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.

His hoped Pacification. In these words, In peace:

NOW followes the last part of this holy Hymne; Simeons Qulet••s est, or his Pacification, God suffe∣ring him to depart in peace. Cal∣uin and Bucer renders Simeons minde thus; Nunc libenter, sedato & quieto ani∣mo moriar; Lord, now I depart willingly, with an appeased heart, and a setled soule, since I haue seene thy Christ.

From whence I gather,* 1.1 that a good man that liues piously, alwayes dyes peaceably. It appeares here in Simeon, so in the rest of the Saints; as in Abraham, to whom it was pro∣mised, Gen. 15.15. that hee should goe vnto his Fathers in peace,* 1.2 and should be buryed in a good age: which promise was plentiously per∣formed to Abraham, for he yeelded the spirit, dyed in a good age, an old man, and of great yeeres, Gen. 25.8. So Isaack, the Sonne of Pro∣mise, gaue vp the ghost, and dyed peaceably, being old and full of daies, Gen. 35.29. Neither

was the death of good Iacob, that preuailing Israel, discrepant to his holy life; for he dyed quietly, making an end of his charge vnto his Sonnes, hee pluckt vp his feete into his bed, and gaue vp the ghost, Gen. 49.33. After the like manner was the death of chaste and mer∣cifull Ioseph, Gen. 50.26. of penitent and pa∣tient Iob, after hee had seene his sonnes and his sonnes sonnes, euen foure generations, Iob 42.16. Of zealous and sincere Dauid, 1 Kings 2. after hee had counselled and char∣ged his Sonne Salomon to walke in the wayes and Statutes of the Almightie.* 1.3 Of Moses the faithfull Seruant of the Lord, who dyed when his eye was not dimme, nor his naturall force abated, though he were an hundred and twen∣tie yeeres old, God himselfe being present at his death and buriall. So Ioshuah that coura∣gious Leader of Israel, Iosh. 24.29. Aaron the Lords Priest, who dyed before the Lord in the Mount Hor, Numb. 20.28. Eleazar Aarons Sonne. Iosh. 24.33. Samuel the Lords Prophet, 1 Sam. 25.1. with all the rest of Gods Children, Patriarkes, Prophets, Iudges, Kings, Martyres, Confessors, the learned Lights of the Church, such as Ambrose, Augustine, &c. as they haue liued holily, they haue dyed hap∣pily: of which in their seuerall Histories they haue giuen demonstrations, most of them, if not all, in these three particulars.

First,* 1.4 that they were gathered to their Fa∣thers in a mature and full age, full of yeeres; reaped like a Ricke of ripe Corne into the Lords Barne, taken like mellow Apples from the Tree of life: in which full age Abraham, Isaack▪ Iacob, Ioshuah, Iob, with the rest before mentioned: as also the Patriarkes before the Floud, which out-liued them, with others of the faithfull, did blessedly yeeld their spirits, and quietly slept in the Lord; which blessing of long life being the promise annexed to that fift Commandement of Obedience, is peculi∣arly incident to the godly rather then the wicked, whose sinnes (as the Iuie kils the Oake) ordinarily abbreuiate their dayes: or if any of the faithfull dye young, or in their middle age, before they haue attained to the yeeres of their Fathers, eyther by a naturall dissolution, as Iosias; or by a violent death, as the auncient and moderne Martyres; eyther they are taken away from the euill to come, as Augustine was immediately before the siege of Hippo, by the Gothes and Vandals: or else because they are ripened already in grace, and come to that ma∣turitie, which GOD, in his fore-seeing wise∣dome knowes they would or could attaine to, and so are fitted for glory: or else they testifie the truth here to others confirmation, Gods glory, and their owne consolation.

Secondly, the Elect vsually haue their

wishes,* 1.5 and the fruition of their desires ere their departure, to the great satisfaction of their soules; the contentation of their hearts: the corroberation of their faith, and the sea∣ling pledge of Gods speciall loue vnto them: thus Simeon ere his death, had CHRIST in his armes, which was the desire and longing of his heart. So Abraham saw Christs day before his death, in the spirit, and reioyced: what did old Israel so long after in the whole world, (except the sight of Shiloh, the Mes∣sias in the flesh,) as to see his darling Ioseph? which longing of his the Lord satisfied at the full ere his death▪ for, his dying eyes did not onely see Iosephs face, but his seede, Ephraim and Manasses, Gen. 48.11. What did Moses desire more then the fruition of Canaan, the promised Land? Now, euen before the Lord shut his dying eyes, the Lord tooke him vp into a mount, and as a rellish and a taste of his fauour, gaue him a sight of Canaan, Deut. 34. ver. 1.4. In what could Dauids heart be more setled, then to see his Throne setled in Salomon his Sonne; which his desire was accordingly accomplished, for his eyes did see what his heart desired; for which hee blessed God 1 Kings 1.48. And the like ordinarily fals out, as many aged Christians at this very day can bring in their experienced probatum est (as ma∣ny that are fallen a-sleepe before them could

haue testified) how the Lord hath heard their requests, and granted the desires of their soules, in these and these particulars before their deaths.

Thirdly, the godly expresse the hidden ioy,* 1.6 and inward peace which they finde within their soules, by their seasoned and sanctified words of grace, which they breathe out as a sweet Perfume, from holy hearts, to the re∣freshing of others, vpon their sicke beds, with which they vsually winde vp the thread of their life: words so good, so gracious, that they are worthy to be writ in Letters of Gold, and for euer to be remembred, as they are recor∣ded in the sacred Cannon, and collected by holy men, from the Saints of latter times.

For example, vvhat a sweet gratulatory speech is this of Simeons, in his farewell to the world? Lord, now lettest thou thy Seruant de∣part in peace, &c. Euery word hauing his waight and Emphasis. Ponder the last Ser∣mons that Moses, and Ioshuah, and Samuel, these faithfull Seruants of the Lord made im∣mediately before their deaths, vnto the Israe∣lites, Gods chosen people: how zealously they perswade to the seruice of the true God, dis∣swade from Idolatrie and false Gods; enume∣rate Gods speciall mercies, exhort to obedi∣ence, dehort from rebellion against God and their Superiours; proclaime the promises to

the obedient, pronounce mercies to allure, de∣nounce iudgements to terrifie the disobedient; blessing GOD by gratulatory Songs for his benefits, and blessing the people in their Tribes (Deut. 32. & ch. 33. Iosh. 12. 1 Sam. 12.) and a man shall see the peace they had in their hearts, by the grace of their lips.

The last words of Iacob were blessings and prophecies. Of Ioseph, were admonitions and cautions: the one to his Sonnes, the other to his Brethren,* 1.7 Gen. 49. Gen. 50. The last words of Dauid were his charge to Salomon his Son, concerning Gods worship, and the gouerne∣ment of his Kingdome, 1 Kings 2. vers. 3.4.5.6. &c. The last words of Steuen, the first Martyr after CHRIST, were prayers for his Persecutors, Lord, lay not this sinne to their charge, Acts 7.60. Last words reuealed of the Theefe on the Crosse,* 1.8 that bonus Latro, good Theefe, that so happily stole Paradise, were; Lord, remember mee when thou commest into thy Kingdome, Luke 23. The seauen last words that Christ spoke vpon the Crosse, to the Daughters of Ierusalem, to his virgin-Mo∣ther, to his beloued Disciple Iohn, to God his Father,* 1.9 to the penitent Theefe, as recorded by the Euangelists, explained by Ferus Nahu∣mius and Gueuarra: these, and all these of ho∣ly men in the sacred Cannon,* 1.10 and of Christ himselfe (as one speakes of Cyprians Epistles)

referunt pectus ardore plenum; shew their deaths were full of peace as their liues were full of grace.

If I should instance in all the rest of this kinde, and set downe at large,* 1.11 the gracious words, like Apples of Gold in Pictures of Sil∣uer, that haue proceeded out of the mouthes of Saints, euen when they lay vpon their sicke couches, drawing their last breath (testifying their faith in Christ, their hope of Heauen, their zeale for Gods glory, their sorrow for sinne, their sealed pardon.) Or when they were to be martyred, and sacrificed by fire, as they are collected and recorded by Ecclesiasticall Authors, Eusebius, Nicephorus,* 1.12 the tripartite History, the Centuries, M^r. Foxe his Martyro∣logie, Grineus, M^r. Perkins, and others; to whom I referre you; It would easily appeare that where the Premisses are Grace in Life, the Conclusion will be Peace in Death.

Let vs chew the cudde in the Meditation of some particulars.* 1.13 The last words of Peter in his crucifying death were thus to his wife; O Coniux, memento Domini, Oh Wife remem∣ber the Lord Iesus. Of Polycarpus, were pray∣ses and prayers. Of Cyprian, Salus mea, virtus mea Christus Dominus, Christ the Lord is my strength and my saluation. Of Ambrose, Nec pudet viuere, nec piget mori, &c. I neyther am ashamed to liue, nor grudge to dye, because I

haue a good Iesus both in life and death. Of Augustine,* 1.14 It is no great matter that wood and stones fall and ruine, or that mortall men dye, vsing that sentence of Dauids Psalmes; which also Mauritius the Emperour vsed,* 1.15 when hee was slaine by Phocas his Centurion: Iust is the Lord, and righteous is his iudgement. Zwinglius thus, when hee was wounded in the wars mor∣tally, Well goe to, they may kill my body, my soule they cannot. Erasmus dying in the house of Ierome Strobenius, breathed out his soule, cry∣ing thus. Chare Deus, &c. Deare God, oh God my mercy, deliuer me; make an end, oh Christ, and saue mee, Peter Martyr, saith Sim∣ler and Bullinger that were present at his depar∣ture, confessed his faith, acknowledged Christ his Sauiour, expounded and applyed Scrip∣tures, exhorted his Brethren, and in his death was wholy diuine.* 1.16 So was Oecolampadius that burning Lampe in Gods house, who supplyed with the oyle of grace, gaue a wondrous light, euen in his death, as appeares by Grineus his Epistles to Fabritius Capito, and others. Lu∣thers death resounds ioyfull prayses for Gods reuelation of the truth vnto him, and victory ouer the Romish Antichrist. Caluin (as Beza reports that heard him) with Dauids heart dyes, not speaking, but sighing out Dauids Psalmes. * 1.17 Ridley, Latimer, Hooper, Saunders: with many moe constant Professors, dyed de∣sirous

of the fire, saluting the Stake, professing their Faith, confirming their Brethren, and calling vpon God.

If I should ascend a little higher,* 1.18 and looke into the sicke Couches of Emperours, Kings, Queenes, Dukes, Earles, Nobles; which, like those Bereans, Acts 17. were truely noble in∣deed, I should occasion you to magnifie Gods mercies, in calling some great ones, vvho by their workes and words, as liuing so dying, testified that their Graces did equalize their Greatnesse. I might instance in Charles the fift, in Theodosius the great, in Maximilian the second, in Stephen King of Poland, in Frede∣ricke the third, Prince Elector; in Ferdinand; in Queene Anne Bullen; in Ioahn Gray, the Duke of Suffolks Daughter; with diuers others. To omit the last words of Chrysostome dying in his exile, of deuout Bernard, of Ignatius the Martyr, of these Belgicke Lights, Phillip Me∣lancthon, Tremellius, Musculus, &c. with ma∣my moe: some whereof thankefully recor∣ding the benefits they had receiued from God in life, spirituall and temporall; some, powring, out their soules for the good of the Church; which they haue bequeathed vnto Christ; some discoursing of the vanities of this life of the fruits of sinne, of the miseries of man; some reioycing in the Spirit, for the mitiga∣tion of their paines, the consolations vvhich

they felt from the Spirit, their vnion vvith Christ, their happy passage into Paradise, their transmigration vnto their Sauiour; exulting at the ioyes of Heauen which then they haue seene, as Moses saw Canaan, and in part tasted: nay, some as it were by a Propheticall Spirit, illuminating them as it did Iacob and Ioseph, fore seeing and fore-telling what should hap∣pen after their deaths; as Iohn Husse and Ierome of Praige did, concerning the Papacie, haue all of them, here with Simeon, departed in peace.

And though some amongst the Heathens, as Cyrus, Caesar, Augustus, Titus, Tratan, Se∣uerus, Adrian, Pompey; as also some of their Philosophers and Poets, as Aratus, Socrates, Aristotle, Anacharsis, Antisthenes, Theophra∣stus, with others, haue spoke, to admiration, concerning the necessitie of dying, the miseries of life, the exprobration of Tyranny, the soules immortalitie, the true God, which they called The thing of things, to whom they haue called and committed their Children; as their Apo∣thegmes and speeches are recorded by Plu∣tarch, Zenophon, Laertius, and others, yet they haue come so farre short of Christians, eyther in their ciuill acts and morrall workes liuing, or their words dying, that it is as easie to dis∣cerne betwixt them, the strength of Nature, and the fruits of the Spirit, as betwixt conduit water and Aqua vitae by the taste.

Now the Reasons why the godly depart in peace are these.* 1.19

[ 1] First, the Promise of God, which must needes be acccomplished, that Peace shall come; that they shall rest in their beds euery one that walketh before the Lord, Esay 57.2. which pro∣mise as it was verified in Enoch and Elias, that vvalked vvith GOD, so it shall be in all the faithfull.

[ 2] Secondly, they haue peace with God, with whom they are reconciled by Christ, which is their peace; and therefore they must needes haue peace in God, going out of the world to God, who haue had peace with God in the world, from whom they haue beene absent in the body.

[ 3] Thirdly, they haue that peace of God in their owne conscience, which passeth all vn∣derstanding, Phil. 4. which setteth them in an assured perswasion of the loue of God to them in his Christ, the Lord shining in their hearts with the beames of his Spirit, and the memory of all their well done deedes then reflexing vpon their vpright consciences, fill them euen full of hidden ioy, and inward peace.

These Reasons might be amplified,* 1.20 and many moe added, but I hasten to the Vses, being onely intercepted with some Obiecti∣ons of carnall reason, vvhich must be re∣moued.

Obiect. 1. The first is this; Death is the wages of sinne, Rom. 6.23. the curse of the Law, Gal. 3.10. the enemie of Christ and his chidren, 1 Cor. 15. How then can it be good?

A••s. I answere, the nature and propertie of death is altered by the death of CHRIST to the godly, to whom it is a short cut to hea∣uen; it is onely a curse to the reprobates, whom it sends to hell; euen like the red Sea, that drowned onely the Aegyptians, but gaue a pas∣sage vnto Gods people into the Land of Promise.

Obiect. 2. Christ, Ezekias and Dauid, pray∣ed against death, therefore it brings no peace.

Answ. Wee haue shewed the reasons of E∣zekias and Dauids prayer before: the first wan∣ting Issue to succeede him, the second being afflicted with an issue of sinne, which was not healed, which caused for the time, both their doubts and feares:* 1.21 for our Sauiour Christ, he prayed not against death simply, for he dyed willingly (else his death could not haue me∣rited) hee prayed for the remouall of the cup of his Fathers wrath, being the curse of death.

Obiect. 3. The godly oft dye sodainely, therefore not peaceably: for, sodaine death is a Iudgement against which we pray.

Answ. Death is not euill because it is so∣daine (for the last Iudgement shall come so∣dainely, and yet not euill) but it is euill to the

vnprepared, as to the wicked Mammonist, Luk. 12.20.21. Secondly, it is neuer sodaine to the Christian in respect of preparation, eyther more or lesse, generall or speciall; which pre∣paration, if it be the shorter, God accepts in their intention,* 1.22 as he did Abrahams sacrificing of Isaack, as hee did Dauids in building him a Temple: if they haue no more time then with the Theefe on the Crosse, to implore Christ to remember them; with the Publican to giue one knocke on their penitent brests, with Pe∣ter to giue one shrike vnto Christ, crying, Helpe Master, who dare say but with that out∣cry they awaken Christ? If Moses and the be∣leeuing Israelites had beene cut off sodainely by Pharaohs Sword, or the surging waues, if Peter had sunke when hee walked on the wa∣ters, if the Disciples had beene lost when they were tossed in the tempest, if Paul had beene drowned when hee suffered shipwracke, wee should haue thought their deaths sodaine in the execution; but who durst haue censured them in respect of preparation? no more then we censure Mephibosheth that was slaine in his bed, or Bethlems Children, or those that peri∣shed in the French Parisian Massacre, by the di∣uels meanes, & the Duke of Guize; or Ionathan that was slaine in Battell; or Abner that vvas killed by Ioab. Nay, I know none of iudgement that dare censure the foules of Iobs Children,

and of Lots Wife, that were taken away in the act of seeming sinnes:* 1.23 I thinke with Augustine that God respects not, quo modo, after what manner, as quales morimur, what manner of ones wee dye, in Christ, or out of Christ. We came not together hither, but like the Labou∣rers in the Vineyard, some at one houre, some at another; so must wee goe forth, some soo∣ner, some later.

Obiect. 4. But some of the godly raue, rage, blaspheme, behaue themselues like frantique men; nay, seeme to despayre.

Answ. First, these are the effects of their Melancholy, or are to be imputed to burning Feauers, the Collique or other violent diseases, the fruits onely of their infirmities, or at the most the temptations of Sathan, which the di∣uell must answere for, not they, being rather passiue in these sins then actiue: and therefore they not arguing any want of loue towards God, any deliberate purpose of sinning, but weakenesse of Nature, tendernesse of consci∣ence for sinnes committed, they hinder not their peace.

