A salve for a sicke man. or, A treatise containing the nature, differences, and kindes of death as also the right manner of dying well. And it may serue for spirituall instruction to 1. Mariners when they goe to sea. 2. Souldiers when they goe to battell. 3. Women when they trauell of child.

Eeclesiastes 7.3.

The day of death is better then the day that one is borne.

THese words are a rule or precept, laid down by Sa∣lomon for weigh∣tie causes. For in the Chapters go∣ing before, he sets forth the va∣nity of all creatures vnder hea∣uen; & that at large in the very particulars. Now men hereupon might take occasion of discon∣tentment in respect of their e∣state in this life: therefore Salo∣mō in great wisdome here takes a new course, & in this chapter begins to lay downe certaine rules of direction and comfort, that men might haue somwhat wherewith to arme themselues against the troubles and the mi∣series

of this life. The first rule is in this third verse, that a good name is better then a pretious oint∣ment: that is, a name gotten and maintained by godly conuersa∣tiō, is a speciall blessing of God, which in the middest of the va∣nities of this life, ministreth greater matter of reioicing and cōfort to the heart of man, then the most pretious ointment can doe to the outward senses. Now some man hauing heard this first rule concerning good name, might obiect & say, that renowne & good report in this life affoardes slender comfort: cōsidering that after it, followes death, which is the miserable end of all men. But this obiecti∣on the Wise man remooueth by a second rule in the wordes which I haue in hand, saying, that the day of death is better then

the day that one is borne.

That wee may come to the true & proper sense of this pre∣cept or rule, three points are to be cōsidered. First, what is death here mentioned: secondly, how it can be truly said, that the day of death is better then the day of birth: thirdly, in what respect it is better.

For the first, death is a depri∣uation of life as a punishment ordained of God, and imposed on man for his sinne. First, I say, it is a depriuatiō of life, because the very nature of death, is the absence or defect of that life which God vouchsafed man by his creation. I adde further, that death is a punishment, more e∣specially to intimate the nature and qualitie of death; and to shewe that it was ordained, as a meanes of the execution of

Gods iustice & iudgment. And that death is a punishment, Paul plainely auoucheth, when he saith, that by one man sinne entred into the world, and death by sinne. And againe, that death is the sti∣pend, wages, or allowance of sinne. Furthermore, in euery punish∣ment there bee three workers: the ordainer of it, the procurer, and the executioner. The or∣dainer of this punishment is God in the estate of mans in∣nocency, by a solemne law then made in these very words. In the day that thou eatest thereof, thou shalt die the death, Gen. 2.17. But it may be alleadged to the con∣trary, that the Lord saith by the Prophet Ezechiel, that hee will not the death of a sinner; & there∣fore that hee is no ordainer of death.* 1.1 The answer may easily be made, & that sundry waies.

First, the Lord speakes not this to all men, or of all men, but to his owne people, the Church of the Iewes, as appeares by the clause prefixed,* 1.2 Sonne of man say vnto the house of Israel, &c. A∣gaine, the words are not spoken absolutelu, but onely in way of comparisoy, in that of the twaine, he rather wills the con∣uersion and repentance of a sin∣ner, then his death and destru∣ction. Thirdly, the very proper meaning of the words import thus much, that God doth take no delight or pleasure in the death of a sinner, as it is the ruine and destruction of the creature. And yet al this hinders not but that God in a newe regard and consideration, may both will & ordaine death, namely, as it is a due and deserued punishment, tending to the execution of iu∣stice;

in which iustice God is as good as in his mercie. Againe, it may be obiected, that if death indeede had beene ordained of God, then Adam should haue bin destroied, & that presently vpō his fal. For the very words are thus, Whēsoeuer thou shalt eat of the forbidden fruite, thou shalt certenly die. Ans. Sentences of scripture are either Legall or Euangelical: the law & the gos∣pell beeing two seuerall and di∣stinct parts of Gods word. Now this former sentence is legall & must be vnderstood with an ex∣ception borrowed from the Gospel or the couenāt of grace made with Adam, and reuea∣led to him after his fall. The ex∣ception is this: Thou shalt cer∣tenly die whensoeuer thou ea∣test the forbidden fruite, except I doe further giue thee a means

of deliuerance from death, namely the seede of the woman to bruise the serpents head. Se∣condly it may be answered, that Adam and all his posteritie di∣ed, and that presently after his fall, in that his bodie was made mortall, and his soule became subiect to the curse of the law. And whereas God would not vtterly destroy Adam at the very first, but onely impose on him the beginnings of the first and second death; he did the same in great wisedome, that in his iustice he might make a way to mercie: which thing could not haue beene if Adam had perished.

The executioner of this pu∣nishmēt is he that doth impose and inflict the same on man, & that also is God himselfe, as he testifieth of himselfe in the pro∣phet

Esai, I make peace and create euill. Nowe euill is of three sorts:* 1.3 na∣turall, morall, material. Natural euill, is the destruction of that order, which God set in euery creature by the creation. Moral euill, is the want of that righte∣ousnesse and vertue which the law requires at mans hands; & that is called sin. Material euill, is any matter or thing which in it selfe is a good creature of God, yet so, as by reasō of mans fall, it is hurtful to the health & life of man, as henbane, wolfe∣bane, hemlock, & all other poi∣sons are. Now this saying of E∣sai must not bee vnderstood of morall euils, but of such as are either materiall or naturall: to the latter of which, death is to be referred, which is the de∣struction or abolishment of mans nature created.

The procurer of death is man not God; in that man by his sin and disobedience did pull vp∣on himselfe this punishment. Therefore the Lord in Oseah, O Israel, one hath destroyed thee,* 1.4 but in me is thine helpe. Against this it may be obiected, that mā was mortall in the estate of in∣nocencie before the fall. Answ. The frame and composition of mans body considered in it selfe was mortall, because it was made of water & earth & other elements which are of thēselues alterable and changeable: yet if we respect that grace and bles∣sing which God did vouchsafe mans bodie in his creation, it was vnchangeable and immor∣tall, and so by the same blessing should haue continued, if man had not fallen: and man by his fall depriuing himselfe of this

gift and blessing, became euery way mortall.

Thus it appeares in part what death is: yet for the better clea∣ring of this point, we are to con∣sider the difference of the death of a man and of a beast. The death of a beast is the total and finall abolishment of the whole creature: for the body is resol∣ued to his first matter, and the soule arising of the temperature of the bodie vanisheth to no∣thing. But in the death of a man it is otherwise. For though the bodie for a time bee resolued to dust, yet must it rise againe in the last iudgement and become immortall: and as for the soule, it subsisteth by it selfe out of the body and is immortall. And this being so, it may be demaū∣ded how the soule can die the second death? Ans. The soule

dies, not because it is vtterly a∣bolished, but because it is as though it were not, & it ceaseth to be in respect of righteousnes and fellowship with God. And indeede this is the death of all deaths, when the creature hath subsisting and beeing, and yet for all that, is depriued of al cō∣fortable fellowship with God.

The reason of this difference is, because the soule of man is a spirit or spirituall substance, wheras the soule of a beast is no substance, but a naturall vigour or qualitie, and hath no being in itselfe, without the bodie on which it wholy dependeth. The soule of a man contrariwise be∣ing created of nothing & brea∣thed into the bodie, and as well subsisting forth of it as in it.

The kindes of death are two, as the kindes of life are; bodily

and spirituall. Bodily death is nothing else but the separation of the soule from the body, as bodily life is the conujnction of bodie and soule: and this death is called the first, because in re∣spect of time it goes before the second. Spiritual death is the se∣paratiō of the whole man both in body and soule from the gra∣tious fellowshippe of God. Of these twaine the first is but an entrance to death, and the se∣cond is the accomplishment of it. For as the soule is the life of the body, so God is the life of the soule, and his spirit is the soule of our soules, and the want of fellowship with him, brings nothing but the endles and vn∣speakable horrours and pangs of death.

Againe, spirituall death hath three distinct and seuerall de∣grees.

The first is, when a man that is aliue in respect of tempo∣rall life, lies dead in sin. Of this degree Paul speakes, when hee saith,* 1.5 But shee that liueth in plea∣sure is dead while shee liueth. And this is the case of all men by na∣ture, who are children of wrath, and dead in sinnes and trespasses.* 1.6 The second degree is in the ve∣ry end of this life, whē the body is laide in the earth, & the soule descendes to the place of tor∣ments. The third degree is in the day of iudgement, when the body and soule meete againe, and goe both to the place of the damned, there to bee tor∣mented for euer and euer.

Hauing thus found the na∣ture and differences and kindes of death, it is more then mani∣fest, that the text in hand is to be vnderstood, not of the spiritual,

but of the bodily death: because it is opposed to the birth or na∣tiuitie of man. The words then must cary this sense: the time of bodily death in which the body and soule of man are seuered asunder, is better then the time in which one is borne and brought into the world.

Thus much of the first point, now followeth the secōd: & that is, how this can be true which Salomon saith: that the day of death is better then the day of birth. I make not this question to call the scriptures into con∣trouersie, which are the truth it selfe, but I doe it for this ende, that we might without waue∣ring be resolued of the truth of this which Salomon auoucheth. For there may be sundrie rea∣sons brought to the contrarie. Therfore let vs now hādle the question: the reasons, or obiecti∣ons

which may be alleadged to the contrarie, may all bee redu∣ced to sixe heads. The first is taken from the opinion of wise men, who think it the best thing of all, neuer to bee borne, & the next best to die quickly. Now if it be the best thing in the world not to bee borne at all, then it is the worst thing that can bee to die after a man is borne. Answ. There be two sorts of men; one that liue and die in their sinnes without repentance; the other, which vnfainedly repent & be∣leeue in Christ. Now this sen∣tence maybe truly auouched of the first: of whome wee may say as Christ said of Iudas, It had bin good for him that he had neuer bin borne. But the saying applied to the second sort of men is false. For to them that in this life turne to God by repentance,

the best thing of all is to bee borne: because their birth is a degree of preparation to happi∣nesse: and the next best is to die quickly: because by death they enter into possessiō of the same their happinesse. For this cause Balaam desired to die the death of the righteous: and Salomon in this place prefers the day of death before the day of birth, vnderstāding that death which is ioyned with godly life, or the death of the righteous.

The second obiection is ta∣ken from the testimonies of Scripture. Death is ths wages of sinne, Rom. 6.23. it is an enemy of Christ, 1. Cor. 15. and the curse of the lawe. Hence it seemes to fol∣lowe that in and by death, men receiue their wages & paiment for their sinnes: that the day of death is the dolefull day in

which the enemie preuailes a∣gainst vs: that he which dieth is cursed. Answ. We must distin∣guish of death: it must be consi∣dered two waies; first, as it is by it selfe in his own nature: secōd∣ly, as it is altered & changed by Christ. Now death by it selfe considered, is indeed the wages of sinne, an enemie of Christ, & of all his members, & the curse of the law, yea the very suburbs and the gates of hell: yet in the second respect, it is not so. For by the vertue of the death of Christ, it ceaseth to be a plague or punishment, and of a curse it is made a blessing, and is be∣come vnto vs a passage or mid∣dle-way betweene this life and eternall life, and as it were a litle wicket or doore whereby wee passe out of this world and en∣ter into heauen. And in this re∣spect

the saying of Salomon is most true. For in the day of birth, men are borne & brought forth into the vale of misery, but afterward when they goe hence hauing death altered vnto thē by the death of Christ, they en∣ter into eternall ioy and happi∣nesse with al the Saints of God for euer.

The third obiection is taken from the exāples of most wor∣thie men, who haue made their prayers against death. As our Sauiour Christ, who praied on this manner, Father, if it bee thy will let this cup passe from mee, yet not my will, but thy will bee done. And Dauid praied,* 1.7 Returne, O Lord, d••liuer my soule, saue me for thy mercies sake: for in death there is no remembrance of thee: in the graue who shall praise thee? And Ezechiah,* 1.8 when the Prophet E∣say

bade him set his house in or∣der, and told him that he must die, wept sore, & that in respect of death. Now by the examples of these most worthy men, yea by the example of the sonne of God himself, it may seeme that the day of death is the most ter∣rible & doleful day of all. Ans. Whē our Sauiour Christ prai∣ed thus to his father, he was in his agonie, and he then as our Redeemer stood in our roome and stead, to suffer all things that we should haue suffered in our own persons for our sinnes: and therefore hee praied not simply agaīst death, but against the cursed death of the crosse, and he feared not death it selfe, which is the separation of body and soule, but the curse of the lawe which went with death, namely, the vnspeakable wrath

and indignation of God. The first death troubled him not, but the first and second ioyned togither. Touching Dauid, whē he made the sixt Psalme, he was not onely sicke in body, but al∣so perplexed with the greatest temptation of all, in that hee wrestled in conscience with the wrath of God, as appeares by the words of the text, where hee saith, Lord, rebuke me not in thy wrath. And by this we see that hee praied not simply against death, but against death at that instant whē he was in that grie∣uous temptation; for at other times hee had no such feare of death,* 1.9 as hee himselfe testifieth, saying, Though I should walke tho∣rough the valley of the shadowe of death, I will feare no euill. There∣fore he praied against death on∣ly as it was ioyned with the ap∣prehēsion

of Gods wrath. Last∣ly, Ezechiah prayed against death, not onely because he de∣sired to liue and doe seruice to God in his kingdome, but vpon a further and more speciall re∣gard; because when the Prophet brought the message of death, hee was without issue, and had none of his owne bodie to suc∣ceede him in his kingdome. It will be said, what warrant had Ezechiah to pray against death for this cause? Ans. His warrant was good;* 1.10 for God had made a particular promise to Dauid & his posteritie after him, that so long as they feared God, & wal∣ked in his commandemēts, they should not want issue to sit vp∣on the throne of the kingdome after them. Now Ezechiah at the time of the Prophets mes∣sage, remembring what pro∣mise

God had made, and how he for his part had kept the cō∣dition thereof, in that hee had walked before God with an vp∣right heart, and had done that which was acceptable in his sight; hee praied against death, not so much because hee feared the danger of it, but because he wanted issue. This praier God accepted and heard, and he ad∣ded fifteene yeares vnto his daies, & two yeares after gaue him Manasses.

The fourth obiection is, that those which haue been reputed to be of the better sort of men, oftētimes haue miserable ends: for some end their daies despai∣ring, some rauing and blasphe∣ming, some straungely tormen∣ted: it may seeme therefore that the day of death is the day of greatest woe & miserie. To this

I answer first of all generally, that we must not iudge of the e∣state of any man before God by outward things, whether they be blessings or iudgements, whether they fal in life or death. For (as Salomon saith) all things come like to all: and the same con∣dition is to the iust and the wicked, to the good and to the pure and to the polluted, and to him that sacri∣ficeth and to him that sacrificeth not: as is the good so is the sinner, he that sweareth, as he that feareth an oath▪ Secondly, I answer the particulars which be alleadged on this manner: And first of all touching dispaire, it is true that not only wicked and loose per∣sons despaire in death, but also repentant sinners, who often∣times in their sickenesse, testifie of themselues that beeing aliue

and lying in their beddes, they feele themselues as it were to be in hell, and to apprehend the very pangs and torments there∣of. And I doubt not for all this, but that the child of God most deare vnto him, may through the gulfe of desperation attaine to euerlasting happinesse. This appeares by the maner of gods dealing in the matter of our sal∣uation. All the workes of God are done in & by their contra∣ries. In the creation all things were made, not of some thing, but of nothing, cleane contrary to the course of nature. In the worke of redemption, God giues life not by life, but by death: and if we consider aright of Christ vpon the crosse, we shall see our paradise out of pa∣radise in the middest of hel. Eor out of his owne cursed death

doeth he bring vs life and eter∣nall happinesse. Likewise in ef∣fectuall vocation, when it plea∣seth God to conuert and turne men vnto him, he doeth it by the meanes of the Gospel prea∣ched, which in reason should driue all men from God. For it is as contrarie to the nature of man as fire to water, and light to darknesse: and yet for al this, though it bee thus against the disposition and heart of man, it preuailes with him and turnes him to God. Furthermore, whē God will send his owne ser∣uants to heauen, he sends them a contrarie waie, euen by the gates of hell: and when it is his pleasure to make men depend on his fauour and prouidence, hee makes them feele his anger and to bee nothing in them∣selues, that they may wholly de∣pend

vpon, him and bee what∣soeuer they are in him. This point beeing well considered, it is manifest that the childe of God may passe to heauen by the very gulfes of hel. The loue of God is like a sea, into which when a man is cast, hee neither feeles bottome nor sees bank. I conclude therfore that dispaire whether it arise of weakenesse of nature, or of conscience of sinne; though it fall out about the time of death, cannot preiu∣dice the saluation of them that are effectually called. As for o∣ther straunge euents which fall out in death, they are the effects of diseases. Rauings and blas∣phemings arise of the disease of melancholy and of frensies, which often happen at the end of burning feuers, the choller shooting up to the braine. The

writhing of the lippes, the tur∣ning of the necke, the buckling of the ioints and the whole bo∣die, proceede of crampes and convulsions, which followe af∣ter much euacuatiō. And wher∣as some in sicknesse are of that strength, that three or foure mē cannot hold thē without bonds, it comes not of witchcraft, and possessions, as people common∣ly thinke, but of choller in the veines. And wheras some when they are dead, become as black as pitch (as Bonner was) it may arise by a bruise, or an impo∣stume, or by the blacke iaun∣dise, or by the putrefactiō of the liuer: & it doth not alwaies ar∣gue some extraordinarie iudge∣ment of God. Nowe these and the like diseases with their simp∣tomes & strange effects, though they shall depriue man of his

health, & of the right vse of the parts of his bodie, and of the vse of reason too: yet they can not depriue his soule of eternal life. And all sinnes, procured by violent diseases, and proceeding from repentant sinners, are sins of infirmity: for which, if they know them, and come againe to the vse of reason, they will fur∣ther repent; if not, they are par∣doned and buried in the death of Christ. And we ought not so much to stand vpon the strāge∣nesse of any mans end, when we know the goodnesse of his life: for wee must iudge a man not by his death, but by his life. And if this be true, that strange diseases, and thereupon strange behauiours in death, may befal the best man that is: wee must learne to reforme our iudge∣ments of such as lie at the point

of death. The common opiniō is, that if a man lie quietly and goe away like a lambe (which in some diseases, as consumptions and such like, any man may do) then he goes straight to heauē: but if the violēce of the disease stirre vp impatience, and cause in the partie franticke behaui∣ours, then men vse to say, there is a iudgement of God seruing either to discouer an hypocrite, or to plague a wicked man. But the truth is otherwise; for in∣deed a mā may die like a lamb, and yet goe to hell: and one dy∣ing in exceeding torments and strange behauiours of the body may go to heauē: & by the out∣ward conditiō of any mā▪ either in life or death, we are not to iudge of his estate before God.

