death: by which the Chri∣stian Soule may be made wil∣ling to her Diss••lution. CHAP. V.

THE feare of death is not one of the least temptations to a weake Christian: for, Death is not onely fearefull to a na∣turall man, whose hope is in this world, being in it owne nature the most terrible of all terribles; as Hea∣then men haue tearmed it: for which cause wicked men are agast at the apprehension of it, as appeares in the example of B••ltazar, of Hamon, and others being as vnwilling to dye as the Beare vnto the Stake, and the Swine vn∣to the Shambles: but euen the godly them∣selues haue some combats and conflicts in this

kinde, as had our Sauiour Christ himselfe, E∣zekias, and Dauid, &c. by reason that Nature abhorres her owne abolishion, and feares the dissolution of the soule and body, which are naturally as vnwilling to be seuered and sun∣dered as two friends, that haue beene borne, and bred, and brought vp together, are loath to depart, and to take their long leaue eyther of other: therefore to make that easie and facile vnto thee, which of it selfe is harsh and difficult, that thou maist submit thy selfe wil∣lingly to that which all flesh haue vndergone and must vndergoe of necessitie. Arme Grace against Nature, and the Spirit against the Flesh, with these comfortable considerations.

* 1.541 Consider that by corporall death, God onely cals againe for that soule which at the first hee created and infused into the body, to informe and animate it, and that this Soule of thine flits not out of her terrestriall tabernacle by chance or hap-hazard, or casualtie, or for∣tune, or by the Climactericall yeere, the reuo∣lution of seauens and nines, or by the position of the Heauens, or course of the Starres, or by thy disease, or sicknesse, occasioned by bad dyet, superfluities of meates or drinkes, ouer-great heates or taking of cold, or the like acci∣dents, which are but meere instruments of thy mortalitie; but looke at the superiour Agent, GOD himselfe, who hath now determined

and disposed thy death: Hab. 9.27. who hath numbred thy dayes and appointed thy limits: who turnes thy dust into his dust, Gen. 3.19. thou being a Sonne of Adam, and cals for thy Spirit to returne to him that gaue it, Psal. 90.3. Eccles. 12.7. And therefore seeing it is the Lord that cals, be thou as willing to sleepe with thy Fathers, as Samuel was to awake out of his naturall sleepe at Gods call, 1 Sam. 3.10. Thinke that thy Soule is giuen vnto thee as a precious pledge to be safely kept, and there∣fore grudge not to returne thy holy pawne to God the chiefe owner, when hee requires it, but commit it to him, as into the hands of a faithfull Creator and louing Redeemer. Why should the Tenant at will, stand out with his Land-lord for an old rotten Cottage, when he would remoue him to a better Mansion? why should the Souldier be refractorie to leaue his station and place, to be otherwaies dispo∣sed of by his Generall and Commander? Now thou art here but a Tenant at will, thou hast no fee-simple of thy life: thou art a war-faring Souldier, professed in Baptisme, therefore like the Centurions Souldiers, be willing to goe when thy Captaine bids thee goe, Mat. 8.9.

2 Let this comfort thee, that thy sinnes,* 1.55 the cause of thy death, is taken away by the Messias, Christ; in whom thou beleeuest, by whom thy sinnes being pardoned, thou

art blessed, Psal. 32.1. his death being the death of Sin, and the conquest of Hell. Hos. 13. 1 Cor. 15. And therefore comfort thy selfe with Dauids holy Meditations, encouraging thy soule to returne vnto her rest, because the Lord hath beene bountifull vnto thee, since he hath deliuered thy Soule from death (euen the second death) thine eyes from teares, and thy feete from falling: and since thou shalt walke before the Lord, euen with the foure and twentie Elders, in long white roabes, in the Land of the liuing, Psal. 116.7.8.9. For all thy bitter griefe in corporall death, (which yet is sweetened to the Elect) the Lord will deliuer thy soule from the pit of corruption: for hee hath cast all thy sinnes behinde his backe, as hee did Ezekiahs, Esay 38.17. And therefore as there is no danger in hand∣ling an Adder or Viper, or any other Serpent, when her sting is taken away, so there is no perill in Death, since Sinne, which is the sting of Death, is to thee, not imputed, but in the mercies of God, pardoned, and in the merits of Christ couered. 1 Cor. 15. Rom. 8.1.

* 1.56Remember, that God is the same God vnto thee in thy death, that hee was in life; good, gracious, propitious, mercifull, and mindefull of thee in thy last and greatest exi∣gent. Enoch found it so, who walking vvith God in his life, vvas taken away by the same

God, in his death, that he was no more seene. Gen. 5.24. Therefore it was Iobs dying com∣fort, that his Redeemer liued, whom as hee desired, so hee hoped to see with the eyes of his body, as he had beheld him, with the rest of the Patriarkes, with the eyes of Faith, Iob 19.25. This consideration made him confi∣dent in the midst of his combats, that though the Lord should kill him, yet hee would trust in him. Iob 13. This made prophecying Iacob, ioyfull in his last farewell out of the few and euill expired dayes of his Pilgrimage, in the inioying that Shilo, the blessed Messias, and his saluation, which so long hee had waited for, Gen. 49.18.33. This made old Simeon so comfortably caroll out his Swan-like song a little before his death: euery particular of vvhich dittie expresseth his delight to dye, and his desire to depart, when hee had the worlds Sauiour in his armes, and his Spirit in his heart, Luke 2.25.26.27 28.29. And sure if thou haue the same grace, and feele God in so many particulars now gracious vn∣to thee in thy life, as did Enoch, Iob, Iacob, and Simeon; thou oughtest vpon the same grounds, to se••tle thy heart in the sweet assurance of Gods speciall presence in thy last dissolution, that hee will make thy bed in thy sickenesse, and send thee that very Comforter, his owne Spirit, which according to his promise he sent

his Disciples, euen when all externall com∣forts faile; if thou now worship him in spirit and in truth. Iohn 4.24. For Salomon the wi∣sest of men, from the wisdome of God, taught, what Dauid his Father blessedly felt, 1 Kings ch. 1. v. 48. ch. 2. v. 1.2.3. v. 10.11. that the righteous hath hope in death:* 1.57 euen then when the wicked is cast off by reason of his malice, as was Antiochus Epiphanes, Herod, and others. And therefore you of the Israel of God, you the Seede of Abraham, the friends of God, feare not, for the Lord is vvith his Seruants, with those whom hee hath chosen, and he will be with you, and not cast you away; but vvill strengthen, help, and sustaine you: yea againe I say, Feare not thou worme Iacob, and yee men of Israel, I will helpe thee saith the Lord, and thy Redeemer, the holy One of Israel, Esay 41. v. 8.9.10. & v. 14. If the Lord be thy friend (as hee vvas a friend to Abraham, to Laza∣rus,* 1.58 and to his Disciples, and is still to all that seeke him and his grace,) then sure hee will play a sure friends part, hee will sticke fast to thee in thy last conflict, in this thy vvarre∣fare, remembring thee euen in death, as hee did his friend Lazarus, Iohn 11.11. There∣fore apply Dauids meditation, as balme to thine owne sore, in thy feares: and say to thy soule, Why art thou sad oh my Soule? and why art thou so disquieted within mee? still trust in

God, and giue him thankes for the comfortable helpe of his presence. Though I walke through the shadow of death, yet will I feare none euill, for thou art with mee, thy Rod and thy Staffe shall comfort mee, Psal. 23.4. God is my God, euen the God of whom commeth my saluation. God is the Lord, by whom I escape death: by whom indeede death is no death. Psal. 68.20.