Secondly, wee see ordinarily, and I can speake it by certaine experience, in the visiting of many, that these by Gods mercy recoue∣ring againe the vse of Reason, they seriously repent of these infirmities, their faith appearing like the Sun from vnder the darkening cloud.

Thirdly, these and all other vnknowne sinnes, are pardoned and buryed in Christs death, to these that are in Christ, Rom. 8.1.

Fourthly, in the matter of saluation God oft workes by contraries, and by the gates of Hell brings his Seruants to Heauen. Therefore let vs not play the arrogant Crittiques in con∣demning those that haue liued well, eyther of Impietie or Hypocrisie, by their deaths. Let vs looke into their former courses of life and conuersation: let vs iudge charitably and Christianly, as wee would be iudged in the like case.

Obiect. 5. But Gods Saints are at their deaths most of all molested, assaulted, and tempted by Sathan; some in one nature▪ some in another, as was the good M^r. Knoxe, and M^ris. Katherin Stubbs, and others. How then can they dye in peace?

Answ. Many of the godly (God tying and chaining vp Sathan) dye, as here old Simeon, and others before recited, as a Torch or Fire∣brand, without sense of paine or tryals, Esa. 57. vers. 1.2.

Secondly, Exercentur in praelio, vt maiori remunerantur praemio, they are exercised in the last combat, that they may receiue the more ioyfull Crowne of conquest.

Thirdly, by Faith, Prayer, and Gods Word they resist Sathan as Christ did, Mat. 4.4.7.

and hee, like a Crocodile, pursued, flyes away, Iames 4.7. 1 Pet. 5.9. for, the godly, in that houre laying holde vpon the promises, flying vnto Christ, hee mannaging their cause, the holy Spirit assisting, vvhen Sathan lookes for the greatest victory, hee receiues the greatest foyle.

Obiect. 6. But some that goe in the rancke of the godly, haue dyed of the Plague and Pestilence,* 1.24 which hath beene vsually sent as a iudgement for the sinnes of disobedience, vn∣cleannesse, diffidence, &c. vpon the Israelites and others, from which the godly are promi∣sed to be preserued, Psal. 9.10. How then die such in peace that die of the plague?

Answ. First, that promise of preseruation from the Plague in the Psalmist, is to be vn∣derstood of those Iewes that in Dauids time were vntouched with it.

Secondly, then the Plague came by Gods immediate hand, now by meanes.

Thirdly, the godly are preserued from it, as it is a curse, but not as it is a fatherly correcti∣on: for, doe wee not thinke that many Chri∣stians in Corinth, died of the Plague, 1 Cor. 11.30.31?* 1.25 In these great Plagues which Gro∣sius hath mentioned in his Tragicall Histories, which haue swept away whole Countries, with these that haue raged in particular Cities, as in Venice, in Florence, the yeere of our Lord▪ 400.

in which thirtie thousand: or in Constantino∣ple, when Leo Isaurus ruled, wherein there dyed three hundred thousand Citizens (as both Volateran and Aegnatius testifie,) shall wee say that none of these dyed the Seruants of God? Shall wee censure Alphonsus the elea∣uenth King of Spaine, that good Ladouicke, with his Sonne Iohn, many zealous Diuines, as Beza and others, for bad men, because they haue dyed of the Plague? Suppose it be an ac∣cursed death; did not Christ, the penitent Theefe, Peter and Paul which were crucified by Nero, with their heads downewards, dye an accursed death, euen the death of the Crosse.

Fourthly, besides, is it not Gods visitation like other diseases?

Fiftly, is it not oft-times sent,* 1.26 as Cyprian well notes, as well for the sinnes of those that liue, it of those that dye, as appeares in the Plague sent vpon Dauids Sheepe, when he the Shepheard sinned in numbring of them.

Sixtly, is it not a disease, though sharpe, yet short, and more tollerable then the Stone, Dropsie, Gout, Palsie, or the French disease?

Seauenthly, did not Dauid desire this kinde of death, rather then eyther Famine or Warre?

Eightly nay, haue not Gods Saints, as name∣ly, Iob, for many moneths together beene troubled with a more grieuous maladie?

Ninthly, is not God very mercifull to ma∣ny that dye of the Plague, that haue their sen∣ses and memories, till the last houre? are not those blew spots which appeare, Gods tokens, as they are called, fore-warning them that haue them, as God did Ezekias, to prepare themselues, for they must dye?

Lastly, is their any death, much lesse this, can hinder the soule after her d••arting from Gods present and immediate fellowship, or the body from a glorious Resurrection? and, what if none visit the afflicted in this sort? the fewer that gaze on them, the fitter they are to looke vp to God. And what if they dye and vvant solemne buriall? what preiudice is that to the bodies resurrection, or soules saluation?

Obiect. 7. But some of the godly dye of Fa∣mine, as did Lazarus; from which God promi∣seth to preserue them, Psal. 34.

Answ. First, it is vncertaine whether Laza∣rus dyed for want of food, or the violence of his disease.

Secondly, this death is rare, and seldome fals out, God prouiding for his (as hee did for Iacob and Elias euen in Famine) but if this happen, God armes his with patience, and strengthens them with the assured hope of life eternall, as hee did the persecuted He∣brewes, who were exposed to nakednesse and hunger, Heb. 11.38.

Thirdly, the Promise is conditionall, as all others are that concerne these outward things, which fall alike to all. Eccl••s. 9.

Fourthly, some vnderstand the place in the Psalmist, concerning the soules of Gods Saints, which are fed with the hidden and precious Manna of the Word, to life eternall, Iohn 6. Apoc. 2.17.

Obiect. 8. But some are slaine by their ene∣mies; these dye not in peace.

Ans. Yes: for no death can seperate Gods Children from his loue, Rom. 8.38.

Secondly, though they kill the body, as Cain did Abels, the Philistines Ionathans, yet (as Zwinglius said in the like case, as you haue heard) they cannot kill the soule.

Thirdly, it is a priuiledge if they dye in Gods cause, and procures them a greater in∣crease of glory. Apoc. 14.13. Mat. 5.8.

Obiect. 9. Lastly, it is obiected, that some of the godly, as Sampson and Rasis, haue killed themselues, others haue done the like in our dayes. How haue these dyed in peace?

Ans. For Rasis, it was a weakenesse in him,* 1.27 if hee were a good man, or a wickednesse if he were not. For Sampson, what hee did was typi∣call, as he prefigured Christs death, that ouer∣came dying.

Secondly, it was by a speciall instinct and motion of Gods Spirit inimitable: no more

then Abrahams sacrificing his Sonne, for those which our experience instanceth in. I confesse it is a ticklish point, and the knot is hard to be loosed.

I know that Saul, Achit••phel, and Iudas, that killed themselues, are noted in the Scrip∣ture for reprobates. And it seemes that those which doe this inhumane deede, doe not for the instant thinke of hell torments, yet vvhat then? God neuer forsakes his chosen: Se∣condly, his mercy is bottomlesse; from the Ocean of which mercy, hee may distill some drop of grace at the last point of time.

Thirdly, this act is done commonly in some Frenzie or predominant Melancholy, when they are not themselues.

Fourthly, Sathan is a wilie Serpent, that obserues his aduantages, and the Lord know∣ing his malice and wickednesse, and mans frail∣tie and weakenesse, punisheth this sinne, (as he did the first sinne,* 1.28 wherein this Serpent vvas chiefe actor) more in Sathan the agent, then in man the patient.

Fiftly, many Selfe-murtherers liue after the selfe inflicted fatall stroke▪ and repent ere they dye. Let vs iudge the best of them, and pray to GOD to giue vs grace neuer to yeeld to the like temptations. Amen.

And now these Doubts discussed, these Ob∣iections remoued, we come to the Vses.

The first is this:* 1.29 is it so that the Seruants of the Lord doe dye in peace? wee must then if wee meane to dye well, as the Lord shall in∣able vs, learne to liue well.* 1.30 If wee will dye in peace, wee must liue the life of grace: for, it is not ••am vetus, quam verum, so prouerbiall as true; Qualis vita, finis ita, as is the life, so is the death. Instance in all particulars in the Scrip∣ture, from the first line in Genesis, to the last Letter of the Reuelation, and wee shall neuer see otherwayes, excepting one example of the Theefe vpon the Crosse, which is particular, miraculous, vpon a speciall occasion, to mag∣nifie the effect of Christs bloud, and the power of his Passion, to eternize his mercy that gaue life euen at his death; and to shew and demon∣strate his Deitie, that at the lowest ebbe of his crucified Humanitie, was able to saue a soule, to strengthen the Disciples, and allure the vn∣beleeuing Gentiles: I say, excepting him, which is an extraordinary example, and not to be propounded as a president by any presump∣tuous soule; wee shall not finde any one that liued ill and dyed well; but that had the Pro∣logue of their euill life shut vp with the Tra∣gedie of a damned death.* 1.31 Looke vpon Cain the murtherer, that desperate Runne a-gate,* 1.32 on the licentious Worldlings, on Lamech the seauentie time auenged Polygamist; on pol∣luted Onan, and wicked Err; on vncleane

Sodome,* 1.33 with her Sister Gomorrha, Gen. 19 25. on rebelling Israel, hard-hearted Pharaoh, ob∣durate, superstitious, and irreligious Aegypt, Exod. 6.7.8. & ch. 14. on disobedient Saul, 1 Sam. 15. on lying, Iesuitically aequiuocating Gehezi,* 1.34 2 Kings 5. on theeuish Achan, trea∣cherous Achitophel, traiterous Iudas, adulte∣rous and murtherous Herod, bloudy Ioab, co∣uetous Ahab, persecuting Iezabel, deluding Ananias, deceiuing Saphira, cruell Antiochus, proud Hamman, vsurping Athalia, rebelling Absolon, with millions moe: looke at their liues, obserue their deaths▪ peruse their Sto∣ries, paralell their doings with their sufferings, and tell mee if they haue not sealed vp and concluded sensuall and sinfull liues with cur∣sed deaths:* 1.35 nay, as the Prophet saith, Goe yee to Calneh and see, and from thence goe you to Hamath the great; then goe to Gath of the Phi∣listines: looke vpon Ioppa, behold Tharsus, won∣der at Niniuie the pride of Assur,* 1.36 gaze vpon Ba∣bilon the beautie of all the Chaldees honour. And as you passe by, cast your eye vpon Ierusalem, that virgin Daughter Sion. And if you please reflexe vpon proud Troy, renowned Car∣thage, famous Constantinople, learned Athens, rich Thebes, warrelike Numantia, populous Samaria, ancient Rome, old Antwerpe; and when you haue viewed them all, in the Map of your retyred Meditations, tell these re∣nowned

places, these wonders of the vvorld, that sinne hath sackt them, that pride hath beene their period, that their faults haue cau∣sed their fals; that they haue beene miserable because vnmindfull of God and of themselues; that they with their inhabitants, because they haue wanted grace, haue wanted peace.

But if these be to generall for thy applica∣tion, descend into particulars;* 1.37 runne ouer Hi∣stories, read the Tragicke parts that wicked men haue acted vpon the Stage of this world, and marke their ends, when Death hath struck them Non-plus. Leaue all other sinnes and sinners; looke on these that eyther haue broa∣ched errours Heretically, or resisted or perse∣cuted the truth obstinately and cruelly, and you shall see them dying horribly:* 1.38 you shall see blasphemous Cerinthus killed with the ruines of an house, as he was sitting in a Bath at Ephesus. Manes, the Father of the Mani∣chees, exposed to the teeth of Dogs,* 1.39 with his skinne flaine off by the command of a Persian King. Arius,* 1.40 that hellish patrone of the Ari∣ans, voyding out his bowels with his excre∣ments. Olimpius, strucke with Thunder, by a three-fold Dart from Heauen, for his blasphe∣mies against the Trinitie.* 1.41 Nestorius perished in Aegypt, by the rotting of that tongue of his which denyed Christs humanitie. Tandemus,* 1.42 that Gygantean and profane contemner of

the Word and Sacraments, clouen to the braine by a sailing Priest.* 1.43 Michael Sernetus burned at Geneua. Maximinian the Tyrant, smit with a sodaine plague from GOD, his eyes swelling, his whole body burning, so dy∣ed. Cruell Domitian, the next persecuter after Nero, slaine by his Wife and Seruants, and bu∣ryed like a Dogge.* 1.44 Lucius Ʋerus cut off by an Apoplexie, the eleauenth yeere of his cruell raigne. Maximinus the Thracian, murthered by his Souldiers. Decius drowned in a puddle. Ʋalerian, King Sapors slaue, after his persecu∣tions, had his skinne pluckt off his rotten car∣kasse. Dioclesian with his Collenge, butche∣ring seauenteene thousand Christians in thirty dayes, consumed miserably, in his Frenzie, by a lingring disease, and his fellow hanged him∣selfe.* 1.45 Vale••s the Arrian Emperour, burned in his Inne, by his pursuing enemies.

What neede I giue Coale-worts twice sod, and set before you againe those dishes that haue beene cooked by all authent••cke Eccle∣siasticall Authors that are of credit, concer∣ning the miserable death of Iulian the apo∣state, whose bloud his owne hands threw into the ayre:* 1.46 of Aurelian smit with a Thunder∣bolt: Commodu•• strangled: of Paulinus pos∣sessed with a Diuell, after hee had martyred Martinian and Processus: with diuers others, in which the Antichristian Popes, as they haue

acted the chiefe parts in filthinesse, blood-guiltinesse, and superstition, so if wee obserue their ends, as they are recorded by Platina, Onuphrius, &c. and their owne Writers, wee shall see they haue dyed fearefully and despe∣rately, as they haue liued damnably: as may be instanced in Siluester the second, Alexander the sixt, Heldibrand, &c. and others: all which instances, with all other examples, that Iewes or Gentiles, the Christian or Pagan world af∣ford vnto vs, are nothing else but comments vpon that Maxime which S. Augustine drawes from his owne experience, when hee saith, Nunquam memini male mortuum, &c. I neuer remembred any to haue dyed ill, that haue liued well, and hardly doth hee dye well, that hath liued ill.

Therefore to extract another Vse from these premisses.* 1.47 Is it so that onely the Seruants of God, the Lords Simeons dye in peace, and none else? then the madnesse of those men is to be mourned (as Samuel mourned for Saul) and their ignorance or obstinacie is to be pit∣tied, that flatter their owne soules, and secure themselues they shall dye happily, when they haue no care nor conscience to liue holily.* 1.48 Faine would they, with Balaam, dye the death of the righteous, but they will not liue the life of the righteous: they would act Simeons part in death, but they will not labour for Simeons

Spirit: they would dye like Iude, but liue like Iudas: dye like the Sonnes of God, liue like the sonnes of Belial: dye like Saints, liue like sinners: dye like Dauid, but liue like Diues, in chambering and wantonnesse, in surfetting and drunkennesse, in delights and dalliance, in pleasures and pompe: they would be vvith Christ on Mount Sion, but they will not follow him to Mount Caluarie; they will not be cru∣cified with him; nay, they will not crucifie one lust, nor sacrifice one sinne, nor mortifie one member, for the loue of Christ, for the loue of their owne soules: they will not plucke out their right eies, cut off their right hands, throw away those sinnes that are as deare to them, as eyther eyes or hands; for gaining of God, for purchase of Paradise, for conquest of a crowne: nay, they will rather carrie both their eyes, and both their feete, all their deare and dar∣ling sinnes (whither Iudas carryed his Hypo∣crisie, and Herod his Lust) euen to death with them, euen to the graue with them, euen to Iudgement with them; then cast them off (as the wilde Beast hunted, casts away his stones, for which hee is pursued) to saue their life by dying; nay, to saue their soules by dying to sinne. Doe these men beleeue the Scripture, that tels them,* 1.49 as they sow so they shall reape? Nay, doe they beleeue Experience, that in eue∣ry Garden, Field, and Seede-plat shewes it?

Doe they credit the holy Oracles, that if they liue after the flesh, they shall dye; but if they mortifie the deedes of the flesh by the Spirit, they shall liue? Rom. 8.13. And doe they, (nay, dare they) then goe on in sinne and thinke notwithstanding to reape saluation? Are they but dead men all their life, euen dead in sinne and trespasses, without the quickning Spirit, Ephes. 2.1. ver. 5. and doe they thinke to be liuing men in death? Doe men vse to ga∣ther grapes of Thornes, and figs of Thistles? they know to the contrary: and thinke they that a good death will grow of a bad life?* 1.50 let them neuer hope it. I aske such men as Iezabel asked Iehu, 2 Kings 9.31. Iehu, Iehu, did Zimri prosper, that slew his Master? I trow no. So I aske euery licentious loose sinner; Did euer any sinner dye well without repenting, that of∣fended God his heauenly Master, by treaso∣nable sinning?