The fourth obiection is this: Whē a man is most nere death,

then the diuell is most busie in temptatiō: & the more men are assaulted by Satan, the more dā∣gerous and troublesome is their case. And therfore it may seeme that the day of death is the worst day of all. Answ. The con∣dition of Gods childrē in earth is twofold. Some are not temp∣ted, & some are. Some I say are not tempted, as Simeon, who when he had seen Christ, brake forth and saide,* 1.11 Lord, now lettest thou thy seruant depart in peace, &c. fore-signifying no doubt, that hee should end his daies in all maner of peace. As for them which are tēpted, though their case bee very troublesome and perplexed, yet their saluation is not further off, by reasō of the violence & extremity of temp∣tation. For God is then present by the vnspeakable comfort of

his spirit, & when wee are most weake, he is most strong in vs; because his manner is to shewe his power in weakenes. And for this cause, euen in the time of death the diuell receiues the greatest foyle, when he lookes for the greatest victorie.

The sixt obiection is this. Vi∣olent & sudden death is a grie∣uous curse, & of all euills which befal man in this life, none is so terrible: therefore it may seeme that the day of sudden death is most miserable. Ans. It is true indeede that sudden death is a curse & grieuous iudgement of God, and therefore not without cause feared of mē in the world: yet all things considered, wee ought more to be afraid of an impenitent and euil life, then of sudden death. For though it be euill, as death it selfe in his own

nature is; yet we must not think it to be simply euil: because it is not euill to al men, nor in all re∣spects euill. I say it is not euill to all men, considering that no kinde of death is euill or a curse vnto them that are in Christ, who are freed from the whole curse of the law. And therefore the holy Ghost saith,* 1.12 Blessed are they that die in the Lord: for they rest from their labours: whereby is signified that they which de∣part this life, being members of Christ, enter into euerlasting happines; of what death so euer they die, yea though it be sud∣den death. Againe I say, that sudden death is not euill in all respects; for it is not euill, be∣cause it is sudden, but because it commonly takes men vnpre∣pared, and by that means makes the day of death a blacke day,

and as it were a very speedie downe-fall to the gulfe of hell. Otherwise if a man be readie & prepared to die, sudden death is in effect no death, but a quicke and speedie entrance to eternal life.

These obiections being thus answered, it appeares to bee a manifest truth which Salomon saith, that the day of death is bet∣ter indeede then the day of birth. Now I come to the third point, in which the reasons & respects are to be considered that make the day of death to surpasse the day of mans birth: & they may al be reduced to this one, name∣ly, that the birth day is an en∣trance into al woe and miserie; whereas the day of death ioy∣ned with godly and reformed life, is an entrance or degree to eternal life. Which I make ma∣nifest

thus: Eternall life hath three degrees: one in this life, when a man can truely say that hee liues not, but that Christ liues in him: and this al men can say that repent and belieue, and are iustified & sanctified, & haue peace of conscience, with other gifts of Gods spirit, which are the earnest of their saluation. The second degree is the ende of this life, when the bodie goes to the earth, & the soule is carri∣ed by the angels into heauē: the third is in the end of the world at the last iudgement, whē body & soule reunited, do ioyntly en∣ter into eternal happines in hea¦uē. Now of these three degrees, death it selfe being ioyned with the feare of God, is the second: which also containeth in it two worthie steps to life. The first, is a freedome from all miseries

which haue their ende in death. For though men in this life are subiect to manifold dangers by sea and land, as also to sundry a∣ches, paines, aad diseases, as fea∣uers, and consumptions, &c. yet when death comes there is an end of al. Again, so long as men liue in this world, whatsoeuer they be, they doe in some part lie in bondage vnder originall corruption and the remnants thereof, which are doubtings of Gods prouidence, vnbeliefe, pride of heart, ignorance, coue∣tousnes, ambition, enuy, hatred, lust, and such like sinnes, which bring forth fruits vnto death. And to bee in subiection to sin on this manner, is a misery of al miseries.* 1.13 Therfore Paul whē he was tempted vnto sinne by his corruptiō, cals the very tēptati∣on the buffets of Satan, and as it

were a pricke or thorne woun∣ding his flesh, and paining him at the very heart. Againe, in an other place wearied with his owne corruptions, he cōplaines that he is sold vnder sinne, and he cries out, ô miserable man that I am, who shall deliuer me from this body of death?* 1.14 Dauid saith, that his eies gushed out with ri∣uers of teares when other men sinned against God:* 1.15 how much more then was he grieued for the sinnes wherewith he him∣selfe was ouertaken in this life? And indeede it is a very hell for a man that hath but a sparke of grace, to be exercised, turmoy∣led, and tempted with the in∣borne corruptions and rebelli∣ons of his owne heart: and if a man would deuise a torment for such as feare God and desire to walke in newnes of life, he can

not deuise a greater then this. For this cause blessed is the day of death which brings with it a freedome from all sinne what∣soeuer. For when we die, the corruption of nature is quite a∣bolished, & sanctification is ac∣complished. Lastly, it is a great miserie that the people of God are constrained in this world to liue & conuerse in the compa∣nie of the wicked; as sheepe are mingled with goats which strike them, annoy their pasture; and muddie their water. Hereupon Dauid cried out. Woe is me that I remaine in Meshech,* 1.16 and dwell in the tents of Kedar.* 1.17 When Elias saw that Ahab and Iesabel had planted idolatrie in Israel, and that they sought his life also, he went apart into the wildernesse and desired to die. But this mi∣sery also is ended in the day of

death, in as much as death is as it were the hand of God to sort and single out those that be the seruants of God from all vn∣godly men in this most wretch∣ed world.

Furthermore, this exceeding benefite comes by death, that it doth not only abolish the mise∣ries which presently are vpō vs, but also preuēt those which are to come. The righteous (saith the Prophet Esay) perisheth,* 1.18 and no man considereth it in his heart, and mercifull men are taken away, and no man vnderstandeth that the righteous is taken away from the e∣uill to come.* 1.19 Example of this we haue in Iosias. Because (saith the Lord) thine heart did melt, and thou hast humbled thy selfe before the Lord, when thou heardest what I spake against this place, &c. beholde therefore I will gather thee

to thy fathers, and thou shalt be put in thy graue in peace, and thine eyes shall not see all the euill which I will bring vpon this place. And Paul saith, that among the Co∣rinthians some were a sleepe, that is,* 1.20 dead that they might not bee condemned with the world.

Thus much of freedome from miserie, which is the first benefit that comes by death, & the first steppe to life: now fol∣lowes the second, which is, that death giues an entrance to the soule, that it may come into the presence of the euerliuing God, of Christ, and of all the An∣gels and Saints in heauen. The worthinesse of this benefite makes the death of the righ∣teous to bee no death, but ra∣ther a blessing to bee wished of all men. The consideration of this made Paul to say,* 1.21 I desire to

be dissolued: but what is the cause of this desire? that followes in the next words, namely that by his dissolution he might come to be with Christ. Whē the Queene of Sheba saw all Salomons wis∣dome, & the house that he had built, and the meat of his table, and the sitting of his seruants, & the order of his ministers, and their apparel, &c. she said, Hap∣pie are thy men, happy are these thy seruants which stand euer be∣fore thee and heare thy wisdome:* 1.22 much more then may wee say, that they are ten thousand fold happie which stand not in the presence of an earthly king, but before the King of kings, the Lord of heauen and earth; and at his right hand inioy pleasures for euermore. Moses hath bin renowned in all ages for this, that God vouchsafed him but

so much fauour as to see his hin¦der parts at his request; ô then, what happines is this to see the glory and maiestie of God face to face, and to haue eternall fel∣lowship with God our Father, Christ our Redeemer, and the holy Ghost our comforter, and to liue with the blessed Saints & Angels in heauen for euer.

Thus now the third point is manifest, namely, in what re∣spects death is more excellent thē life. It may be, here the mind of mā vnsatisfied wil yet further reply & say, that howsoeuer in death the soules of men enter into heauen, yet their bodies, though they haue bin tenderly kept for meat, drink, & apparel; and haue slept many a night in beds of doune, must lie in dark & loathsome graues, & there be wasted & cōsumed with worms.

Ans. All this is true indeede, but all is nothing: if so be it we will but cōsider aright of our graues as we ought. We must not iudge of our graues, as they appeare to the bodily eye, but we must looke vpon them by the eye of faith, and consider them as they are altered and changed by the death and burial of Christ, who hauing vanquished death vpon the crosse, pursued him after∣ward to his owne wen, and foy∣led him there, & depriued him of his power: and by this means Christ in his owne death hath buried our death, and by the vertue of his buriall, as with sweete incense, hath sweetened and perfumed our graues, and made thē of stinking & loath∣some cabbines,* 1.23 to become princely pallaces, and beddes of most sweete & happie rest, farre

more excellent then beddes of doune.

And though the body rot in the graue, or be eatē of worms, or of fishes in the sea, or burnt to ashes, yet that will not be vnto vs a matter of discomfort, if we do well consider the ground of all grace, namely our coniun∣ction with Christ. It is indeede a spirituall, and yet a most reall coniunction. And we must not imagine that our soules alone are ioyned to the body or soule of Christ, but the whole person of man both in body and soule is ioyned and vnited to whole Christ. And when we are once ioyned to Christ in this mortall life by the bond of the spirit, we shall remaine & continue eter∣nally ioyned with him: and this vniō once truly made, shal neuer be dissolued. Hence it followes,

that although the body bee se∣uered from the soule in death, yet neither body nor soule are seuered from Christ, but the ve∣ry bodie rotting in the graue, drowned in the sea, burned to ashes, abides still vnited to him, and is as truely a member of Christ thē, as before. This point we must remember as the foun∣dation of all our comfort, and hold it for euer as a truth. For looke what was the condition of Christ in death, the same or the like is the conditiō of all his members. Now the condition of Christ was this, though his bodie and soule were seuered each from other, as far as hea∣uen & the graue, yet neither of them were seuered from the godhead of the sone, but both did in death subsist in his persō. And therefore though our bo∣dies

and soules bee pulled asun∣der by natural or violent death, yet neither of them, no not the body it selfe shall be seuered & disioyned from Christ. It wil be alleadged, that if the body were then vnited to Christ, it should liue and bee quickened in the graue. Ans. Not so: when a mans arme or legge is taken with the dead palsy, it receiues litle or no heat, life, sense, or motion from the body: and yet notwithstan∣ding it remaines still a member of the bodie, because the flesh & the bone of it remaine ioy∣ned to the flesh and the bone of the body: euen so may the body remaine a member of Christ, though for some space of time it receiue neither sense nor mo∣tion nor life from the soule or from the spirit of Christ.

Furthermore we must remē∣ber

that by the vertue of this cō¦iunction, shal the dead body, be it rotten, burned, deuoured, or howsoeuer cōsumed, at the day of iudgment rise to eternall glo∣ry. In the winter season trees re∣maine without fruite or leaues, and being beaten with winde & weather appeare to the eie as if they were rotten trees; yet when the spring-time comes againe, they bring forth as before, buds and blossomes, leaues and fruit: the reason is because the bodie, graines, & armes of the tree are al ioyned to the root, where lies the sap in the winter season, and whence by means of this coniū∣ction it is deriued to al the parts of the tree in the spring-time: E∣uen so the bodies of men haue their winter also, in which they are turned to dust, & so remaine for the space of many thousand

yeares, yet in the day of iudge∣ment by means of that mistical coniunction with Christ, shall diuine and quickening vertue streame thence to al the bodies of the elect to cause thē to liue againe, and that to life eternall. But some will say, that the wic∣ked also rise again. Ans. They do so indeede, but not by the same cause, for they rise by the power of Christ as he is a iudge to cō∣demn thē: wheras the godly rise againe by the vertue of Christs resurrection, whereof they are partakers by meanes of that blessed and indissoluble coniū∣ction which they haue with Christ. And the bodies of the e∣lect though they cōsume neuer so much in the graue, yet are they still in Gods fauour and in the couenat of grace: to which, because they haue right beeing

dead they shall not remaine so for euer, but shal rise to glory at the last iudgement. Therefore the rotting of the bodie is no∣thing in respect, and the death of the body no death. And ther∣fore also death in the old & new testament is made but a sleep, & the graue a bed, wherof the like was neuer seene; wherein a man may rest, nothing at al troubled with dreames or fantasies, and whence hee shall rise no more subiect to weakenes or sickenes, but presently be translated to e∣ternal glory. By this thē which hath beene said, it appeares that the death of the righteous is a second degree to euerlasting happinesse.

Now then considering our coniunction with Christ is the foundation of all our ioy & cō∣fort in life and death, wee are in

the feare of God to learne this one lessō, namely, that while we haue time in this world, we must labour to be vnited vnto Christ that we maybe bone of his bone and flesh of his flesh. This very point is as it were a flaggon of wine to reuiue our soules when they be in a swowne at any in∣stant. And that we may be assu∣red that we are certainly ioyned to Christ, we must shew our selues to be members of his mi∣sticall body by the daily fruites of righteousnes and true repen∣tance. And being once certain∣ly assured in conscience of our beeing in Christ, let death come when it wil, & let it cruelly part asunder both body & soule, yet shall they both remaine in the couenant; and by meanes there∣of be reunited and taken vp to life eternall. Whereas on the con∣trary,

if men be out of the coue∣nant and die out of Christ, their soules goe to hell, and their bo∣dies rot for a time in the graue, but afterward they rise to end∣lesse perdition. Wherefore I say againe and againe, labour that your consciences by the holy ghost may testifie that ye are li∣uing stones in the temple of God, & branches bearing fruite in the true vine: & then ye shall feele by experience, that the pangs of death shall be a fur∣ther degree of happinesse then euer ye found in your liues, e∣uen then when ye are gasping and panting for breath.

Thus much of the meaning of the text, now followes the vses, & they are manifold. The first & principall is this: In that Salomon preferres the day of death before the day of birth;

he doth therein giue vs to vn∣derstand, that there is a direct & certain way wherby a man may die well; and if it had beene o∣therwise, he could not haue said that the day of death is better. And wheras he auoucheth this, he shewes withal that there is an infallible way whereby a man may make a blessed end. There∣fore let vs now come to search out this way; the knowledge and true vnderstanding wherof must not be fetched from the writings of men, but from the word of God, who hath the power of life and death in his owne hand.