4 Remember what death is properly to the godly: not a dying, but a departing:* 1.59 Luke 2.29. not an abolishion, but a dissolution: Phil. 1. a loosing out of Prison, a Goale-de∣liuery to the soule; not a curse, but a blessing; a freedome and a libertie out of captiuitie; not pernitious, but precious in the sight of God is the death of his Saints, Psal. 116. A walking with God. Gen. 5. A going to our Fathers in peace. A gathering to our people, and A yeeld∣ding of the spirit, Gen. 25.8. Gen. 49.33. A sweet sleepe, Deut. 31. A rest of our flesh in hope, Psal. 16. & 116. A resting from our la∣bours, Reu. 14. with diuers such Epithites that the Scripture giues, speaking of the death of Abraham, Iacob, Moses, Dauid, Iosias, &c. and the rest of the Saints of God. Oh then, why shouldest thou feare thy freedome? Doth any Iewish, Turkish, Romish, or Athenian Bond-man, take it ill to be infranchized? Doth any Apprentise distaste to be made a Free-man? Is any Prisoner daunted vvith

the newes of his deliuery out of colde Irons? Is any Captiue discomforted when hee per∣ceiues the meanes of his ransome? oh then why shouldest thou be daunted with that mes∣senger that is sent from the King of heauen, to deliuer thee from all the maladies and mi∣series of this life? from all the distresses, cros∣ses, and cares that are incident to this morta∣litie, in bonds, sickenesse, diseases, paines of body, burthen of minde, incurable sores, with an hundred such like afflictions, which make life to be loathedly vnpleasant and vnprofita∣ble besides?* 1.60 Is any man afraid of his bed? is not rest comfortable to a iournying foot-man; to a trauelling pilgrime, or a drudging labou∣rer? Oh how glad is hee to repose his wea∣ryed limbes in his wished couch! Oh how acceptable is sleepe to refocillaite and recouer the ouer-spent spirits, and to reuiue the de∣cayed powers! Now thy death is but a sleepe, as the Word testifies: there being such a pro∣portion betwixt death and sleepe, that the Heathen could tearme sleepe the Image of Death,* 1.61 and the elder Brother of Death: and our graues are our beds, in which our bo∣dies resting and sleeping, the holy Ghost, vvhose liuing Temples they were, vvatch∣ing ouer them vvhen they are dead, shall rouze them vp at the last day in beautie, glory, and splendor, like the Sunne; re∣freshed,

like a Gyant ready to runne his Race.

5 Further,* 1.62 (to inlarge and diffuse this me∣ditation a little further) doth any man dislike to accept of these opportunities, where hee shall not onely see and visite, but inioy the company and conference of his friends; his longed for, his louing and beloued absent friends? their sight is gracious, the commu∣nion and conuersation with them is more gra∣cious: now by death we come to enioy a 1.63, and to ioy in the presence of our friends, vvho haue broke the Ice before vs, and haue led the way to this common Inne of death: we shall see the face of CHRIST, wee shall looke vpon him, whom our sinnes haue pierced, be∣hold his wounds in his glorified body, as the Angels now behold them; wee shall insepera∣bly be vnited vnto him, and so ioy in him, that our ioy shall be full, in those blessed man∣sions which hee hath gone before to prepare; wee shall liue and conuerse with Abraham, Isaack, and Iacob, and the ancient Patriarkes; with Dauid, Iosias, Ezekias, &c. and all religi∣ous Kings; with Samuel, Esay, Ieremie, Iohn Baptist, and all the holy Prophets; with Peter, Andrew, Phillip, and all the blessed Apostles; with Matthew, Marke, Luke and Iohn, the sin∣cere Euangelists; with Paul, Steuen, Peter and Iames, and all the constant Martyres, zealous

Confessors, and Professers of the Truth; yea, and all the rest of the faithfull, whom we shall know to the increase of our ioy, especially those whom wee haue here knowne and seene, euen as Adam knew Eue in the Creation,* 1.64 and Peter knew Moses and Elias in Christs Trans∣figuration (a type of our Glorification) whom before they had neuer seene. To conclude therefore, now is the time, when in the Church triumphant, all that haue beene within the Couenant of Grace, and vnder the Gospell in the Church militant, shall come to the Mount Sion, and to the Citie of the liuing God, the celestiall Ierusalem, and to the company of in∣numerable Angels, and to the Assembly and congregation of the first borne, which are writ∣ten in heauen, and to God the Iudge of all, and to the Spirits of iust and perfect men, and to Iesus the Mediator of the new Testament, Heb. 12.22.23.24. Now, what great harme is there in going to our friends? especially, such friends as these be, who in knowledge and wisedome, in glory and excellencie, in loue and amitie, doe farre surpasse all friends vpon earth.* 1.65

6 Consider the fruit and happy effect of Death, in freeing thee from sinne, and all mi∣series the punishments of sinne: that stroke that kils thee will kill also a monstrous Mo∣ther and a wretched Daughter, Sinne and

Sorrow: for, as Death is the death of the bo∣dy, so it is the disseuering of sinne from the body; Sinne that brought forth Death is de∣stroyed by Death, euen as the Viper kils the damme that bred him, and as Nero murthered Agrippina that bore him: that which puls downe the house of the body, destroyes Sinne the troublesome and vnruly Tenant that dwelt in this house. Now, is it not a ioy to thee, to be rid by any meanes of such an vnworthy and vnwelcome guest, as Sinne, which is al∣wayes quarrelling with thy best friends, as the Spirit and the Grace of GOD within thee? Art thou not glad to be freed from such a Make-baite, as this body of sinne, this old A∣dam, which is alwayes stirring vp ciuill broyles and combats within this little world of thy selfe? alwayes plotting and contriuing the ruine and destruction of thy better part, thy Soule? Art thou not glad to haue such a fire quenched, as thy burning lusts, and rebelling concupiscences, the worst burning Feuer that euer came to man? Art thou not glad to be rid of a sloathfull, luxurious, riotous, vaine, wanton, vicious, rebellious Seruant, which is alwayes grieuing and offending thee, prouo∣king thee to euill, hindering thee from good, sluggish to doe well, forward to all euill? such a guest, such a quarreller, such a fire, such a rebell, such a seruant is thy Flesh; dull and dead,

and lumpish, slow and sluggish to euery good dutie, priuate and publique; prone and pro∣pense to euery sinne; alwayes solliciting, im∣portuning, trying, and tempting thee, with as great importunitie as Potiphars Wife did Io∣seph, to abase and abuse thy soule and body, in euery filthy pollution, to commit spiritu∣all whoredome with the world, and the flesh; still grieuing thy God, and offending his ma∣iestie, abusing his mercy, crucifying Christ, turning his grace into wantonnesse, vexing his Spirit, quenching the motions, and hin∣dering the operations of his Grace; taking part with Sathan thy forraine enemie, like an inmate traytor, and domesticall conspirator. Now, Death dislodgeth this guest; quels this quarreller, hangs vp this Achitophel, quench∣eth this lustfull fire, executes this rebell, ca∣shiers this seruant: for euen as the Iuie dyes that twines about the Oake, when the Oake is cut downe; so the cutting downe of the body is the curbing and curing the sinne in the bo∣dy, which sinne liues and dyes, hath his birth and death, with the subiect wherein it is resi∣dent: for he that is dead is freed from sinne, Rom. 6.7. Therefore, Mors metuenda non est, quia est finis peccatorum. Ambrose.