Apply all these precedent examples to thine owne soule, and make them thy presidents: read them ouer againe, and remember them; and paralell thy selfe with them. Art thou a Theefe? looke how Achan dyed, that was a Theefe, Iosh. 7. Art thou a Whore-master? looke how the Sodomites dyed; how Er and Onan dyed, Hophni and Phinees, that were vn∣cleane. A Whore? looke how whorish Iezabel dyed. A Swearer? looke how blasphemous

Rabsakeh and Senacharib dyed, 2 Kings 19. An Idolatrous Papist? looke how the Idolatrous Israelites dyed. A Drunkard? looke how drun∣ken Nabal dyed, 1 Sam. 25. Art thou addi∣cted to any other sinne? looke whether those that haue runne in the same race, in the same sinne, haue prospered or perished; haue dyed ill or well: if they haue prospered, follow them; good lucke haue thou in thy iourney: if perished (as they haue) then in Gods feare retyre, Faciant ali••na pericula cautum, let their harmings be thy warnings; Praemonitus, praemu∣nitus. Be not more insensible then Birds and Beasts: the Bird will not flye into the Net, or light on the Lime-bush, or runne into (the Snare, where shee sees another Bird flacke∣ring before her. Thy Horse, as thou art tra∣uelling, will not follow the tract of another horse that stickes fast before him. Oh be not thou like the Horse and Mule, without vnder∣standng: thou wouldest not follow another into a gulph, a Turne-poole, a pit, a Quag-mire; oh follow not Sinners (as the Beast the Droue to the slaughter) thorow the iawes of a despe∣rate death, into the pit of damnation after death, that haue gone the very same vvay, in the very path of that sinne vvherein thou liuest.* 1.51

But thou thinkest perhaps to escape scot∣free, or that GOD will be more mercifull to

thee then to them. Nay, that cannot be, hee is the same GOD that hee was to iudge, if thou beest the same soule to sinne. What de∣sert is there in thee to pleade sparing more then in them? nay, rather lesse. Si in Ierusa∣lem scrutinium, quid faciet Babilon? If hee spa∣red not Ierusalems sinne, he will not spare thee, a Sodomite, a Babilonian: if he spared not the sinnes of the Iewes his owne people; nay, of Iudas his owne Disciple, he will not spare thee, a sinner of the Gentiles, a slaue to Sathan: if hee spared not Cedars, great Kings, hee vvill cut downe Shrubs, such as thou: nay, thy case shall be worse then these fore-recited; because thou hast had more mannuring and watering then they, more Grace offered, more Gospell preached, now in the day of thy gracious visi∣tation.

But thou hopest to recoyle and retyre out of the way of sinners. Indeed backe againe by repentance is the better way; to vnweaue againe (as once Penelope did) the webbe of thy sinnes. But when will this retyring be? Thou purposest in thine olde age. Oh foole! vvho hath giuen thee a Lease of thy life till thou beest old? The rich Churle saith, Soule, take thine ease, thou hast laid vp enough for many yeeres, when hee had not one night to liue: here was a short Epitomie: perhaps the cases stand so with thee.

Pelles tot Vitulorum quot Boum.

To the Market comes to be solde As well the young sheepe as the olde.

Goe into a Golgotha, a Church-yard, thou shalt see as many young sculs as old; little, as great: obserue Funerals, and thou shalt see the Fathers oftner mourning for their dead Children, then Children for their deceased Parents. Apply to thy selfe what hath beene spoke of this point.

* 1.52But thy carnall heart saith, that thou canst leaue thy sinne when thou wilst, and repent, and that GOD will accept thee. Art thou so perswaded? dost thou thinke the custome of sinne is so soone left? is not Custome another Nature? Can men that haue been accustomed, leaue to sweare by their Faith and their Troth (the Iewels that they pawne to Sathan and the World vpon euery triuiall occasion?) and canst thou leaue greater and grosser, more pleasing and more profitable sins when thou wilst? Canst thou not leaue such sinnes, which thou maist as well spare as the dirt from thy nayles; namely, thy vaine words, thy oathes and blasphemies? and canst thou leaue these that haue nearer allyance with thee, and stand thee in more stead? Is an inueterate sore, a long raigning Disease so soone cured? Is that

Diuell that hath taken long possession, so soone cast out? Can the Aethyopian leaue his black∣nesse, and the Leopard his skinne? then will it be easie for thee to doe well that still accu∣stomest thy selfe to doe euill.

Besides, thou thinkest thou canst repent when thou wilst. Thou maist as well imagine that if thou wert dead thou couldst reuiue and liue againe when thou wilt (for a wicked man is a dead man, liuing in the life naturall, dead in the life spirituall) thou maist as well thinke to worke a Miracle when thou wilt; for, it is no greater Miracle to raise a dead body (as Christ did Lazarus) then to raise a dead soule:* 1.53 to turne stones into flesh, then a stony heart into a fleshie that can repent. Indeed if Repentance were in thine owne power, there were policie in it to deferre this fight with sinne (as Fa∣britius lingred to fight with his enemies) and still to taste the sweet of sinne: but it is not in thy power to repent, it is the gift of God. Acts 5. ver. 31. from whom this grace and all other come, Iames 1.17.

I, but thou hast Scripture for thy purpose: so hath the Diuell his Scriptum est: is it not written, saith the ignorant Lay-man, or the carnall Cauiller (that remembers no other Text but this, which hee wisely vrgeth to his owne destruction) that, At what time soeuer a sinner repents from the bottome of his heart, the

Lord will be mercifull, &c. It is true, that at what time the sinner repents, hee shall be par∣doned, as Mary Magdalene, the Publican, and others were: but the Lord saith not, that at what time soeuer a sinner sinnes, hee will giue him Repentance:* 1.54 Qui dat poenitenti veniam, nescis an dabit peccanti poenitentiam. Repen∣tance is the gift of Grace, it comes not from Nature: a stone hath as much power to mount vp to the Church Steeple of it selfe, as a wic∣ked man to repent of himselfe. Therefore dally not with sin; be not deceiued, God is not mocked. If thou couldst leaue the traffique and commerce with sinne when thou wouldest, and repent from thy heart, sinne might vvith greater shew be retained, and with lesse dan∣ger: but since the longer thou continuest in it, the more thy heart is hardened; since (as the Prophet speakes of Wine and Women,) so euery other sinne takes away the heart, Ose 11. and makes it incapable of any Christian dutie; let it be thy wisedome (as Daniel coun∣cels Nabuchadnezzar) to breake off thy sinnes betimes; leaue sinne ere it leaue thee; beginne at length to liue ere thou dye: for, (as Similis once said of himselfe) though thou seest ma∣ny yeeres, thou liuest but those that are pi∣ously and penitently spent.

Now redeeme the time which thou hast misspent: now is thy Haruest lead home:

now prouide against the rainy day of thy last day; now in the calme of life, arme thy selfe against the tempest of death. Oh it will be too late to thinke of leading a good life when life is ended, too late to buy after the Market is done, too late to traffique after the Mart, too late to saile when the Tyde is past, and the Sea is rough: therefore prepare a medicine before the wound, Sero Medicina paratur. Heare not the voyce of the Serpent, Eritis si∣cut Dij, you shall be like Gods, to puffe you vp with pride; but feare, and beleeue the voice of God, Moriemini, yee shall dye like men: for this death prepare betimes; now is the ac∣ceptable time; now is thy time, thy day, thy houre, thy visitation; now the voyce cals, Christ knockes, the Angell moues the waters, Moses and the Prophets perswade; the short∣nesse of thy life, multitude of thy sinne, diffi∣cultie of repenting, thy Houre-glasse running, time spending. thy former fruitlesse liuing, danger of deferring, death approaching, all vrge, moue, pleade, for a conuerted soule, a holy heart, a renued life, that thou maist dye a blessed death, finde a ioyfull resurrection, and inioy a happy glorification.

Lastly, to conclude this Text, for this time,* 1.55 and so this Worke (hauing exceeded my pur∣posed and proposed breuitie) let mee onely offer vnto your considerations this meditation,

that there is a direct and a certaine method and rule as of liuing so of dying well,* 1.56 so plaine, so perspicuous, that some haue vvrit vvhole Tractaites of this subiect; from whose Haruest I will not be ashamed to gleane something (as Ruth out of the field of Booz) and insert their eares into this Garland, borrowing some few grounds of him, whom I heard as a Ma∣ster out of Moses Chaire, liuing * 1.57, and reue∣rence dying. If any therefore demaund in this great and maine poynt of all poynts, what course hee is to take, that with old Simeon he may die in peace; for Resolution of this case of Conscience, I say that to dye well, there are two things requisite, A preparation before death, and A right disposition in death. This Prepara∣tion is two-folde; generall and speciall: generall, is that whereby a man prepares himselfe to dye throughout the whole course of his life: to this the Scripture continually exhorts, when it inioynes vs straitly to watch and pray, to awake from sleepe, to prepare to meete the Bridegroome, to be in a readinesse, euery day (like Souldiers that expect their Generall) against the second comming of CHRIST to Iudgement: not to haue our hearts oppres∣sed with surfetting and drunkennesse, and the cares of the world, least that day come vpon vs vnprouided, as the theefe vpon the care∣lesse housholder; as the snare vpon the Bird,

as the Floud vpon the old world, as fire vpon Sodome, as desolation vpon Ierusalem: A thing that stands vs all much vpon, as a dutie not to be omitted. First,* 1.58 because of that vn∣certaine certaintie that is in death, certaine for the matter, (as before we haue proued) vncer∣taine both in respect of the Time when, which none knowes, whither morning, euening, mid∣night, or Cocke crow: in Winter, Summer, Spring, or Autumne. Secondly, in respect of Place; for none knowes where, whether at home or abroad, by Sea or by Land, in his bed, or in the field. Dauid dyed in his bed, Io∣nathan in the field; the deceiued Prophet, and Amasa, in the high-way; Abner at the Court; Icarus, Helle, Aegaeus, by Sea (from whom the Aegean, and Icarian Sea, and Hellespont were named:) three Popes, Iohn the first, Iohn the foureteenth, and Caelestine the fift, dyed in pri∣son: nay, some haue dyed in the very Priuies, as Arius, and * 1.59 Heliogabalus, two Monsters, and there had Saul dyed had not Dauid spared. Therefore Mors omni loco te expectat,* 1.60 tu ex∣pecta eam, since Death expects thee in euery place, expect thou it. Thirdly, for the Man∣ner, no man knowes how hee shall dye, whe∣ther of a naturall or violent death: Iosias was shot by the Archers and dyed, Eglon was thrust in at the fift rib, so was Abner, so was the late French King: some sodainely, as Fabius the

Romane, Gandericus the Vandall: some of a lingring disease, some of a burning Feauer, some of a colde Collique, some this way, some that, according to the phrase:

Vt moriar scio, nescio vbi, quomodo, quando.

I am assur'd to die, yet doe not know The way that leads to death, when, where or how.

Therefore wee are speedily to prepare for this iourney of death, since it must be gone, and wee know not how soone we shall be in∣forced to trauell: in other matters morrall, the Axiome may beseeme the most politique, Deliberandum est diu, quod perficiendum semel, that wee should determine that deede with deliberation, which wee purpose to put in exe∣cution: but in this weightie worke, the lesse wee are in demurring, and the more in action and doing, the better it is: to learne to dye is Ars Artium, an Art of Arts, which all the Schooles of the Gentiles could not teach without Theologie; great Rabbies in huma∣nitie, are meere Ideots in this heauenly Sci∣ence. It stands vs in hand then euery day (as the Pythagoreans in Philosophy) to be profi∣cients in this Mysterie: for therefore is the last day vnknowne, that wee should prepare our selues euery day: and the rather, because our last day is the inchoation of our perpetuated

sorrow or solace: the day of our Marriage with the Lambe, or of our massacring vvith the roaring Lyon; Vt in illo die, Mors inueniet,* 1.61 Dominus iudicabit, as the Tree fals, so it lies, as death at that day shall leaues vs, so shall Iudge∣ment finde vs:* 1.62 many changes and conuersi∣ons from euill to good, but at that day there is no change no conuersion, Nulla remissio, nulla redemptio, no remission, no redemption: If Death finde vs barren Trees, so it cuts vs downe, so Hell-fire burnes vs in that Tophet prepared of old. If death ceaze vpon vs im∣penitent sinners, as it did on Cain and Iudas, so Iudgement findes vs, so Hell holds vs, so the vncleane Spirits torment vs: there wee shall continue more millions of yeeres, then be Atoim or moates in the Sunne, then Bees in Hybla, then there were Locusts in Aegypt; nay, moe then there be Sands on the Sea-shore, pyles of Grasse on the Ground, or Starres in the Heauens, in such exquisite torments, that Perillus his Bull, Diomedes his wilde Horses, Maxentius his tying the liuing to the dead, till they dye with stincke and Famine; the French Burning-Chamber, Spanish Inquisition, tearing with Lyons, boyling in Oyle, pinching vvith burning Pincers, and the like, are pleasing Baths, cooling Harbors, and refreshing recrea∣tions in comparison: neuer to be relieued, ne∣uer to be released, not to be ransomed vvith

thousands of Goates and Rammes, with riuers of Oyles, not with all the Masses, Trentals, Dirges, &c. and trumpery of Romish Supersti∣tion; nay, not with all the Prayers of the Saints in earth or heauen: nay, if Noah, Dauid and Dani••l should intreate, if the Virgin Mary should mediate, if all the Angels should sup∣plicate, eyther the remission of their sinnes, or intermission of their sorrowes and plagues, it were bootlesse and fruitlesse.

Oh then, how much doth this mature and preparatorie repentance concerne euery soule, that by it the vnion being made betwixt Christ and their soules, their sinnes being washt away in the bloud of the Lambe, the Lord at that day may freely accept them, and seeing no ini∣quitie in Iacob,* 1.63 nor transgression in Israel, may couer their offences, and not impute their sinnes to their deserued condemnation? In omitting or pretermitting of which dutie, wee may iustly blame and exclaime against wicked and secure worldlings, that neuer thinke of this waightie worke,* 1.64 till by sicknesse they be sum∣moned to their dissolution: then, with the vn∣righteous Steward, they beginne to shuffle and bussle a little, to make all straight, in some superficiall and hypocriticall Repentance, like Ahab.* 1.65 Which preparation of theirs, for their Passe-ouer out of this world, is at that time very preposterous, because then all the senses

and powers of the body are occupyed about the paines and troubles of the disease. Besides, Physitians to be consulted with,* 1.66 Friends to be conferred with, Houshold affayres to be set in order: a Will to be made; order taken how debts must be eyther paid or receiued: neigh∣bours comming to visit; oh how doe they di∣uide, how distract the sicke party! Is that a fit time of this preparation? When so many I∣rons are in the fire, it is likely this great one will coole: much lesse is it conuenient to de∣ferre it till the houre of death, as is the pra∣ctise of carnall and carelesse men, imagining that if they haue but time to say, God forgiue me, Lord haue mercy on mee, with the Publican, but especially to runne ouer the Lords Prayer, and the Creede, which they vse in ignorance and superstition, as Popish Charmes, without any faith, feruencie, and feeling; they holde themselues cocke-sure of saluation, though their preparation be not so good, as the Iewes for their Passeouer, as a Christians is or ought to be, for his ordinary hearing the Word, and receiuing the Sacrament. Doe not these men presumptuously thinke (like blinde Bayards) that they haue God, and his Grace, and his Mercie at commaund; that they can repent when they list: the contrary experience where∣of improues their folly, discouers their delu∣sions, and shewes that they build on the sand,

and rest on a broken staffe;* 1.67 for, was there not a time when Esau sought the blessing with teares and found it not? Would not Iudas faine haue repented, as appeares by his hypo∣criticall confession, Mat. 27.3.4.5. and yet a Halter was all the comfort he got? Would not Anti••chus Epiphanes had mercy, when not∣withstanding his expired life ended in miserie? Would not the foolish Virgins haue entered the Bridegroomes Chamber, when it was past time, but were excluded? And doth not the Lord threaten that many shall seeke to enter in at the straite gate but shall not be able? Why so? Because they seeke too looke, when the time of grace is past. And indeede it is iust with God to reiect them in aduersitie, that haue reiected him in prosperitie; not to heare when they call, though they howle on their beds like Wolues, that would not heare when hee called by his Word, and the motions of his Spirit; to forget them in death, that would not remember him in life; to harden those that would not be softned.

Consider with thy selfe what reason there is to the contrary: is it reason that God should accept the Winter of thy life, thy barren and frozen soule, when thou hast offered vp the Spring, Summer, and Autumne of thy yeeres to Sathan? that he should receiue the euening Sacrifice, when Mammon, or Lust, hath had

the morning? that he should be pleased with thy lees and dregs, when thou hast giuen the best wine of thy bloud to the Diuell? will hee pledge Sathan in such a cup? will he take the refuse, and offals, and leauings of Sinne? It is possible hee may, I doe not limit the vnboun∣ded Ocean of his mercy, but it is not probable hee will.

Make it thine owne case: wouldest thou en∣tertaine an old decrepit Seruant, that is able to doe thee little or no seruice, and giue him great wages, that hath spent his youth and strength in the seruice of thine enemie? I trow not. Will any Generall admit of a lame Souldier past seruice, that hath serued all his life against him, in his enemies Campe? will God admit thee into his seruice, entertaine thee into his Campe, receiue thee into his House, reward thee in his Kingdome, when thou hast spent the prime of thy yeeres in the seruice, nay, in the seruitude and slauery of Sathan? I say as Augustine said to such a deferrer as thou, Non dico saluabitur, non dico damnabitur, I will not say thou shalt be saued, I dare not determine thou shalt be damned: I leaue thee in the hands of God, that hath thee as the Potter hath the Clay, as the Smith his Iron, as the Carpenter his Wood, as the Creator his Creature, to harden or soften thee; to make thee a vessell of honour or dishonour; to glo∣rifie

himselfe in his Mercy, in thy conuersion; or in his Iustice, in thy confusion.