Now that a man may die well, Gods word requires 2. things: a preparation before death, and a right behauiour and dispositi∣on in death.

The preparation vnto death,

is an action of a repentant sin∣ner, whereby he makes himself fit and ready to die, and it is a dutie very necessary, to which we are bound by Gods commā∣dement. For there bee sundrie places of Scripture which doe straightly inioyn vs to watch & pray, & to make our selues rea∣die euery way against the secōd comming of Christ to iudge∣ment. Now the same places doe withall bind vs to make prepa∣ration against death, at which time God comes to iudgement vnto vs particularly, Againe, look as death leaueth a man, so shall the last iudgement finde him, and so shall hee abide eter∣nally: there may bee changes & conuersions from euill to good in this life, but after death there is no change at all. Therefore a preparation to death can in no

wise be omitted of him that de∣sires to make an happie & bles∣sed end.

This preparation is twofold: generall, & particular. Generall preparation is that whereby a man prepares himselfe to die through the whole course of his life. A duty most needefull that must in no wise be omitted. The reasons are these: First of all death which is certaine is most vncertaine. I say it is certain, be∣cause no man can eschew death. And it is vncerten 3. waies: first, in regard of time: for no man knoweth when hee shall die: se∣condly, in regard of place: for no man knowes where he shall die, whether in his bedde or in the field, whether by sea or by land: thirdly, in respect of the kind of death; for no mā knows whether he shal dy of a lingring

or sudden, of a violent or natu∣rall death. Hence it follows, that men should euery day prepare themselues to death. Indeede if wee could know when, where, and how we should die, the case were otherwise, but seeing wee know none of these: it stands vs in hand to looke about vs. A se∣cond reason seruing further to perswade vs, is this: The most daungerous thing of all in this world is, to neglect all prepara∣tion. To make this point more manifest, I will vse this compa∣rison: A certaine man pursued by an Vnicorne, in his flight fals into a dungeon, & in his fall takes hold and hangs by the arme of a tree: now as hee thus hangs looking downeward, he sees two wormes gnawing at the root of the tree, and as he looks vpward he sees an hiue of most

sweet hony, wherupō he climes vp vnto it, and sitting by it he feeds theron. In the meane sea∣son while he is thus sitting, the two wormes gnaw in pieces the root of the tree: which don, tree and man & all fal into the bot∣tome of the dungeon. Now this Vnicorn is death: the man that flieth is euery one of vs, and e∣uery liuing man: the pit ouer which he hangeth, is hell: the arme of the tree is life it self: the two wormes are day and night, the continuance whereof is the whole life of man: the hiue of honie is the pleasures, and pro∣fits, and honours of this world, to which when men wholly giue thēselues not considering their ends, til the tree root, that is, this temporall life be cut off: which beeing once done, they plunge thēselues quite into the gulfe of hell.

By this we see, that there is good cause that men should not de∣ferre their preparation till the time of sicknes, but rather eue∣ry day make themselues readie against the day of death. But some will say, it shall suffice if I prepare my selfe to pray when I begin to be sicke. Answ. These men greatly deceiue thēselues; for the time thē is most vnfit to begin a preparation, because all the senses & powers of the bo∣dy are occupied about the pains and troubles of the disease: and the sicke party is exercised part∣ly in conference with the Physi∣tian, partly with the minister a∣bout his soules health and mat∣ters of conscience, and partly with friends that come to visit. Therfore there must some pre∣paration goe before in the time of health, when the whole man

with all the powers of body and soule are at liberty. Again, there be some others which imagine and say, that a man may repent when he wil, euen in the time of death: and that such repentance is sufficiēt. Ans. It is false which they say; for it is not in the power of man to repēt when he himselfe will; when God will, he may. It is not in him that willeth or runneth, but in God that hath mercy. And Christ saith that many shal seek to enter in∣to heauen, and shal not be able. But why so? because they seeke when it is too late, namly, when the time of grace is past. There∣fore it is exceeding follie for men so much as once to dream that they may haue repentance at cōmand: nay it is a iust iudge∣ment that they should be con∣demned of God in death, that

did cōdemne God in their life: and that they should quite be forgotten of God in sicknesse, and did forget God in their health. Again I answer, that this late repētance is seldome or ne∣uer true repentance. It is sicke like the party himselfe, cōmon∣ly languishing and dying to∣gether with him. Repentance should be voluntary (as all obe∣dience to God ought) but repē∣tance taken vp in sicknes, is vsu∣ally constrained & extorted by the feare of hell, & other iudge∣ments of God: for crosses, affli∣ctions, and sicknes wil cause the grosses•• hypocrite that euer was to stoope and buckle vnder the hand of God, and to dissemble faith and repentance and euery grace of God, as though he had them as fully as any of the true seruants of God: wheras indeed

he wants thē altogether. Wher∣fore such repentance common∣ly is but counterfeit. For in true & sound repentance men must forsake their sinnes; but in this the sinne forsakes the man; who leaues all his euill waies onely vpon this that he is constrained to leaue the world. Wherefore it is a thing greatly to be wish∣ed, that men would repent & prepare themselues to die in the time of health before the day of death or sicknesse come. Lastly, it is alleadged that one of the theeues repented vpon the crosse. Ans. The thiefe was cal∣led after the eleuenth houre at the point of the twelfth, when he was now dying and drawing on: Therefore his conuersion was altogether miraculous and extraordinarie: and there was a speciall reasō why Christ would

haue him to be called then, that while he was in suffering he might shew forth the vertue of his passion; that all which saw the one, might also acknow∣ledge the other. Now it is not good for men to make an ordi∣narie rule of an extraordinarie example.

Thus then this point beeing manifest, that a generall prepa∣ration must be made, let vs now see in what manner it must be done. And for the right doing of it, fiue duties must be practi∣sed in the course of our liues, The first is the meditation of death in the life time, for the life of a Christian is nothing els but a meditatiō of death. A notable practise hereof we haue in the example of Ioseph of Arima∣thea, who made his tombe in his life time in the middest of his

garden: no doubt for this ende, to put himself in mind of death and that in the midst of his de∣light and pleasures. Heathen Philosophers that neuer knew Christ, had many excellent me∣ditations of death, though not comfortable in regard of life e∣uerlasting. Now wee that haue knowne and beleeued in Christ, must goe beyond them in this point, considering with our selues such things as they neuer thought of, namely, the cause of death, our sinne: the remedie thereof, the cursed death of Christ, cursed I say in regard of the kinde of death and punish∣ment laid vpon him, but blessed in regard of vs. Thirdly, we must often meditate of the presence of death, which wee doe, when by Gods grace we make an ac∣count of euery present day as if

it were the day of our death, & reckon with our selues when we goe to bed as though we should neuer rise againe, and when we rise, as though wee should neuer lie downe againe.

This meditation of death is of speciall vse, and brings forth many fruits in the life of man. And first of al, it serues to hum∣ble vs vnder the hand of God. Example we haue of Abraham, who said,* 1.24 Behold, I haue begunne now to speake to my Lord, and I am but dust and ashes. Marke here, how the consideration of his mortality made him to abase & cast downe himselfe in the sight of God: and thus if we could reckon of euery day as of the last day, it would pull down our peacocks feathers, and make vs with Iob to abhorre our selues in dust and ashes.

Secondly, this meditation is a meanes to further repentance. When Ionas came to Niniuie & cried, Yet fourty daies and Niniue shall bee destroyed, the whole citie repented in sackecloath and a∣shes. When Elias came to Ahab and tolde him that the dogges should eate Iesabel by the wall of Iesreel, & him also of Ahabs stocke that died in the citie, &c. it made him to humble himself so, as the lord saith to Elias, Se∣est thou how Ahab is humbled be∣fore me. Now if the remēbrance of death was of such force in him that was but an hypocrite, how excellent a meanes of grace will it be in them that truely repent?

Thirdly, this meditatiō seems to stirre vp contentation in eue∣ry estate and condition of life that shall befall vs. Righteous

Iob in the midst of his afflicti∣ons, comforts himself with this consideration. Naked (saith he) cam I forth of my mothers wombe, and naked shall I returne againe, &c, blessed bee the name of the Lord. And surely the often me∣ditation of this, that a man of al his aboundance can carrie no∣thing with him but either a cof∣fin or a winding sheete or both, should bee a forcible meanes to represse the vnsatiable desire of riches & the loue of this world.

Thus we see what an effectu∣all meanes this meditation is to encrease and further the grace of God in the hearts of men. Now I commend this first duty to your Christian considerati∣ons, desiring the practice of it in your liues; which practise that it may take place, two things must be performed. 1. labour to

plucke out of your hearts a wic∣ked & erroneous imagination, whereby euery man naturally blesseth himselfe and thinkes highly of himselfe: and though he had one foote in the graue yet he perswades himselfe that he shall not die yet. There is no man almost so olde but by the corruptiō of his hart he thinks that he shall liue one yeare lon∣ger. Cruell & vnmerciful death makes league with no man: and yet the Prophet Esai saith, that the wicked man makes a league with death: How can this bee? there is no league made indeed, but onely in the wicked imagi∣natiō of man, who falsly thinkes that death will not come neere him, though al the world should be destroied. See an example in the parable of the rich mā, that hauing stored vp abundance of

wealth for many years, said vn∣to his own soule, Soule, thou hast much goods laid vp for many yeres, liue at ease,* 1.25 eate, drinke, and take thy pastime: wheras his soule was fetched away presētly. And see∣ing this natural corruption is in euery mans hart, we must daily fight against it, and labour by al might & maine that it take no place in vs: for so long as it shall preuaile, we shall be vtterly vn∣fit to make any preparation to death. We ought rather to in∣deauour to attaine to the mind and meditation of S. Hierome, who testifieth of himself on this manner, Whether I wake, or sleepe, or whatsoeuer I doe,* 1.26 me thinkes I heare the sound of the trumpet, rise ye dead and come to iudgement.

The second thing which we are to practise, that wee may come to a serious meditation of

our owne ends, is, to make prai∣er vnto God that we might bee inabled to resolue our selues of death continually.* 1.27 Thus Dauid praied, Lord make me to knowe mine ende, and the measure of my daies, let mee knowe how long I haue to liue, And Moses,* 1.28 Lord teach me to number my daies, that I may apply mine heart vnto wise∣dom. It may be said, What need mē pray to God that they may be able to number their daies? can not they of themselues rec∣kon a fewe yeares and daies, that are able by arte to measure the globe of the earth, and the spheres of heauen, & the quan∣tities of the starres, with their longitudes, latitudes, altitudes, motions, & distances from the earth? No verily: For howesoe∣uer by a generall speculation we thinke something of our

ends, yet vnlesse the spirit of God be our schoole-master to teach vs our dutie, wee shall ne∣uer bee able soundly to resolue our selues of the presence and speedinesse of death. And ther∣fore let vs pray with Dauid and Moses that God would inligh∣ten our minds with knowledge, and fil our hearts with his grace that we might rightly consider of death, and esteeme of euery day an houre as it were the day and houre of death.

The second dutie in this ge∣nerall preparation is, that euery man must daily indeauour to take away from his owne death the power and strength there∣of. And I pray you marke this point. The Philistims sawe by experience that Sampson was of great strength, & therfore they vsed meanes to knowe in what

part of his bodie it lay: & when they found it to be in the haire of his head, they ceased not vn∣til it was cut off. In like manner the time wil come whē we must encoūter hand to hand with ty∣ranous and cruel death: the best therefore is, before-hand now while wee haue time to search where the strēgth of death lies, which beeing once knowne, we must with speed cut off his Sāp∣sons lockes, and bereaue him of his power, disarme him, & make him altogether vnable to pre∣uaile against vs. Now to find out this matter, we neede not to vse the councel of any Dalilah; for wee haue the word of God which teacheth vs plaīly where the strength of death consists, namly in our sins, as Paul saith, The sting of death is sinne. Well then, we knowing certenly that

the power and force of euery mans partirular death lies in his owne sinnes, must spend our time and studie in vsing good meanes that our sinnes may be remooued and pardoned. And therefore we must daily inure our selues in the practise of two duties. One is to humble our selues for al our sins past, partly cōfessing thē against our selues, partly in praier crying to heauē for the pardon of them. The o∣ther is for time to come to turn vnto God, and to carrie a pur∣pose, resolution, & indeauour in all things to reforme both hart & life according to gods word. These are the very principall & proper duties, wherby the pow∣er of death is much rebated, & he is made of a mighty & bloo∣dy enemie so far forth friendly and tractable, that we may with

comfort incounter with him & preuaile too. Therefore I com∣mend these duties to your chri∣stian considerations, & carefull practise, desiring that ye would spend your daies euer hereafter in doing of them. If a man were to deale with a mighty dragon or serpent hand to hand, in such wise as he must either kill or be killed, the best thing were to be∣reaue him of his sting, or of that part of the body where his poi∣son lies: now death it selfe is a serpent, dragon, or scorpion, & sinne is the sting and poison whereby he wounds & kils vs. Wherefore without any more delay, see that ye pull out his sting: the practise of the foresaid duties is as it were a fit & wor∣thy instrument to do the deed. Hast thou beene a person igno∣rant of Gods will, a contemner

of his word and worship, a blas∣phemer of his name, a breaker of his Sabbaths, disobedient to parents and magistrates, a mur∣derer, a fornicatour, a rayler, a slanderer, a couetous persō, &c. reforme these thy sinnes and all other like to them, pull thē out by the rootes from thy heart, & cast them off. So many sinnes as be in thee, so many stings of death be also in thee to wound thy soule to eternal death: ther∣fore let no one sin remaine for which thou hast not humbled thy selfe and repented seriously. When death hurts any man, it takes the weapons whereby he is hurt, from his owne hand. It cannot do vs the least hurt but by the force of our owne sins. Wherefore I say againe, and a∣gaine, lay this point to your hearts, & spend your strength,

life, and health, that ye may be∣fore ye die, abolish the strength of death. A man may put a ser∣pent in his bosome when the sting is out: & we may let death creepe into our bosomes, and gripe vs with his legs, and stab vs at the heart, so long as he brings not his venime and poi∣son with him.

And because the former du∣ties are so necessary, as none can be more, I wil vse some reasons yet furder to inforce thē. What¦soeuer a man would doe when he is dying, the same he ought to doe euery day while he is li∣uing: now the most notorious and wicked person that euer was, when he is dying will pray and desire others to pray for him, & promise amendment of life, protesting that if he might liue, he would become a practi∣tioner

in all the good duties of faith, repentance, & reformati∣on of life. Oh therfore be care∣ful to do this euery day. Again, the saying is true, he that would liue when he is dead, must die while he is aliue, namely, to his sins. Wouldest thou then liue eternally? sue to heauen for thy pardon, and see that now in thy life-time thou die to thine own sinnes. Lastly, wicked Balaam would faine die the death of the righteous: but alas, it was to small purpose: for he would by no means liue the life of the righteous. For his cōtinual pur∣pose and meaning was to fol∣low his olde waies in sorceries & couetousnesse. Now the life of a righteous man standes in the humbling of himself for his sinnes past, and in a carefull re∣formatiō of life to come. Woul∣dest

thou then die the death of the righteous? then looke vnto it, that thy life be the life of the righteous: if ye will needes liue the life of the vnrighteous, yee must looke to die the death of the vnrighteous. Remēber this, and content not your selues to heare the word, but be doers of it: for ye learn no more indeed, what measure of knowledge so∣euer ye haue, then ye practice.