Now, as it frees thee from sinne, so the cause ceasing, the effect ceaseth also: it frees thee from all the miseries that grow, as fruits,

from this cursed Tree: euen all the paynes and labours of body, and vexations of spirit that are incident to this mortall condition. This made the Wise-man praise those that were dead, before those that are liuing. Eccle. 4. and to preferre the day of death before the day of life, Eccles. 7. And made some of the Philosophers in their Heathenish Paradoxes affirme, that it was best for a man neuer to be borne, the next best, to dye soone; because in respect of the many miseries of this life, which they saw into with their naturall eyes, they thought Nature was a Mother vnto all other Creatures, and a Step-dame vnto man;* 1.66 there∣fore Iob that drunke as deepe in this cup of common afflictions incident to humane na∣ture, as euer any meere man, in this respect desired death; Euen as the Servant desired the shadow, and as the Hireling looked for the end of his worke, Iob 7.2.

7 Consider that God doth not onely de∣liuer thee from the euill of sinne and the euill of punishment present,* 1.67 but by taking thee now away hee hath a purpose to free thee from future temporall euils, which perhaps hee purposeth to bring vpon that place and people amongst whom thou art: for indeede this is the Lords ordinary proceeding, to de∣liuer his Seruants from the euils to come, whilest the wicked are chained in earth, and

reserued for further plagues. Thus hee tooke away good Augustine ere the Gothes and Vandals ouer-ranne Hippo, where hee vvas Bishop: this the Lord promised, as a speciall mercy to good Iosias, that before hee vvould accomplish his threat against Iudah, he should be put into his graue in peace, and that his eyes should not behold the euill, 2 Kin. 22.20. And thus hee saith of the mercifull men and righteous, that they are taken away from the euils to come, that Peace shall be vpon them, and they shall rest in their beds, when the Witches Children, the seede of Adulterers and Whores, a rebellious people, shall perish and consume, Esay 57.1.2.3. Apply this fauour of God to thine owne particulars, for the strengthening of thy faith, as also inlarge it, by the meditation of these euils, which are fore-told in these last times, Mat. 24.4. v. 24. &c. Luke 21.25. 1 Tim. 4.1.2. 2 Pet. 2.1.2.3.

* 1.688. Remember, this corporall death thou art to vndergoe, puts a period to a most pe∣rillous and dangerous fight, with which in this life thou wast continually exercised, in which fight thou diddest often faint, was often soy∣led, often wounded, more often put to fight, (euen to flye to Heauen for help, succour, and refuge) then euer the Israelites were occasio∣ned to flye and cry vnto GOD, against the a 1.69 Amorites,b 1.70 Amonites, Amalekites, c 1.71 Aegip∣tians,

Philistines, or any of their mortall ene∣mies. Thou canst tell well what these enemies were, the deceitfull World, deluding Flesh, and deceiuing Diuell, 1 Tim. 6.4.18. Ephe. 6.12. 1 Pet. 5.8. 1 Iohn 2.13. The lust of the flesh, the lusts of the eyes, and the pride of life, 1 Iohn 1.16. How oft haue they soiled, how oft haue they foyled thee? What bur∣nings hast thou had from thine owne boy∣ling concupiscence within, and from Sathans fiery darts without? What bloody bickerings hast thou had with thine owne rebellious heart? What ciuill broyles betwixt Grace and Nature, two armed Champions, strugling with∣in thee, like Iacob and Esau in Rebeccahs wombe? What combats hast thou had with thine owne corruptions, thine owne flesh rising against thee, as Absolon against Dauid; in∣couraged and counselled by that Serpentinely politique Achi••phel, the Diuell, how to dis∣possesse thee of a better kingdome then any earthly Monarch euer gaue, euen the King∣dome of Heauen; driuing thee from the Ca∣stle of Grace, and preuenting thee from the Throne of Glory? What troupes of lusts out of thine owne bosome, and breeding, like the blacke guard of Ruffians, and Swash-bucklers, haue ioyned issue with the Flesh against thee, the Diuell being the grand Generall of those slauish and sinfull Legions? What vvounds

and wrackes hast thou receiued from Pride, Luxurie, Worldlinesse, Carnalitie, Ambition, Anger, Aemulation, Malice, Couetousnesse, sensuall Delights, carnall Desires, &c. the skars whereof are yet remaining, though their ran∣cour be cured by repentance? how haue these successiuely, and oft successefully, set vpon thee, one after another, like the Lion after the Beare, and Goliah after the Lion, against Da∣uid; oft-times all together? What oppositions hast thou had with Luxurie, when Couetous∣nesse hath beene conquered? how hath Am∣bition lift vp his head, when Lust hath beene bet downe with the Hammer of Mortification? If Ambition hath beene quenched, how hath Anger boyled? how hath Pride puft vp, Wrath inflamed, Enuy gnawed thy distracted and distempered heart? how haue pestilent Passions (like Hydra's heads cut off) risen vp one after another: nay (like the heads of the Serpent Amphisbena) one against another, all against thy peace? Now, when Death comes it is the death of all these thy deadly enemies; thy rest in the graue is a rest from all these perturbations: the bearers of thy Hearse car∣ry thee (like the Romane Worthies) in a tri∣umphant Chariot; then thou hast the Con∣quest after these tumultuous and various con∣flicts: therefore lift vp thy head, and reioyce in thy death-bed, for now thy warre-fare is at

an end, and thy reward which thou shalt now possesse amongst the blessed conquering Spi∣rits in glory, shall neuer haue end. Now thy soule like the Aeagle, shall mount aloft, singing vpward with the little Larke, taking the wings of a Doue, it shall flye out of this inclosing house of the body, and be at rest, safe and secure from the snares of the hellish Fowler: free from the snares of the world, neuer to be besmeared nor intangled againe with the lime-twigs of the catching and intrapping flesh. Sugar and sweeten the bitter cup of thy death with this Meditation; and if thou truely hate sinne, loue the Lord, detest thy corruptions, and fight against thy spirituall temptations: this triple peace which thou shalt enioy; first, from thine enemies; secondly, in thy Soule; thirdly, with thy GOD, the God of peace, amongst, the Angels of peace, in the King∣dome of peace, will be thy dying peace.

9 Thou maist inlarge this Meditation,* 1.72 by pondering the griefes and vexations that thy soule hath beene pinched with here, not onely for thine owne personall sinnes, Originall and Actuall, of Omission and Commission, but for the sinnes of others, of this wicked world in which thou liuest, and of wicked and vn∣godly men amongst whom thou liuest, which now thou shalt be freed from: for, alas, what man, hath any feare of God, any sparke of