But thy heart tels thee, and Sathan tels thy heart, that thou maist repent at thy last houre. Thou maist indeed if God will, but (to driue thee from this false holde) it is not likely thou shalt repent truly and sincerely. It is said, Iudas repented in his death, so the Word is, Mat. 27. verse 3. hee had a Legall sorrow in him, yet hee is called a reprobate for all that: it is too true, that Poenitentia sera, raro vera, late Repen∣tance is seldome true Repentance. It is com∣monly as sicke and weake as is the partie; it is not voluntarie and free, as that is which brings saluation, 2 Cor. 7.10. but vsually constrained and extorted, by the feare of hell and other Iudgements of God: for, crosses and afflicti∣ons and sicknesse, will cause the grossest Hy∣pocrite that euer was, to stoope and buckle vn∣der the hand of God (as did Pharaoh twise) and to dissemble Faith and Repentance, and euery other Grace of God, as did Ahab; as though they had Gods graces, as fully as any of Gods Seruants, whereas they are altogether destitute of them, naked and blinde, like the Laodiceans.* 1.68 And that such repenters com∣monly counterfeite, it appeares by this demon∣stration: True Repentance is a turning to God; so the Word cals it, Ioel 2.12. an auer∣sion from sinne, which is his Terminus à quo:

a conuersion to God, Terminus ad quem? so most Diuines hold it. Now where is the tur∣ning from sinne in such repenters? They for∣sake not sinne, but sinne forsakes them: they leaue their euill wayes, because they must leaue the world: they leaue sinne in action, but hugge it still in affection: if they had a new Lease of their liues, they would beginne new sinnes. Nay, Si nunquam morirentur,* 1.69 nun∣quam peccare desinerent; If they should neuer dye, they would neuer desist from sinne, as appeares in the practise of these pretended re∣penters: for, if God doe recouer them from their sicke-beds, and take his hand off them, doe they goe their wayes and sinne no more, Iohn 5.14? Nay, doe they not returne to their former bias; Canis ad vomitum, like Dogges to their vomit againe, and Swine to their wal∣lowing? insomuch that though the world say they are mended, yet Christians can see no amendement in them, but they keepe their worst wine vnto the last, and their end is worse then their beginning?

Yet for all this which hath beene said, the Theefe on the Crosse stickes much on the stomackes of many? Why may not they liue as ill as hee did, and yet deferre their repen∣tance till the last, and be saued as hee was? I haue vnloosed this knot before. But to giue still further satisfaction.

* 1.70First, it may be, (nay, it is likely) the Theefe was neuer called before that time, so much as outwardly: that, hee neuer heard Christs Ser∣mons before then that hee saw him; which thou doest, or maist doe, in this light of the Gospell: therefore if hee had dyed impeni∣tently, hee should haue beene more excused then thou.

Secondly, as his example is extraordinarie, so it is particular: now, particulars are not to be vrged for a generall practise.

Thirdly, his example is singular, wee haue no moe late repenters saued but hee. We haue him indeede (saith Augustine) that we should not despaire, if wee doe deferre; and yet wee haue but onely him, him and no moe in the whole Scripture, that we should not presume. You know his other fellow-theefe, that liued as hee did, dyed not as hee did, but impeni∣tently, scoffingly, and desperately: so haue all other obdurate wicked ones dyed, as we haue proued out of the Word. If then Sathan, and Nature perswade thee still to liue in sinne, thou maist repent at last, with the good Theefe, and so be saued: thinke that it is more proba∣ble thou shalt dye impenitently, with the bad Theefe, if thou continue thy courses, and so be damned.

Thou knowest, amongst many Traytors, the King pardons some; but for one that is

pardoned, an hundred are deseruedly execu∣ted: were it not folly to attempt treason vpon hope of pardon, because some one is pardoned amongst many? but it is greater folly to liue impenitently till death, because one Theefe was in that case saued, when as wee haue in∣stanced in Cain, Iudas, Herod, &c. and an hun∣dred moe, that as they liued in iniquitie, dyed in impenitence, and now are damned eter∣nally.

Therefore to conclude,* 1.71 let mee heate thy heart a little, and inflame thy affections to pre∣pare speedily for thy dissolution: to take time before thee, it is bald behinde; to worke whilst it is day, ere the night of death comes, harden not thy heart any longer, but to day heare his voyce, that cals thee, as it did Samuel and Da∣uid, to awake and to seeke his face: Cry not with the Crow, Cras, Cras, to morrow, to mor∣row, but this day with Noahs Doue, come into the Arke: yet Ionas cryes in the streetes, Ionas 3.4. yet the Angell stayes Sodomes flames, Gen. 19. yet the weather is fayre to build an Arke in, Gen. 7.5. yet the Prophet cryes. Oh Iudah, how shall I intreate thee? Hos. 6.4. yet the Bridegroome tarries and stayes the Virgins leasures, Mat. 25.7. yet the Apostle beseecheth for Christs sake, that thou wouldest be reconciled, 2 Cor. 5.20.

Oh therefore prepare oyle betimes, vvith

the wise Virgins, enter whilest the gate is open, seeke the Lord whilest hee may be found, call vpon him whilest hee is nigh, waite for thy Masters comming with the good Seruant, build the Arke ere the Floud come, prepare thy soule ere Death come: this is thy time, thy day, tempus tuum: Death is Gods day, tempus suum, and his time. Now is the time to repaire the Ship of thy soule in the Hauen, but the tempestuous Sea of Death is no fit time: the breach is to be made vp in the time of peace, not in time of warre. Now make peace, in the day of peace, with the God of peace, that with old Simeon thou maist dye and rest in peace, and remaine in glory. Thus much for preparation.

Now the manner of this Preparation con∣sists in some particulars, which wee meane to prosecute.

* 1.72The first whereof is Meditation: Memento mori, must be euery mans Motto: a point that as the Scripture in••oynes, so the Saints haue practised, and the Heathens haue approued this principle, that To••a hominis vita, mortis meditatio, the whole life of a man ought to be the meditation of death: the best Schollers that euer were in the Schoole of Christianitie, haue beene taken vp in this thought. Adam was no sooner created, but God his Schoole∣master catechizeth him in this point of death:

hee cals him Adam, rubra terra, red earth; hee casts him into a sleepe, the Image (nay, as the Cynicke cals it) the Brother of death: hee tels him, if hee sinne, hee shall dye the death. When hee had sinned, he fore-warnes him that hee shall returne to his dust from which hee came: hee makes him garments of Beasts skinnes, that had dyed for sacrifice, to shew him that hee was mortall, like those Beasts whose skinnes hee wo••e: hee sets him to dig and tyll the Earth, to put him in minde both of the dustie matter whereof hee vvas made, and into which hee and all his posteri∣tie must be dissolued. Adam, it seemes, tooke out these Lessons, and taught them his Chil∣dren; for though hee called his eldest Sonne Possession, yet hee called his Brother Abel, Ʋanitie, when hee had more experience of the vanities of life, and life it selfe.

In this Meditation the Patriarkes were won∣derously taken vp, the very forme and fabricke of their Mansions, not dwelling in seiled houses, as wee doe (though they were both greater men and of greater meanes) but in Tents and Tabernacles, such as they vse in the warres, ready vpon all occasions to be remo∣ued (euen like the Boothes in Sturbbish-Faire) shew, that they did constantly ponder of their owne remouals; nay, their tongues expressed the abundant thoughts of their hearts in this

kinde, Abraham confest himselfe but dust and ashes, Gen. 18.17. Iacob acknowledgeth his life a Pilgrimage. Ioseph giues order for the buriall of his bones, Gen. 50. The grea∣test purchases which wee reade the Patriarkes made, or that euer they spoke of, was onely a place to bury their dead in. Moses so thought of his mortalitie, that hee makes a Psalme wherein he both acknowledgeth mans frailtie, and inferres this Petition pathetically, that the Lord would teach him,* 1.73 and the Israelites, to number their dayes: which Psalme the aunci∣ent Fathers vsed in forme of a Prayer. Iob waites till his changing come, Iob 10.14. Da∣uid makes no other reckoning of himselfe then of a Pilgrime, Psal. 120.3. and Peter ac∣counts his continuance here, but his abode in a tabernacle; 2 Pet. 1.3.

Oh that such thoughts did possesse vs! they would make vs more familiar with Death, and it more welcome vnto vs; for, Iacula prae∣uisa, minus faeriunt, Darts fore-seene doe the lesse harme. Oh, how many sinnes would they cut off, (as Hercules did the heads of Hydra,) which are the onely weakeners of our Faith, wounders of our soules, workers of our vvoes, and disturbers of our dying peace. Therefore saith the Wise-man, Remember thy end, and thou shalt neuer doe amisse. For, as the Bird directs her selfe by her taile flying, and the

ship it directed by her stearne, sayling, to auoid the Rockes: so is a Christian conformed and confirmed in an happy course, preserued from the Soule-splitting Rockes of sinne, by the thought of death.

First, it mortifies from the world:* 1.74 hee ea∣sily contemnes all, that thinkes hee must dye, (saith an olde Hermite) for, what cares a con∣demned malefactor, that fits himselfe for his euery houres expected execution, for thou∣sands of Gold and Siluer.

Secondly, it curbes the pompe and glory of the world: for what cares old Berzillas for all the pleasures of Dauids Court, when the keepers of his house, his hands, tremble;* 1.75 his legs, these strong men bowe themselues; when his eyes, the windowes of his body, waxe darke; when his eares, the daughters of Mu∣sicke, are abated; when the Grashoppers, or bended shoulders, are a burthen; and his teeth, the Grinders, cease? hee thinkes rather of re∣turning to Gilead, and dying in his owne Country, then of Ierusalems Court, 2 Sam. 19.

Thirdly, it curbes pride: Quid superbis puluis & cinis? saith Bernard; Oh, how can dust and ashes be proud? meditatio mortis, &c.* 1.76 the meditation of death is the nayle of the flesh, which fixeth all the proud lusts thereof to the wood of the Crosse. What Peacocke can be proud when hee lookes at his blacke

feete, the earth from whence he is, and whither hee tends. Therefore euen amongst the Hea∣thens, saith Caelius Rodiginus, when their Em∣perours were crowned, as a counter-poyson against pride, they were carryed vnto the Se∣pulchers of dead men, and there it was deman∣ded of them, what one should be made for them. So Climachus reports of that good Basil, that the very day wherein with great ioy and applause he was propounded Doctor and Pastor to the people, as an Antidote against pride, hee made one to tell him thus; Pater, sepulchrum tuum nondum est perfectum; Father, thy sepulcher is not yet finished. The like thoughts, amongst others, Augustine vsed, when hee found himselfe tickled with secret pride, with the applauses of the people, for his exquisite Sermons.

Fourthly, it is a meanes of temperancie, and a restrainer of intemperancie, and a cur∣ber of Carnalitie and Epicurisme. Hence it was that the auncient Aegyptians,* 1.77 as Heroditus reports, in their Gemalia and Feasts of great and Noble-men, there was the portraiture of a dead man, in wood, which was round, like a Globe, had to euery guest to behold, with this Motto writ on it, In hanc intuens, pota & oble∣ctate, talis post mortem futurus.

Beholding this vse merry glee, For as this is, so thou shalt bee.

Hence it is that Augustine, as hee would haue a man alwayes to thinke vpon these qua∣tuor nouissima, foure last things, Death, Iudge∣ment, Heauen, Hell; so chiefely in their Fe∣stiuals and meetings, wherein Sathan chiefely beguiles men, as hee did Adam and Eue by eating. And sure, amongst other things, this made that Cinicke Philosopher so abstinent, because hee was continually amongst tombes and Sepulchers: but sure the meditation of their Tombes and Sepulchers,* 1.78 caused Paul••s Symplex, Macariu▪ Pambo, and other Hermites in Hospinian, to be so abstenuous, euen to a maruell, if not to a miracle. I wish the Tricon∣gij, Biberij, and Heliogabuli, I meane the Epi∣cures and Belly-gods, that eate and drinke till there be as little Grace in their Soules, and Wit in their Pates, as their be Wines in their Pots, that they would drinke out of an earthen vessell, with Agathocles; or looking vpon a Deaths-head, as is the fashion in some Countryes; or that a dead mans skull were pre∣sented vnto them the first dish at their Table, as it is in the Court of Prester-Iohn: or at least, that if the picture of Death which I haue seene in the bottome of some cups, will not, yet that the sight of the dead creatures before them, might call vnto them as Phillips Boy to Phillip, Memento te esse mortalem, Oh Epicurish Glut∣ton▪ remember thou art mortall: or that they

would ponder the voyce which S. Ierome al∣wayes imagined, euen when hee was eating and drinking, Arise you dead, and come to Iudgement. Perhaps these thoughts vvould make them put their kniues to their throates as Salomon speakes, and damme vp the gulph of their inordinate appetites.

Fiftly, this thought would worke in vs con∣tentation in euery estate, as it did in Iob, who in the midst of his afflictions, comforts him∣selfe with this consideration, Naked came I out of my mothers wombe, and naked shall I re∣turne. The thought of this, that wee shall carrie nought away with vs but a Coffin, or a winding sheete, should keepe vs within com∣passe of too eager pursuite in purchasing, or impatiencie in parting with this vnrighteous Mammon.

Sixtly, this thought of death is a notable meanes and spurre to further our Repentance: it will cause vs, if any thing, not onely with Ezekias and Achitophel, to set our houses in order, but our hearts to: for, what so hast∣ned the repentance of Niniuie as the beliefe and thought of Ionas his Sermon; it was time for them to bestirre themselues, when they had but forty dayes to liue. So when Elias tels Ahab that the Dogges shall eate him and Iezabel, hee makes some superficiall shew of repentance. So the third Companie of fiftie,

with their Captaine, that came by violence to fetch Elias, when they saw the two other Cap∣taines with their fifties, consumed with fire, they seeme to relent, and deale with the Pro∣phet by intreatie.

If then meditation of death haue such force, both in the godly and wicked, both in Chri∣stians and Pagans, to incite to vertue, restraine vice, curbe couetousnesse, cure pride, bridle lust, moderate murmuring, keepe in intem∣perancie, procure repentance, cause mortifi∣cation, and doe euery way so correct a vicious life, and so direct a happy death: since of all other Meditations this strengthens the minde, as of all other meates bread strengthens the body: since it is as needfull to a good life as wings for Birds, sailes for Marriners, tailes for Fishes to swimme, wheeles for Coaches to runne, as Climachus makes the comparisons: since you see the holy Patriarkes, Abraham, Iacob, Ioseph, Iob, Moses, Dauid; nay, I may adde our Sauiour CHRIST (who was most frequent in discourse with his Disciples of his death, his Passion, his houre, his crucifying; nay▪ euen then when hee was transfigured in glory, hauing two dead men with him,* 1.79 Moses and Elias, and talking of his death when hee came from the Mount, (as appeares in the Euangelists) did so oft thinke of death: since the Saints, after Christs death, Augustine,

Ierome, Basil, Bernard; the deuout Hermites; nay, euen Ethnicke Kings and Philosophers, made such good vse of this Meditation, as we haue proued: then let the thought possesse vs that are now liuing, of our ineuitable dy∣ing▪ that it may worke in vs the same effects that it did in them.

* 1.80Oh let vs thinke of it in our prosperitie, in our pleasures; let vs meditate of it in our Or∣chards, in our Gardens, as did Ioseph of Ara∣mathia; who (Iohn 19.41.) had his Sepulcher in his Garden, euen the place of his recrea∣tions: let vs thinke of it in our beds (those Embleames of our graues,) in our Closets, in our Cloisters, in our Walkes and Galleries, that so remembring it in euery place, expect∣ing it at euery houre, it may not come vpon vs vnprouided, as the storme vpon the Marri∣ner, as the enemie vpon the drowsie Centinel, as Dauids Companie vpon the drunken Ama∣lekites,* 1.81 as the politique Graecians vpon the se∣cure Troyans. Death is like the Basiliske, it hurts not if it be spyed betimes: if Death spye vs first, it kils vs, as the Basiliske doth the Traueller; if wee spye it first, wee kill it, as the Traueller doth the Basiliske, as Ambrose makes the Application: and therefore as Ari∣stotle writes of two Fountaines, the one where∣of if a man drinke, it makes him laugh so much till he dye; if of the other, it both hinders

laughter, and preuents death:* 1.82 these two fountaines are the Remembrance and the Ob∣liuion of death: the last is like poysoned water to kill vs, the first like strong distillatorie wa∣ters to reuiue vs.

