C. BRETTERG    

DEATH'S ADVANTAGE LITTLE REGARDED, AND THE soul's solace against sorrow.  
Preached in two funeral Sermons at Childwal in Lancashire at the burial of Mistress Katherine Brettergh the third of june. 1601.  
The one by William Harrison, one of the Preachers appointed by her. Majesty for the County Palatine of Lancaster, the other by William Leygh, Bachelor of Divinity, and Pastor of Standish.  
Whereunto is annexed, the Christian life and godly death of the said Gentlewoman.  
The second Edition, corrected and amended.  PHIL. 1. 21. Christ is to me both in life, and in death advantage. REVEL. 12. 17. Then the dragon was wrath with the Woman, and went and made war with the remnant of her seed which keep the commandments of God, and have the testimony of jesus Christ. 
AT LONDON Imprinted by Felix Kyngston. 1602.   

TO THE CHRISTIAN Reader, grace and peace in Christ be multiplied.  
IF any do wonder why I would presume to publish this rude Sermon in these bright Sunshine days of the Gospel, wherein so many learned books & profitable treatises be already set forth by others, and yet are little regarded by the people: I wish them to understand, that I was drawn hereunto by the importunity of some, who hearing it preached, earnestly desired to have it printed: their request being importunate, and yet reasonable, I could not well deny it. And yet I hope it will not be hurtful to any, but profitable to sor●e. I know that speaking hath always been 
a Rernard. epist. 314.  accounted more powerful than writing: and therefore Papias, 
b Euseb. eccles. hist. lib. 3 cap. 39  a companion of Polycarpus, thought he did not profit so much by the writings and books of the Apostles followers, as by the authority of the persons and the lively voice of the speakers. And 
c Habes n●scio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viva vox: & in aures discipuli de authori● ore transfusa, fortius sonat. Hier. Paulin●.  Hierome said, that the lively voice had a secret force, and being powered from the mouth of the speaker into the ears of the hearer, hath a stronger and more powerful sound. Whereupon Aeschines, when he had read the oration which Demosthenes had made against him, and perceived that the people did greatly wonder at the force and excellency of it; answered them, 
d Quid si ipsam audissetis bestiam, sua verba resonantem. Hier. ibid.  What would you have thought, if you had heard him pronounce it with his own mouth? Yet writing hath his use and profit: both for the instruction of those which did not hear the doctrine delivered by lively voice, and also for the help of their memories which before heard it. Our Sermons are like an untimely fruit, which dieth so soon as it is borne, they are forgotten so soon as they are heard. And therefore as Paul was not grieved 
Philip. 3. 1.  to write the same things to the Philippians, but thought it a sure thing for them: so we need not to be ashamed to write those things which before we preached, that the people may the better understand and remember the same.  
Moreover, I was willing to give a public testimony of that godly Gentlewoman's death, at whose burial it was preached: to clear her from the slanderous reports of her popish neighbours, who will not suffer her to rest in her grave, but seek to disgrace her after her death. It is not unknown to them which either read the histories of these later times, or are acquainted with popish practices, that the religion of Papists, was first set up, and is still maintained by cruelty, and lies. By cruelty, in murdering the Martyrs, in persecuting the Protestants, and now of late in these parts, in beating and wounding the bodies, in killing & spoiling the cattle of those which withstand them by public authority. By lies, in teaching forged miracles to confirm their own doctrine, and in spreading abroad false reports against our best professors to hinder our doctrine: as they have bitterly reviled them for the course of their lives; so have they most shamefully slandered them for the manner of their death. It would make a man's ears to tingle to hear what malicious slanders and manifest untruths some of the Romish faction have published, concerning the death of 
e Bellarm. de not. Eccles. 4 17. ex Cochleo. Lindan. etc.  Luther, of 
f Bellarm. d● not. Eccles. 4. 8.  Caluine and 
g Lindan. de sug. Idol. cap. 11.  Bucer, worthy instruments of God's glory, and faithful teachers of his truth. As also concerning the death of the 
h ●ox. Act. mon. p. 520. ex Alan. Cope. dial.  Lord Cobham, 
i Alan. Cope. ●ia●og. & More dial. Act. mon. sag 743.  of Richard Hun, 
k More praefat. contra Tindal.  of Thomas Bilney, and of 
l Harding. rejoined. against jewel. fol. 184. See Act. & mon. p. 1766.  Perotine massy, holy Martyrs, which sealed the truth of Christ with their own blood. Yea have not some of that sect scattered abroad slanderous Libels of Master Beza his revolting at his death? when he was living, and able to answer them with his own hand-writing. No marvel therefore though their followers, treading in their steps, do now unjustly reproach them which profess the same doctrine, and being dead indeed, cannot answer for themselves. It were better for them with Balaam, to desire to die the death of the righteous, then thus to slander them after their death. I will not blame them with cursed speaking, seeing Michael the 
Jude 9  Archangel would not so deal with the devil: but I shall pray unto the Lord to forgive them, and to open their eyes that they may see his truth. And God grant that we which now profess his truth, may so live and die, as that we may give them no occasion to speak evil of it.  
Amen.  
Thine in the Lord, WILLIAM HARRISON.   