Grace, liuing, trading, trafficking amongst vngodly, vngracious, and prophane men, as Noah liued amongst the Worldlings, Lot amongst the Sodomites, Ioseph and Daniel a∣mongst Idolaters, as Esay, Ieremie, and Eze∣kiel amongst a sinfull, beastly, hard-hearted, and rebellious people: seeing their abhomi∣nations, hearing their fearefull and horrid blasphemies, when like Dogs they set their mouthes to barke against heauen that hurts them not; like Toades and Serpents spitting daily and deadly poyson, in their deuillish oathes, euen in the very face of God, vpon no occasion, without any temptation, but onely of custome, gracelesnesse, madnesse and malice against the Lord himselfe; besides other harsh sounds comming from their worldly, luxurious, and carnall hearts, with a thousand such like impieties, and horrid villanies, a∣mongst professed Christians, more enormi∣ous then haue beene, or now are, amongst the very Turkes, Iewes, and Pagans, nay, amongst the Beasts themselues: who, I say, hearing and seeing these things, can haue any ioy or com∣fort in this life, in the few and euill dayes of his Pilgrimage? Who could be contented to liue in a Pallace in pompe, where hee should euery day heare his deare Parents, his Father and Mother, railed vpon and reuiled; his Bre∣thren traduced; his owne Country and coun∣try-men

vilified? this were a racke and torture: Oh what ioy haue we then to liue in this worlds Prison, where daily and hourely wee heare God our Father, the Father of Spirits, Iesus Christ, our elder Brother, blasphemed; his Name abused, his glory eclipsed, and his chil∣dren calumniated; our Brethren, Saints by calling, Cittizens of the Celestiall Hierusalem, vsed as the off-scourings of the world; mocked at by the mocking Michols, and rayled vpon by the Satanicall Shemeis of our age: being meere subiects of sport, (as CHRIST vvas to the Iewes, and Sampson to the Philistines,) to the Diuels Apes, prophane men in their Pest-house-Play-houses, and in their deuillish and drunken merriments, in Tauernes, Ale-houses, Tobacco-shops, and Brothell-houses: who, vnlesse hee haue an heart of flint, hard∣ned like the nether-Milstone, can be freed from remorse, diuision, diuulsion? who vnlesse a Myrmidon, or hewen out of Caucasus (as was once fained) can temper from teares? who can be otherwayes (if hee be Gods) then a mourning Doue, an howling Ostrich, and a so∣litary Pellican, in this worlds wildernesse and Desart of sinne, for all the sinnes of the sonnes of men? who can but mourne with the holy Saints in former times, for all the abhomina∣tions of the Citie? Ezek. 9 4. Whose heart is not vexed with Lots, for the vncleane con∣uersation

of millions amongst vs, vvhose workes of darkenesse, in these dayes of light, shall iustifie the Sodomites in iudgement, 2 Pet. 2.7.8. who cryes not, Woe is me (with Dauid) that is constrained to liue here in Me∣seck, and to dwell in the tents of Kedar? Who prayes not with Samuel, for a sinfull people? 1 Sam. 12.23. Whose soule is not wounded with the sinnes of the times, that breake out in such abundance? Who could not be content to be free from the smell, stinckes, and infe∣ction of them? What comfort is there to haue any conuerse or commerse with such, more then with bruit Beasts and wicked Spirits, that commit such sinnes, (as Intemperance, and Luxurie and Drunkennesse) which beasts and Diuels commit not? Now ponder well Deaths lenitie in this corasiue:* 1.73 Death stops thine eares from hearing the Blasphemies of the multi∣tude wherewith they blaspheme. Death hood∣winckes thine eyes from beholding such vaine and filthy obiects, as made the Heathen De∣mocritus plucke out his eyes that hee might not behold; Death chaines thy tongue from talking, with, or talking of such obsceane sub∣iects; Death, Gods Messenger, pluckes thee away,* 1.74 as the Angell did Lot, out of the So∣dome of this world, and carries thee to Zoar, a Citie of refuge, the new and true Ierusalem; from whence thou shalt come againe with thy

Sauiour in the clouds, to see these wicked ones cast into burnings, Mat. 25.41. but neuer to heare them more blaspheming: from vvhich Iudgement thy soule shall returne to heauen againe, with her old companion the body, now awakened out of the dust, and glorified, where thou shalt alwayes after to eternitie heare the Quires and Melodies of Angels and heauenly Spirits, carrolling out their new Songs, and Haleluiahs, to the glory of the Lambe, Apoc. 5.9.

10 As Death frees thee from the conuersa∣tion, so from the corruptions of wicked men,* 1.75 which as it is not the least safetie, so it should not be the least ioy and tranquillitie to a Chri∣stian; and the rather, because the danger of in∣fection by them is here so imminent as feare∣full. If any thinke himselfe safe and sound, and on a sure ground in this kinde, as too many are too bold; let him know that it is as safe for sound Apples to lye amongst the rotten, for sound Sheepe to feede amongst the scab∣bed, for cleare eyes to looke earnestly on those that haue sore eyes, for a healthfull body to conuerse with the infected in the Pest-house; as for thee to liue and conuerse with the wic∣ked, and not to learne wickednesse, with the froward without frowardnesse: nay, it is as ea∣sie to touch pitch and not be defiled: the ex∣perience of Gods Saints leaue it recorded:

that when the Saints are amongst sinners; first, eyther by Imitation of them; secondly, or com∣pulsion by them; thirdly, being brought into straites by their wiles; fourthly, by their temp∣tations and seductions; fiftly, in extremities amongst them; sixtly, by the ouer-swaying of their owne humane passions; or by some such meanes they are infected with them: these things occasioned Ioseph to sweare by the life of Pharaoh,* 1.76 amongst the Aegyptians; Abra∣ham twise to vse simulation,* 1.77 dissimulation, or aequiuocation, in two prophane Courts; Dauid to faine madnesse, in the Court of Achish, 1 Sam. 21.13. Peter to deny his Master amongst the high Priests Seruants, Mat. 26.74. the true Prophet to eate bread with the false Prophet, 1 Kings 13.15.16. the Chil∣dren of Israel to commit Adultery and Idola∣try with the Daughters of Moab. Numb. 25. All these haue failed, or fallen for company (as one breach brings downe another) amongst wicked men, which is thy case now, and hath beene. Now Death deliuers thee from euer conuersing, much more from corrupting by wicked men.

* 1.7811 Let another of Deaths commodities comfort thee, in that it very much doth pri∣uiledge thee from the madnesse and malice of the maleuolent Monsters of the vvorld: thou art now secure from the pushing hornes

of the Buls of Bashan, from the sword of in∣iustice, from the arme of tyranny. Though mad Saul send for deuout Dauid, to kill him in his sickenesse, 1 Sam. 14.15. yet none can harme the body of a dead man: first, it may by kept vnburied, for a time, as great Alex∣anders was; secondly, arrested for debt, into which a good Christian may fall in life, 2 Kin. 4.1. thirdly, be wounded and mangled, as Hectors was by the Grecians (liuing Hares may leape ouer a dead Lyon;) fourthly, dig∣ged vp againe, as Pope Formosus body was by Stephanus his successor, and as Bucers was by the Papists (an act more befitting Swine then men:) yet it cannot be hurt or harmed, because it is insensible of paine; and therefore neede not feare Phalaris his Bull, nor the Persecutors wilde beasts; nor the Pa∣pists fire and Fagot, and burning chamber, nor the most exquisite tortures of the greatest Ty∣rants: for thy spirit, it returnes to the Father of spirits, thy soule to God that gaue it, euen as the beames of the Sunne reflect vpward againe, towards the Sunne, from whence they came.