Yet alas, for all this who thinkes of death?* 1.83 there is such a generall crust of Securitie growne ouer this Land, that it is to be feared wee are exposed to the same dangers that Ie∣rusalem was, the cause of all whose plagues was, shee knew not her visitation, she remem∣bred not her end, Lament. 1.9. Oh how few number their dayes that they may apply their hearts vnto wisedome? How few thinke of their ends, till sicknesse end them, till Death say to them as GOD to Ezekias, Thou must dye: and as the Prophet to Ahaziah, Thou shalt not come downe from thy bed to which thou art gone vp? 2 Kings 1.4. How few looke in∣to hell ere they leape into it? How many A∣rithmeticians are in the world, that number all things but their dayes; their corne, cattle, sheepe, stocke, money, wares, and the like; that are as wise Serpents in euery thing, excep∣ting in fore-seeing their death? How many, like carelesse debters, still runne into the debts and arrerages of former sinnes with GOD, their patient Creditor, neuer thinking of the day of account, the strictnesse of the Iudge, the closenesse of the Prison, the Serieant at

their backes, Death ready to arrest them? How many sleepe out their time, like Salomons slug∣gard? How many cry, Soule take thine ease, eate, drinke and be merry, singing to the Tabret and the Harpe, stretching themselues vpon their Iuory Couches, saying (like these Epicures, which Tertullian blames in his Bookes of the Soule) Oh Death, what haue we to doe with thee? trouble not thou vs, and wee shall not trou∣ble thee: yea, though wee haue so many Mo∣nitors, euery day, in all the things of Nature: the Sunne setting ouer vs, the graues vnder vs,* 1.84 though wee see many Tombes euen in our Churches and Monuments (as the word sig∣nifies) to admonish vs; Crosses and Sicknesses, Deaths summons, that tell vs Death is appro∣ching, vellicat haec aures, at{que} ait en venio; yet neuerthelesse, as the sight of one obiect or colour takes away the eye from beholding another: the thought of the world, and the lusts thereof, takes away the thought of death. And as Absolon carryed on his Mule, whilest hee hung by the haire of the head, was thrust through three times by Ioab; so our soules being carryed here vpon our flesh, (vvhich Augustine, Hugo, and Luther, call the Asse of the soule) whilst our thoughts are climing, and fixt vpon the high Tree of Honour, Pleasure, Preferment, Death, like Ioab, comes and kils vs with a triple Dart that wee see not, Time

past, present, and to come: neuer thinking of these darts till wee feele them, no more then the fish of the hooke till it hold her; yea, though wee see daily, wiser, wealthier, holier, healthfuller, and younger then our selues, goe to their graues, yet this thought still raignes in vs, that we shall not dye till we be old, as Se∣neca notes, Non patemus ad mortem, &c. yea,* 1.85 euen such as thinke they shall be happy after death, thinke little of the day of death;* 1.86 Tan∣tum vim habet carnis & animae dulce consortium, saith Augustine, such force hath that sweet consort betwixt the soule and the flesh. But it is more which Tully notes, that there is no man so old, but hee thinkes hee may liue one yeere longer, though hee vse his third foote when one of his other feete is in the graue al∣ready: and this makes euen old so encline in their thoughts and desires vnto the Marri∣age-bed, who in the course of Nature, haue but a few steps into their graues; yea, to asso∣ciate themselues with such young yoake-fel∣lowes, that if Sophocles were liuing, hee would blush once againe for shame to see them; and Cato should haue more matter to laugh at, then to see an Asse eate Thistles: in which we verifie Christs prophesie, that as in the dayes of Noah, wee marry and are marryed, neuer thinking of death till the Floud come. This makes such an invndation of sinne, as delights

Sathan, who takes as great delight to steale away our hearts from the thought of Death, as Absolon did to steale away the hearts of the people from his Father Dauid: for, he knowes full well, that if wee should thinke of Death, wee should not practise sinne: hee knowes that as the Serpent, when shee stops the one eare with her taile, the other with the earth, shee will not harken to the voice of the Char∣mer; so the Lords Doues, that are as wise as Serpents, laying their eares to the earth, re∣membring their mortalitie, will not be delu∣ded with the charmes of his temptations: he knowes that his hooke bayted with riches, will not be bit vpon if a man remember himselfe, breuis incerti{que} huius iteniris, of this his short and vncertaine iourney: hee knowes hee will not sinne, that knowes after death hee shall in∣herit Serpents and Wormes. For which cause when hee would haue vs to sinne, hee hides the griesly head of Death, casting the scumme and mist of some deceiuing pleasure before our eyes, (as they say Iuglers doe in their trickes,) shewing vs onely sinnes pleasure, (as the Panther shewes his pleasing spots to the Beasts) to deceiue, hiding his head, that hee may deuoure vs.

Therefore to conclude this Part, as our Sa∣uiour Christ said,* 1.87 Remember Lots Wife: as Na∣zianzen saith to oppressors, Remember Naboths

Ʋineyard: so I bid those that are terrigenae & Brutigini, the sonnes of the earth, Remember their earth: nay, God w••isheth thee to remem∣ber thy earth, Oh that they were wise (saith God, of Israell) and woul'd remember the latter things, Deut. 32.29. Oh that wee were wise euen in this particular! oh how should vvee auoid many snares of Sathan, that preuailes ouer vs, euen by our securitie in this kinde? And therefore Quos viu ••ntes blanditijs deci∣pit, &c. whom hee decei••es by fraud liuing,* 1.88 hee deuoures by force dying. Oh how should wee be prepared for the second comming of CHRIST, if wee had but an eye to the pale Horse and him that sits thereon! Apoc. 6.8. Oh that wee had but the wisedome of the Cocke, that eating his meate, hath euer an eye vpwards, to looke at the Eagle or the Hawke! Oh that wee, as wee looke downewards with the eye of Reason, to the things of this life, would with the eye of Faith looke vp for the comming of Christ, who as hee rose like a Lion, is ascended like an Eagle, and will de∣scend againe to iudge vs: then should wee be fitted, with the good Seruant, come when he will come, to entertaine our Master with ioy, Mat. 24.23.

But alas, woe be to the secure world, vvee neither thinke of Iudgement generall nor spe∣ciall, after death or in death: sometimes in∣deede

deede wee can say, wee are all mortall, but (ex vsu magis quam sensu) as some pray, it is a word rather of custome then feeling: wee seeme to be a little more moued when wee follow a Funerall, then wee weepe and waile, and cry out, This is the end of all flesh: but as soone as wee are at home, the most we doe is a carnall fruitlesse mourning for the dead; wee make no spirituall vse of it to dye to any sinne: in which, as some compares vs, wee are like to Swine, who when some one in the Heard is bit with a Dogge, all flocke about and gruntle, but presently it is forgot, they fall againe to wallowing and rooting: or, like little Turkies and Chickens, who if the Kite or Buzzard swap and catch one, all the rest with their dammes, are in an vprore, but instantly they fall againe to feeding: so when Death that de∣uouring Dog, that rauening Kite, that preyes vpon all flesh, snatcheth away any of our Friends and Neighbours, wee complaine and exclaime of lifes breuitie, the worlds vanitie, wee mourne and pretend mortification; vvee lament and seeme to repent, but within few dayes all is drowned in the Leth of Obliuion: wee forget Death, as Nabuchadnezzar forgot his Dreame; wee fall againe to our former sinfull securitie, and so wee continue till vvee dye, excaecati, insoporati, impraeparati; excecated, insoporated, vnprepared. God reforme this,

and teach vs, as Dauid prayes, Psal. 38. the number of our dayes, and make vs vvise to saluation.

Besides this Meditation, which wee make a part of preparation, to the attaining of this peaceable departure, other duties are to be adioyned: some whereof are to be performed in health, some in sicknesse, some in the im∣mediate summons of Death it selfe: of all which briefely in these subsequent directions.

First, let him that will die in peace,* 1.89 liue by Faith, Hab. 2.2. let him not content himselfe with an Historicall Faith, such as the Diuels haue, Iames 2.14. nor with a Ciuill Faith, such as mortall men haue, and as the Heathens haue; nor with an Implicite Generall Faith,* 1.90 which the Papists haue, euen the Coblers Faith, to beleeue as the Romish Church be∣leeues: for alas, all these kindes of Faith bring no more peace and comfort to the soule, in any extremitie, then cold water to a man that is in a sowne. And therefore many men are de∣ceiued, which thinke they shew themselues ex∣quisite Christians, and haue enough to salua∣tion, if to their Pastor or others, in their sick∣nesse, they can repeate and render their Faith, according to Gods Word, and the Articles of the Creede; with a renunciation of all points of Poperie, of Heresies, and Superstitions: for alas, this generall illumination, this know∣ing

Faith, which onely swimmes in the braine, without a particular applying Iustifying Faith, which workes by Loue, and brings forth the fruits of Prayer, Repentance, godly Sorrow for sinne, Zeale, Sanctification, new Obedi∣ence, &c. neuer heates the heart, nor comforts the conscience, nor hath the answere of any sound peace from God. Oh therefore labour for a Iustifying sauing Faith, for a speciall and an applying Faith; such as Paul preacht to the conuert Iaylor, Acts 16.31. Phillip to the bap∣tized Eunuch, Acts 8.37. such a Faith as is commended in the auncient Patriarkes and Primitiue Worthies, Hebrewes the eleauenth Chapter; such as CHRIST commended in the Centurion, Mat. 8.10. and the Canaanitish woman; Mat. 15.28. such as Thomas had af∣ter his incredulitie, calling Christ his Lord and his God; Iohn 20.28. such as Paul had, when hee profest that he liued euen by Faith in Iesus is Christ, Gal. 2.20. such as Simeon here had. Oh get Christ into thy heart by Faith, as this good old man had him in his Armes▪ and in his heart, and thy death shall be peaceable like his.

* 1.91Secondly, if thou wilst die in peace, repent speedily of thy fore-past and present sinnes: for, sinne hinders all true peace; There is no peace to the wicked, saith my God, twise for sure∣nesse in expresse words, Esay 48. verse 22.

so Chap. 57.21. Iniquitie makes a diuision and seperation from God, Esay 59.2. euen in life, much more in death: for then the soules of the wicked goe to Hell, Psal. 9.16. much more in Iudgement▪ Mat. 7 23. Where there it plaine and palpable whoredome discouered there can be no peace betwixt man and wife: all sinne is whoredome, and sinners are called Adulterers and Adultresses, Iames 4. verse 4. they are spiritually and corporally polluted by the Flesh, the World, the Diuell; for which cause, rebellious Israel and Iudah are compa∣red to Whores and Harlots, Ier. 3. v. 8.9. &c. Now, if any wicked soule should aske with a desire of resolution, as the two Messengers of Iehoram, and as Iehoram himselfe asked Iehu, Is it peace? Is it peace? 2 King. 9.18.19. Is there peace, or shall there be peace betwixt God and my soule? I resolue him roughly from God, as Iehu did Iehoram, verse 22. What peace? What hast thou to doe with peace, since thou wantest Grace, the inseparable companion of Peace? 2 Tim. 1.2. What hast thou to doe with peace, whilst the whoredomes of thy Mother Ie∣zabel, and her witchcrafts are great in number? whilst the pollutions of that whorish Iezabel, thy vncleane soule, are daily increased? whilst thy Treasons and Rebellions against thy God (which, as Samuel tels Saul, are like the sinne of witchcraft, 1 Sam. 15.23.) are with an obdu∣rate

and obstinate heart continued? Was there any peace to Absolon, though a Sonne, when hee was a Traytor against his Father? Can there be any to thee, not a Sonne of God, but a slaue of Sathan, rebelling against the Father of Spirits? Had Zimri peace (saith Iezabel to Iehu) that slew his Master? 2 Kings 9.31. Zimri was a Traytor, and slew Elah, as hee was drinking till hee was drunke, in the house of Arza his Steward (an vsuall end for drunkards) 1 Kings 16.9.10. Iezabel argues well; Can Traitors haue peace? looke to it Iehu; thou art a Traytor against Ahab: sure Traytors seldome or neuer dye in peace. Wit∣nesse, Absolon, Sheba, Adoniah, our English Traytors, Romanized Semenaries, treache∣rous Conspirators, Lopus, Squire, Titchburne, Babington, Parry, &c. our late Powder-plot∣ting Pioners, the French Rauillack, millions moe, which being like Ioab, men of bloud, haue come to their ends (as is said of Tyrants) cum caede & sanguine, with bloud and slaugh∣ter. Oh then, how canst thou, a worme of the earth, a wretched man, because a vvicked man, liuing in treasonable sinnes, with a heart as hard as the neather-Milstone, rebelling against so great, so glorious, so potent, so powerfull a God, once hope that euer thy gray haires shall come to the graue in peace, or that thy soule after her flitting, shall rest in

Abrahams bosome the place of peace. Can a man haue peace in Rome, and be opposed against the Pope, the vsurping Herod (that supposed earthly God, as his flattering Para∣sites call him?) oh then, canst thou dust and ashes, be opposed on earth against the migh∣tie Iehouah, the God of heauen?

Christ that opened the eyes of the blinde, open thine eyes to see, and thy heart to be∣leeue, as hee did Lydia's, Acts 16.14. and giue thee, at last, a resolution to breake off thy sinnes by repentance, Dan. 4.84. the enemies of thy peace, least God breake thee like a Pot∣ters vessell, and teare thee in pieces, whilst there is none to deliuer thee, Psal. 50.22. Oh, sue for pardon for thy sinnes, seeke for peace to him which is the Prince of peace, Esay 9.6. seeke for peace by him and his me∣rits, which was ordained to be thy peace, and to worke thy reconciliation, C••l. 1.20. so thou shalt shut vp the last period of thy life vvith inward peace, and goe to keepe an eternall Sabbath, with him, that is the God of peace.

Thirdly, that thou maist die peaceably, in∣vre thy selfe to dye daily; and that after this manner.

First, euery day mortifie some sinne, nip some Serpent in the head; crucifie euery day some corruption, set vpon thy lesser sinnes,

and so get ground of thy greater sinnes:* 1.92 as in particular, leaue thy dangerous and dam∣nable custome of swearing and blaspheming, by these degrees: first, breake off thy Ciuill Oathes,* 1.93 as in swearing by thy Faith, Troth, Christendome, &c. Secondly, then set vpon thy Ridiculous and Childish Oathes, as by Fay,* 1.94 Fakins, Trokins, Bodikins, Slid, Sounds, Cocke and Pye, with the like; whereby thou seekest to mocke and deceiue God, who will not be mocked: Gal. 6. Thirdly, then invre thy selfe to leaue thy Superstitious Oathes, as by the Masse, Rood, Crosse, by our Lady, and by Popish Saints: &c. Fourthly, so proceede against thy Heathenish and Idolatrous Oathes, in swearing by the Creatures, (as Laban and Iezabel by their Idols, Gen. 31.53. 1 Kings 19 verse 2.) as by men, by S. Peter, and by S. Iohn, &c. by the Heauens, the Earth, by Fire, Sunne, the Light, Meate, Drinke, Money, &c. or by the parts of thy body, as Hands, or the like, or by thy Soule; all condemned, Mat. 5. ver. 34. Iames 5.12. And so with a courage set vpon thy impious, horrible, fearefull, damnable, blasphemous Oathes, as by the Lord, by God, the eternall God, by Christ, by Iesus, and such like; or by the parts and ad∣iuncts of Christ, by tearing his Humanitie (as the Iewes did his body; by diuiding him, as the Souldiers did his garments, Mat. 27.35.)

in blasphemie, by his Death, Passion, Life, Soule, Bloud, Flesh, Heart▪ Wounds, Bones▪ Sides, Guts, Armes, Foote, Nayles, &c. of all which I tremble and quake to thinke, write, and speake, though thou makest no more scruple of such Hell-bred Oathes, then of thy ordinary words: so deale with all other sinnes (of which thy soule is as full as a Serpent is full of venome, and a Toade of poyson) Crucifie them by degrees, and dye to them daily, else thou dyest for euer if thou dye 〈◊〉〈◊〉 in them.

By this course thou shalt take away the sting of Death, which is Sinne; for, the strength of Death is Sinne, 1 Cor. 15. euen as the strength of Sampson laid in his hayre, Iudg. 16.17. which sinne, when it is subdued, Death it selfe is as easily conquered as weakened Sampson was by the Philistines, verse 21. yea, it can doe thee no more harme, then a Dragon, Viper, or angry Waspe which haue lost their stings.

Secondly, dye daily to the world,* 1.95 loue it not, nor the things of it, that so thou maist more happily dye out of the world, and more hopefully entertaine thoughts of a better world. And in this case doe as Runners vse who oft runne ouer the Race before they runne for the Wager, that so they may be better invred and acquainted, when they come to try their abilitie: or, as is said of Belney the

Martyr, that being to suffer by fire, many dayes before, he would hold his hand a pretty while in the flame, so to prepare himselfe to sustaine the paines of Martyrdome, which he was to vnder-goe.

* 1.96Thirdly, dye daily, by invring thy selfe to take Crosses and Afflictions patiently, as sicke∣nesses in body, troubles in minde, losse of goods, of friends, and of good name, &c. which indeede are little deaths, euen pettie deaths, not onely Prologues of death, but Prepara∣tiues to death: for which cause GOD sends them to his children more then to the wicked, euen to weane them from the world, and pre∣pare them for death (as the Nurse weanes the Childe from the Teate by doing bitter Aloes vpon it) and sure he that beares Crosses most patiently, is well prepared to dye peaceably, as appeares by S. Paul, 1 Cor. 15.31. who by making good vse of afflictions, dyed daily: it holding commonly, that Mors post crucem mi∣nor est; Death is lesse dolorous after the crosse.