The third dutie in our gene∣rall preparation, is in this life to enter into the first degree of life eternal. For as I haue said, there be three degrees of life euerla∣sting, and the first of them is in this present life: for hee that would liue in eternall happines for euer, must beginne in this world to rise out of the graue of his owne sinnes, in which by nature he lies buried, and liue in

newnesse of life, as it is said in the Reuelation, He that will es∣cape the second death,* 1.29 must be made partaker of the first resurre∣ction. And Paul saith to the Co∣lossians, that they were in this life deliuered from the power of darkenesse,* 1.30 and translated into the kingdom of Christ. And Christ saith to the church of the Iews, the kingdome of heauen is amongst you. Now this first degree of life is, when a man can say with Paul I liue not, but Christ liues in me: that is, I finde partly by the te∣stimonie of my sanctified con∣science, and partly by experi∣rience, that Christ my redeemer by his spirit guideth and gouer∣neth my thoughts, will, affecti∣ons, and all the powers of bodie & soule, according to the bles∣sed direction of his holy will. Now that we may bee able

truely to say this, we must haue three gifts and graces of God, wherein especially this first de∣gree of life consists. The first is sauing knowledge, whereby wee do truly resolue our selues that God the father of Christ is our father, Christ his sonne our re∣deemer, & the holy Ghost our cōforter. That this knowledge is one part of life eternall,* 1.31 it ap∣peares by the saying of Christ in Iohn. This is life eternall, that is, the beginning and entrance to life eternall, to knowe thee the onely God and whome thou hast sent Iesus Christ.* 1.32 The second grace, is peace of conscience which passeth al vnderstanding: and therefore Paul saith; that the kingdome of heauen is righteousnesse, peace of conscience, and ioy in the holy Ghost.* 1.33 The horrour of a guiltie conscience

is the beginning of death & de∣struction: therefore peace of consciēce deriued frō the death of Christ, is life and happinesse. The third is the regimēt of the spirit, whereby the heart and life of mā is ordered according to the word of God. For Paul saith, that they that are the chil∣dren of God are led by the spirit of Christ.* 1.34 Now seeing this is so, that if we would liue eternally, we must begin to liue that bles∣sed and eternall life before wee die; here we must be carefull to reforme two common errours. The first is, that a mā enters in∣to eternall life when he dies and not before; which is a flatte vn∣trueth. Our Sauiour Christ said to Zacheus, This day is saluation come to thy house: giuing vs to vn¦derstand, that a man thē begins to be saued, when God doth ef∣fectually

call him by the mini∣stery of his Gospel. Whosoe∣uer then will be saued when he is dying & dead, must begin to be saued while he is now liuing. His saluation must beginne in this life, that would come to sal∣uation after this life: Verily,* 1.35 veri∣ly, saith Christ, he that heareth my word, and beleeueth in him that sent me, hath eternall life, namely, in this present life. The second error is, that howsoeuer a man liue, if when he is dying he can lift vp his his eies, & say, Lord haue mercie vpon me, he is certainely saued. Behold a very fond & foolish conceit, that de∣ceiues many a mā. It is al one as if an arrand thiefe should thus reason with himselfe, and say, I will spend my daies in robbing and stealing, I feare neither ar∣raignment nor execution. For

at the very time whē I am to be turned off from the ladder, if I doe but call vpon the iudge I know I shall haue my pardon. Behold a most daungerous and desperate course: and the very ••ame is the practise of carelesse men in the matter of their salua¦tion. For a man may die with Lord haue mercy in his mouth, & perish eternally; except in this world he enter into the first de∣gree of eternall life. For not eue∣ry one that saith Lord,* 1.36 Lord, shall enter into heauen but he that doth the will of the father which is in heauen.

The fourth dutie is to exer∣cise and inure our selues in dy∣ing by little and little so long as we liue here vpon earth, before we come to die indeede. And as mē that are appointed to run a race, exercise themselues before

in running, that they may get the victory; so should we begin to die now while wee are liuing, that we might dywel in the end. But some may say, how should this be done? Paul giues vs dire∣ction in his own example, when he saith,* 1.37 By the reioycing which I haue in Christ, I die daily. And he died daily not onely because he was often in danger of death by reasō of his calling; but also be∣cause in all his dangers & trou∣bles, hee inured himselfe to die. For when men doe make the right vse of their afflictiōs, whe∣ther they be in bodie or minde or both, and doe with all their might indeauour to beare them patiently; humbling themselues as vnder the correction of god, then they begin to die wel. And to doe this indeede is ro take an excellent course. He that would

mortifie his greatest sins, must begin to do it with small sinnes; which, when they are once re∣formed, a mā shalbe able more easily to ouercome his master-sins. So likewise he that would be able to beare the crosse of all crosses, namely, death it selfe; must first of all learne to beare smal crosses, as sicknesses in bo∣die. and troubles in minde, with losses of goods and of friends, and of good name:* 1.38 which I may fitly tearme little deaths, & the beginnings of death it selfe: and we must first of all acquaint our selues with these litle deaths, be∣fore we can be able to beare the great death of all. Again, the af∣flictions and calamities of this life are as it were the harbingers and puruiers of death: and we are first to learne how to enter∣taine these messengers, that

when death the Lord himselfe shall come, wee may in better manner entertaine him. This point Bilney the martyr well cō∣sidered, who oftentimes before he was burned, put his finger in∣to the flame of the candle, not onely to make trial of his abili∣tie in suffering, but also to arme and strengthen himself against greater tormēts in death. Thus ye see the fourth duty, which ye must in any wise learne and re∣member, because we cannot be able to beare the pangs of death well, vnles we be first well schooled and nurtured by sun∣drie trialls in this life.

The fifth and last dutie is set downe by Salomon, All that thine hand shall finde to doe,* 1.39 doe it with all thy power. And marke the reason. For there is neither worke, nor inuention, nor know∣ledge,

nor wisedome in the graue whither thou goest. To the same purpose Paul saith, Doe good to all men while ye haue time.* 1.40 Ther∣fore if any man be able to doe any good seruice either to gods Church, or to the Common∣wealth, or to any priuate man, let him doe it with all speede & with all his might, lest death it selfe preuent him. He that hath care thus to spend his daies, shal with much comfort and peace of conscience end his life.

Thus much of generall pre∣paration. Now followeth the particular, which is in the time of sicknes. And here first of all I will shew what is the doctrine of the Papists, and then after∣ward the truth. By the popish order and practise, when a man is about to die, he is enioyned three things. First, to make sa∣cramentall

confession, specially if it be in any mortall sinne; se∣condly to receiue the eucharist; thirdly to require his annoyling that is, the sacrament (as they call it) of extreame vnction.

Sacramentall confession, they tearme a rehearsal or enumera∣tion of all mans sinnes to a priest, that he may receiue abso∣lution. But against this kind of confession, sundry reasons may be alleadged. First of all, it hath no warrant either by comman∣demēt or example in the whole word of God. They say yes: and they indeauour to prooue it thus: He which lies in any mor∣tall sinne, is by Gods law bound to doe penance and to seeke re∣conciliation with God: now the necessary means after baptisme to obtaine reconciliatiō, is con∣fession of all our sins to a priest,

Because Christ hath appointed Priests to be iudges vpon earth, with such measure of authority, that no man falling after bap∣tisme can without their sentēce and determination be reconci∣led; and they can not rightly iudge, vnlesse they know all a mans sinnes: therefore all that fal after baptisme are bound by Gods word to open all their sins to the priest. Ans. It is false which they say that priests are iudges, hauing power to exa∣mine and take knowledge of mens sinnes, and iurisdiction whereby they can properly ab∣solue & pardon or retaine thē. For Gods word hath giuen no more to man, but a ministerie of reconciliation, whereby in the name of God, and according to his word, he doth preach, de∣clare, and pronounce, that God

doth pardon or not pardon his sins. Againe, pardon may truly be pronounced, & right iudge∣ment of the estate of any man, without a particular rehearsall of all his sinnes. For he which soundly & truly repents of one or some fewe sinnes, repents of all. Secondly, this confession is ouerturned by the practise of the Prophets & Apostles, who not onely absolued particular persons, but also whole Chur∣ches without exaction of an au∣ricular confession. When Na∣than the Prophet had rebuked Dauid for his two great & hor∣rible crimes, Dauid touched with remors said, I haue sinned,* 1.41 & Nathā presētly without further examinatiō declared vnto him in the name of God that his sins were forgiuen him. Thirdly, it can not be prooued by any

good & sufficient proofes, that this confession was vsed in the Church of God til after fiue or sixe hundred yeares were expi∣red. For the confession which was then in vse, was either pub∣like before the Church, or the opening of a publike fault to some priuate person in secret. Therfore to vrge sicke men vn∣to it lying at the point of death, is to lay more burdens on thē, then euer God appointed.

And whereas they make it a necessarie thing to receiue the Eucharist in the time of sicknes toward death, and that priuatly of the sicke partie alone, they haue no warrant for their pra∣ctise and opinion. For in the want of the sacrament there is no danger, but in the contempt: and the very contempt it self is a sin which may be pardoned,

if wee repent. And there is no reason why wee should thinke that sicke men should be depri∣ued of the cōfort of the Lords supper, if they receiue it not in death, because the fruit and effi∣cacie of the Sacrament once re∣ceiued, is not to be restrained to the time of receiuing, but it ex∣tends it self to the whole time of mans life afterward. Againe, the supper of the Lord is no priuate action, but meerely Ecclesiasti∣call: and therfore to be celebra∣ted in the meeting & assembly of Gods people; as our Sauiour Christ prescribeth, when hee saith,, Do ye this: and Paul in say∣ing, When ye come together.* 1.42 But it is alleadged that the Israelites did eat the Pascal lamb in their houses whē they were in Egypt. Ans. The Israelites had then no libertie to make any publicke

meeting for that end: and God commanded that the Paschall Lamb should be eaten in al the houses of the Israelites at one & the same instant: & that in effect was as much as if it had bin pub¦like. Againe, they alleadge a Ca∣non of the Councell of Nice; which decreeth,* 1.43 that men being about to die, must receiue the Eucharist, & not a 1.44 be depriued of the prouision of food neces∣sarie for their iourney. Ans. The Councell made no decree tou∣ching the administration of the Sacrament to all men that die, but to such only as fal away frō the faith in persequution, or fell into any other notorious crime, and were thereupon excommu∣nicate, & so remained till death: & either then or somewhat be∣fore testified their repentance for their offences. And the Ca∣non

was made for this end, that such persons might be assured that they were againe receiued into the church, & by this means depart with more cōfort. Third∣ly it is obiected, that in the pri∣mitiue Church, part of the Eu∣charist was carried by a lad to Serapion an aged man,* 1.45 lying sicke in his bedde. Ans. It was indeed the custome of the aun∣cient Church from the very be∣ginning, that the elements of bread and wine should be sent by some of the Deacons to the sicke, which were absent from the assēbly. And yet neuerthe∣lesse here is no footing for pri∣uate communions. For the Eu∣charist was only then sent, when the rest of the church did open∣ly cōmunicate; & such as were thē absēt only by reasō of sick∣nes, & desired to be partakers of

that blessed communion, were to be reputed as present. Lastly, it is obiected, that it was the māner of men & women in for∣mer times a 1.46 to cary part of the sacramēt home to their houses, and to reserue it till the time of necessitie, as the time of sicknes, and such like. Ans. The reserua∣tion of the sacrament was but a superstitious practise, though it be ancient. For out of the admi∣nistratiō, that is, before it begin, & after it is ended, the sacramēt ceaseth to be a sacrament, & the elements to be elements. As for the practise of thē that vsed to cramme the Eucharist into the mouth of them that were disea∣sed,* 1.47 it is not onely superstitious but also very aburd.

As for the Annoying of the sicke, that is, the annointing of the bodie, specially the organes

or instrumēts of the senses, that the party may obtain the remis∣sion of his sinnes, and comfort against all the temptatiōs of the diuell in the houre of death, and strēgth more easily to beare the paines of sicknes and the pangs of death, and be againe restored to his corporall health, if it bee expedient for the saluatiō of his soule, it is but a dotage of mans braine, and hath not so much as a shew of reason to iustifie it. The fift of Iames is commonly alledged to this purpose, but the annointing there mentioned is not of the same kinde with this greasie sacramēt of the Papists. For that anointing of the body was a ceremony vsed by the A∣postles and others, when they put in practise the miraculous gift of healing, which gift is now ceased. Secōdly, that anointing

had a promise that the party an∣nointed should recouer his health: but this popish annoin∣ting hath no such promise; be∣cause for the most part the per∣sons thus annointed die after∣ward without recouerie: wheras those which were annointed in the primitiue Church alwaies recouered. Thirdly, the ancient annointing serued onely for the procuring of health, but this tēds further to the procuring of remission of sins, and strength in tēptation. Thus hauing seene the doctrine of the Papists, I come now to speake of the true and right manner of making particular preparation before death, which containes three sorts of duties: one concerning god, the other cōcerning a mās own selfe, the third concerning our neighbour. The first cōcer∣ning God, is to seeke to be recō∣ciled

vnto him in Christ, though we haue bin long assured of his fauour. All other duties must come after in the second place, & they are of no effect without this. Now this recōciliatiō must be sought for & is obtained by a renuing of our former faith & repentance: and they must be renued on this māner. So soone as a man shal feele any maner of sicknes to seaze vpon his bodie, he must consider with himselfe whēnce it ariseth: & after serious consideration, he shall finde that it comes not by chance or for∣tune, but by the prouidence of God. This done, he must go yet furder & cōsider for what cause the Lord should afflict his body with any sicknes or disease. And he shal find by gods word, that sicknes comes ordinarily and vsually of sinne.* 1.48 Wherefore is the

liuing man sorrowfull? man suffe∣reth for his sinne. It is true indeed, ther be other causes of the wāts of the body, & of sicknes, beside sinne; and though they be not known to vs, yet they ar known to the Lord. Hereupon Christ when he saw a certaine blinde man, and was demaunded what was the cause of the blindnesse, answered, neither hath this man sinned nor his parents, but that the workes of God should be shewed on him,* 1.49 Yet we for our parts, who are to goe not by the secret, but by the reuealed will of God, must make this vse of our sick∣nes, that it is sent vnto vs for our sinnes. When Christ healed the man sicke of the palsy, he saith, Be of good comfort,* 1.50 thy sinnes are forgiuen thee: and when he had healed the man by the poole of Bethesda, that had bin sicke 38.

yers,* 1.51 he bids him sin no more least a worse thing happen vnto him: gi∣uing them both to vnderstand that their sicknes came by reasō of their sinnes. And thus should euery sick man resolue himself. Now when we haue proceeded thus farre, & haue as it were laid our finger vpon the right and proper cause of our sicknesse, three things cōcerning our sins must bee performed of vs in sicknes. First, we must make a new examination of our hearts and liues, & say as the Israelites said in affliction,* 1.52 Let vs search & try our waies, and turne againe to the Lord. Secondly, we must make a new confession to God of our new & particular sinnes, as God sends new corrections and chastisment.* 1.53 When Dauid had the hād of God very heauy vpon him for his sins, so as his

very bones & moisture consu∣med within him, he made con∣fession of them vnto God, and therupon obtained his pardon & was healed. The third thing is to make new praier & more earnest then euer before, with sighes & grones of the spirit, & that for pardon of the same sins, & for reconciliation with God in christ. In the exercise of these 3. duties standes the renouation of our faith & repentance wher∣by they are increased, quickned, & reuiued. And the more sick∣nes preuailes and takes place in the bodie, the more should wee be careful to put thē in vre: that spirituall life might increase as temporal life is decaied. When king Ezechias lay sicke, as he thought vpon his death-bedde; he wept as for some other causes so also for his sinnes, and withal

he praied God to cast them be∣hind his back. Dauid made cer∣tain Psalmes when he was sick, or at the least vpon the occasiō of his sicknes, as namely, the 6. the 32. the 38. the 39. &c. and they are al psalmes of repētāce: in which we may see how in di∣stresse of the body and mind he renewed his faith & repentāce, heartily bewailing his sinnes & intreating the Lord for the par∣don of them. Manasses, one that fell from God, and gaue himselfe to many horrible sins, when he was taken captiue and imprisoned in Babylon,* 1.54 Hee prayed to the Lord his God, and humbled himselfe greatly before the God of his fathers, and pray∣ed vnto him: and God was intrea∣ted of him, and heard his prayer, and brought him againe to Ieru∣salem into his kingdome, and

then Manasses knew that the Lord was God. Now looke what Manasses did in this tribulatiō, the same thing must we doe in the time of our bodily sick∣nesse.

Here I haue occasion to men∣tion a notorious fault that is ve∣ry common in this age, euen a∣mōg such as haue long liued in the bosome of the Church; and that is this: Men now adaies are so far from renuing their faith and repentance, that when they lie sick and are drawing toward death, they must bee catechised in the doctrine of faith and re∣pentance, as if they had beene but of late receiued into the Church. Whosoeuer wil, but as occasion is offered, visit the sick, shall finde this to be true which I say. What a shame is this, that whē a man hath spent his life &

daies in the church for the space of 20. or 30. or 40. yeares, hee should at the very ende of all & not before, begin to enquire, what faith & what repentance is, and how his soule might bee saued? This one sin argues the great securitie of this age, & the great contempt of God and his word. Wel, let al men hereafter in time to come, bee warned to take heede of this exceeding negligence in matters of salua∣tion, and to vse all good means before-hand, that they may be able in sicknesse and in the time of death to put in practise the spirituall exercises of inuocati∣on and repentance.