12 Besides, thy good name,* 1.79 that especial∣ly is cleared by death: for, wee oftentimes see that by the aemulation of aequals, the enuy of inferiours, the hatred of superiours, and the wickednesse that is in the hearts of all, good

men in their life time, by Gods permission, for causes best knowne, some secret, some reuealed,* 1.80 haue beene vvondrously abased and abused, censured, calumniated and scorched by the malicious and maleuolent tongues of such as haue beene set on fire by Hell, oftentimes to the very eclipsing of their good name for a time:* 1.81 being poysoned and besmeared with their Aspish venome; vvhose good names it pleaseth God to restore againe vnto them,* 1.82 at, or after, the houre of death, making the lustre and splendor of their graces then to breake out like the light at the noone-day, dispersing all the clouds of scandall, which haue in their vapours ascended from the fog∣gie and filthy Quagmires and Marrish of ig∣norance and Malice. Who eyther denies or doubts of this, may see it in the Glasse of the Word▪ and obserue it in the experience of other ages and our owne. What oppositions had Moses the meekest man on earth,* 1.83 the faithfull Seruant of GOD, in his life time, in the place of his Magistracy, amongst a re∣bellious people, though hee discharged the greatest function that euer was committed to any meere man, the best that euer any did, that was but flesh and bloud?* 1.84 yet how was hee vp∣brayded, scandalized and slandered, his Com∣mission from God contradicted? hee vvas thought to take too much vpon him, accused

as a destroyer,* 1.85 or at least a deluder of the Lords people, concerning the promised Ca∣naan: yet the same Moses had beene wor∣shipped as a God of these ancient Idolaters after his death, if the Diuell could haue had his purpose, in exposing his dead body vnto them, being resisted by the Angell, Iude 1. v. 9. So was Dauid not a little disgraced by the mockings of his wife Michol, 2 Sam. 6.20. the raylings of Shemei, 2 Sam. 16.5. the calumnies of his tyrannous enemies, by whom hee was esteemed as a foole, reuiled as a mur∣therer, verse 6. accounted as an Hypocrite and vile man, ver. 7. yea, euen the drunkards made songs of him in his life time: now Dauid is esteemed as the sweet Singer of Israel, as the man after Gods owne heart, after his death. So, in our times, what broyles and turmoyles had that worthy Caluin, zealous Luther, reue∣rent Beza, iudicious Zanchy, moderate Me∣lancthon, learned Peter Martyr, Oecolampa∣dius, and others in forraine Countries; Cran∣mer, Latimer, Ridley, &c. amongst our selues at home: what filthy blots and aspersions were cast vpon their good names? how were their doctrine and doings misconceiued? their liues and learnings questioned and censured? their workes and writings wrested and misse∣interpreted? all that they said or did, preuer∣ted or corrupted, by the malicious enemies of

the truth, both within, and amongst them∣selues, and abroad amongst the Papists: in∣somuch that it was one of Melancthons dying Comforts, that by death hee should be freed (as his words are) from the barkings and bi∣tings of some dogs, in the forme of Diuines: which was the measure that the rest found, (as indeede in the whole course of Scriptures, the greatest enemies that euer the Church and zealous Teachers in the Church had, were of their owne rancke and profession, false Priests, false Prophets, Scribes and Pharisies, and false Apostles,) in which respect as the same Melancthon once hoped and in a man∣ner prophesied, that the after-Ages would iudge more candidly and sincerely of him and his Workes after his death: euen so hee, and others, now finde it: for, (notwithstanding the Blasphemies which Romish Rabshakeh's, Feuerdentius, Coc••leus, Bolserus, and others, belch out against these Germaine and Belgicke Lights, and the rest of the Host of God, whose tongues are no slanders) how hath the Lord honoured & famoused those worthy labourers in his Vine-yard, euen in their good names, since their dissolution? all of them being ac∣counted pillers (notwithstanding the detracti∣on of these Romish Caterpillers) in the house God: all of them in their zealous and learned Labours, (like Oecolampadius, as his name

imports) shining as precious Lights in the Church, which neuer shall be wholy obscured til he that is the light of the world come againe to Iudgement. This wee daily see verified, that (to the comfort of the suruiuing) though zealous Pastors, men of exquisite parts and paines, haue beene in the day of their Mini∣strie torne and reuiled amongst these Swine and Dogs, to whom they haue giuen holy things: counted as fooles and deceiuers (as the Iewes, and Christs Country-men, accoun∣ted Christ) mad men▪* 1.86 (as Festus thought Paul) and rauers and ragers in the Pulpit (as the Iewes held Ieremie) yet after the setting of their Sunne, they haue beene longed for,* 1.87 their losse lamented▪ (chiefely of the houshold of Faith) and their names honoured, in the harts, and mindes, and mouthes of multitudes, when the wicked in all their power and pompe be∣ing magnified of their fawning Parasites for a time, in the sodaine dampe of death, haue had the glimmering of their glory put out, their honour laid in the dust, and their names (like their rotten carkasses) rotting and smelling and stincking in the nostrils of God and good men: as may beseene in the life and death of Herod, Antiochus, Nero, and others. For, I pray you,* 1.88 who is now more famous after death, Nero or the persecuted Christians? Iulian, or the poore Saints which he butchered?

Herod, or Iohn whom he beheaded: Pashur, or Ieremie whom hee imprisoned: Gardiner, Bonner, and such bloody Butchers, or our English Martyrs whom they burned? Surely the candle of the wickeds glory is put out, and there remaines the impure filthy stincking snuffe of an euill name, their glory is their shame,* 1.89 Phil. 2.19. but the memoriall of the righteous is precious, smelling like Balme and Spikenard diffused;* 1.90 yea, their name shines like the Starres in the shady night of death, or ra∣ther like the Sunne, the cloud being remoued, flourishing in the storme of death, like the Laurell, which is greene when the Winter is foule. Though CHRIST himselfe be coun∣ted a Samaritan, an imposter, one that vvas Belzebubs friend, a poore Carpenters poore Sonne in his life, yet in and at his death, hee is iustified, approued and famoused as a righte∣ous man as an innocent, as a iust man, as the Sonne of GOD, by the testimonie that was giuen of him, first, by a 1.91 Pilate; secondly, b 1.92 Pilates Wife; thirdly, the c 1.93 Passengers that smote their breasts; fourthly, the d 1.94teares of the Daughters of Ierusalem; fiftly, the e 1.95Centurion; sixtly, and f 1.96Iudas himselfe; seauenthly, yea, 1. the vaile of the Temple; 2. the stones; 3. the Sunne; 4. the Elements; 5. the raised bodies of the dead Saints, giue a reall and an honourable testi∣monie of him; 6. thus shall it be with thee if

thou beest a member of Christ, though thou beest misse-reported, and sinisterly censured, as g 1.97 Iob was of his friends; 7. yet in thy disso∣lution principally, thy name shall be raised, like the fire from vnder the ashes of ignomi∣nie. It was the Heathens Comfort that hee should leaue a good name behinde him: so let it be thine; it being one of the greatest earthly blessings, aboue Gold and Siluer, Prou. 22.1. yea, as a precious Oyntment, Eccl. 7.3. this Oyntment smels the sweetest when the boxe of thy body is broken: thou carryest this Oyntment (as dead bodies are annoynted) euen to the graue with thee▪ and it liues, when all other earthly things dye to thee and thou to them. Therefore be thou cheared vvith the thought which comforted the Pagan, Nemo me, &c.

Let none be-moist my Hearse with helplesse teares. From Learnings mouth Fame flyes to vulgar eares.

14 In death thou shalt haue an excellent and notable both tryall and demonstration,* 1.98 as also exercise of thy graces, as first, of thy Faith; secondly, thy Patience; thirdly, thy Con∣stancie; fourthly, thy Christian Courage; fiftly, Fortitude; sixtly, and the Spirit of Prayer, by which, first, others shall be strengthened;

secondly, the weake shall be confirmed; third∣ly, and all that are present with thee, and a∣mongst whom thou liuest, incouraged in their Christian courses; fourthly, thy sinceritie in thy profession approued; fiftly, Gods graces in thee magnified; sixtly, and aboue all, his name glorified.