* 1.97Fourthly, pray seriously for a peaceable departure: it is confirmed by examples of all ages, and experience of all Gods Seruants, that hee that prayes well speedes well. Iacob and A∣brahams Seruant had Gods blessings vpon their Iourneyes, as an effect of their Prayers, Gen. 24. Gen. 27. Thou shalt finde Gods pre∣sence euen in that houre of the last iourneying

of thy soule from her earthly Mansion to her heauenly Country, if thou pray for this grace particularly and effectually: therefore as thou oughtest to pray continually for other a 1.98 things, so euen in health and prosperitie pray fre∣quently and feruently: 1. That God would make this backeward, repugnant, and nilling nature of thine, willing to her dissolution: 2. Prepare thy vnprepared soule: 3. Subdue thy corruptions: 4. Purge out the drosse of thy sinnes: 5. Giue the patience to kisse his cor∣recting Rod, when hee whips by sicknesse or diseases: 6. Succour thee in thy last and grea∣test conflict: 7. Support thy weaknes: 8. Aide thee against Sathans force and fraud: 9. Streng∣then thy Faith: 10. Renew thy decayed gra∣ces: 11. Giue thee the power and comfort of his owne Spirit: 12. Not to visit thy sinnes in Iustice but in Mercy: 13. To preserue thy soule from the Hunter, and thy darling from the Lyon: 14. To giue his Angels charge ouer thee in thy extremitie: 15. To keepe thee from 1. Impatiencie, 2. Frenzie, 3. Di∣straction, 4. Idle fancies, 5. Rauing, 6. Raging, 7. Blaspheming, &c. least thy death be scan∣dalous: 16. To touch thy tongue with a coale from the Altar, that thou maist speake, 1. to Gods glory, 2. and to Edification: 17. To dye the death of the righteous: 18. Lastly, to receiue thy soule into that new Ierusalem

which is aboue. Such Prayers we haue vpon record in holy Writ, as of Dauid, Psal. 39. and Moses, Psal. 90. true patternes of our Prayers in this kinde. And sure, who euer approach∣eth oft to the throne of Grace, and supplicates to a pittifull God, from faith and feeling in these and the like petitions, he shall be sure to finde an answere from God, euen when hee lyes vpon his sicke-bed, as the fruit of his for∣m••r desires. Besides that his former acquain∣tance with God, in speaking to him, and talk∣ing, as it were, with him oft-times in life, by Prayer, will increase in the sicke Patient, euen a holy boldnesse, in a filiall feare, to come to that God, (as one friend to another in ex∣tremitie) with whom he hath so oft conuersed and conferred with, by the Word and Prayer, in health and prosperitie.

Fiftly, that thou maist depart in peace, make sure to thy soule the inheritance of life eternall, euen here in this thy life naturall: for as worldlings are something at quiet vvhen they haue made sure such houses, lands, leases, and purchases, as they haue long gaped after; so, assurance of life eternall is the onely paci∣fication to the spirituall man; this is the lot, the portion and inheritance that his soule longs after, the estate that hee preferres be∣fore all the flesh-pots of Aegypt, or the Iewels of Aegypt. Now for the purchase of a fixed

place in the heauenly Canaan, thou must pro∣uide these treasures: 1. sauing Knowledge, 2. Faith, 3. Sanctification; of more price vvith God, then Gold, Pearle, and precious Stones, with men. For the first, there is no traffique with God, or purchase from heauen vvithout it, Iohn 17.3. This is life eternall, to know God, and whom thou hast sent Iesus Christ. For Faith, the Truth affirmes it with asseueration; Verily verily, hee that heareth my word, and beleeueth in him that sent mee, hath eternall life, Iohn 5.24. Iohn 3.16. For Sanctification, whosoeuer sub∣mits their hearts and liues to the regiment of the Spirit of Christ, they are the children of God, Rom. 8.14. Now God hath an heauenly inheritance for all his Children: get therefore these graces, and saluation instantly comes to thy heart, as it did to Zacheus house. Luke 19.

Sixtly, it will make much for thy dying peace, to doe all the good thou canst in life, to all men in generall, to the Church, the Saints, and houshold of Faith in special, by thy 1. Wit, 2. Wealth, 3. Power, 4. Place, 5. Authoritie, 6. Credit with great men, (as Nehemias and Mardocheus did to the Iewes) or by any other meanes whatsoeuer. Therefore hath God put it into thy heart to build an Hospitall for the distressed; to giue some annuall contribution to the poore; to mend some common wayes

for a publike ease; to erect or repayre some Grammer-Schoole, for the trayning vp of youth; to found some Fellowships or Schol∣lerships in some Colledge, as a furtherance to learning; to plant some Library, for a help to good Letters (like that famoused BODLEY, the Phoenix, in this kinde, of our time;) or to erect and maintaine in some barren place, a preaching Ministerie (the best worke of all, because conuersant about the best obiect, the sauing of soules;) or any the like: Oh then strike whilst the Iron is hot; goe about this worke speedily, euen as speedily as Dauid went about the building of Gods house, vvho would not haue giuen any rest to the temples of his head, till hee had finished what hee in∣tended, had not God staid his resolution.

And here I cannot but take notice of the preposterous charitie of some, that doe little or no good liuing (vnlesse to themselues, and those to whom Nature tyes them) yet after their death they doe some good, by their De∣puties, and Assignes, and Executors (which oft-times ayming at their owne ends, by some qui••ques and euasions, proue executioners of the desires of the deceased, rather then Execu∣tors) yet suppose the Will be Legally perfor∣med, what may be censured of thine intent, that hast beene close-handed in life, and now art seemingly open-hearted at thy death?

First, that thou giuest what thou canst no lon∣ger retaine: Secondly, or thou giuest to good vses, what thou hast got by ill meanes: or thirdly, that conscience accusing thee, thou wouldest stop the mouth of it, by this sop, cast to that barking Cerberus within thee, as Iu∣das did, by casting away his thirtie pieces of siluer, the price of bloud, Mat. 27. Fourth∣ly, or else from some opinion of satisfaction for by-past sinnes, or present merit, with our blinded Papists: but chiefely the censorious Criticall world will iudge, that if thou hadst not parted with the world, thou hadst not de∣parted with thy bewitching wealth: therefore All that thine hand shall finde to doe, doe it with all thy power, Eccles. 9.10. For there is neyther worke, nor inuention, nor knowledge in the place whither thou goest: to Salomons counsell I ioyne Pauls; Doe good to all whilst thou hast time, Gal. 6.10. Doe what seruice thou canst to Gods Church, to the Common-wealth, to euery par∣ticular man, chiefely to the poore members of CHRIST.

Oh what a comfort will it be to thee, if thou hast beene bountifull and beneficiall to the distressed, when thou canst say on thy sicke Couch, with Nehemias in another case; Lord remember mee concerning this good worke, and concerning that good worke, Nehem. 13.22. Oh blessed is hee that iudgeth wisely of the poore, the

Lord shall deliuer him in the time of trouble: the Lord will strengthen him ••pon his bed of sorrow: thou hast turned all his bed in his sicknesse, saith the Psalmist, Psal. 41. ver. 1.3.

* 1.99Seauenthly, keepe a good conscience with God and man, that it may be a continuated comforter vnto thee, as in life, so in the agonies of death, as it was to Paul in all his pressures, Acts 24.16. and as it is to the Saints in all their sorrowes a continuall feast, Prou. 15.15. a perpetuall Christ-tide, a Iubilee in the iawes of death, a peace passing all vnderstanding, Phil. 2. For, as the want of this is the Racke and Gybbet vnto the wicked, the greatest hea∣uinesse and plague, Sirach. 25.15. as the Wise∣man tearmes it; a plague of plagues, an euill which goes beyond all euill that tongue can speake, as euen a 1.100 Plautus and b 1.101 Seneca haue thought it: the greatest wound and griefe that can be sustained, as Salomon determines it, Prou. 18.14. nay, the very flashes and Pro∣logue to hell, as Iudas Latomus and Hoffmei∣ster haue tryed it in their despayring deaths: so the inioying of a good conscience is the greatest ioy; c 1.102 Hugo cals it the Temple of Sa∣lomon, the Field of Benediction, the Garden of delight, the treasurie of the King: the house of God, the habitation of the holy Ghost; the Booke sealed, and shut, to be opened in the day of Iudgement; the very thing (saith

Ambrosed 1.103,) that makes a blessed life, yea, and (I may adde withall) a blessed death: for, to vse the words of e 1.104 Bernard, as hee prepares a good dwelling for God, whose Will hath not beene peruerted, nor Reason deceiued, nor Memory defiled, so God prepares a dwel∣ling for him that is pure in heart and soule, Psal. 15.1.2. and in whose spirit there is no guile, Psal. 32.2. Of which blessed mansion they haue some taste euen in death, that keepe a good conscience in life.

Hence is it that the godly take there deaths patiently like sheepe, sing ioyfully like the Swanne, as Martyres haue done at the stake, and as did our good Simeon: when the wicked dye like Swine repiningly, like the Hiaena ra∣gingly.

Naturalists f 1.105 write, that the warme sweet bloud recoyling to the heart of the Swanne, tickleth her with such a secret delight, that it makes her sing euen in her death. Contrari∣wise, when the Hiaena is in dying, the blacke and distempered bloud gathers to her heart, which makes her sad and mournefull. This is worth applying: the conscience of holy acti∣ons so warmes the hearts of Gods Seruants, with that inward ioy, that they dye singing their Hosanna's, tryumphing and reioycing in spirit: but the consciousnesse of wicked wayes and workes of darknesse, oathes, vncleannesse,

profanenes, &c. like streames of blacke bloud recoyles backe vpon, and clogs the hearts of the Sonnes of Belial, which makes them dye as wofully and cursedly, as they haue liued retchlesly and wickedly: oh therefore good Readers, who euer you are, Ministers or Lay∣men, keepe a good conscience I intreate you, with God and with man, in all your wayes and walkings, in your courses, callings, functions and tradings; that in your deaths you may shew your selues the Lords Sheepe, the Lords Swannes, like Simeon; not the Diuels Swine and Hels Hiaena's.

Now thou art to be directed in some due∣ties in thy sicknesse, the probable summoner of thy death: for, though God onely know when death is nearest, he hauing as the keyes of the heauens, and the keyes of the heart, so the keyes of the earth, and of the graue, of life and of death, 1 Sam. 2.6. yet it is proba∣ble that life is nearest expiring, when sickenes is approaching; as the wals are nearest ruine, when the Cannon is laid to batter them. Now these Directions I referre to these three heads. First, respect God; secondly, thy selfe▪ thirdly, others.

In respect of God: first, renue thy former repentance, seeke earnestly to be reconciled to God in CHIRST; get more assurance of the Mercy, Fauour, and Loue of God towards

thee; gather together all thy spirituall forces; striue and wrastle couragiously against Diffi∣dence, Distrust, Infidelitie, and Despayre, like an actiue runner, shew some brunts as it were of inward strength, euen when thou seest the Goale, and art nearest the end of thy race. Now, for strengthening thy Faith, and renu∣ing thy Repentance the better, take this course.

First, when Sickenesse or Infirmitie ceazeth on thee, consider that it ariseth not from 1. Chance, 2. Fortune, 3. Rawnesse of Wea∣ther, 4. Ill Ayre, 5. Bad Dyet, 6. Catching of cold, or the like (which are eyther no causes at all, or else onely secondarie) but by an im∣mediate prouidence.

Secondly, search out the cause for which God afflicts thee, and thou shalt by the light of the word and of thine owne conscience, find, that the cause is thy sin: other causes there may be, as CHRIST shewes in the case of the blinde man, who neyther sinned nor his Parents, Iohn 9.2. As 1. tryall of Faith; 2. of Patience, as in Iobs case; 3. exciting to Prayer and Re∣pentance, as in Ezekias case, Esay 38.1. 4. to preuent sinne, to which Nature and corruption inclines; 5. the Humiliation of pride; 6. ma∣nifestation of the workes of God oft cause the Lord to visit euen his owne sonnes with sick∣nesses and diuers diseases, but in Gods reuea∣led will, sinne is the ordinary cause, as appeares,

Deut.* 1.106 28.21. Leut. 26. &c. Sinne caused the Aegyptians Botches, Exod. 9.10. the Phili∣stines Emerods, 1 Sam. 5.6. the Widdow of Sarepta's Sonnes sickenesse, 1 King. 17.18. and therefore when CHRIST cured the bodies of his Patients, hee first remits the sinnes of their soules, & so remoues the cause, Mat. 9.2. Iohn 5.14. as in the blinde man, and the sicke of the Palsie.

* 1.107Thirdly, when thou hast felt thine owne pulse, and laid the finger on the right cause, which is sinne; then by examination of thine owne hart find out what speciall sin causeth thy present scourge: oh search thy selfe thorowly, Zeph. 2.1. examine thy soule narrowly, Psal. 4.4. Play the selfe Constable, make priuie search in euery roome within the house of thy heart, for thy secret sinnes, as for priuie Traytors.

Fourthly, when thou hast found them out confesse them, bring them to the strict barre of Gods Iustice, arraigne them; nay, be thy selfe a Witnesse against them; yea, a Iudge to condemne them, as Paul prescribes the Co∣rinthians, in the like case, 1 Cor. 11.30.31. and as Dauid practised in his owne particular, Psal. 32.5.

Fiftly▪ supplicate and intreate the supreame Iudge of Heauen (that may condemne thee, or repriue thee) to pittie thee, and pardon

thee. Ieremy and Hosee will direct thee how to put vp thy supplications in forma pauperis, as a poore penitent, and what words to vse, that will plead and preuaile for pardon, Lam. 3.40.41. Hosee 6.1. Dauid sets thee an holy President, most beseeming thy imitation, who when hee was sicke, at least vpon the occasion of his sickenes, penned speciall Psalmes of repentance; as namely, Psal. 6. the 22. the 38. the 29. which I prescribe to be read of thee, repeated, and applyed with Da∣uids heart: also, as spirituall Physicke, 1. to purge the ill humours of thine heart; 2. to quicken thy dulnesse, 3. to excite thy dead∣nesse; 4. to inflame thy desires; 5. to comfort thy conscience; 6. to strengthen thy faith. 7. to prepare thee to Prayer:* 1.108 reade seriously the History of Christs Passion, recorded, Luke 22.23. Chap. the 29. Psalme, the 42. Psalme, the 51. Psalme, the 143. Psalme, the 14. Chapter of Iob, the 11. the 14. the 17. Chapter of Saint Iohn Ecclesiastes Chap. 1. Dan. Chap. 9. Ro∣manes Chap 8. the 7. Chap. of the Apocalypse, 1 Cor. 15. Chap. these will giue thee some holy heate.

Thus thou hast the true preparatiues in thy sickenesse in respect of God: they are the more worthy remembrance because so few follow them; for alas, how many that haue li∣ued long in the bosome of the Church; are so

farre from renuing their▪ Faith and Repen∣tance, that when they lye sicke and are draw∣ing to their deaths, they must be catechized (as Christ did Nicodemus, and Philip the Eu∣nuch) euen in the maine doctrines of Faith and Repentance; like as some new conuerted Pagans were in the Primitiue Church. There be few Ministers acquainted vvith visiting the sicke, but they shall finde that men that haue beene vnder the meanes, twentie, thirtie, or fortie yeeres; doe, at the end of all, beginne to inquire as the Iewes of Peter, Acts 2. and the Iaylor of Pa••l, Acts 16. what they should doe to be saued; not yet knowing the meanes and the way to saluation: which argues the great securitie of our age, and contempt of God: oh take thou heede betimes, vse all good meanes before-hand, that thou maist be able in sickenesse, to put in practise these spirituall exercises of Repentance and Inuocation.

The second branch of the sicke mans pre∣paration concernes himselfe; and that eyther his soule or his body: for the soule.

* 1.109First, the sicke partie must arme himselfe against the feare of death, and feeling of sick∣nesse. Death is very fearefull to all men, euen to the godly, as one obserues well in Dauid for all, who though hee were neyther daunted with Sauls malice, nor the Philistines hatred, nor Absolons Treason, nor Achitophels trea∣chery,

nor in grapling with a Lyon, nor in fighting with a Beare, nor incountring Goliah, yet when Death beganne to close vvith him, and lay holde on him, then hee cryes out; Oh I am troubled aboue maesure. Oh spare mee a little, Psal. 6.3. & 39.13. Therefore, thus incourage thy present feeling, and greater feare.

First, that sicknesse, and so death, is the rod of a Father, not the whip of a Iudge, the cor∣rection, not destruction of a Sonne, Heb. 12.6.

Secondly, since it is the Lord, say with Eli, L••t him doe what seemes good, 1 Sam. 3.18. His will be done on mee, in mee, and by mee: on me, in suffering; in me, by his grace working; by me, in obeying.

Thirdly, Christ thy high Priest and Inter∣cessor is euen touched with a fellow-feeling of all thine infirmiti••s, Heb. 4.15.