Now if so be it fall out that the sicke partie cannot of him∣selfe renue his owne faith and repentance, he must seeke the help of others. When the man

that was sicke of the dead palsie could not go to Christ himself, he got others to bear him in his bedde;* 1.55 & when they could not come neere for the multitude, they vncouered the roofe of the house, and let the bed down be∣fore Christ: euen so, when sicke men cannot alone by thēselues doe the good duties to which they are bound, they must bor∣row helpe from their fellowe members; who are partly by their counsell to put to their helping hand, & partly by their prayers to present them vnto God, and to bring them into the presence of Christ.

And touching helpe in this case, sundry duties are to be per∣formed. Saint Iames sets downe foure, two whereof concerne the sicke patient, and other two such as be helpers. The first duty

of the sicke man is to send for helpe: where two circumstances must be considered; who must be sent for, and when. For the first S. Iames saith, Is any sicke a∣mong you?* 1.56 let him call for the elders of the Church. Whereby are meant not onely Apostles and all ministers of the Gospel, but others also (as I take it) which were men ancient for yeares in∣dued with the spirit of vnder∣standing and praier, and had withall the gift of working mi∣racles and of healing the sicke. For in the primitiue Church this gift was for a time so plenti∣fully bestowed on thē that bele∣ued in Christ,* 1.57 that souldiers cast out diuels, and parents wrought miracles on their childrē. Hēce we may learne, that howsoeuer it be the dutie of the Ministers of the word principally to vi∣sit

and comfort the sicke, yet is it not their duty alone: for it be∣longs to them also which haue knowledge of Gods word, and the gift of prayer.* 1.58 Exhort one an other (saith the holy Ghost) while it is called to day. And a∣gaine,* 1.59 Admonish them that are disordered, and comfort those that are weake. And indeede in equi∣tie it should be the dutie of eue∣ry Christian man to cōfort his brother in sicknesse. Here wee must needes take knowledge of the common fault of men and women when they come to vi∣sit their neighbours and friends they can not speake a word of instruction and comfort, but spend the time either in silence, gazing, and looking on; or in vttering wordes to little or no purpose saying to the sicke par∣tie, that they are sorie to see him

in that case, that they wold haue him to be of good comfort, but wherein, and by what meanes they cannot tel: that they doubt not but that he shall recouer his health and liue with them still, & be merry as in former time: that they will pray for him: whereas al their prayers are no∣thing else but the Apostles Creede, or the ten Comman∣demēts, & the Lords praier vt∣tered without vnderstanding. And this is the common com∣fort thar sicke men gette at the hands of their neighbours, whē they come vnto them: and all this comes either because men liue in ignorāce of Gods word, or because they falsely thinke that the whole burthen of this dutie lies vpon the shoulders of the minister.

The second circumstance is,

when the sicke partie must send for the Elders to instruct him and pray for him. And that is in the very first place of al before any other helpe be sought for. Where the Diuine endes, there the Physitian must begin: and it is a very preposterous course that the Diuine should ther be∣gin where the Physitian makes an ende. For till help be had for the soule, and sinne which is the root of sicknes be cured, phy∣sicke for the body is nothing. Therefore it is a thing much to be disliked, that in all places al∣most the Physitian is first sent for, and comes in the beginning of the sicknes, and the Minister comes when a man is half dead, and is then sent for oftentimes, when the sicke partie lies draw∣ing on and gasping for breath, as though Ministers of the gos∣pel

in these daies were able to worke miracles.

The second dutie of the sick partie is to confesse his sins, as S. Iames saith,* 1.60 Confesse your sinnes one to another, and pray one for a∣nother. It will be said, that this is to bring in againe Popish shrift. Ans. Confession of our sinnes, and that vnto men was neuer denied of any: the question on∣ly is of the manner and order of making confession. And for this cause wee must put a great difference betweene popish shrift, and the confession of which S. Iames speaketh. For he requires onely a confession of that or those sinnes which lie vpon a mans conscience when he is sicke: but the popish do∣ctrine requireth a particular e∣numeration of al mans sins. A∣gain, S. Iames inioynes confessiō

onely as a thing meete & con∣ueniēt, but the Papists as a thing necessarie to the remission of sins. Thirdly, S. Iames permits that confession be made to any man, & by one man to another mutually; whereas popish shrift is made onely to the priest. The secōd duty then is, that the sick party troubled in minde with the memory and consideration of any of his sinnes past, or any manner of way tempted by the diuell, shall freely of his owne accord open his case to such as are both able & willing to help him, that he may receiue com∣fort and die in peace of consci∣ence.

Thus much of the sick mans duty: now follow the duties of helpers. The first is to pray ouer him, that is, in his presence to pray with him and for him, and

by prayer to present his very person and his whole estate vn∣to God. The Prophet Elize∣us, the Apostle Paul,* 1.61 & our Sa∣uiour Christ vsed this manner of praying, when they would miraculously restore temporall life: and therfore it is very meet that the same should be vsed al∣so of vs, that we might the bet∣ter stirre vp our affection in prayer, and our compassion to the sicke when we are about to intreat the Lord for the remissi∣on of their sinnes, and for the saluation of their soules.

The second duty of him that comes as an helper is to annoint the sicke party with oyle. Now this annointing was an outward ceremony which was vsed with the gift of healing, which is now ceased: and therefore I omit to speake further of it.

Thus much of the duty which the sick man owes to God; now follow the duties which he is to performe vnto himselfe, and they are twofold: one concernes his soule, the other his bodie. The dutie concerning his soule is, that he must arme & furnish himself against the immoderate feare of present death. And the reason hereof is plaine: because howsoeuer naturally men feare death through the whole course of their liues more or lesse, yet in the time of sicknesse when death approcheth, this naturall feare bred in the bone will most of all shew it selfe, euen in such sort, as it will astonish the senses of the sicke partie; and some∣time cause desperation. There∣fore it is necessarie that we shold vse meanes to strengthen our selues against the feare of death.

The meanes are of two sorts: practises, and meditations: Pra∣ctises are two especially. The first is, that the sicke man must not so much regard death it self as the benefits of God which are obtained after death. He must not fixe his minde vpon the consideration of the pangs and torments of death; but all his thoughts and affections must be set vpon that blessed e∣state that is enioyed after death. He that is to passe ouer some great and deepe riuer, must not looke downward to the streame of the water; but if he would preuent feare, he must set his foote sure & cast his eye to the banke on the further side: & so must he that drawes neere death as it, were, look ouer the waues of death, and directly fixe the eye of his faith vpon eter∣nall

life. The second practise is to looke vpon death in the glasse of the Gospel, and not in the glasse of the Law: that is, we must consider death not as it is propounded in the Lawe, and looke vpon that terrible face which the law giueth vnto it; but as it is set forth in the Gos∣pel. Death in the law is a curse and the downe-fall to the pit of destruction: in the Gospel it is the entrance into heauen: the lawsets forth death as death, the Gospel sets forth death as no death, but as a sleepe onely: be∣cause it speakes of death as it is altered & changed by the death of Christ; by the vertue where∣of death is properly no death to the seruants of God. Whē men shall haue care on this manner to consider of death, it will be a notable meanes to strengthen

and stablish them against al im∣moderate feares & terrours that vsually rise in sicknesse.

The meditations which serue for this purpose are innumera∣ble▪ but I wil touch onely those which are the most principall and the grounds of the rest: and they are foure in number. The first is borrowed from the spe∣ciall prouidence of God; name∣ly that the death of euery man, much more of euery childe of God, is not onely foreseene, but also foreappointed of God; yea the death of euery man deser∣ued and procured by his sins, is laid vpon him by God, who in that respect may be said to be the cause of euery mans death, So saith Anna,* 1.62 The Lord killeth and maketh aliue. The Church of Hierusalem confessed that nothing came to passe in the

death of Christ, but that which the foreknowledge and eternal counsel of God had appointed.* 1.63 And therfore the death also of euery member of Christ is fore∣seene and ordained by the spe∣ciall decree and prouidence of God. I adde further, that the ve∣ry circūstances of death, as the time when, the place where, the manner how, the beginning of sickenes, the continuance & the end, euery▪ fitte in the sicknes, & the pangs of death are particu∣larly set downe in the counsell of God. The very haires of our heads are numbred (saith our Sa∣uiour Christ:) and a sparrowe lights not on the groūd without the will of our heauenly father. Dauid faith excellētly.* 1.64 My bones are not hid from thee, though I was made in a secret place, and fashioned be∣neath in the earth: thine eyes did

see me when I was without forme, for in thy booke were al things writ∣ten, which in continuance were fa∣shioned, whē there was nine of them before. And he praies to God to put his teares into his bottle.* 1.65 Now if this be true, that God hath bottles for the very teares of his seruants, much more hath hee bottles for their blood, & much more doth he respect and re∣gard their paines and miseries with all the circumstances of sicknesse and death. The care∣full meditation of this one point is a notable meanes to arme vs against feare and distrust, & im∣patience in the time of death; as some examples in this case will easily manifest, I held my tongue & said nothing, saith Dauid:* 1.66 but what was it that caused this pa∣tience in him? the cause followes in these words: because thou Lord

diddest it. And Ioseph saith to his brethren:* 1.67 Feare not▪ for it was the Lord that sent me before you. Marke here how Ioseph is ar∣med against impatience and griefe & discontentment by the very consideration of gods pro∣uidence: and so in the same mā∣ner shall we be cōfirmed against all feares and sorrowes, and say with Dauid,* 1.68 Pretious in the sight of the Lord is the death of his Saints: if this perswasion be once setled in our hearts, that all things in sicknes & death come to passe vnto vs by the prouidence of god, who turnes all things to the good of them that loue him.

The second meditation is to be borrowed from the excellent promise that God hath made to the death of the righteous: which is, Blessed are they that die in the Lord,* 1.69 for they rest from their

labours, and their workes follow them. The author of truth that cannot lie hath spoken it. Now then let a man but throughly consider this, that death ioyned with a reformed life hath a pro∣mise of blessednes adioined vn∣to it, and it alone will be a suffi∣cient meanes to stay the rage of our affections, and al inordinate feare of death: and the rather if we marke wherein this blessed∣nesse consists. In death we are indeede thrust out of our olde dwelling places, namely these houses of clay & earthly taber∣nacles of our bodies, wherein we haue made long abode: but what is the ende? surely that liuing & dying in Christ, we might haue a building giuen of God, that is,* 1.70 an house not made with hands, but eternall in heauen, which is vnspeakeable & immortall glo∣ry.

If a poore man should bee commanded by a Prince to put off his torne and beggery gar∣ments, and in stead thereof to put on royal and costly robes, it would bee a great reioycing to his heart: oh then what ioyfull newes must this bee vnto all re∣pentant and sorrowfull sinners, when the king of heauen and earth comes vnto thē by death and bids them lay downe their bodies as ragged and patched garments, and prepare thēselues to put on the princely robe of immortalitie? No tongue can be able to expresse the excellency of this most blessed and happy estate.

The third meditation is bor∣rowed from the estate of all thē that are in Christ, whether li∣uing or dying. He that dieth be∣leeuing in Christ dieth not

forth of Christ but in him, ha∣uing both his body and soule really coupled to Christ accor∣ding to the tenour of the coue∣nant of grace: and though after death body & soule be seuered one from another, yet neither of thē are seuered or disioyned from Christ. The coniunction which is once begun in this life remaines eternally. And there∣fore though the soule goe from the body, & the body it selfe rot in the graue, yet both are still in Christ, both in the couenant, both in the fauour of god as be∣fore death, & both shal again be ioined togither; the body by the vertu of the former cōiunctiō be¦ing raised to eternall life. Indeed if this vniō with Christ were dis∣solued as the cōiunctiō of body & soule is, it might be sōe matter of discomfort and feare, but the

foundation and substance of our mysticall coniunction with Christ both in respect of our bodies and soules enduring for euer, must needes be a matter of exceeding ioy and comfort.

The 4. meditation is that god hath promised his speciall, bles∣sed, and comfortable presence vnto his seruants when they are sicke or dying, or any way di∣stressed. When thou passest tho∣rough the waters, I will bee with thee (saith the Lord) and through the flouds that they doe not ouer∣flowe thee: when thou walkest tho∣rough the very fire, thou shalt not be burnt, neither shall the flame kindle vpon thee. Now the Lord doth manifest his presēce three waies: the first is by moderating and lessening the paines and tor∣ments of sicknes & death, as the very words of the former pro∣mise

doe plainly import. Hence it comes to passe that to many men the sorrowes and pangs of death, are nothing so grieuous and troublesome, as the afflicti∣ons & crosses which are laid on them in the course of their liues. The second way of Gods pre∣sence is by an inward & vnspea∣kable comfort of the spirit, as Paul saith,* 1.71 We reioyce in tribula∣tions, knowing that tribulation bringeth forth patience, &c. but why is this reioycing? because (saith he in the next words) the loue of God is shedde abroad in our hearts by the holy Ghost. Again Paul hauing in some grieuous sicknes receiued the sentence of death, saith of himself, that as the sufferings of Christ did abound in him,* 1.72 so his consolation did abound through Christ. Here then we see that whē earthly comforts faile

the Lord himselfe drawes neere the bed of the sicke, as it were vi∣siting them in his own person, & ministring vnto them refreshing for their soules: with his right hād he holds vp their heads,* 1.73 and with his left hand he embraceth them. The third meanes of Gods pre∣sēce is the ministery of his good Angels, whome the Lord hath appointed as keepers and nour∣ces vnto his seruants to hold thē vp and to beare them in their armes as nources doe young children,* 1.74 and to be as a guard vnto them against the diuel and his angels. And al this is verified specially in sicknesse, at which time the holy angels are not on∣ly presēt with such as feare god, but ready also to receiue and to carry their soules into heauen, as appeares by the example of La∣zarus.

And thus much of the first du∣tie which a sicke man is to per∣form vnto himself, namely that he must by all meanes possible arme and strengthen himselfe a∣gainst the feare of death: now followeth the secōd duty which is concerning the body: and that is that all sicke persons must be careful to preserue health & life till God doe wholly take it a∣way. For Paul saith, None of vs liueth to himselfe,* 1.75 neither doth any die to himselfe: for whether we liue, we liue vnto the Lord: or whether we die, we die vnto the Lord: whe∣ther we liue therefore or die we are the Lords. For this cause we may not doe with our liues as we will, but we must reserue the whole disposition therof vnto God, for whose glory we are to liue and die. And this temporall life is a most pretious iewell, and as the common saying is, life is

very sweet, because it is giuen to man for this end, that he might haue some space of time where∣in he might vse all good meanes to attaine to life euerlasting. Life is not bestowed on vs, that wee should spend our daies in our lusts & vaine pleasures, but that we might haue libertie to come out of the kingdome of darke∣nes into the kingdome of grace, and from the bondage of sinne into the glorious libertie of the sonnes of God: & in this respect speciall care must be had of pre∣seruation of life, till God do call vs hence.

In the preseruation of life 2. things must bee considered: the meanes, and the right vse of the meanes. The meanes is good & wholesome physicke: which though it be despised of many as a thing vnprofitable & needles,

yet must it be esteemed as an or∣dinance and blessing of God. This appeares because the spirit of God hath giuen approbation vnto it in the Scriptures. When it was the good pleasure of god to restore life vnto king Ezeki∣as,* 1.76 a lumpe of drie figges by the prophets appointment was laid to his boyle and he was healed. Indeede this cure was in some sort miraculous, because he was made whole in the space of 2. or 3. daies, and the third day he went vp to the temple: yet the bunch of figs was a naturall or ordinarie medicine or plaister seruing to soften and ripen tumours or swellings in the flesh.* 1.77 And the Samaritane is commended for the binding vp and for the pow∣ring* 1.78 in of wine and oile into the woundes of the man that lay wounded betweene Ierusalem

and Iericho. Now this dealing of his was a right practise of phy∣sicke:* 1.79 for the wine serued to cleanse the wound and to ease the paine within: and oile ser∣ued to supple the flesh and to as∣swage the paine without. And the Prophet Esay seemes to cō∣mend this physicke, when he saith, From the sole of the foote there is nothing whole therein,* 1.80 but ••••unds, and swellings, and sores full of corruption: they haue not beene wrapped nor bound vp, nor mollifi∣ed with oyle. And whereas God did not command circumcision of childrē before the eight day, he followed a rule of physicke obserued in all ages, that the life of the child is very vncerten till the first seauen daies be expired, as we may see by the example of the childe which Dauid had by Bathsheba which died the seauēth

day. And vpon the very same ground heathen men vsed not to name their children before the eight day.* 1.81 Thus then it is manifest that the vse of physick is lawfull and commendable.