Analysis of Death's advantage little regarded.  

Concerning the death of the godly, mentioned Isai, 57 vers. 1. these 4. points may be observed.  
1. The persons which died, who are described by two titles. 

1. The righteous, where we may consider 

1. The causes by which they are made righteous, namely by 

1. Faith applying Christ's merits to make them righteous before God.  
2. Sanctification and the fruits thereof, to make them righteous before men.    
2. The marks whereby they may be known to be righteous, which be four. 

1. The generality of their obedience: if it extend itself to the whole course of their life.  
2. The end of it, if it be directed to God's glory.  
3. Their perseverance, if they continue therein unto the end.  
4. Their affection to righteousness in others, which is showed in 

Labouring to make them righteous, which yet be not.  
Loving them which be already righteous.        
2. Merciful men so called 

Passively, because God hath received them to mercy.  
Actively, because they show mercy unto others: both to their 

Bodes and  
Souls.        
2. The manner of their death expressed by two phrases. 

1. Do perish: which must be understood 

Not in regard of their souls: for they are immortal and incomptible.  
But in regard of their bodies: for they perish; yet only for a time, and during that time remain members of Christ's mystical body: by virtue whereof they shallr●e again.    
2. Are taken away: and that is in respect of their 

Souls, an● so their death differeth much from the death of he wicked.  
Bodies, an● so there is no difference betwixt them and the vicked.      
3. The careless regard in others, which is declared by two several sentences. 

1. No man considereth it in heart.  
2. No man understandeth it. 

Concerning which consideration 3. points are observed.  
1. The reasons why all should consider their death. 

1. Because it is God's work.  
2. Because it is a thing precious in God's sight.  
3. It tends to God's glory.  
4. It serves for the instruction of them which remain alive.    
2. The matter, what things we should consider at their death. 

1. The certainty of our own death.  
2. The nature of death in all, defacing God's image, and making a separation betwixt them and those things which they loved most dearly.  
3. The cause of their death: for they are taken away either in 

judgement, or  
Mercy.    
4. The manner of their death: for thereby we may learn how to die.    
3. The abuse of it, which is committed by 

Not considering their death at all.  
Considering it amiss, and that 

Fondly, through natural affection, when our friends and kinsfolk are taken away.  
Frowardly, thinking them to die ill, because 

1. Their death is sudden and extraordinary.  
2. They are strangely assaulted with temptations.  
3. They speak idly and blasphemously by reason of their disease.            
4. The end of their death to free them from evils to come: which evils be 

Ordinary, and that either 

corporal, as diseases, losses, and all manner of crosses.  
Spiritual in their souls, namely 

1. Their combat with the devil.  
2. Their practice of sin.  
3. Their society with the wicked.      
Extraordinary: to wit, those judgements which for some late and grievous sins, the Lord was ready to bring upon the people amongst whom they lived.     
W. Harrison.   