Fourthly, against deaths feare, 1.* 1.110 consider the estate of thy life, which life is but a vanish∣ing Vapour, Iames 4.14. a Weather-cocke which turnes at euery blast, a Waue which sur∣geth at euery storme, a Reede blowne vvith euery winde, a Warfare as doubtfull as dange∣rous, feare not the vanishing of a Vapour, the turning of a Weather-cocke. 2. Consider thy body as a body of sinne Rom. 7.24 the soules prison, the mindes iayle, the spirits cage: no Bocardo dungeon, sincke, puddle, pit, is so

noysome to the body, as it selfe is to the hea∣uenly inspired soule. Now since death is the leauing of this body of sinne, as Augustine cals it b 1.111: it is not to be eschewed, but imbra∣ced, saith Chrisostomec 1.112. Other incouragements I leaue to their due places.

The second dutie which concernes the soule, is this; thou must set in order thy soule, reconciling and recommending vnto God this desolate darling of thine, after the manner afore said: for, as the sickenesse of the body oft comes from the sinne of the soule; so, the curing of the one, oft procures the health of the other: but if thy sicknesse be to death, by this course: 1. thou shalt dye more quietly, 2. more comfortably, 3. giue good example to thy visitors, 4. leaue a comfort to thy sur∣uiuing Friends.

Now, for the performance of these things the better, others ought to assist thee, as others brought the sicke of the Palsie to CHRIST, Marke 2. Iames tels thee that the Elders of the Church must be sent for, Iam. 5.14. which Elders were not onely Apostles, but auncient men endued with the spirit of Prayer, and gift of Miracles; a gift which not onely many Pa∣rents had, but euen Christian Souldiers, saith Tertullian, de corona militis, c. 11. In these times S. Iames his rule still holds: though then those gifts cease, yet make thou choyse of such

Christians, as haue the spirit of Admonition, Exhortation, Prayer, &c. for to their prayers for thee a blessing is promised, Iames 5.15. their prayers, if they be feruent, may preuaile for the restoring of thy spirituall life, or cor∣porall health, as the prayers of d 1.113 Elias, e 1.114 Elizeus, f 1.115 Paul, and our g 1.116 Sauiour Christ, preuailed for whom they prayed; but chiefely, send for thy Minister, or some faithfull Preacher: for, hee will play the part of a spirituall Physitian; 1. hee can vnrip thy vlcers,* 1.117 search thy sores better then thou thy selfe; 2. set before thee thy sinnes; 3. cast thee downe by the Law; 4. raise thee vp by the Gospell; 5. comfort, 6. direct, 7. instruct thee; 8. speake a word to thee in due season from God; 9. be thy mouth to speake, from thee, and for thee, to God; 10. pronounce thy pardon on earth, vvhich shall be ratified in heauen, vpon tryall of thy Repentance, Iohn 20.23. The practise of the world and worldlings is condemnable in this case: for alas, instead of sending for knowing and zealous men, which could comfort them with such consolations wherewith they them∣selues haue beene comforted, 2 Cor. 1.4. and in some measure restore them, Gal. 6.1. they send for their carnall friends, entertaine and welcome profane men that come to visit them; from whom they receiue as much comfort as Iudas did of the Scribes and Pharisies, when

hee was in despayre, Mat. 27.3.4. First, eyther they say nothing to them (like Iobs friends, that were silent seauen dayes, Iob 2.13.) and in silence looke vpon them (like a Deere at gaze.* 1.118) Secondly, or else they speake to little or no purpose; saying to the sicke partie, they are sorry to see him in such a case, they would haue him take (that which themselues want) a good heart, and be of good courage and comfort, but wherein and by what meanes, they cannot tell. Others more vainely and profanely, that they doubt not but hee shall doe well enough, and recouer, and that they shall be merry and drinke and carouse together, as they haue done before, &c. and they will pray for them if they will, when alas, all their prayers are no∣thing else, but the Apostles Creede, or the tenne Commandements, and the Lords Prayer vttered without Faith, Feeling, and Vnderstan∣ding; and this is the common comfort that sicke men get of their neighbours and friends, when they come to visite them: alas, we may say (as Iob of his friends) miserable comfor∣ters be they all.

Secondly, herein many men are also cul∣pable, 1. that they eyther send not for a Mini∣ster at all; 2. or else for such a one as is as good as none, a cloud without raine, a dry pit with∣out water; such a one as wants the tongue of the learned, to speake to him, or the heart of

the humble, to pray for him, vnlesse in saying (as they say) some set prayers; which good Sir Iohn is as farre from truely praying, as the sicke Patient is from profiting by them. Or thirdly, if they send for a Minister it is prepo∣sterously, when it is too late, in some maine exigent, when they see no vvay but one;* 1.119 Oh then send for a Preacher, send for a Minister, as Pharaoh in his deepe distresses, knowing no meanes of euasion, sends for Moses, and sends for Aaron, Exod. 9.27. whom in his welfare hee both despised And despited. If Iannes and Iambres, Astronomers and Astrologers, could haue helpt Pharaoh, Moses and Aaron should neuer haue beene sought to, nor God by their meanes. If Physitians and Galens Art, Natures Simples (nay, with some, if Sorcerers, and white Witches and Sathans power) or the vertues of the waters, or ought else, could comfort their soules or cure their bodies, the Preacher should be vnsought to, or vnsent for of many, that in their health haue hated him and his doctrine, as much as Ahab hated Michay and his Ministery, 1 Kings 22.8.* 1.120 Oh what an vnequall course is this, that although till help be had for the soule, and sinne, which is the roote of sickenesse, be cured, Phisicke to the body seldome auailes? (for which cause the Physitian should beginne where the Di∣uine ends;) yet vsually the Diuine beginnes

when the Physitian makes an end; nay, oft when life is making an end: the Physitians are sent for in the beginning of sicknesse, wee in the end of life, when a man is halfe dead; yea, when he lyes drawing on, and gasping for breath, as though we were able then to worke Miracles, and recouer him.

If I knew not these things by experience, if I had not beene present with some, of whose sickenesse I neuer heard, till I came to the clo∣sing vp of their dying eyes; if I had not spent much spirits with some that were no more in∣telligent what I prayed, or what I said, then stockes and stones, who for a good space be∣fore, in their sicknesse, had strength of Memo∣rie and naturall powers, I should not now so occasionedly haue giuen thee a caueat to pre∣uent the like preposterous course, when God casts thee on thy sicke-bed.

Now followes such duties as concerne the body of the sicke man: they are two; 1▪ vsing, 2. right vsing the meanes. The meanes is, good and wholesome Physicke, which we must esteeme as an ordinance of God for our reco∣uery in this case. For how euer many (chiefely the vulgar and common people) despise Phy∣sicke as a thing needlesse and vnprofitable, ha∣uing from blindnesse and ignorance a preiu∣dicate opinion of it, yet the Scriptures ap∣proue it, Mat. 9.13. the Saints of God haue

practised it. Ezekias by the Prophets pre∣scription, applyed to his boyle, a lumpe of dry Figges, 2 Kings 10.7. which Figges,* 1.121 euen Galen prescribes as an ordinary medicine to soften and ripen tumours in the flesh: there∣fore the cure was not altogether miraculous, (as some thinke) but in part naturall. Besides,* 1.122 did not the Samaritane, Luke 10.34. poure into the wounds of him that trauelled from Ie∣rusalem to Iericho, Wine and Oyle; which Va∣lesius makes a right Physicall practise; Wine seruing to clense the wound and ease the paine within; Oyle to supple the flesh, and asswage the paine without: to which kinde of curing it seemes Esay hath relation, Esay 1.6. Besides, as the phrase is, as there is no sore but there is a salue for it, so God hath giuen vnto some men, Art and Skill, how to apply the medici∣nable vertues that are in Beasts, Birds, Fishes, Hearbes, Plants and Fruits, &c. to the cure of man: which who so neglects, neglects the meanes, and so directly tempts God; in which respect his death can neyther be so comforta∣ble, nor conscionable, as if hee had submitted himselfe to this ordinance of God. Therefore since thou maist vse Physicke lawfully and commendably, let it be thy care in the second place, to make choise of such a Physitian, as is skilfull and conscionable.

I know there are some of great h 1.123 iudgement,

that doe accept against the skill of those Phy∣sitians that administer to their Patients vpon the bare inspect of their Vrine, without fur∣ther knowledge of their estates; affirming this iudging by the vrine to be very deceitfull, since the water of him that hath the Plurisie, or the Inflamations of the Lungs, or the Squinancie, as also of him that hath a quartan, or any in∣termitting Feauer (chiefely if they haue kept a good dyet from the beginning) lookes, for substance and colour, as the water of a vvhole man. Others take also exception against those which will administer no Physicke, nor vse Phlebotomie, without the direction of iudiciall Astrologie, a supposed Art, in which there is much superstition, little certainetiei 1.124, whereas it is thought that it is a farre better course to consider the matter of the disease, with the dis∣position and ripening of it, as also the courses, and Symptomes, and Crisis of it, then to mi∣nister Purgations, and let bloud▪ no otherwaies then they are counselled by the constitutions of the Starres. But I meddle not with their Mysteries; I see but with others eies in this case; I know the Cobler is not to goe beyond his last, onely make thou choyse of a meete Phy∣sitian for thy health, as thou art carefull of a good Lawyer for thine estate, and of a good Diuine for thy soule. Meddle not with Em∣perickes, Quacksaluers, Women••Physitians,

and the like, who oft doe more harme then good.

Now, in the third place,* 1.125 vse this meanes of Physicke conscionably: 1. Let it be sanctified vnto thee (as thy meate and thy drinke) by the Word of God and Prayer, 1 Tim. 4.3.* 1.126 Commend it to Gods blessing for restoring of thy health, if it be the will of God. 2. Hum∣ble thy soule, that God may heale thy body. 3. Perswade thy selfe that it can neyther pre∣uent olde age nor death, but still prepare thy selfe for thy departure. 4. Relie not onely vpon the meanes, but waite Gods leasure in blessing the meanes. 5. If thou recouer, be thankefull to God: a dutie much neglected (as it was of Ezekias, as also of the nine clensed Lepers in the Gospell) so of many in our daies, for which the Lord is angry euen as hee vvas vvith them, 2 Chron. 32.24 25. Luke 17.17. vvherein they are more vnthankefull vnto God then the Ephesians were to Esculapius, that writ in Tables all the cures done by Phy∣sicke, and hung it vp in Diana's Temple, where Hipocrates found it.

Thus thou hast the dutie to be performed in sickenesse both in respect of thy soule and body, for the furtherance of thy peaceable departure.

I should now conclude, but that the cursed custome of the world cals mee in conscience

to condemne the practise of those, that con∣trary to these prescriptions, from the Word, in their sicknesse, seeke for help from Sathan, (as Ahazia that sent to Baalzebub the God of Ekron) and that eyther directly, or secon∣darily, when they runne to Coniurers, South-sayers, Charmers, Inchanters, Witches, Wi∣zards, Wise-men, and Wise-women, (as the vn∣wise deluded Country-people call them) who are in farre more respect with the common people (and some great ones too) and more sought after, then eyther God is sought to by prayer, or the Physitians for Physicke: for, if any of these simple soules be in any extremi∣tie, by sicknesse or diseases, or their Wiues, Children, &c. euen as they doe also (like beasts) for their beasts and Cattell: such a Wise-man, such a Wise-woman, such an old Hag, such a white Witch, such a shee-Diuell must be sent to.* 1.127 Alas, what is this, but to runne from the God of Israel to the God of Ekron, from Sa∣muel in Ramoth, to the Witch at Endor, from the Riuers of Samaria to the Waters of Da∣mascus, from the liuing to the dead, from God to the Diuell? What is this but to fall downe and worship the Diuell, to sacrifice to him with the poore Virginians, and the Hea∣thenish Sauages? Oh Atheisticall Sots, is there not a God in Israel?

Therefore take thou heede of this cursed

course, and Satanicall practise in thy sicknesse: for alas, to runne a whoring afrer such, is not the way to cure thee, but to kill thee; for this haynous sinne vsually prouokes the Lord to plague the practisers of it, euen with death it selfe, as the Lord himselfe threatens, that hee vvill purposely set his face against those that worke with Spirits, &c. yea, and that he will cut them off to from amongst his people, Leuit. 20.6▪ So the Lord verified this threat in Ahazia: for, because hee did seeke to Baalzebub, and not to the God of Israell, in his sicknesse, God sends Elias directly to tell him, that for that cause, hee should not come downe from his bed, but should dye the death, as indeede hee did, 1 Kings 1.6. So Saul was slaine notwith∣standing that he went to the Witch at Endor, 1 Sam. 31.

Oh that our common people would reade and remember this,* 1.128 that in stead of getting helpe by such Satanicall meanes as thy vse, they prouoke the Lord (as Paul tels the Co∣rinthians in another case, of receiuing the Sa∣crament vnworthily, 1 Cor. 11.29.30.) to plague them eyther with further diseases, or else with death it selfe, as hee did Saul and Ahazia.

Secondly, suppose thou shouldest get help, it is by the Diuels meanes, and who vvould goe to such a filthy Physitian?

Thirdly, if by this meanes thou be relie∣ued, thy soule is a thousand times more pre∣iudiced; the cure of thy body is the curse of thy soule; thou procures the health of the one by the sicknesse of the other; so thy salue is worse then thy sore: therefore when Sathan and his Instruments can helpe thy health, so much as Superstition and Idolatrie in seeking to them, hinders thy saluation, then I shall say to thee (as Elizeus to Naaman (Goe in peace, euen to the house of Rimmon.

Others there be that vse other meanes, which haue no warrant: of which kinde are those that vse any manner of Charmes or Spels, or that hang about their neckes Chara∣cters and Figures, eyther in Paper, Wood, or Waxe, &c. which are all vaine and superstitious, because neyther by creation, nor by any ordi∣nance in Gods word they haue any power to cure diseases: for, words doe onely signifie, Figures can but onely represent.

Indeede I confesse, there are some things that haue some vertue in them, being hung about the necke, as white k 1.129 Peonie in this kinde, is good against the Falling-sickenesse; and Wolfes-dung, tyed to the body, is good against the Collicke; so there are many the like, which haue not their operation by In∣chantment, but from an inward vertue: but all Amulets and Ligatures, &c. which worke

not by some virtuall contract, must needes haue their power from the Diuell.

The last dutie which must be done in sick∣nesse, is relatiue, concerning others: of which briefely, euen as wee haue spoke of those that concerne God and our selues. Others I call eyther our Enemies or our Friends: those without vs, or our owne Families.

First, to thy enemie thou must be reconci∣led; forgiue him, and desire to be forgiuen of him: thou art now about not to offer a Lambe or a Bullocke, as in the Leuiticall law, but thy selfe, thy body, thy soule a sacrifice to GOD, Rom. 12.1. Oh then first be recon∣ciled to thy God ere thou offer thy gift, Mat. 5.23. Now, if the party whom thou hast iniured, eyther be absent, or present and vvill not relent; yet thou in seeking peace hast dis∣charged thy conscience, and God will accept thy will for the deede.

Secondly, if thou hast wronged any man by any manner of Iniustice whatsoeuer, se∣cretly or openly, thou must make restitution, euill gotten goods must be restored, be they gotten by Vsury, Oppression, Extortion, kee∣ping the pawne, the pledge, or by any sinister meanes whatsoeuer: the LORD strictly inioynes it, Leuit. 6. vers. 1.2.3.4. Za∣cheus practised it, Luke 14. The Law of Nations and of Nature approues it, and the

very Law that is writ within vs doth presse and vrge it.

The practise of the world is against both these rules: for alas, are there not many whose malice is (like coales of Iuniper) vnquench∣able? The throwing of dust amongst buzzing Bees, makes them quiet; but the summons to their dust, causeth not some to leaue their waspishnesse: they carry wrath boyling with∣in their breasts, as in a Furnace, euen to To∣phet, the fire and Furnace of Hell; neuer pur∣posing to forget nor forgiue; nay, wishing that their very spirits could torture and torment their enemies after their dissolution. And for restitution, how few be there that once dreame of it,* 1.130 much lesse determine it? in which case they come farre short of Iudas, who at his de∣sperate death would restore those thirtie pie∣ces which hee got in life with the price of bloud, Mat. 27.4.5. In which those men doe not onely preiudice their owne soules, but their Children also and posteritie, euen in earthly things, in leauing to them riches wrongfully got, which bring deseruedly the curse of God vpon all the rest of that estate which they bequeath vnto them; according to the phrase:

De male quaesitis vix gaudet tertius haeres.

Goods euill got, who ere enioy them, Helpe not the third heyres, but annoy them.

like that coale of fire which the rauenous Ea∣gle carryed to her nest, which set all the rest of the nest on fire.

Thirdly, thou must haue a speciall care to prouide for the peace, welfare, and prosperitie of those that are committed to thy charge, that it may goe well with them after thy death.

The Magistrate, after the example of Moses,* 1.131 Ioshua, and Dauid, must prouide for the godly and peaceable estate of that Towne, Citie, or Common-wealth, ouer which hee is set,* 1.132 that pure Religion may be maintained, outward Peace established, ciuill Iustice executed, &c.