Furthermore, that physick may be well applied to the maine∣tenance of health, speciall care must be had to make choice of such physitions as are knowne to be well learned, and men of experience, as also of good con∣science and good religion. For as in other callings, so in this al∣so, there be sundry abuses which may endanger the liues and the health of men. Some venter vp∣on the bare inspection of the v∣rine, without further directiō or knowledge of the estate of the sicke, to prescribe and minister as shall seeme best vnto thē. But the learned in this faculty plain∣ly

a vouch,* 1.82 that this kind of dea∣ling tendes rather to kill then to cure; and that sundry men are indeed killed thereby. For iudg∣ment by the vrine is most de∣ceitfull: the water of him that is sicke of a pestilent feauer euen vnto death, looks for substance and colour as the water of a whole man: and so doth the wa∣ter of them that are sicke of a quartane or of any other inter∣mitting feauer; specially if they haue vsed a good dyet from the beginning: as also of them that haue the pleuresie, or the inflam∣matiō of the lungs, or the Squi∣nancie, oftentimes when they are neare death. Now then con∣sidering the waters of such as are at the point of death, ap∣peare as the vrines of haile and sound men; one and the same v∣rine may foresignifie both life

and death, and be a signe of di∣uers, nay of contrarie diseases. A thinne, crude, and pale vrine in them that be in health, is a tokē of want of digestion: but in them that are sicke of a sharpe or bur∣ning ague, it betokens the fren∣sie, & is a certen signe of death. Againe, others there bee that thinke it a small matter to make experiments of their deuised medicines vpon the bodies of their patients, wherby the health which they hoped for is either hindered or much decayed. Thirdly, there be others which minister no physick at any time, or vse phlebotomie without the direction of iudiciall Astrolo∣gie: but if they shall follow this course alwaies, they must needs kill many a man. Put the case that a man full bodied is taken with a pleurisie, the moone be∣ing

in L••one, what must be done? The learned in this art say, he must presently be let blood: but by Astrologie a stay must be made, till the moone be remoo∣ued from Leo to the house of the sunne: but by that time the im∣postume wil be so much encrea∣sed by the gathering togither of the humors, that it can neither be dissolued nor ripened: and by this meanes the sicke partie wanting helpe in time, shall die either by inflammation, or by the consumption of the lungs. Againe,* 1.83 when a man is sicke of the Squinancie, or of the feauer called Synaichus, the moone then being in malignant aspects with any of the infortunate planets (as Astrologers vse to speake) if letting of blood be deferred till the moone be freed from the foresaid aspects, the partie dies

in the meane season. Therefore they are farre wide that minister purgations and let blood no o∣therwise then they are counsel∣led by the constitution of the starres, whereas it is a farre bet∣ter course to consider the mat∣ter of the disease, with the dispo∣sition & ripening of it; as also the courses and simptomes and crisis thereof. This beeing so, there is good cause that sicke men should as well be carefull to make choise of meete Phisi∣tians to whom they might com∣mend the care of their health, as they are carefull to make choise of Lawyers for their worldly suites, and Diuines for cases of conscience.

Furthermore, all men must here be warned to take heede, that they vse not such meanes as haue no warrant. Of this kinde

are all charmes or spels, of what words soeuer they consist: cha∣racters and figures either in pa∣per, wood, or waxe: all amulets, and ligatures, which serue to hang about the necke or other parts of the bodie, except they be grounded vpon some good naturall reason;* 1.84 as white peonie hung about the necke, is good against the falling sicknes: and woolfe dung tied to the bodie is good against the cholicke, not by any inchantment, but by inward vertue. Otherwise they are all vaine and superstitious: because neither by creation, nor by any ordināce in Gods word, haue they any power to cure a bodily disease. For words can doe no more but signifie, and figures can doe no more but re∣present. And yet neuerthelesse these vnlawfull and absurde

meanes are more vsed & sought for of common people, then good physicke. But it stands all men greatly in hand in no wise to seeke forth to inchanters, and sorcerers, which indeede are but witches and wizzards, though they are commonly called cun∣ning or wise men and women. It were better for a man to die of his sicknes, then to seeke re∣couery by such wicked persons. For if any turne after such as worke with spirits, and after sooth∣sayers, to goe an whoring after them,* 1.85 the Lord will set his face a∣gainst them, and cut them off from among his people. When Aha∣zia was sicke, he sent to Baal∣zebub to the god of Ekron to know whether he should reco∣uer or no: as the messengers were going, the Prophet Elias met them, and saide, Goe and re∣turne

to the King which sent you, and say vnto him, Thus saith the Lord, Is it not because there is no God in Israel,* 1.86 that thou sendest to inquire of Baalzebub the god of Ekron? therefore thou shalt not come downe from thy bed on which thog art gone vp, but shalt die the death. Therefore such kinde of helpe is so farre from curing a∣ny paine or sicknes, that it rather doubleth them and fasteneth them vpon vs.

Thus much of the meanes of health: now followes the maner of vsing the meanes; concer∣ning which, three rules must be followed. First of all, he that is to take physicke, must not onely prepare his body, as physitians doe prescribe; but he must also prepare his soule by humbling himselfe vnder the hand of god in his sicknesse for his sinnes,

and make earnest praier to God for the pardon of them before any medicine come in his body. Nowe that this order ought to be vsed appeares plainely in this, that sicknes springs from our sinnes as from a root, which should first of all be stocked vp, that the braunches might more easily die. And therefore Afa commended for many other things, is blamed for this by the holy Ghost,* 1.87 that he sought not to the Lord, but to the Physiti∣ans, & put his trust in them. Of∣tentimes it comes to passe, that diseases curable in themselues, are made incurable by the sins and the impenitēcie of the par∣tie: and therefore the best way is for them that would haue ease, whē god begins to correct them by sicknes, then also to begin to humble themselues for all their

sinnes, and turne vnto God.

The second rule is, that when we haue prepared our selues, and are about to vse physicke, we must sanctifie it by the word of God and praier, as we do our meate and drinke.* 1.88 For by the word we must haue our war∣rant, that the medicines prescri∣bed are lawfull and good; and by praier wee must intreate the Lord for a blessing vpon them, in restoring of health, if it be the good will of God.

The third rule is, that wee must carrie in mind the right & proper ende of physicke, least we deceiue our selues. We must not therefore thinke that phy∣sicke serues to preuent olde age or death it selfe. For that is not possible, because God hath set downe that all men shal die and be changed. And life consists in

a temperature and proportion of natural heat and radical moi∣sture, which moisture beeing once consumed by the former heat, is by arte vnrepairable; and therefore death must needs fol∣low. But the true ende of phy∣sicke is to continue and leng∣then the life of man to his natu∣rall period; which is when na∣ture, that hath bin long preser∣ued by all possible meanes, is now wholly spent. Now this pe∣riod, though it can not be leng∣thened by any skill of man, yet may it easily be shortned, by in∣temperance in diet, by a 1.89 drun∣kennes, and by violent diseases. But care must be had to auoide al such euils, that the little lamp of corporall life may burne till it goe out of it selfe. For this ve∣ry space of time is the very day of grace and saluation: & where∣as

god in iustice might haue cut vs off and haue vtterly destroy∣ed vs, yet in great mercie he giues vs thus much time, that we might prepare our selues to his kingdome: which time when it is once spent, if a man would re∣deeme it with the price of ten thousand worlds he cannot haue it.

And to conclude this point touching physicke, I will here set downe two especiall duties of the physitian himselfe. The first is, that in the want and defect of such as are to put sicke men in minde of their sinnes, it is a duty specially concerning him, he be∣ing a member of Christ, to ad∣uertise his parties that they must truely humble themselues, and pray feruently to God for the pardon of all their sinnes: and surely this dutie would be more

commonly practised then it is, if all physitians did consider that oftentimes they want good suc∣cesse in their dealings, not be∣cause there is any want in arte, or good will, but because the partie with whome they deale is impenitent. The second duty is, when he sees manifest signes of death in his patient, not to de∣part concealing them, but first of all to certifie the patient ther∣of. There may bee and is too much nicenes in such conceale∣ments, and the plaine truth in this case knowne, is very profi∣table. For when the partie is certen of his end, it bereaues him of all confidence in earthly things, & makes him put all his affiance in the meere mercie of God. When Ezechias was sicke, the Prophet speakes plainely to him, and saith, Set thine house

in order: for thou must die, And what good wee may reape by knowing certainly that we haue receiued the sentence of death, Paul sheweth when he saith. we receiued the sentence of death in our selues,* 1.90 because we should not trust in our selues, but in God that raiseth the dead,

Hauing thus seene what bee the duties of the sicke man to himselfe, let vs now see what bee the duties which hee oweth to his neighbour; and they are two. The first is the dutie of reconci∣liation, whereby hee is freely to forgiue all men, and to desire to be forgiuen of all. In the olde testament, when a man was to offer a bullocke or lambe in sa∣crifice to God, he must leaue his offering at the altar, and first go and bee reconciled to his bre∣thren, if they had ought against

him: much more then must this be done, when we are in death to offer vp our selues, our bo∣dies and soules, as an acceptable sacrifice vnto God. Question. What if a man cannot come to the speech of them with whome he would be reconciled? or if he doe, what if they will not be re∣conciled? Answ. When any shall in their sicknesse seeke and de∣sire reconciliation, and cannot obtaine it, either because the parties are absent, or because they will not relent; they haue discharged their consci∣ence, and God will accept their will for the deede. As put case, a man lying sicke on his death bedde, is at enmitie with one that is be∣yond the sea; so as he cannot possibly haue any speech with him, if he would neuer so faine,

how shall he stay his minde? why, he must remember that in this case, a will and desire to be reconciled, is reconciliation it selfe.

The second duty is, that those which are rulers & gouernours of others, must haue care & take order that their charges com∣mitted to them by God, be left in good estate after their death: & here come three duties to be handled; the first of the Magi∣strate, the second of the Mini∣ster, the third of the Master of the family. The Magistrates du∣ty is, before he die to prouide, as much as he can, for the godly & peaceable estate of the towne, citie, or common-wealth: and that is done partly by procuring the maintenance of sound religi∣on and vertue, and partly by e∣stablishing

of the execution of ciuil iustice and outward peace. Examples of the practise in Gods word are these. Whē Mo∣ses was an hundred and twentie yeare old,* 1.91 and was no more able to go in and out before the peo∣ple of Israel, he called them be∣fore him, and signified that the time of his departure was at hand, and thereupon tooke or∣der for their wel-fare after his death. And first of all, he placed Iosua ouer thē in his stead, to be their guid to the promised land: secondly, he giues special charge to all the people, to be valiant & couragious against their ene∣mies,* 1.92 and to obey the comman∣dements of God. And Iosua followes the same course. For he calls the people togither, & tells thē that the time of his death is at hand, & giues them a charge

to be couragious, and to wor∣ship the true God: which done, hee endes his daies as a worthy captaine. When king Dauid was to goe the way of all flesh,* 1.93 and lay sicke on his death-bed; he placed his owne son Salomon vpon his throne, and gaue him charge, both for maintenance of religion, and exequution of iu∣stice.

The duty of Ministers when they are dying is, as much as they can, to cast and prouide for the continuance of the good estate of the Church ouer which they are placed. Consider the exam∣ple of Peter: I will (saith he) in∣deauour alwaies,* 1.94 that yee also may be able to haue remembrance of these things after my departure. If this had bin wel obserued, there could not haue bin such aboun∣dance of schismes, errours, and

heresies as hath beene, and the Church of God could not haue suffered so great hauocke. But because mē haue had more care to maintaine personal successiō, then the right succession, which standes in the doctrine of the Prophets and Apostles: there∣fore wolues haue come into the roomes of faithfull teachers,* 1.95 & the Apostasie, of which Paul speaks, hath ouerspread the face of the Church.

Thirdly, housholders must set their families in order before they die, as the Prophet Esay sai∣eth to Ezechiah.* 1.96 Set thine house in order: for thou must die. For the procuring of good order in the family after death, two things are to bee done. The first con∣cernes this life, and that is to di∣spose of landes and goods. And that this may be well and wisely

done; if the Will be vnmade, it is with godly aduise and coun∣sell to be made in the time of sicknesse; according to the pra∣ctise of auncient & worthy mē. Abrahā before his death makes his will,* 1.97 & giues legacies: so did Isaac;* 1.98 and Iacob, in whose last will and testament are contai∣ned many worthy blessings and prophesies of the estate of his childrē.* 1.99 And Christ our Sauiour when he was vpon the crosse prouided for his mother, speci∣ally commending her to his dis∣ciple Iohn whom hee loued. And indeede this dutie of ma∣king a will, is a matter of great weight and importance: for it cuts off much hatred and con∣tention in families, and it staies many suites in lawe. It is not therefore alwaies a matter of in∣differencie, which may be done

or not done, as many falsely thinke, who vpon blinde and si∣nister respects abstaine from making wils, either because their wealth should not bee knowne, or because they would haue their decaied estate to be concealed; or because they feare they shall die the sooner if the will be once made.

Now though the making of wils belong to another place and professiō, yet so much may be spoken here as the holy Ghost hath vttered in the word: and that I wil reduce to certaine rules. The first is, that the will must be made according to the law of nature, and the written word of God, and the good and wholesome positiue lawes of that kingdom or cuntry wherof a man is a member. The will of God must be the rule of mans

will. And therefore the will that is made against any of these, is faultie. The second is, that if goods euill gotten be not resto∣red before, they must euen then be restored by will, or by some other way. It is the practise of couetous mē to bequeath their soules when they die to God, & withall to bequeath their goods euill gotten to their children & friends; which in all equitie should bee restored to them to whom they belong. Quest. Howe if a mans conscience tell him that his goods be euill got∣ten, and he knowes not where, or to whome to make restituti∣on? Ans. The case is common, & the answer is this: When he is known whom thou hast wrong∣ed, restore to him particularly: if the partie be vnknown, or dead, restore to his executors or as∣signes,

or to his next kin: if there be none, yet keepe not goods e∣uill gotten to thy selfe, but re∣store to God, that is, in way of recompence and ciuil satisfacti∣on, bestow them on the Church or common-wealth. The third rule is, that heads of families must principally bestowe their goods on their owne children▪ and them that be of their kin∣dred. This man (saith God to A∣braham of Eleazar a straunger) shall not be thine heire,* 1.100 but the son which shal come of thy loynes. And this was Gods commaundemēt to the Israelites,* 1.101 that when any man dies, his sonne should be his heire, & if he haue no sonne, then his daughter: & if he haue no daughter, then his brethren: and if he haue no brethren, then his fathers brethren: and if that there be none, then the next

of the kinne whosoeuer. And Paul saith,* 1.102 If ye be sonnes, then al∣so heires: and againe, He that pro∣uides not for his owne, and namely, for them of his houshold, is worse then an infidell.* 1.103 Therefore it is a fault of any man to alienate his goods or lands, wholly & final∣ly from his blood and posteri∣tie.* 1.104 It is a thing which the very law of nature it selfe hath con∣demned. Againe, it is a fault to giue all to the eldest, and no∣thing in respect to the rest; as though the eldest were borne to be gentlemen, & yonger bre∣thren borne to beare the wallet. Yet in equitie the eldest must haue more then any; euen be∣cause he is the eldest, & because stocks and families in their per∣sons are to be maintained; and because there must alwaies be some that must be fitte to doe

speciall seruice in the peace of the common weale, or in the time of warre: which could not be, if goods should be equally parted to al. The fourth and last rule is, that no Will is of force till the testatour be dead,* 1.105 for so long as he is aliue, he may alter and change it. These rules must be remembred, because they are recorded in Scripture: the ope∣ning of other points & circum∣stances belongeth to the profes∣sion of the law.

The second dutie of the ma∣ster of the familie, concerneth the soules of such as be vnder his gouernment: and that is to giue charge to them, that they learne, beleeue, and obey the true religion, that is, the doctrine of Saluation set downe in the writings of the Prophets & A∣postles. The Lord himselfe cō∣mends

Abraham for this: I knowe A∣braham,* 1.106 saith he, that he will com∣mand his sonnes, and his houshold after him, that they keepe the way of the Lord to doe righteousnes and iudgement. And Dauid giues Sa∣lomon on his death-bed a most notable & solemne charge,* 1.107 the summe and substance whereof is, to know the God of his fa∣thers, and to serue him: which beeing done, he further com∣mends him to God by prayer: for which purpose the 72. psal. was made. This practise of his is to be followed of all. Thus go∣uernours, when they shall care∣fully dispose of their goods, and giue charge to their posteritie touching the worship of God, shall greatly honour God dying as well as liuing.