Death's advantage little regarded.  ISAI. 57 1. The righteous perisheth, and no man considereth it in heart: And merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come. 
THe holy Prophet of the Lord, in the 9 verse of the Chapter immediately going before, hath foretold of a fearful judgement which was like to fall upon the jews. He calls for the wild beasts of the field and the forest, to come and▪ denoure them: meaning thereby the Gentiles, which should be the executioners of the Lords judgements upon them. And because the Lords judgements are always righteous, he afterwards shows the causes which would provoke him to inflict them. The first cause is set down at large in the rest of the verses following in the same Chapter, the blindness, idleness, covetousness, and security of them which were appointed for teachers among them: the neglect of their duty, being a special occasion of the people's sin, is alleged as the first cause of the judgement ensuing. The second cause was in the common people, set down in the first verse of this Chapter, and that was their careless regard of the death of righteous men, though many of them were taken away, to forewarn them of some strange judgement to come; yet they regarded it not, but still proceeded forward in their sins, and therefore were like to cast of some miseries, from which the righteous were freed by their speedy death.  
In these words four several circumstances are to be observed. 1. The persons who did die. 2. The manner of their death. 3. The contempt and careless regard of their death. 4. The end of their death. 1. The persons which died, are described by two properties. 1. the righteous. 2. merciful men. 2. The manner of their death is set forth by two several terms, perisheth: are taken away. 3. The contempt and careless regard of their death, is also set down by two phrases, no man considereth it in heart: and no man understandeth it. Lastly, the end wherefore they died was, to prevent future evils: the righteous is taken away from the evil to come: of these in order.  
1. For the persons which died, the Prophet 
1  saith, the righteous perisheth. Concerning whom, two things are to be considered: first, the means by which men are made righteous: secondly, the marks by which we may know who are righteous. For the former, you must know that by nature all are corrupt and unrighteous, but yet may be made righteous by justification, and sanctification: for there is a righteousness of imputation, and also a righteousness of sanctification; the one to make us righteous before God, the other to make us righteous before men. The righteousness of imputation is the righteousness of Christ imputed unto us by faith, for our justification. Our own inherent righteousness is not sufficient to make us truly and perfectly righteous before God, and therefore this Prophet saith afterward in the name of himself, and of all the people, All our righteousness 
Isal. 646.  is as filthy clouts. And Daiud, one of God's faithful servants thus framed his prayer unto the Lord: Enter not into judgement 
Psal. 143. 2.  with thy servant: for in thy sight shall none that liveth be iustisted. And Paul thus speaketh of himself in regard of his Apostleship, I know nothing by myself, yet am I 
1. Cor. 4. 4.  not thereby justified. Nothing can satisfy the justice of God, and make us appear righteous in his sight, but only the righteousness of jesus Christ, imputed to us. And therefore the same Saint Paul said, I have counted all things loss, and do judge them to be 
Phil. 3. 9  dung, that I might win Christ, and might be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, even the righteousness which is of God through faith. The same doctrine he taught unto others, whose salvation he desired as well as his own. As by 
Rom. 5. 19 Sicut ille ex semesips▪ nascentibus, licès non man ●●cauerint de ligno, factus est causa mortis: ita Christus, qui ex ipso sunt, tametsi nihil ius●e egerunt, factus est pro●isor justitiae qu● per crti●em nobis omnibus cond●na●is.  one man's disobedience (saith he) many were made sinners: so by the obedience of one, shall many be made righteous. Whence we may reason, as Augustine and others have done against the Pelagians, that as Adam's eating of the forbidden tree was imputed to all his posterity, though they never tasted of the fruit with their lips; so the righteousness and obedience of Christ shall make all them which are of him, righteous before God, though they themselves have as yet practised no righteousness. Again he saith, that God hath made him sin for us, which knew no sin, that we should be made the righteousness of God in him. As therefore Christ was made sin for us, not by infusion of sin into his person, but by imputation of our 
August. cont. ●ulian. Pelag. lib. 1. cap. 2. ex joh. episc●p. Delicta nostra, sua delicta ●ecit, ut justitiam suam nostram justitiam fac●res. August. in Psal. 21. Bernard in Cant. ser. 71. lla est iustit●●▪ per quam imp●u●erigitur, ut cadat in poenam.  sins unto him: so must we be made righteous before God, not by infusion of righteousness into our own persons, but by imputation of Christ's righteousness unto us. As the Moon and all the Stars borrow all their light from the sun: so the Church and every member of it borrow all their righteousness from Christ the sun of righteousness. If this he true, than the heathen Philosophers and wise men, which lived most uprightly in the sight of men, and yet wanted the knowledge of Christ and faith in him, could not be righteous before God. They wanting the law, did by nature many things contained in the law, yet could not be made righteous thereby: that was but a righteousness, by which an ungodly man is lifted up that he might fall into punishment. 