* 1.9915 In thy death thou shalt be distingui∣shed from a carnall and a prophane man: for commonly the sicke bed shewes the sicknesse or the health of the soule: the death shewes the life, diuiding and iudging the estate of the visited, as Gid••on diuided his company by lap∣ping of water▪ Iudg. 7.1. and as the Ephra∣mites were distinguished from the Israelites by pronouncing Shib••l••th. For looke at the god∣ly from time to time, and the last acts they did, and the last words they spake, were the most sacred, seasoned, and sanctified of their whole life, (but it hath beene contrary in the wicked) and God is the same God to thee that hee was to them, if thou beest a beleeuer. Looke into particulars: the last speeches of dying Saints, as they haue beene full of grace, so they are worthy relating, and remembring, and applying.* 1.100 The last period of S. Steuens life was prayer for his enimies, and for his owne soule:* 1.101 the last words of Dauid, holy exhor∣tations to his Sonne Salomon, to obserue the Statutes and Ordinances of the Lord, and the

disposing of some particulars, of which hee gaue him cautions: the last acts of old Iacob,* 1.102 Prayer, and prophecying, concerning his sonnes and posteritie: the like comfortable end made Abraham, Iob, old Simeon, Moses,* 1.103 and other of the Saints in the old and new Testament. The like wee read of Ambrose, whose conclusion in his death-bed was, that hee was neyther ashamed to liue, nor fearefull to dye, because he had a good Lord.* 1.104 Bernards death was grounded vpon the sure hope and Anchor of Gods mercy, though hee liued in corrupt times. Oecolampadius told his visitors newes, in the last speech hee vttered, namely, that hee should shortly be with the LORD IESVS. M^r. Caluin with Dauids heart re∣peating Dauids Psalmes, mourning in the Spirit, for his sinnes, his soule was sent out of his body, like Noahs Doue, out of the Arke. Melancthon, in his last farewell to life, profes∣sed he was exceeding willing to dye because it was the Lords will, praying for a happy and ioyfull departure, hee had his desire presently sealed. Peter Martyr, gaue a comfortable fare∣well to his brethren and deare friends, acknow∣ledging saluation onely in Christ the Redee∣mer, in which faith as he liued so he dyed. That halfe miraculous man Luther, in his death abounded as with prayer so with praises and thankesgiuings that the Lord had reuealed

Christ vnto him, and made him an instrument to discouer Antichrist, and to oppose him. An∣nas Burgius cryed in her last cryes, Lord for∣sake not mee, least I forsake thee. Mauritius the Emperour, in his last fainting, gaue glory vnto GOD, that was righteous in all his wayes, and holy in all his workes. Saint Augustine wept vpon his sicke couch for many dayes together, and so was his soule ferryed to Christ in a floud of teares, as Peter walked to Christ on the Sea of waters. I might giue your meditations matter enough to worke vpon, in reflexing vpon infinite examples, related by Authors, to which euery faithfull Minister that vseth to performe this dutie of visiting the sicke, like a spirituall Physitian, discerning the estate of the soule, addes his Probatum est, in ioyfull experience of many, whose dying hath beene suted and sorted to their liuing, both gracious, both glorious.

Why then shouldest thou feare? for to the righteous there shall be peace at the last, Esay 57.2. therefore liue by Faith, beleeue the Promises, and apply them, and be comfor∣ted in Gods mercy to others: but as for the wicked, it is not so with them, they shall bee like the chaffe scattered in the winde; for, there is no peace to the wicked saith my God, Esa. 57.21. the prolong of their wicked life ends in a fearefull Tragedie in death: for, though in

respect of the body, and the outward man,* 1.105 there is the same condition to the vvise and the foolish, to Nabal and Salomon, godly Io∣nathan perishing in the field as well as wicked Saul, 1 Sam. 31.2.3. Ezekias strucke with the plagues boyle, Esay 38.21. Asa goutie in his feete; nay,* 1.106 euen good Iosias wounded in the Battell, and the rest of the godly being afflict∣ed in sickenesse as pittiously, and dying oft times as painefully, whether in a naturall or a violent death, euen as the wicked, (as appeares in the exquisite torments of the Martyres in the Primitiue Church, in the crucifying of Peter and Paul with their heads downewards,* 1.107 &c. yea, euen in the very Passion of Christ himselfe:) yet in respect of the inward man, and dispositions of their soules in death, there is as great difference betwixt them, as there was in their carriage and conuersation in life. And therefore as you haue heard the godly praying, or praysing and blessing GOD, spea∣king graciously, sending out their spirits ioy∣fully, and dying comfortably: so prophane men dye eyther carelesly and blockishly, for the most part, their hearts being frozen, and their consciences benummed and scared, without any touch in soule or remorse for sinne; which kinde of dying though our sot∣tish silly common people commend as the most happy and blessed death, when they goe

away quietly like Lambes, as their stupiditie and blindnesse thinke: yet indeede they dye like Beasts and Dogs, without any life of grace, or feeling of the Spirit, in the power or com∣fort of it; nay, senslesly like stockes and stones, as is said of Nabal, whose heart was like a stone within him, 1 Sam. 25.37.38. or else despe∣rately and ragingly, impatiently as impeni∣tently, belching out blasphemies against both the Maiestie and the Mercy of God. Thus Iu∣das cryes hee hath sinned in betraying the in∣nocent bloud,* 1.108 but hath no Faith to apply that bloud to the washing away of his bloody trea∣son.* 1.109 Thus Antiochus Epiphanes dying, is tor∣mented inwardly with the gripes and con∣uulsions of conscience, as with the rage of his sickenesse: so Iulian the Apostate, in his last act of life, from his infected lungs sent out ve∣nome against Christ, calling him in dirision, victorious Galilean. Thus Eccius dyes execra∣ting his Popish on-setters in frustrating his golden hopes, when they had clapt their hands to animate him to barke at Luther and the Protestanrs. The like end made Latomus, Hoff-maister, Spira, and other Antichristian Champions, being not vnlike in their sinne. Thus Gardiner dyes, confessing that hee had sinned with Peter, but could not repent vvith Peter. Cornelius Agrippa, cursing his atten∣ding Spirit, that stood by him in the forme of

a blacke dog. Others paralel in the like sinnes, making like proportioned ends: vnlesse it be in some particulers, as once in the Scripture,* 1.110 in the Theefe vpon the crosse, that a theeuish and licentious life should haue the promise of Paradise in Death: which as it was, first, the conclusion of Christs life; secondly, the pre∣sent magnifying of the power of his Passion: so it is not to be vrged, nor peremptorily pleaded; 1. in defence of ill liuers; 2. nor imi∣tated in deferring repentance; 3. nor presu∣med vpon, no more then a man ought to pre∣sume to be a Traytor, a Witch, a murtherer, in hope for a pardon when he is to be turned off the Ladder: because some one man in an age, hath by Gods prouidence this priuiledge, to be repriued and released from these facts committed. For, in place of one example that hath had his inueterate old sores cured, his crying treasons pardoned at the last houre, (like Gregories good theefe that begd heauen) wee haue millions that haue perished, rot, and consumed, in body and soule, in the last exi∣gent of life: as they haue not spared GOD, liuing; God hath not giuen them any tokens of his fauour, but rather of his wrath and in∣dignation, dying: forgetting them dying, as in their life they forgat him; turning away his eare from hearing of their prayers,* 1.111 though they houle vpon their sicke-beds like Wolues,