Hitherto I haue intreated of the two-fold preparatiō which

is to goe before death: now fol∣lows the second part of Dying-well, namely, the disposition in death. This disposition is no∣thing els but a religious and ho∣ly behauiour specially towards God, when we are in, or neare the agonie and pang of death. This behauiour containes three speciall duties. The first is, to die in or by faith. To die by faith is, whē a man in the time of death doth with all his heart rely him∣selfe wholly on Gods speciall loue and fauoure and mercie in Christ, as it is reuealed in the word. And though there be no part of mans life void of iust oc∣casions whereby we may put faith in practise, yet the speciall time of all is the pang of death, when friends, and riches, and pleasures, and the outward sen∣ses, & temporall life, & all earth∣ly

helpes forsake vs. For then true faith maketh vs to go whol∣ly out of our selues, and to de∣spaire of comfort and saluation in respect of an earthly thing; & with all the power & strength of the heart, to rest on the pure mercie of God. This made Lu∣ther both thinke and say, that men were best Christians in death. An example of this faith we haue in Dauid, who when he sawe nothing before his eies but present death, the people in∣tending to stone him, comforted him at that very instant (as the text saith) in the Lord his God.* 1.108 And this comfort he reaped, in that by faith he applied vnto his own soule the mercifull pro∣mises of God; as he testifieth of himselfe: Remember (saith he) the promise made to thy seruant,* 1.109 where∣in thou hast caused me to trust. It is

my comfort in trouble: for thy pro∣mise hath quickned me. Againe,* 1.110 My flesh failed and my heart also, but God is the strength of my heart, and my portion for euer. Now looke what Dauid here did, the same must euery one of vs do in the like case. When the Israelites in the wildernes were stung with fierie serpents,* 1.111 and lay at the point of death, they looked vp to the brasen serpent which was erected by the ap∣pointment of God, and were presently healed: euen so when any man feeles death to drawe neere, & his fierie sting to pierce the heart, he must fixe the eye of a true and liuely faith vpon Christ, exalted and crucified on the crosse, which beeing done, he shal by death enter into eter∣nall life.

Now because true faith is no dead thing, it must be expressed

by especiall actions; the princi∣pall whereof is inuocation, wherby either praier or thanks∣giuing is directed vnto God. When death had seazed vpon the body of Iacob, he raised vp himselfe, and turning his face towards the beddes head, leaned on the toppe of his staffe by rea∣son of his feeblenes, and praied vnto God: which praier of his was an excellent fruite of his faith.* 1.112 Iobs wife in the middest of his affliction said vnto him to very good purpose.* 1.113 Blesse God and die. I knowe and graunt that the words are commonly tran∣slated otherwise, Curse God and die: but (as I take it) the former is the best. For it is not like that in so excellent a familie, any one person, much lesse a matrone and principall gouernour there∣of, would giue such lewde and

wretched councell; which the most wicked man vpon earth, hauing no more but the light of nature, would not once giue, but rather much abhorre and con∣demne. And though Iob call her a foolish woman, yet he doth it not because shee went about to perswade him to blaspheme God; but because shee was of the minde of Iobs friends, and a 1.114 thought that he stood to much in a conceit of his owne righte∣ousnes. Now the effect & mea∣ning of her councell is this: blesse God, that is, husband, no doubt thou art by the extremitie of thine affliction at deaths doore; therefore begin now at length to lay aside the great ouerwee∣ning which thou hast of thine owne righteousnesse, acknow∣ledge the hand of God vpon thee for thy sins, confesse them

vnto him giuing him the glorie, pray for the pardon of them, & ende thy daies. This counsell is very good and to bee followed of all: though it may be the ap∣plying of it (as Iob well percei∣ued) is mixt with follie.

Here it may be alleadged, that in the pangs of death men want their senses and conuenient vt∣terance, and therefore that they are vnable to pray. Ans. The ve∣ry sighes, sobs, and grones of a repentant and beleeuing heart, are praiers before God, euen as effectuall, as if they were vttered by the best voice in the world. Praier stands in the affection of the heart, the voice is but an outward messenger therof. God lookes not vpon the speech, but vpon the heart. Dauid saith, God heares the desire of the poore:* 1.115 a∣gaine, That he will fulfill the de∣sires

of them that heare him: yea, their very teares are loud and sounding praiers in his eares.

Againe, faith may otherwise be expressed by the Last wordes, which for the most part of them that haue truly serued God, are very excellent and comfortable and full of grace: some choise examples whereof I will re∣hearse for instructions sake and for imitation.* 1.116 The last words of Iacob were those, whereby as a Prophet he foretolde blessing and curses vpon his children: and the principall among the rest were these,* 1.117 The scepter shall not depart from Iuda, and the law∣giuer from betweene his feete, till Shilo come: and, O Lord,* 1.118 I haue waited for thy saluation. The last wordes of Moses are his most excellent song set downe, Deut.

chap. 32. and the last words of Dauid were these, The spirit of the Lord spake by me, and his word was in my tongue: the God of Israel spake to me,* 1.119 the strength of Israel said, Beare rule ouer men, &c. The words of Zacharias the son of Iehoida, when he was stoned were, The Lord looke vpon it and require it.* 1.120 The last words of our Sauiour Christ when he was dying vpon the crosse, are most admirable, and stored with a∣boundance of spiritual grace. 1. To his father he saith, Father, forgiue them,* 1.121 they know not what they doe. 2. to the thiefe, Verily I say vnto thee,* 1.122 this night shalt thou be with mee in paradise.* 1.123 3. to his mother, Mother, behold thy son: and to Iohn, behold my mother. 4. and in his agonie,* 1.124 My God, thy God, why hast thou forsaken mee? 5. and earnestly desiring our salua∣tion,

I thirst.* 1.125 6. and when he had made perfect satisfaction, It is fi∣nished.* 1.126 7. and when bodie and soule were parting, Father, into thy hands I commend my spirit,* 1.127 The last words of Steuen were, 1. Behold, I see the heauens open,* 1.128 and the sonne of man standing at the right hand of God 2. Lord Ie∣sus receiue my spirit.* 1.129 3. Lord lay not this sinne to their charge. Of Po∣lycarpe,* 1.130 Thou art a true God without lying, therefore in all things I praise thee, and blesse thee, and glorifie thee by the eternall God & high Priest Iesus Christ thine one∣ly beloued Sonne, by whome and with whome, to thee, and the holy spirit, be all glorie now and for e∣uer. Of Ignatius, I care not what kinde of death I die:* 1.131 I am the bread of the Lord and must be grounde with the teeth of lyons, that I may be cleane bread for Christ, who is

the bread of life for mee. Of Am∣brose,* 1.132 I haue not so led my life among you as if I were ashamed to liue: neither doe I feare death, be∣cause we haue a good Lord. Of Augustine, 1. He is no great man that thinkes it a great matter that trees and stones fall and mortall men die.* 1.133 2. Iust art thou, O Lord, & righteous is thy iudgement. Of Bernard, 1. An admonition to his brethren that they would grounde the anchor of their faith and hope in the safe and sure port of Gods mercie. 2. Because (saith he) as I suppose I cannot leaue vnto you any choise examples of religion, I com∣mend three to be imitated of you, which I remember that I haue ob∣serued in the race which I haue run as much as possibly I could. 1. I gaue lesse heed to mine own sense & reason then to the sense and reason of other men. 2. When I was hurt, I

sought not reuenge on him that did the hurt. 3. I had care to giue of∣fence to no man, and if it fell out o∣therwise, I tooke it away as I could. Of Zwinglius, when in the field he was wounded vnder the chin with a speare; O what hap is this?* 1.134 go to, they may kill my bodie, but my soule they cannot. Of Oecolampa∣dius. 1. An exhortation to the mi∣nisters of the Church to maintaine the puritie of doctrine, to shewe forth an example of honest and godly conuersation, to be constant & patiēt vnder the crosse. 2. Of him∣selfe. Whereas I am charged to be a corrupter of the truth. I weigh it not: now I am going to the tribu∣nall of Christ and that with good conscience by the grace of God, and there it shall bee manifest that I haue not seduced the Church. Of this my saying & contestatiō, I leaue you as witnesses, and I confirme it

with this my last breath. 3. To his children, Loue God the father: & turning himself to his kinsfolks: I haue boūd you (saith he) with this contestation: you (which they heare and haue desired) shall doe your in∣deauour, that these my children may be godly, and peaceable, and true, 4. to his friend comming vnto him, What shall I say vnto you? Newes, I shall be shortly with Christ my Lord. 5. beeing asked whether the light did not trou∣ble him, touching his breast, there is light enough, saith he. 6. he rehearsed the whole one & fif∣tie psalme with deepe sighes frō the bottome of his breast. 7. a li∣tle after, Saue me Lord Iesus. Of Luther, My heauenly Father, God and father of our Lord Iesus Christ, & God of all comfort, I giue thee thanks that thou hast reuealed vnto me thy son Iesus Christ, whom

I haue beleeued, whom I haue pro∣fessed, whome I haue loued, whome I haue praised, whome the Bishop of Rome and the whole companie of the wicked persecuteth and reui∣leth. I pray thee my Lord Iesus Christ receiue my poore soule: my heauenly father, though I be taken from this life, and this bodie of mine is to be laid downe, yet I know certē∣ly, that I shall remaine with thee for euer, neither shall any be able to pull me out of thy hand. Of Hooper, O Lord Iesus son of Dauid haue mer∣cie on me and receiue my soule. Of Annas Burgius, Forsake me not O Lord, least I forsake thee. Of Melancthon, If it be the will of God I am willing to die, and I be∣seech him that he will graunt me a ioyfull departure. Of Calvine. 1. I held my tongue because thou lord hast done it. 2. I mourned as a doue. 3. Lord thou grindest me to powder

but it suffi••ceth me because it is thy hand, Of Peter Martyr, that his body was weake, but his minde was well: that hee acknowledged no life or saluation but only in Christ, who was giuen of the father to bee a re∣deemer of mankinde: and when hee had confirmed this by testimonie of Scripture, he added, This is my faith in which I will die: and God will destroy them that teach other∣wise. This done, he shooke hāds with all and said, Farewell my brethren and deare friends. It were easie to quote more exam∣ples, but these fewe may bee in stead of many: & the summe of al that godlymē speake in death is this: Some enlightned with a prophetical spirit foretell things to come, as the Patriarkes Iacob and Ioseph did;* 1.135 and there haue bin some which by name haue testified who should very short∣ly

came after them, and who should remaine aliue, and what should be their condition: some haue shewed a wonderfull me∣morie of things past, as of their former life, and of the benefits of God; & no doubt it was giuen them to stirre vp holy affections and thanksgiuing to God: some againe rightly iudging of the change of their present estate for a better, doe reioyce excee∣dingly, that they must be tran∣slated from earth to paradise: as Babylas Martyr of Antioch, when his head was to be chop∣ped off,* 1.136 Returne (saith he) O My soule vnto thy rest: because the lord hath blessed thee: because thou hast deliuered my soule from death, mine eies from teares, and my feete frō falling, I shall walke before Ie∣houa in the land of the liuing. And some others spake of the vanity

of this life, of the imaginatiō of the sorrowes of death, of the be∣ginnings of eternall life, of the comfort of the holy Ghost which they feele, of their depar∣ture vnto Christ.

Quest. What must we thinke if in the time of death such ex∣cellent speeches bewanting: and in stead thereof idle talke be v∣sed? Answ. We must consider the kinde of sicknesse whereof mē die, whether it be more easie or violent: for violent sicknesse is vsually accompanied with frensies, and with vnseemely motions and gestures, which we are to take in good part euen in this regard, because we our selues may be in the like case.

Thus much of the first duty which is to die in faith: the se∣cond is to die in obedience: o∣therwise our death cannot be

acceptable to God, because wee seeme to come vnto God of feare and constraint, as slaues to a master, and not of loue as children to a father. Now to die in obedience is, when a man is willing & readie and desirous to goe out of this world whensoe∣uer God shall call him, and that without murmuring or repi∣ning, at what time, where, and when it shall please God.* 1.137 Whe∣ther we liue or die, saith Paul we doe it not to our selues but vnto God; and therefore mans dutie is to be obedient to God in death as in life. Christ is our example in this case, who in his agonie praied Father, let this cup passe frō me, yet with a submissi∣on, not my will, but thy will be done: teaching vs in the very pangs of death to resigne our selues to the good pleasure of God.

When the prophet tolde king Ezechias of death, presently without all manner of grudging or repining hee addressed him∣selfe to praier. We are comman∣ded to present our selues vnto God as freewill offerings, with∣out any limitation of time, and therefore as well in death as in life. I conclude then that we are to make as much conscience in performing obedience to god in suffering death, as wee doe of any conscience in the course of our liues.

The third dutie is to render vp our soules into the handes of God, as the most faithfull kee∣per of all. This is the last duty of a Christian, and it is prescribed vnto vs in the example of Christ vpon the crosse, who in the ve∣ry pangs of death when the dis∣solution of bodie & soule drewe

on said,* 1.138 Father into thy hands I commend my spirit, and so gaue vp the ghost. The like was done by Steuen, who when he was sto∣ned to death, said, Lord Iesus re∣ceiue my spirit.* 1.139 And Dauid in his life time beeing in daunger of death vsed the very same words that Christ vttered.

Thus we see what be the du∣ties which we are to perform in the very pangs of death, that we may come to eternall life. Some men will happily say, If this be all, to die in faith and obedience and to surrender our soules into Gods hands, we will not greatly care for any preparatiō before∣hand, nor trouble our selues much about the right manner of dying well: for we doubt not, but that when death shall come, we shall be able to performe

all the former duties with ease. Answer. Let no man deceiue himselfe by any false perswasiō, thinking with himselfe that the practise of the foresaid duties is a matter of ease: for ordinari∣ly they are not, neither can bee performed in death, vnles there be much preparation in the life before. Hee that will die in faith must first of all liue by faith: and there is but one example in all the whole Bible of a man dying in faith that liued without faith; namely, the thiefe vpon the crosse. The seruants of God that are indued with great measure of grace do very hardly beleeue in the time of affliction. Indeed when Iob was afflicted hee said, Though the Lord kill me, yet will I trust in him: yet afterward, his faith beeing ouercast as with a cloude, he saith, that God was

become his enemy, & that he had set him as a marke to shoote at: & sundrie times his faith was op∣pressed with doubting and di∣strust. How then shall they that neuer liued by faith nor inured themselues to beleeue; bee able in the pang of death to rest vpon the mercie of God. A∣gaine, he that would die in o∣bedience, must first of all leade his life in obedience: hee that hath liued in disobedience can not willingly and in obedience appeare before the iudge when hee is cited by death the serge∣ant of the Lord: he dies indeed, but that is vpon necessitie, be∣cause he must yeeld to the order and course of nature as other creatures doe. Thirdly, hee that would surrender his soule into the hands of God must bee re∣solued of two things: the one

is that god can; the other is, that God will receiue his soule into heauen and there preserue it till the last iudgement. And none can be resolued of this except he haue the spirit of God to cer∣tifie his conscience that he is re∣deemed, iustified, sanctified by Christ, and shall bee glorified. Hee that is not thus perswaded, dare not render vp and present his soule vnto God. When Da∣uid said, Lord into thy handes I commend my spirit: what was the reason of this boldnesse in him? surely nothing else but the per∣swasion of faith, as the next wordes import: for thou hast re∣deemed me. O Lord God of truth. And thus it is manifest,* 1.140 that no man ordinarily can per∣forme these duties dying, that hath not performed them li∣uing.