fulgent▪ de incar. & grat. Chri. cap. 27.   
And in this respect, the jews which rejected Christ (how holy soever their lives were in outward show) could not be righteous before God, because as Paul testifieth of them, they being ignorant of the righteousness 
Rom. 10. 3.  of God, and going about to 'stablish their own righteousness, have not submitted themselves to the righteousness of God.  
And likewise in regard hereof it is hard to find in the Church of Rome a man that is truly righteous before God. For the papists hold, that we are made righteous by infusion of grace, and practise of good works, and that we can be no more righteous by the righteousness of Christ imputed unto us, than we may be wise by another man's wisdom, or learned by another man's learning. But if they would duly consider either the perfection of the Lords justice, or the imperfection of our inherent grace and good works, they would not imagine that the one could be satisfied by the other. Augustine 
Quod lex operum mina●do inperat, lex fidei credendo impeirat. De spirit. & lit. cap. 13.  said, that which the law of works commanded by threatening, the law of faith doth obtain by believing. Christ jesus as he is mediator, is as truly given unto us of God, as any land can be given by one to another, and therefore we may as well be made righteous by his righteousness, as one man may be made rich by another man's riches given unto him. And it is strange to see the partiality of Papists in the matter of impuration, for they teach that the fastings and satisfactory 
Rhem. Test. 2. Cor. 8. sect. 3.  deeds of one man be available to others, yea and that holy saints or other virtuous persons may in measure and proportion of other men's necessities and deservings, allot unto them, as well the supererogation of their spiritual works, as those that abound in worldly goods may give alms of their superfluities, to them which are in necessity: and yet they deny that the righteousness of Christ may be imputed unto us for justification; as if the Lord would accept the works of men to satisfy for us, and not the righteousness of his own Son.  
2. Secondly, men are made righteous by 
2  sanctification, when by the spirit of God the mind is enlightened, the heart is mollified, the will is rectified, the affections are changed, and the whole course of the life is reform: so that whereas before they liked and loved, and lived in sin, now they abhor it, and avoid it: and therefore it is said, he that doth righteousness is righteous, as 
1. joh. 3. 7.  he is righteous: and whosoever doth not righteousness is not of God. Yet this doth not make us perfectly righteous, but imperfectly, and not before God, but before men, and of this james speaketh, saying, Was not 
jam. 2. 21.  Abraham our father justified through works, when he offered his son on the altar? Ye see 
Vers. 24. Th. Aquin. in hunc locum.  then how that of works a man is justified, and not of faith only. That is, a man is declared, manifested, & tried to be just by the works of the law, and so do divers of the Schoolmen expound that place. And indeed unless we did so understand it, the Apostle james would contradict the Apostle Paul, who saith, that a man is justified by faith, without 
Ro. 3. 20, 28.  the works of the law: so that there is one righteousness imputed, another righteousness exercised and declared. Whosoever are justified by Christ's merits, they are at the same instant sanctified by his spirit, and made able to practise righteousness in their conversation.  
Herein God excelleth all Princes in the world, for they may upon good consideration receive again into favour those which have offended them, as David did Absolom; yea they may restore them to the former dignities which they had taken from them: yet they cannot alter their nature and disposition, to make them more dutiful than they were before. But God thus dealeth with his subjects that have offended him: he doth not only forgive them their sins, and receive them into favour for Christ's sake, but also sanctifieth them by his spirit, to keep them in obedience afterward.  
Now the marks, whereby a righteous 
2  man may be known, are to be learned: for many would be reckoned in this number, which are unrighteous: There is a generation 
Pro. 30. 1●.  which are pure in their own conceit, and yet are not washed from their filthiness. Although the best and surest knowledge ariseth from the causes of a thing, and therefore we might best learn who is a righteous man by that which was spoken before; yet because those things are inward and secret, I will teach you four outward marks whereby a righteous man may be discerned.  
First, a righteous man may be known 
1  by the generality of his obedience, if it extend itself to the whole course of his life, and to all the commandments of God. If he do not take liberty in any one sin, but striveth to avoid all: nor omitteth any one good duty, but endeavoureth to perform all, being like to Zacharias and Elizabeth, 