Ose 7.14. because in their health and prospe∣ritie, they haue like deafe Adders, stopped their eares, in not hearing his Law and Word, and in not considering the cryes of the poore, Prou. 28.9. Prou. 21.13. Prou. 15.8. Therefore for thy present instruction and future conso∣lation, worke thou out betimes thy saluation with feare and trembling.* 1.112 Giue all diligence to make thy Election sure. Breake off all thy sinnes by repentance. Dan. 4.24. Turne to the Lord with all thine heart, in fasting, wee∣ping and mourning, Ioel 2.12. Turne from the wickednesse thou hast committed, with the Niniuites, Ionah 3.7.8. Wash thee and make thee cleane, Esay 1.16. Cleanse thy heart from euill thoughts, Ier. 4.14. Leaue thy formalitie in Religion▪ and worship the Lord in truth and spirit, Iohn 4.24. Get faith, and learne to liue by faith, Hab. 2.4. and to dye by faith.* 1.113 Be a Nathaniel in thy dealings with men; let thy heart be vpright as thy hand, Ioh. 1.47.* 1.114 Remember the poore and needy, then the Lord will remember thee in the day of thy sicknesse:* 1.115 Christ will visite thee as hee did Iairus Daughter, and Peters wiues Mother; he shall be thy Physitian, when the simples of Nature, and the arme of Flesh faile; his Angels shall pitch their tents about thee, and carry thy flitting soule, as they did Lazarus his, in∣to the seates of the blessed. Make vse of this,

and the LORD giue thee vnderstanding in all things.

16 As the examples of the Saints of God,* 1.116 that hauing liued conscionably, and dyed com∣fortably, must comfort thee in this houre, so their willingnesse to dye must encourage thee willingly to drinke of that cup which the Lord offers thee, without resisting or relucting. Looke vpon old Simeon, singing that Swan-like song, prophecying his death; Lord, now le••t••st thou thy Seruant depart in peace, Luke 2.29 But especially of Saint Paul, vveary of this mortalitie, desirou•• to be disburdened of the burthen of his corruptions, to be deli∣uered from the body of sinne, Rom. 7. to be present with the Lord; to be dissolued and to be with CHRIST, 2 Cor. 5. Phil. 1. But the best president that wee haue in life and death, as the best comfort, is the practise of Christ; who although hee feared death as man, desiring conditionally the passing of that bitter cup, yet neuerthelesse wee shall see in him a great alacritie, chearefulnesse, propen∣sitie, and willingnesse to dye: for,* 1.117 besides his often conference with his Disciples about his death, the frequent nomination of it vpon all occasions, which shewes how vehemently hee was affected towards it, the tongue spea∣king from the hearts abundance, all his words and acts declare it: for to shew his desire to

dye,* 1.118 hee counts it but a Baptisme, or as it were, a sprinkling of cooling water, Mat. 20.22. nay, it is meate and drinke to him to doe his Fathers will, which was that hee should dye▪ hee counts it a Iourney to goe, which hee was willing to vnder-goe: nay, hee was euen pay∣ned vntill it was past: when it came to the push that his houre was come, hee seekes death as it seekes him;* 1.119 hee goes forth to meete and welcome it as his friend,* 1.120 as Abraham and Lot to meete and entertaine the Angels; hee offers himselfe to the instruments of his death, his backe to the smiters; and finally, his soule is not taken from him compulsorie, but as hee commended it, so hee resigned and gaue it vp, to his Father willingly; hee gaue vp the ghost hauing power to lay downe his life, sending out his spirit, as Noah did the Doue out of the Arke, which after three dayes returned againe to quicken the body, from heauen, from whence also Lazarus his soule returned after foure dayes. Now apply this to thine owne particular: art not thou a Christian, so deno∣minated of CHRIST? then euery one of Christs actions ought to be thy instruction, chiefely in his death, all whose dying gestures are worthy to be writ in thy heart, in letters of Gold. Did hee then vnder-goe such an ex∣traordinary, vnnaturall, painefull, shamefull, cursed death, the worst that euer was; for

therefore Christ dyed the worst death that euer was, both for the ignominie of it, and the exquisite tortures in it, that a Christian should not feare any death, since euery death is sanctified vnto him in the death of Christ. Did Christ not onely indure his pangs and paines in death so patiently,* 1.121 as a Lambe be∣fore the shearer, but was euen desirous of this bitter pill, for the ioy that was set before him, and the loue hee bore to redeeme thy enthral∣led soule? and art thou scrupulous and time∣rous of a naturall and an ordinary passage from life to life through this dead Sea? Wilt thou mutter and murmure, and shew thy selfe refractory to come to the Kings Court, when thou art so gently summoned, by such a sweet messenger as a lingring sickenesse? Hast thou so little longing to goe to him by the rupture of a weake thread of life, who was so desirous to come to thee from heauen to earth, from the earth to the Crosse, from the Crosse to the Graue, euen through a red Sea of blood? thorow Pikes and Speares, and nayles and thornes, being dieted in this his bloody march with the bread of affliction, and the water of teares; with gall & vinegar? oh hast thou so lit∣tle delight in him, so little desire towards him? so small liking of him, so little loue to him? that thou list not step ouer the narrow bridge of this life, to meete him, to greete him, and

to inioy him? Expostulate with thy soule how it comes to be so dull, so dead, so lum∣pish, so leaden: how it is that thou professest thy selfe to be a Spouse of Christ a 1.122, a member of Christ b 1.123, a branch of Christ c 1.124, (which thou must beleeue and professe if thou hast any part in him d 1.125,) and yet hast no desire to put off the outward mantle of this bodies co∣uering, to be inseparably imbraced in the armes of this Bridegroome; not to leane with Iohn, but for euer to rest in his bosome; to be ioyned to thy Head? to be fixed in this vni∣on? But if Christs loue and desire to dye, and to dye for thee, be too high a pitch for thee to soare to, which yet ought to be aymed at, yet imitate the desires and the patience of the Saints in this kinde, so farre (as the Apostle speakes of himselfe) as they imitate Christ: for as the examples of the wicked are recor∣ded for our detestation, 1 Cor. 6.10. so the examples of the godly are written for our comfort and consolation, Rom. 15.4. You haue heard (saith Iames) of the patience of Iob,* 1.126 and what end God made with him. You haue heard of the desires of Paul and Simeon, of the graces that appeared in Dauid, Iacob, Steuen. &c. Ambrose, Augustine, &c. Caluin, Lu∣ther, &c. and vvhat ends they made, vvith God. Then, thou vsing the same meanes that they did, euen Faith and Repentance;

why shouldest thou demurre, or be vnwil∣ling to goe that Iourney vvhich they haue gone?

17 Yet if examples and presidents of o∣thers,* 1.127 as of Christ and Christians set not an edge on thy desires to dye; yet let the muta∣bilitie, breuitie and vncertaintie of life, with the certaintie of death, cause thee to make a vertue of necessitie: as Esay said from God, to Ez••kias, thou must dye; and as God to Mo∣ses, thou shalt dye; so hee saith to thee, Set thine house, set thine heart in order, for thou canst not liue, thou must dye; nay, thou canst not long liue, and thou must soone dye, cer∣tainely dye; therefore it is wisedome for thee, (as in outward things) so in this, to doe that voluntarily, which thou must doe necessari∣ly, and compulsorie: thy life thou knowest is but a short life, frayle, and brittle as glasse. As it is a flower for the mortalitie of it, Esay 40.7. A smoake, for the vanitie of it, Psal. 102.3. so it is a house of clay, soone crusht downe, Iob. 4.17. A tent or tabernacle, soone pluckt vp, 2 Cor. 5.1. A Shepheards Tent, soone pulled downe, Esay 38.12. A Shippe in the Sea, Wisd. 5.10. soone sli∣ding, soone ouer-throwne by the Rockes, ouer-blowne by the windes: nay, as a Wea∣uers Shittle, Iob 7.6. for the volubilitie of it: as a dreame Iob 20.8. as a shadow, Iob 8.9.

for the vanitie of it; nay, vanitie it selfe, which is nothing, it being in very deede nothing in respect of eternitie.