This beeing so, I doe againe renew my former exhortation, beseeching you that ye would practise the duties of preparati∣on in the course of your liues, leading them daily in faith and obedience, and from time to time commending your selues into the hand of God, and ca∣sting all your workes vpon his prouidence. They, which haue done this haue made most hap∣pie and blessed endes. Enoch by faith walked with God, as one that was alwaies in his presence, leading an vpright and godly life,* 1.141 and the Lord tooke him away that he should not see death. And this which befell Enoch, shall af∣ter a sort befall them also that liue in faith and obedience: be∣cause death shal be no death, but a sleepe vnto them, and no e∣nemie but a friend to bodie and

soule. On the contrary let vs consider the wretched & mise∣rable endes of them that haue spent their daies in their sinnes without keeping faith & a good conscience. The people of the old world were drowned in the flood; the filthy Sodomites and Gomorrheans were destroyed with fire from heauen; Dathan and Abiram with the company of Core were swallowed vp of the earth, Core himselfe (as it seemes by the text) being burnt with fire:* 1.142 wicked Saul and A∣chitophel and Iudas destroy themselues. Herod is eaten vp of wormes and gaue vp the ghost: Iulian the Apostata smit∣ten with a dart in the field, died casting vp his blood into the ayre & blaspheming the name of Christ. Arius the hereticke died vpon the stoole scouring

forth his very entralls. And this very age affoards store of like examples. Hoffemeister a great Papist,* 1.143 as he was going to the councill of Ralisbone to dispute against the defēders of the Go∣spel, was suddenly in his iourney preuented by the hand of God, and miserably died with horri∣ble roaring and crying out. In the Vniuersitie of Louaine,* 1.144 Guarlacus a learned Papist fal∣ling sicke, when he perceiued no way with him but death, he fell into miserable agonie and perturbation of spirit, crying out of his sinnes how miserably he had liued, and that hee was not able to abide the iudgement of God, & so casting out words of miserable desperation saide, his sins were greater then they could be pardoned, and in that desperation ended his daies. Ia∣cobus

Latromus of the same vni∣uersitie of Louaine, after that he had beene at Bruxels, and there thinking to doe a great acte a∣gainst Luther and his fellowes, made an oration before the Em∣perour so foolishly and ridicu∣lously that he was laughed to scorne almost of the whole court: then returning frō thence to Louaine againe, in his pub∣like lecture he fell into open madnesse, vttering such wordes of desperatiō and blasphemous impietie, that other Diuines which were present, were faine to carie him away as he was ra∣uing, and to shut him into a close chamber. From that time to his very last breath, he had neuer any thing else in his mouth, but that he was damned and reiected of God, and that there was no hope of saluation

for him, because that wittingly and against his knowledge, he withstood the manifest truth of Gods word. Crescentius the Popes Legat and Vicegerent in the councell of Trent; was sitting all the day long vntill darke night in writing of letters to the Pope: after his labour when night was come, thinking to refresh himselfe, he began to rise; and at his rising, behold there appeared to him a migh∣tie blacke dogge of an huge big∣nesse, his eyes flaming with fire, & his eares hanging low downe well neare to the grounde, which beganne to enter in and straight to come towardes him, and so to couch vnder the boord. The Cardinall not a lit∣tle amazed at the sight there∣of, somewhat recouering him∣selfe called immediately to his

seruants which were in the out∣ward chamber next by, to bring in a candle and to seeke for the dogge. But when the dogge could not be found there nor in any other chamber about, the Cardinall thereupon stricken with a sudden conceit of minde, immediately fel into such a sick∣nesse, whereof his Physitians which he had about him could not with all their industrie and cunning cure him: and there∣upon he died. Steuen Gardiner, when a certaine Bishop came vnto him and put him in minde of Peter denying his master, an∣swered againe that he had deni∣ed with Peter, but neuer repen∣ted with Peter, and so (to vse M. Foxes words) stinkingly and vn∣repentantly died. More exam∣ples might be added, but these shall suffice.

Againe, that we may be fur∣ther induced to the practise of these duties, let vs call to minde the vncertentie of our daies: though we now liue, yet who can say that he shall be aliue the next day or the next houre? No man hath a lease of his life. Now marke, as death leaues a man, so shall the last iudgement finde him: and therefore if death take him away vnprepared, eternall damnation followes without re∣couerie. If a thiefe be brought from prison either to the barre to bee arraigned before the iudge, or to the place of execu∣tion, he will bewaile his misde∣meanour past, and promise all reformation of life; so be it, he might be deliuered, though he be the most arrant thiefe that e∣uer was. In this case we are as fellons or theeues: for we are e∣uery

day going to the barre of Gods iudgement, there is no stay or standing in the way, euen as the ship in the sea continues on▪ his course day & night whe∣ther the marriners be sleeping or waking: therefore let vs all prepare our selues and amende our liues betime, that in death wee may make a blessed ende. Ministers of the Gospel doe daily call for the performance of this dutie: but where almost shal we finde the practise & obe∣dience of it in mens liues & con∣uersations? Alas, alas, to lend our eares for the space of an houre to heare the will of God is common; but to giue heart & hand to doe the same, is rare. And the reason hereof is athād: we are al most grieuous sinners, & euery sinner in the tearmes of Scripture is a foole: and a princi∣pall

part of his folly is to care for the things of this world and to neglect the kingdome of hea∣uen, to prouide for the body & not for the soule, to cast and fore-cast howe we may liue in wealth and honour, and ease, and not to vse the least fore-cast to die well. This folly our Sa∣uiour Christ noted in the rich man that was carefull to inlarge his barnes,* 1.145 but had no care at all for his ende or for the saluation of his soule. Such a one was A∣chitophel, who (as the Scripture tearmes him) was as the very o∣racle of God for councell, being a mā of great wisedome & fore∣cast in the matters of the cōmon wealth and in his owne priuate worldly affaires: and yet for all this he had not so much as common sense and reason, to consider howe he might die the

death of the righteous, & come to life euerlasting. And this fol∣ly the holy ghost hath noted in him. For the text saith, when he saw that his counsell was despi∣sed,* 1.146 he sadled his asse, and arose, & went home into his cittie, and put his houshold in order, and went and hanged himselfe. And the fiue foolish virgins contented them∣selues with the blasing lamps of a bare profession, neuer seeking for the horne of lasting oyle of true and liuely faith, that might furnish and trimme the lampe both in life and death. But let vs in the feare of God, cast off this damnable folly, first of all see∣king the kingdome of God and his righteousnesse, and leading our liues in faith and obedience that we may die accordingly.

And thus much of the first point of doctrine, namely, that

there is a certen way whereby a man may die well: now I come to the second. Whereas there∣fore Salomon saith, that the day of death is better then the day of birth, we are furder taught that such as truly beleeue themselues to be the children of God, are not to feare death ouermuch. I say ouermuch; because they must partly feare it, and partly not. Feare it they must for two causes: the first, because death is the destructiō of humane na∣ture in a mans owne selfe & o∣thers: and in this respect Christ feared it without sinne; and we must not feare it otherwise then we feare sicknes, and pouertie, and famine, with other sorrows of body and minde, which God will not haue vs to despise or lightly to regard, but to feele with some paine, because they

are corrections & punishments for sinne. And he doth therfore lay vpon vs paines & torments, that they may be feared and es∣chewed: and that by eschewing them we might further learne to eschewe the cause of them, which is sin: and by experience in feeling of paine; acknow∣ledge that God is a iudge and e∣nemie of sinne, and is exceeding angrie with it. The second cause of the feare of death, is the losse of the Church or Common∣wealth, when we or others are depriued of them which were indeede or might haue beene an helpe, stay, & comfort to either of them, and whose death hath procured some publike or pri∣uate losse.

Againe, we are not to feare death, but to be glad of it, and that for many causes. First of al,

in it we haue occasion to shewe our subiection and obedience which we owe vnto God, when he cals vs out of this world, as Christ said, Father not my will, but thy will be done. Secondly, all sinne is abolished by death, and we thē cease to offend God any more as we haue done. Thirdly, the dead body is brought into a better condition then euer it was in this life, for by death it is made insensible, and by that meanes it is freed from all the miseries and calamities of this life; & it ceaseth to be either an actiue or passiue instrument of sinne, whereas in the life time it is both. Fourthly, it giues the soule passage to rest, life, and ce∣lestiall glorie, in which wee shall see God as he is, perfectly know him, and praise his name for e∣uer, keeping without intermis∣sion

an eternall sabboth, there∣fore Paul saith, I desire to bee dissolued and bee with Christ, for that is best of all. Fiftly, God exequutes his iudgements vpon the wicked, and purgeth his Church by death. Nowe in all these respects, godly men haue cause not to feare and sorrowe, but to reioyce in their owne death and the death of others.

Thirdly, if the day of death be so excellēt, yea a day of hap∣pinesse, then it is lawfull to de∣sire death, and men doe not al∣waies sinne in wishing for death. Paul saith, I desire to be dissolueds and againe, O miserable man, who shall deliuer me from this bodie of death? Yet this desire must not bee simple, but restrained with certen respects; which are these: First, death must bee desired so farre forth as it is a meanes to

free vs from the corruption of our nature; secondly, as it is a meanes to bring vs to the im∣mediate fellowship of Christ & God himselfe in heauen. Third∣ly, death may bee lawfully desi∣red in respect of the troubles & miseries of this life, two caueats beeing obserued: the first, that this desire must not be immode∣rate: the second, it must bee ioy∣ned with submission and subie∣ction to the good pleasure of God. If either of these bee wan∣ting, the desire is faulty; & there∣fore Iob, and Ieremie, and Ionas failed herein, because they desi∣red death beeing carried away with impatience.

On the contrarie also a man may desire a continuāce of life. Ezechias praied and desired to liue,* 1.147 when he heard the message of present death, that hee might

doe seruice to God. And Paul desired to liue,* 1.148 in regard of the Philippians, that hee might fur∣ther their faith, though in re∣gard of himselfe to die was ad∣uantage to him.

Lastly, if death ioyned with reformatiō of life be so blessed, then the death of the vnbelee∣uing and vnrepentant sinner is euery way cursed & most hor∣rible. Reasons are these: First, it is the destruction of nature, and the wages of their sins. Second∣ly, in it there is no comfort of the spirit to be found, no miti∣gatiō of paine, & no good thing that may counteruaile the mise∣ries thereof. Thirdly, that which is the most fearefull thing of al, bodily death is the beginning of eternall death, desperation, and infernall torment, without hope of deliuerance. Therefore

as I began so I ende, haue care to liue well, and die well.

FINIS.

Notes

• * 1.1

  Ezec. 33.11
• * 1.2

  Vers. 10,
• * 1.3

  Isa. 45, 6.
• * 1.4

  Ose. 13.6.
• * 1.5

  1. Tim. 5.6.
• * 1.6

  Eph. 2.5.
• * 1.7

  Psal. 6.4.
• * 1.8

  Esa. 38.10.
• * 1.9

  Psal. 23.4.
• * 1.10

  1. Kin. 8.15.3
• * 1.11

  Luk. 2.29.
• * 1.12

  Apoc. 14.23.
• * 1.13

  2. Cor. 12.7.
• * 1.14

  Rom. 7.24.
• * 1.15

  Psal. 119.136.
• * 1.16

  Psal. 120.5.
• * 1.17

  1. Kin. 19.4.
• * 1.18

  Isa. 57.1.
• * 1.19

  2. Kin. 22.30
• * 1.20

  1. Cor ii.23.
• * 1.21

  Phil. 1.
• * 1.22

  i. Kin. i0.8.
• * 1.23

  Isa. 57.2.
• * 1.24

  Gen. 18.27.
• * 1.25

  Luk. 11.17.
• * 1.26

  In epist.
• * 1.27

  Psal. 39.4.
• * 1.28

  Psa. 90.10.
• * 1.29

  Reu. 20.6▪
• * 1.30

  Col. 1▪ ••3.
• * 1.31

  Ioh. 17.
• * 1.32

  Phil. 2.
• * 1.33

  Rom 4.
• * 1.34

  Rom. 8.14.
• * 1.35

  Ioh 5.24.
• * 1.36

  Math. 7.21.
• * 1.37

  1. Cor. 15.31
• * 1.38

  Morspost crucem mi∣nor est.
• * 1.39

  Eccles. 9.10
• * 1.40

  Gal. 6.10.
• * 1.41

  2. Sam. 12 ••2
• * 1.42

  Luk. 22.19. 1. Cor. 12, 10.
• * 1.43

  Can. 12.
• a 1.44

  frau dari viatico.
• * 1.45

  Euseb. l. 6. c. 36.
• a 1.46

  B••sil. epi. ad Caes. Tert. lib. 2. ad vxor. Hier. in Apol. pro lib. in Iob.
• * 1.47

  Conc. Carth. 3. can. 6.
• * 1.48

  Lam. 3.36.
• * 1.49

  Ioh. 9, 2.
• * 1.50

  Math. 9.2.
• * 1.51

  Ioh. 5.14.
• * 1.52

  Lam. 3.40.
• * 1.53

  Psal. 32.5.
• * 1.54

  2. Chro. 33.12.13.
• * 1.55

  Mark. 2.
• * 1.56

  Iam. 5.14.
• * 1.57

  Tertul. de corona mi∣lit. ca. 11. & de Idol. c. 11.
• * 1.58

  Heb. 3.13.
• * 1.59

  2. Thess. 5.11.14.
• * 1.60

  Iam. 5.6.
• * 1.61

  2 Kin. 4.32. Act. 20.10. Ioh. 11.14.
• * 1.62

  1. Sam. 2.6
• * 1.63

  Act. 4.28.
• * 1.64

  Psal. 139.15.16.
• * 1.65

  Psal 56.8.
• * 1.66

  Psa. 39.10.
• * 1.67

  Gen. 42.
• * 1.68

  Psal 116.13.
• * 1.69

  Apoc. 14.13
• * 1.70

  2. Cor. 5.1••
• * 1.71

  Rom. 5 35.
• * 1.72

  2. Cor. 1 5.
• * 1.73

  Cant. 2.9.
• * 1.74

  Psal. 30.
• * 1.75

  Rom. 14.5.8.
• * 1.76

  2. Kin. 10.7.
• * 1.77

  Gal. l. 1. d•• art. curati∣ua, cap. 6.
• * 1.78

  Luk. 10.3••
• * 1.79

  Valles. de sac. philos. c. 88.
• * 1.80

  Isa. 1.6.
• * 1.81

  Arist. de hist. ani· l. 7. cap. 1.
• * 1.82

  Forrest. de vrin iudi∣ciis lib. 3. Lang. l. 2. epist. 41.
• * 1.83

  Lang. lib. 1. epist. ••3. Se Ganiuettus called Am∣cus medi∣co••••m.
• * 1.84

  Gal. l. 6. & 10 de simp. medic.
• * 1.85

  Leuit. 20.6
• * 1.86

  ••. Kin. ••.6.
• * 1.87

  2. Chr. 16.1••
• * 1.88

  1, Tim. 4.3.
• a 1.89

  Intercu••a∣neus carni fex.
• * 1.90

  2. Cor. 1.9.
• * 1.91

  Deut. 31.1.
• * 1.92

  Ios. 25.
• * 1.93

  1. Kin. 2.2.
• * 1.94

  1. Pet. 1.15.
• * 1.95

  Act. 20.29. 2. Thes. 2.1.
• * 1.96

  Isa. 38.1.
• * 1.97

  Gen. 17.
• * 1.98

  & 9.
• * 1.99

  & 49.
• * 1.100

  Gen. 7.••.
• * 1.101

  Num. 27.•• 17.
• * 1.102

  Rom▪ 8.17.
• * 1.103

  ••. Tim. 5.8.
• * 1.104

  Plato. de Repub. l. 2. ••rist. pol. l. •• cap. 8.
• * 1.105

  Heb. 9.15.
• * 1.106

  Gen. 18.19.
• * 1.107

  1. Kin. 2. read all.
• * 1.108

  ••. Sam. 30.••.
• * 1.109

  〈◊〉〈◊〉. 49.50
• * 1.110

  Ps. 73.26.
• * 1.111

  Ioh. 3.14.
• * 1.112

  Heb. 11 22
• * 1.113

  Iob. 2.9.
• a 1.114

  Doest thou con∣tinue yet in thine vp sightnes? v. 9.
• * 1.115

  Ps. 10.17. & 145.19.
• * 1.116

  Gen. 49.
• * 1.117

  v. 10.
• * 1.118

  v. 18.
• * 1.119

  Sam. 23.
• * 1.120

  Chro. 24.2.
• * 1.121

  Luk. 23.24
• * 1.122

  ••ers. 43.
• * 1.123

  ••oh. 19.26.••7.
• * 1.124

  Mat. 27.46.
• * 1.125

  Ioh. 19.••0
• * 1.126

  ver. 30.
• * 1.127

  Luk. 23.48.
• * 1.128

  Act. 9.56.
• * 1.129

  59 60
• * 1.130

  Eus. 4. c. 15.
• * 1.131

  Eus. l. 3. c. 30.
• * 1.132

  Paulinus in ••ita cius.
• * 1.133

  Possid. in vi∣ta Aug. c. 8.
• * 1.134

  Oswold Mycon.
• * 1.135

  Gen. 50, 24.
• * 1.136

  Ps. 11 6, 7.8.
• * 1.137

  Rom. 14.17.
• * 1.138

  Luk. 15.
• * 1.139

  Act· 7. Psal. 3.5.
• * 1.140

  ••sal. 31.5.
• * 1.141

  Heb. 11.5.
• * 1.142

  Numb. 16.32. & Psal. 106.17.
• * 1.143

  Illyric de fide.
• * 1.144

  Fox booke of Acts and Monumēts.
• * 1.145

  Luk. 11.
• * 1.146

  2. Sam. 17.23.
• * 1.147

  Isa. 38.18.
• * 1.148

  Phil. 1.24, 25.