Luk. 1. 6.  who were just before God, and walked in all the commandments and ordinances of the Lord without reproof. Considering that God will not dispense with any of his servants for the breach of any one of his laws, as Princes sometimes upon special occasions dispense with some of their subjects for penal Statutes, and seeing that he who binds us to all in general, bindeth us to every one in particular: and that whosoever 
jam. 2. 10.  keepeth the whole law, and yet faileth in one point, is guilty of all: a true righteous man will be as careful to keep one as another. Some men are like to Naaman, for he professed the true God of Israel, and promised to serve and worship him alone: yet desired to be borne withal for one special sin: herein (saith he to the Prophet) the Lord be 
2. King. 5. 18  merciful unto thy servant, that when my master goeth into the house of Rimmon, to worship there, and leaneth on my hand, and I bow myself in the house of Rimmon, the Lord be merciful unto thy servant in this point. So they are willing to avoid all other sins save only one which serveth most for their pleasure or profit, they desire to be pardoned for it. These are little better than Herod was, for he feared john Baptist, and reverenced him, heard him gladly, and did many things after 
Mar. 6. 20.  him: but when john told him that it was not lawful for him to have his brother's wife, he would not obey him, because that sin served most for his pleasure. Although a Ship be sound in all parts but one, and leaketh in no place save only one, yet it may be drowned by means of that one. Though the walls of a besieged City be 
Greg. mag. moral. 11. 19 cap.▪ 17.  strong, and well fortified in all places save one, and have no breaches save only one, the enemies may enter in at that one, and spoil the City. Our soul is as a Ship on the sea, if it have but one hole where it leaketh, it may make shipwreck of faith and a good conscience: it is as a City besieged by the Devil and his angels, if there be but one breach in the walls of it, the devil may there enter, and spoil it. A bird is catched in a snare or grin, and held fast in it, as well by one claw, as by both legs, or the whole body: so the Devil, who layeth snares for our souls, may catch and hold them as well by one sin, as by many. I acknowledge there is imperfection in all. Righteous Lot had a fault, just Noah had a fall, David showed his infirmity, and Peter his frailty: yet the righteous either sin of ignorance, not knowing that they do amiss: or if they know it, it is not often, but seldom▪ afterward they are grieved for it, and made more careful to avoid it. But he which without repentance continueth still in one gross sin, and often practiseth it, cannot be reputed a righteous man, though he eschew many other sins. A little leaven soureth the whole lump. As dead flies putrefy a 
Eccles. 10. 1.  whole box of ointment, and a little folly, him that is in estimation for wisdom; so one sin being continually practised, spoileth all his righteousness.  
Secondly, a righteous man may be known 
2  by the end whereunto his works of righteousness are directed, and that is the glory of God. Let your light so shine before men (saith 
Matt. 5. 16.  Christ) that they may see your good works, and glorify your father which is in heaven. And Paul saith, Whether ye eat or drink, or whatsoever 
1. Cor. 10. 31  else ye do, do all to the glory of God. Though men practise never so many good works, yet if in doing of them they propound not this end, they are not to be accounted righteous men; no more than he is to be esteemed a good Archer which can draw a strong bow, hath a fair loose, and doth shoot far, and yet always shoots a great way off from the mark. In this respect the pharisees were not to be reckoned 
Matth. 6.  in the number of righteous men, for they did all to be seen of men: they did fast, and pray, and give alms, to be seen of men.  
The Papists also fail in this property: for they do all to merit thereby, like to hired servants and labourers, which work for their wages, and would do little or nothing for their Masters, unless they might be well paid for their pains. But we must acknowledge ourselves not to be servants, but sons, and not sons of the bondwoman, but of the freewoman: and that we ought of duty to serve the Lord all the days of our lives, though we should receive nothing for our labour. In all our works we must seek his glory; if he bestow any reward upon us, we may take it as an undeserved gift of his bountiful goodness. I grant indeed that righteous men have some hypocrisy and vainglory mingled with sincerity in their best actions, and do some things as well for their own praise, as God's glory: yet if there be more sincerity in them, than hypocrisy; if they do more good works for God's glory, then for other sinister ends, they lose not the name and dignity of righteous men. For as the Philosophers teach concerning elementary bodies, that they are not made of one element only, but of all four, yet have their names of the predominant element, as some are called earthly bodies, not watery, aerial, or fiery bodies, because they have more earth, than water or air in them: and as the Physicians say of the humours in man's body, that although they be not pure, but mixed one with another, yet every one doth carry the name of that humour which doth most abound: so may we say of the general conversation and the particular actions of men, that if in them they seek more the glory of God, than their own praise or profit, they are truly righteous.  
Thirdly a righteous man may be known 