Learne therefore by this mirrour of dying Moses, so to spend these thy dayes of vani∣tie, that for shortnesse of dayes in this world, thou maist with Moses, and all the glorious Saints of God, inioy eternitie of dayes in the world to come.

Notes

• * 1.1

  B. B.
• * 1.2

  Expostulat.
• * 1.3

  Rom. 6.21.
• * 1.4

  Psal. 2.10
• * 1.5

  Iames 1.5.
• * 1.6

  1 King. 3.6.7.
• * 1.7

  Verse 7.
• * 1.8

  Ver. 8. &c.
• * 1.9

  Ezech. 18.23.32. Esa. 55.6.7
• * 1.10

  1 Tit. 2.1.1
• * 1.11

  Act. 10.34.35.
• * 1.12

  Psal. 90.12
• * 1.13

  Mat. 26.41 1 Pet. 4.7.
• * 1.14

  Iohn 3.15.1 18.36. Iohn 10.29. Rom. 8.1.
• * 1.15

  Ver. 35.
• * 1.16

  Ver. 38.
• * 1.17

  Esa. 57.1.2 2 Chron. 34.28.
• a 1.18

  Why we are to pray against so∣dain death.
• * 1.19

  Rom. 14.4.
• b 1.20

  The fear∣full estate of the wic∣ked, by so∣dain death.
• c 1.21

  Gen 7.21.
• d 1.22

  Gen. 19.24.
• e 1.23

  Dan 4.30
• f 1.24

  2 Mach. 9 5.6.7.
• g 1.25

  Act. 12.23.
• h 1.26

  Luke 12.
• * 1.27

  Rom. 5.12.
• * 1.28

  Obser.
• * 1.29

  Mat. 17.14
• * 1.30

  Numb. 20.12.
• * 1.31

  Gal. 3.10. Iames 2.10. Mat. 5.19.
• * 1.32

  Ver. 13.
• * 1.33

  Gen. 15.15
• * 1.34

  Phil. 1.21. Iohn 11.1••
• * 1.35

  Iob 1.21.
• * 1.36

  Ester 6.1.
• * 1.37

  1 King. 19.4
• * 1.38

  1 Cor. 15.55.56.57.
• * 1.39

  Osee 13.14.
• * 1.40

  Ezech. 37.1
• * 1.41

  2
• * 1.42

  3
• * 1.43

  4
• * 1.44

  5
• * 1.45

  6
• * 1.46

  7
• * 1.47

  8
• * 1.48

  9
• * 1.49

  10
• * 1.50

  Reue. 20.11
• * 1.51

  12
• * 1.52

  13
• * 1.53

  Luk. 34.32
• * 1.54

  1 God cals for thy soule.
• * 1.55

  2 The sting of death is taken away.
• * 1.56

  3 Ionas 4.2. Exod. 34. God is pre∣sent at thy death.
• * 1.57

  Pro. 14.32
• * 1.58

  Iames 2.23
• * 1.59

  4 Death is no death to the godly.
• * 1.60

  Vita vix vitalis.
• * 1.61

  Somnus I∣mago mor∣tis. Frater mor∣tis. Homer.
• * 1.62

  5 Wee shall know and inioy our friends in glory.
• a 1.63

  Gen. 1.15 Numb. 27. Deut. 32.
• * 1.64

  Gen. 2.23. Mat. 17.4.
• * 1.65

  6 Death frees from sinne, and from thy soules ene∣mies.
• * 1.66

  Theophra∣stus.
• * 1.67

  7 It deliuers from the euils pre∣sent and to come.
• * 1.68

  8 It secures thee from the fight with Sin, to triumph with God.
• a 1.69

  Deu. 44.45
• b 1.70

  Iudg. 10.10 Iudg. 3.8.
• c 1.71

  Exod. 14.
• * 1.72

  9 It frees thee from conuersing with the wicked.
• * 1.73

  Psal. 31.15
• * 1.74

  Gen. 19.16 22.23.
• * 1.75

  10 It frees thee from corrupting by the wicked.
• * 1.76

  Gen. 42.15
• * 1.77

  Gen. 12. Gen. 20.
• * 1.78

  11 It secures thee from the malice of the mightie.
• * 1.79

  13 It cleares thy good name.
• * 1.80

  Iames 3.6.
• * 1.81

  Psal. 31.20
• * 1.82

  Esay 58.8.
• * 1.83

  Iosh. 1.2. Heb. 3.2. Deut. 34.10 11
• * 1.84

  Num. 11.1. Psal. 78. Num. 16.3
• * 1.85

  and 41.42
• * 1.86

  Acts 26.28
• * 1.87

  Ier. 18.18. Ier. 20.7.8.10.
• * 1.88

  Acts 12.23
• * 1.89

  Prou. 10.
• * 1.90

  Psal. 112.9
• a 1.91

  Mat. 27.24
• b 1.92

  ver. 19.
• c 1.93

  Luke 23.48
• d 1.94

  Mat. 27.54
• e 1.95

  Mat. 25 4
• f 1.96

  ver. 51.53
• g 1.97

  Iob. 15. ch. 22.33.34.
• * 1.98

  14 It tries and declares thy graces.
• * 1.99

  15 It is the good inhe∣ritance of the godly, and the horrour of the wic∣ked.
• * 1.100

  Acts 7.60.
• * 1.101

  1 Kings 2. v. 1. to. 11.
• * 1.102

  Gen. 48. Gen. 49.
• * 1.103

  Gen 25.8. Iob 42.17. Luke 2.
• * 1.104

  Vide cent. Magd. sic Grin. in A∣potheg. mo∣rientiu••.
• * 1.105

  Eccles. 2.16
• * 1.106

  2 Chron. 35 23
• * 1.107

  Ar. in probl. de cruce.
• * 1.108

  Mat. 27.3.
• * 1.109

  2 Mach. 9.13.
• * 1.110

  Luk. 23.43
• * 1.111

  Psal. 66.2••
• * 1.112

  Phil. 2.12.
• * 1.113

  Iohn 1.47.
• * 1.114

  Psal. 41 1.
• * 1.115

  Luk. 16.22.
• * 1.116

  16 In death desire Christ, as hee by death de∣sired thee.
• * 1.117

  Mat. 10.38 and 16.21.17▪ 22.23. Luk. 18.31.
• * 1.118

  Iohn 4.32.
• * 1.119

  Ioh. 18.4.7
• * 1.120

  Gen. 18.2. Ioh. 19.30. Gen. 8.8.
• * 1.121

  Esay 53.
• a 1.122

  Eph 5.21 Ose 2.19.
• b 1.123

  Ephe. 5.30
• c 1.124

  Ioh. 15.5.
• d 1.125

  Ioh. 15.6.
• * 1.126

  Iam. 5.11.
• * 1.127

  17 Death is the com∣mon Inne of all flesh, where thou shalt be refresh∣ed. Esay 38.2. Numb. 27.13