The Minister, as much as he can, when he is in dying, must cast to prouide for the con∣tinuance of the good estate of that Flocke, ouer which the holy Ghost hath made him Ouer-seer. Thus our Sauiour himselfe, the chiefe Shepheard, had a care of his Flocke, ere hee left them; hee moderates the mour∣ning of the Daughters of Ierusalem; giues Commission to his Disciples to teach all Na∣tions, Mat. 28.••9. comforts them with the promised Comforter, Iohn 16.7, Thus Peter endeuoured, that those to whom hee writ and preached, should haue remembrance of what hee taught them, euen after his departure, 1 Peter 1.15. If Peters pretended Successors stood not so much on their personall succes∣sion, as they should in the right of succession,

labouring to imitate the doctrine of Peter, of the Prophets, and Apostles; nay, if this care of doctrinall succession were in the Ministers of the reformed Religion, wee should not haue here so much blindnesse and ignorance, where once was light; there so many Schismes, Er∣rours and Heresies, where once was an vnitie in veritie; else-where so many Wolues come into the roomes of faithfull Pastors, Acts. 20 ver. 29.

Thirdly, if thou beest a Master of a Familie, thou must set thine house in order, as the Pro∣phet from God commands Ezekias, Esa. 38.1. Now for as much as all Scripture is from God, 2 Tim. 3.16. 2 Pet. 1.20. and all examples are for our learning, Rom. 15.4 what vvas said to Ezekias, is said to euery man, Set thine house in ordrr. For, Order (saith Nazianzenl 1.133) is the mother and preseruer of all things. Now for the procuring this order in thy Familie, doe two things: 1. concernes the temporall: 2. the spirituall estate of thy Familie.

For the first, make thy Will and Testament, thou shouldest make it in thy health, as Abra∣ham didm 1.134, who in his health makes a Will and giues Legacies: but chiefely in thy sicke∣nesse, as did Isaackn 1.135; and Iacob in that pro∣pheticall Testament of his. Gen. 49. So some thus set downe Christs Will on the Crosseo 1.136: he giues his Soule to his Father, his louing

Mother, to his beloued Disciple Iohn, his body to Ioseph of Aramathia, to the penitent Theefe Paradise, to the Iewes his heartiest de∣sires, when hee prayes for them, &c. Now,* 1.137 it is not a matter of indifferencie, but a thing that conscience bindes thee to, euen to make a Will, and to distribute thine inheritance, as Siracides counsels, Syr. 33.22. for thus dischar∣ging a good conscience, thou maist more freely depart in peace, as a man takes his iour∣ney more freely when hee hath set his house in order.

Secondly,* 1.138 so thou cuttest off many con∣tentions, and stayest many suites in Law.

Thirdly, thou takest away scandall and of∣fence, and so preuentest a woe threatned, Mat. 18.7.

Fourthly, thou shalt be thought a wise man, and not dye like a Nabal and a foole, in set∣ting all at sixe and seauen, and so shalt leaue behinde thee a good name, as a precious Oynt∣ment, Eccles. 7.3.

Fiftly, thou shalt in this imitate God, vvho is the God of order and not of confusion.

Now in the manner of making thy Will, let the Rules be, 1. the Law of GOD, 2. of Nature, 3. of that Nation whereof thou art a member, 4. of common equitie. If thy will be against any of these rules, it is culpable. First, then it is Gods will to preferre thine owne

bloud, in disposing of thy estate, before others; as GOD tels Abraham, that Eliazer, a stran∣ger, shall not be his heyre, but his owne Sonne,* 1.139 Gen. 15.4. The like, God commaunds the Israelites, that if any man dye, his Sonne shall be his heyre; if hee haue no Sonne, his Daughter; if no Daughter, his Brethren; so descending still to the next of kinne, Numb. 27.8.17. It is a fault then for any man to alienate his goods or lands wholy from his bloud and posteritie, the light of Grace and of Nature to, condemnes it; euen the very Schooles of p 1.140 Plato and q 1.141 Aristotle.

Secondly, those are culpable, that giue all to the eldest, and little or nothing to the rest; or all to Sonnes, nothing to Daughters: for, though it be equall that the eldest haue more then the rest: First, because he is the eldest, the Re••ben, and first strength of the Father. Se∣condly, because Stockes and Families are pre∣serued in their persons. Thirdly, that they may doe speciall seruices to the Common-wealth: yet it is exceeding vnequall to giue so much to the eldest, as though he should be my young Master, and a Gentleman, and the younger borne to beare the wallet; as though he onely were a Son, and the rest Illegitimate. Fourthly, in the Lawes of equitie, remember him with something, or her, in thy Will, that haue beene trusty and faithfull Seruants to thee: gratifie

in thy death, their loues, labours, and strength spent for thee: deale not with them (as the Spaniell with the water) shake them not off when thou hast no more vse of them. Second∣ly, allot some Legacies to thy friends, as me∣morials of thy lasting loue. Thirdly, as thou art able remember the Chruch of God, and those that are in it, poore Ministers, or poore Members. Fourthly, such Societies in the Common-wealth as thou hast liued in.

Now, concerning the spirituall estate of thy Family, teach, instruct, exhort, admonish, and pray for euery particular person in thy Fa∣milie. In this, reade, and imitate the ex∣ample of Dauid, 1 Kings 2. the whole Chap∣ter. Exhort thy Wife to be the Spouse of CHRIST; thy Children, Gods Children; thy Friends, Gods Friends; thy Seruants, Gods Seruants: so shall God, and Gods Spirit, giue that testimonie of thee, that hee did of Abraham, Gen. 18.19. euen for in∣structing thy Familie after thee. The pra∣ctise of these Precepts concernes thy peace, both in sicknesse and in death.

Lastly, when thou feelest Death approa∣ching, comming neare to the Agonie and pangs of it; then, vvith the Marriners, stearne aright, to get into the Hauen: there is the greatest danger, and if recouered the greatest ioy.

Now labour, as thou hast liued, so to dye by Faith. Now apply the Promise to thy Soule; trust in it, let it quicken thee, as it did Dauid, Psal. 119.49. Comfort thy selfe (as that persecuted Patriarke did,* 1.142 when Death was before him) euen in the Lord thy God, 1 Sam. 30.6. Now let God be the strength of thy heart, euen vvhen thy flesh fayles, and thy heart also, Psal. 73.26. Now vvith the Israelites, looke to him vvith the eye of Faith, of whom the brazen Serpent was a figure, euen when the Serpent Death imbraceth thee to sting thee, Iohn 3.14. Now call to minde all the former mercies of thy God, to thy soule, and suck spirituall sweet∣nesse from them. Now, vvith Moses, cry vnto God, euen when thou seest the dead Sea, (as hee the red Sea) before thee, Exod. 14. Now pray with all thy powers and spirits; loue the Lord vvith all thy heart and affecti∣ons; reioyce that thou art going to meete thy Bridegroome: now mourne and weepe more then euer, that thou hast offended so good, so gracious, and so louing a GOD: Now, with Ezekias, remember thy former sinnes, in the bitternesse of thy soule, turne thy selfe to the wall and weepe in the secret silence of thy Soule, Esay 38.3. that so thou vvashing thy soule with penitent teares, thy CHRIST may, at that instant, vvash

away the pollutions of it vvith his bloud: that so it may be presented spotlesse before the Lords Tribunall, vvhither it is approach∣ing: that so (as it is said of the Doue and the Eagle, that when they haue plunged their vvings in the water, they are better fitted for their flight) thou plunging thy selfe into the troubled Bethesda poole of thy repentant teares, distilling from the Limbecke of a re∣morcefull heart, thy soule may take the wings of a Doue, and flye out of the Cage and Coate of thy body, to her eternall rest in Abrahams bosome. Now with Simeons heart, sing Simeons Song: now awaken all thy powers, to praise the Lord; so (as in singing wee ascend to higher notes,) thy soule leauing the earth of thy bo∣dy, shall with the Larke mount still higher and higher; nay, it shall be carryed vp on the wings of wayting Angels, till it be transcendent amongst the Quires of those heauenly Hierar∣chies, that sing continuall Halleluiah's vnto the once incarnate, now deified Lambe, euen Simeons Lord, that sits vpon the throne. To whom, with the Father, and the eternall Spiri••▪ a Trinitie in Vnitie, and Vnitie in Trinitie, as his due, and our duty, from the ground of our hearts and soules, be ascribed all Honour, Glory, Power, Maiestie, and Mercy, of vs and all Churches▪ now and for euermore. Amen.

Notes

• * 1.1

  Doctrine.
• * 1.2

  Godly men al∣wayes die in peace.
• * 1.3

  Deut. 34.
• * 1.4

  Three things de∣monstrate that the godly dye in peace.
• * 1.5

  The godly oft haue their de∣sires be∣fore, at, and in their deaths.
• * 1.6

  The last words of holy men are holy.
• * 1.7

  See 1 Sam. 22. & 23.1
• * 1.8

  Gregorie.
• * 1.9

  De Pas∣sione.
• * 1.10

  Mons Cal∣••••riae.
• * 1.11

  What spee∣ches the Saints haue vt∣tered in their deaths.
• * 1.12

  Apotheg. morien∣tium.
• * 1.13

  How to dye well. Euseb lib. 3. cap. 30. Idem lib 4 c. 15.
• * 1.14

  Paulin. in eius vita.
• * 1.15

  Possidon. in eius vita.

  Oswaldus M••conius de Zwin∣gli••, anno 153••.
• * 1.16

  Obijt anno Christi. 1564.
• * 1.17

  See a little Book from the Marti∣rologie ga∣thered, cal∣led, The deaths of holy Mar∣tyres.
• * 1.18

  How great men haue liued and dyed good men.
• * 1.19

  Reasons why the godly de∣part in peace.
• * 1.20

  Cauils re∣moued that ble∣mish the deaths of the Saints.
• * 1.21

  Mat. 26.39
• * 1.22

  Heb. 11.17
• * 1.23

  Quest. ad Dulc. c. 24.
• * 1.24

  Numb. 25. 2 Sam. 24.
• * 1.25

  Vide pag. 30.38.45.54.92.36. Hinningi Grosij.
• * 1.26

  Lib. de Mortali∣tate.
• * 1.27

  Vide Po∣lani Synt. de inter. Scrip. Lelius de expresso dei verb••.
• * 1.28

  Adams sin in Paradise
• * 1.29

  Vse 1. Of Instructi∣on.
• * 1.30

  Hee that would die well must liue well.
• * 1.31

  Gen. 4.
• * 1.32

  Gen. 7. Gen. 4.24: Gen. 38.8.••0.
• * 1.33

  Those that haue liued wickedly died wret∣chedly.
• * 1.34

  Examples.
• * 1.35

  Amos 6.2.
• * 1.36

  Esay 13.19
• * 1.37

  The feare∣full ends of Heretiques and Perse∣cuters, in euery age.
• * 1.38

  Euseb. lib. 7. cap▪ 20. Theod. lib. 1. c. 14.
• * 1.39

  Sabellicus lib. 5. c. 4.
• * 1.40

  Euagrius lib. 1. c. 7.
• * 1.41

  Anno 1553.
• * 1.42

  Euseb lib. 10. c. 8.
• * 1.43

  Eus. lib. 3. c. 13. Oros lib. 7 c. 11.
• * 1.44

  Eus. lib. 9.
• * 1.45

  Vide Zona∣ram. anna∣lium lib 2. Eus. lib. 8.
• * 1.46

  Cent. 1. c. 12. Hist. Eccles.
• * 1.47

  Vse 2. Of Redargu∣tion.
• * 1.48

  Numb. 22.
• * 1.49

  Gal. 6.6.
• * 1.50

  An ill life is the vsu∣all Pro∣logue to a Tragicall death.
• * 1.51

  The vaine hopes of vvicked men.
• * 1.52

  It is hard to leaue the cu∣stome of sinne.
• * 1.53

  None can repent when hee will.
• * 1.54

  Aug.
• * 1.55

  Doctrine.
• * 1.56

  There is a way laid downe in the word, to a bles∣sed death.
• * 1.57

  M^r. Per∣kins. M^r. Sutton in his Booke Learne to Dye.
• * 1.58

  Death is certaine, yet vncer∣taine.
• * 1.59

  Lampri∣drus.
• * 1.60

  Seneca.
• * 1.61

  Heb. 9.27.
• * 1.62

  The pains of hell are without remission or redemp∣tion. Esay 30.
• * 1.63

  Numb. 22. Psal. 32.1.
• * 1.64

  Repen∣tance is not to be deferd till sicknesse, or death.
• * 1.65

  •• Kings. 21.
• * 1.66

  Plurimis intensis mi∣nor, ad sin∣gula sen••us.
• * 1.67

  The dan∣ger of de∣ferring dis∣couered.
• * 1.68

  Reu. 3.18.
• * 1.69

  Gregorie.
• * 1.70

  The theefes re∣pentance vpon the Crosse ex∣amined.
• * 1.71

  Exhortat.
• * 1.72

  Medita∣tion of death is a principall part of pre∣paration to die in peace
• * 1.73

  Psal. 90.12.
• * 1.74

  Effects of deaths me∣ditation.
• * 1.75

  Eccl. 12.3▪••
• * 1.76

  Augustine.
• * 1.77

  Lib. 3.
• * 1.78

  De orig. Monich.
• * 1.79

  Mat. 17.
• * 1.80

  Exhortat.
• * 1.81

  ••nua••un•• vrbem som∣tio vino{que} sepultum.
• * 1.82

  Et risum impedit, & mortem.
• * 1.83

  Expostula∣tion.
• * 1.84

  Monumen∣tum, quasi monens men∣tem.
• * 1.85

  Ad Mart.
• * 1.86

  Lib. de gratia noui Test.
• * 1.87

  De paup. amand.
• * 1.88

  Greg. in Mor.
• * 1.89

  The life of Faith brings peace in Death.
• * 1.90

  See D. Mosse, his Sermon of the Faith of Diuels.
• * 1.91

  Repen∣tance the meanes of peace with God.
• * 1.92

  Three wayes how to dye daily.
• * 1.93

  First dye to sinne.
• * 1.94

  How to leaue the damnable custome of Swearing.
• * 1.95

  Secondly, dye to the world.
• * 1.96

  Thirdly, Beare cros∣ses patient∣ly.
• * 1.97

  Fourthly, Prayer oft preuailes for a peace∣able depar∣ture.
• a 1.98

  Lu. 18. 1. Eph. 6.18.18 Things to be pray∣ed for, that death may be prospe∣rous.
• * 1.99

  A good conscience in life, brings peace in death.
• a 1.100

  Seruus in Mustell.
• b 1.101

  Lib. de moribus.
• c 1.102

  Hugo lib. 2 de anima. cap. 9.
• d 1.103

  Lib. 2. de officijs.
• e 1.104

  Bern. in Serm.
• f 1.105

  Cicero lib. 1. Tus∣cul. quaest.
• * 1.106

  Sixe causes of sickenes besides our sinnes.
• * 1.107

  Fiue duties to be done in sicknes.
• * 1.108

  What Scriptures are fittest to be read of a sicke man.
• * 1.109

  D. Maxeys Sermon on the Agonie of Christ. Laboraui in gemitu meo.
• * 1.110

  Short fur∣nitures a∣gainst the feeling of sickenesse and feare of death.
• b 1.111

  Super Iohan.
• c 1.112

  Super Mat. 11. 4. Reasons why the sicke man should set his soule in order.
• d 1.113

  1 King. 17 17
• e 1.114

  2 Kin. 4.31
• f 1.115

  Act. 20.10.
• g 1.116

  Ioh. 11.14
• * 1.117

  10. Rea∣sons why the sicke must send for his Mi∣nister.
• * 1.118

  The small comfort that a sicke man gets from car∣nall visi∣tors.
• * 1.119

  The Mini∣ster is to be sent for before the Physitian.
• * 1.120

  Vbi de••ini••▪ Theologus, ibi incipi•• Medicus.
• * 1.121

  Galen lib. 1. de arte curat. c. 6.
• * 1.122

  The law∣full vse of Physicke plainely proued.
• h 1.123

  Forrest de vrin. In∣dicijs lib. 3. Lang. lib. 2 Epist. 41.
• i 1.124

  See Heidon against Iud. ••s••ro. S•• H••i∣•• is preser••a∣tiue against the poyson o•• ••p••o∣sed pro∣phesies.
• * 1.125

  What to doe in ta∣king Phy∣sicke.
• * 1.126

  5. Rules obseruable in the vse of physick.
• * 1.127

  Earnest in∣uectiues a∣gainst such as in extre∣mities seek to Witches and Char∣mers, with disswasiues from such Idolatry.
• * 1.128

  Against seeking to Witches & Charmers, in sicknes.
• k 1.129

  Galen. lib. 6. & 10 de simpl. Medic.
• * 1.130

  Reconcili∣ation with enemies, & restitution in wrongs, in sicknesse to be pra∣ctised.
• * 1.131

  Deut. 31.1. Iosh▪ 25. 1 King. 2.
• * 1.132

  Magi∣strates, Mi∣nisters and Masters must pro∣uide for the good of their char∣ges, euen after their death.
• l 1.133

  De mode∣ratione in disputat. ser••anda.
• m 1.134

  Gen. 17.
• n 1.135

  Gen 27.
• o 1.136

  Luke 23.46.52. Ioh. 19.27. Luke 23.43.34.
• * 1.137

  5 Reasons why a sick man must make his Will.
• * 1.138

  Rom. 16.1••
• * 1.139

  4. Maine rules in making all Wils.
• p 1.140

  Lib. 2. de rep. polit.
• q 1.141

  Lib 2 c. 8
• * 1.142

  A christian carriage prescribed euen in the houre of death.