3  by his perseverance in righteousness, for he which is truly made righteous by faith in Christ, and sanctification of the spirit, will 
Rom. 11. 29.  continue righteous unto the end. True and saving righteousness is one of those gifts of 
Ezek. 18. 24  God which are without repentance. It can not be lost fully and finally. Those which turn from their righteousness and commit iniquity, shall not live: their former righteousness shall be forgotten, and they shall die in the sins which they have committed. If the righteousness of any Bee like a 
Hes. 6. 4.  morning cloud, or as morning dew, which is dried up and vanisheth away, so soon as the sun ascendeth on high, it shall never be acceptable to God. He only which continueth righteous to the end shall be saved. As God never ceaseth to bestow blessings upon us, so should we never cease to serve him in holiness and righteousness all the days of our lives. Though we hire servants for a year, and take apprentices for seven years, yet must we serve the Lord for ever. Yea the righteous do not only hold fast that which they have received; but their teeth are so set on edge with the sweet taste of righteousness, that still they desire to increase it. So many as are perfect, will be thus minded with Paul, not to count 
Phil. 3. 13.  themselves as if they had already attained to it, but they forget that which is behind, and endeavour themselves unto that which is before, and follow hard toward the mark of the price of the high calling of God in jesus Christ.  
Lastly, a righteous man may be known 
4  by his affection to righteousness in others. He which loves righteousness itself, will love it as well in others as in himself: yea, he will love all others in whom he beholdeth any seeds of righteousness, his delight will be in the Saints that are in the earth, 
Psal. 16. 3.  and in them which excel in virtue. He which loveth a child for his father's sake, as David loved Mephibosheth for Jonathan's sake, loveth the father himself better: so he which loveth righteous men for righteousness sake, declareth thereby that he loveth righteousness itself far better.  
Moreover, a righteous man loveth righteousness so well, that he will labour to make others as righteous as himself. David promised, that if the Lord would create in him a clean heart, and renew a right spirit within him, and restore him to the joy of his salvation, then shall I teach thy ways to the wicked, 
Psal. 51. 13.  and sinners shall be converted unto thee. And Peter when he is converted, must strengthen his 
Luk. 22. 32.  brethren. As every thing seeketh to beget his like; so a righteous man seeketh to make another righteous. As fire cannot be smothered, when once it hath taken hold in any place, and findeth matter to work upon, but will burn further and further, till it have consumed all before it: so true righteousness wrought in the heart of one, cannot there be suppressed, but will spread itself abroad, and work upon others for their conversion. He which would be esteemed righteous, and yet keepeth all his righteousness to himself, and doth not impart unto others, may justly be suspected to have no sound righteousness at all.  
The second title given to them which 
2  died: merciful men: Which may be taken two ways, either passively, or actively. Passively (that is here first in nature and order) for such as God hath received unto mercy, as he did Paul; because he sinned ignorantly 
1. Tim. 1. 13 Rom. 9▪ 23.  through unbelief. In this respect they are called vessels of mercy, prepared unto glory. And of this number are only they which repent and amend. For as Solomon saith, He 
Prou. 28. 13  that hideth his sins shall not prosper: but he that confesseth and forsaketh them shall have mercy. If we take this title in this seuse, we may see good reason wherefore it was annexed unto the former. First, to show who are truly righteous before God, namely such as he hath received unto mercy, in forgiving their sins. Which plainly appeareth by Paul's proof out of David: who saith, that David declareth the blessedness of 
Rom. 4. 6.  the man, unto whom God imputeth righteousness without works. And how proves he the imputation of righteousness without works, but by the remission of sin. Blessed are they 
Vers. 7.  whose iniquities are forgiven, and whose sins are covered. Blessed is the man, to whom the Lord imputeth not sin. Again, this title so taken might be added to the former, to confute the sinister censure which carnal man gave of those which were taken away in the flower of their age, judging them to be punished for their sins and rejected of God: it was not so, they were received unto mercy, and those which survived them, were reserved for punishment.  
Actively it may be taken for such as show mercy unto others. And in this sense it is opposed to a cruel man. He that is merciful 
Prou. 11. 17.  rewardeth his own soul: but he that troubleth his own flesh is cruel. These two properties are always found together in the same persons, and therefore Christ saith, Blessed are 
Matth. 5. 7.  the merciful, for there shall obtain mercy And the King in the parable which had forgiven his servant ten thousand talents, said unto him when he had cast his fellow servant into prison for an hundred pence: oughtest 
Math. 18. 33  thou not to have had pity on thy fellow, even as I had pity on thee? and then delivered him to the jailers, till he should pay all the debt: and so will the Lord deal with men; and therefore james saith, there shallbe judgement 
jam. 2. 13.  merciless to him that showeth no mercy. And chose, he which receiveth mercy of the Lord, will show mercy unto men. For as the sun beams lighten upon the earth do not only heat the earth itself, but also by their reflection do heat the next region of the air: so the beams of the Lords mercy lighting on the heart of any christian, do not only heat him with inward comfort, but also reflect backward, and cause him to yield some comfort unto his brethren. Yet here we must understand such as show mercy unto others: as they were merciful to their brethren, so God was merciful to them, would not punish them with the wicked, but took them away, that he might free them from future calamities.  
There be two kinds of mercifulness, the one showed toward the soul, the other toward the body, an example of both we may behold in Christ: when he saw the multitude 
Math. 9▪ 36, 37.  scattered abroad as sheep having no shepherd, he had compassion on them: and bade his disciples pray unto the Lord of the harvest, that he would thrust forth labourers into his harvest, and presently after sent his disciples abroad to preach the Gospel among them. There was mercy showed to their souls. Again, when a great multitude had been with him three days in the wilderness, he had compassion on them, and would not send 
Math. 15. 32  them away fasting, lest they should faint in the way. And therefore wrought a miracle in feeding four thousand men besides women and children, with seven loaves and a few little fishes. There was mercy showed to their bodies. There be six works of mercy 
Tho. Aquin. secunda secunda qu. 32 ar●. 2.  appertaining to the soul, set forth in this verse: Consul, castiga, solare, remit, far, ora. Instruct them which be ignorant, correct them which sin, comfort them which be heavie-hearted, forgive them that offend thee, bear with the weak, and pray for all men. There be seven works of mercy appertaining to the body, comprehended in this verse: Visito, poto, cibo, redimo, tego, colligo, condo. To visit them which be sick: to give drink to them which be thirsty: to feed them which be hungry: to redeem the captives: to clothe the naked: to lodge the harbourless: and to bury the dead. Many do separate these works of mercy: some will be merciful to the bodies of them which are in distress, they keep great hospitality, relieve the bodies of them which want; but do nothing for their souls: these are merciful but in part, they omit the chiefest works of mercy: yea they are no more merciful to men redeemed by Christ's blood, than they are to bruit beasts. If their Ox or Horse want meat, they will feed him: if diseased, they will seek help for him: if he be fallen into a pit or ditch they will draw him out: and will they do no more for man, having an immortal soul redeemed by Christ? As the miseries of the soul are more dangerous, so should they be more carefully regarded, and pitied. Others seem to pity men's souls, but not their bodies: they will instruct others, admonish them, forgive them, and pray for them, but will not give them one penny to help them withal: being like unto a popish prelate, who being asked a penny by a poor man, refused to give it, but offered to bless him: which the poor man refused, because he thought that if it had been worth a penny, he would not have given it to him. As man consisteth both of body and soul, and is subject to miseries in them both: so must we be merciful to him in relieving of both.  
The second circumstance observed in the 
●.  text, showeth the manner of their death: They perish, and are taken away. There were many unrighteous and unmerciful men in those days, and in that country; yet they remained alive, when the righteous and merciful were taken away by death. It is 
Heb. 9 27.  appointed for all men once to die, at one time or other, and now the righteous did lead the way. Death is the way of all the world; as 
Iosh 23. 14. 1. King. 2. 2. Eccles 7. 4.  joshua calleth it: and the way of all the earth, as David termeth it: and the end of all men, as Solomon nameth it: therefore the righteous must walk this way as well as others. Their flesh is grass that withereth; and their glory is a flower that fadeth: death spareth them no more than others. The wise 
Eccles. 2. 15.  dieth as well as the fool. Yea in this respect the condition of the children of men, and the condition of beasts are alike, as the one dieth, so dieth the other: all was of the dust, and shall 
Eccles. 3. 19  return to the dust. No marvel then, if the condition of all men be alike. As well died Abel whose sacrifice God accepted, as Cain whose sacrifice God rejected: as well Abraham the father of the faithful, as any children of unbelief: as well Isaac son of the free woman, as Ishmael son of the bond woman: as well jacob whom God loved, as Esau whom God hated: as well chaste joseph, as incestuous Ammon: as well meek Moses, as railing Rabshekah: as well zealous Phineas, as the lukewarm angel of Laodicea: as well David a man according to Gods own heart, as Saul from whom God took his spirit and mercy: as well Solomon the wise, as Nabal the fool: as well tender hearted josiah, as hard hearted Pharaoh: as well the humble Publican, as the proud Pharisie: as well poor Lazarus to be carried into Abraham's bosom, as the rich glutton to be carried into hell: as well john the beloved disciple, as judas the traitor: as well Simon Peter the Apostle, as Simon Magus the sorcerer. Merciless death doth exercise her cruelty upon all alike.  

Question.  Why should this be so? Hath not Christ died for the righteous, why then should they die? Death is the reward of sin: Christ hath satisfied for all their sins, wherefore should they bear this penalty of sin?  

Answer.  The righteous must die the first death, though Christ have died for them, and suffered for their sins. His death shall free them from the second death, but not from the first death, which is the separation of soul and body. He hath only altered the nature and use of the first death, but not quite taken it away. Whereas at first it was ordained for a punishment of sin, he hath made it a passage into heaven: it was threatened and inflicted as a curse, but he hath turned it into a blessing. It did at first deprive men of good, but now it putteth them in possession of good. Christ hath taken away the sting of it: and therefore Paul saith, O death where is thy sting? So as it can 
Mor● minimè quidem adhuc abbess cogitur, sed cogitur non obesse.  no more hurt us then a Bee which hath lost his sting. It doth not hurt us, but help us; not hinder us, but further us in obtaining of glory. jacob not long before his death, pronounced this as a curse from the Lord 
Bernard. in trans.  upon the tribe of Simeon and Levi for their 
Malach. Gen. 49. 7.  cruelty, I will divide them in jaakob, and scatter them in Israel. Yet when the children of Levi showed their zeal and obedience in killing the idolaters at Moses commandment, 
Exod. 32. 28. Deut. 33. 9 josh. 21.  the Lord turned this curse into a blessing. Their scattering was a furtherance unto them, to make them more fit to teach the people in every city, and receive the tithes of every tribe. So at the first the Lord threatened death at the punishment of sin, but by faith in Christ, it is made the end of sin, and beginning of glory. He who could at the beginning bring light out of darkness, could afterward bring a blessing out of a curse. If Physicians by their art can extract an antidote or preservative against poison, out of poisonful things: why may not God by his infinite power and wisdom, draw good out of evil, a mercy out of judgement, and a blessing out of curse? Yea and as Augustine teacheth, death remaineth 
August. de peccat. merit. ●● remiss. lib. 2. cap. 34.  still for the righteous, to exercise their faith withal. If immediately upon remission of sin there should follow immortality of the body, faith should be abolished, which waiteth in hope for that which is not yet enjoyed. Yea the Martyrs could not testify their faith, their patience, their courage, their constancy and love unto Christ, in suffering death for his sake.  
But now let us more particularly consider the titles given to the death of the righteous. First it is said, that he perisheth, which must not so be understood, as if he were quite destroyed, brought to nothing, and had no more being: as it befalleth bruit beasts at their death, whose souls being traduced with their bodies are mortal, and perish with their bodies: the righteous hath a being even after death; yet may be said to perish in regard of outward appearance; in the judgement of flesh and blood, he seemeth to perish. Yet we must know that the righteous consists of soul and body: his soul being immortal cannot perish by any means: it can live out of the body, as well as in the body. When it leaves the body, it goes unto the Lord. This Solomon taught: Dust returns to the earth as it was, 
Eccl. 12. 7. Phil. 1. 23. Luk. 16. 22.  and the spirit returns to God that gave it. This Paul wished, desiring to be loosed and to be with Christ. This Lazarus enjoyed at his death, being carried by the Angels into Abraham's bosom. And this john in a vision saw performed to the Marturs: under the Altar he saw the souls of them, which were 
Revel. 6. 9  killed for the word of God.  
But the body of a righteous man may be said to perish: because it loseth the form, the nature, and property of an human body. It is within a short space eaten up of worms, and turned into dust and ashes: so as there can appear no signs of a body. Though we make never so much of our bodies, yet can we not keep them from perishing: though we feed them most daintily, cloth them most costly, and cherish them most carefully; yet at last they will become a thing of nought: the beauty of them will fade, they shall be deformed, and most ugly to behold. The strength of them will be taken away, so as they shall not stir an hand or a foot: the agility of them will be lost: they shall remain stiff and be numbed: the parts and members of them shall perish and fall away one after another. The flesh, blood and bones shall be so strangely turned to dust and earth, that there shall not remain any property or quality of them: and a man, if he knew it not before, would never judge that dust and earth to have been flesh and blood and bones of a living man: yea so greatly shall our bodies be altered, that men shall not be able to discern, which dust came of them, and which came of the earth.  
Yet one thing I must needs add, for the comfort of the righteous: that although his body seem thus to perish in the judgement of men, yet it still hath a being in the sight of God, and doth even at that time, and in that case, remain a member of Christ's mystical body. For the union betwixt Christ and the faithful, is not of souls only, but also of bodies: the body of every faithful 
1. Cor. 6. 15.  man and woman is truly united to Christ's body. And this union cannot be broken, death cannot dissolve it, though death doth break the union betwixt man and wife, yet it cannot break the union betwixt Christ and the faithful. As death did 
Fulgent. ad Trasimund. de pas. d●m. lib. ●.  not make a separation betwixt the two natures of Christ at the time of his suffering: but his soul and body being far distant, 
Damasc. de orthod. fide. lib. 3. cap. 27  the one in heaven, the other in the grave, were at that time, and in that case personally united to his godhead: no more can death make a separation betwixt Christ and the faithful; though their bodies do putrefy, and lie rotting in their graves, yet still they remain members of his body. And as the husbandman doth make as great reckoning of that corn which he hath sown in his field, and lies hid under the clods, as he doth of that which he hath laid up safely in his garner, because he hopeth it will come up again and yield increase: so Christ jesus doth as highly esteem of those bodies, which are laid in their graves, as of those which yet remain alive, because he knows that one day they shall rise again unto glory. They are sown in dishonour, but they shall rise again in honour. Their life is but hid for a time, and will be found out again. Christ is able to restore that which nature hath destroyed: God doth herein deal no otherwise with the bodies of the righteous, than a Goldsmith will 
Chrysost. in Matth. ho. 35  deal with a picture of gold or a piece of plate, that is bruised and worn out of fashion: he will cast it into the fire and melt it, not to destroy it, or suffer it always to lie in the fire, but to make it a better picture or piece of plate than it was before, and therefore will take it out of the fire again, and fashion it according to his mind. Wherefore let not the condition of our bodies 
Chrysost. in 1. Thes. 4.  after death, make us unwilling to die.  
If any man intending to re-edify an old rotten house, do first put the inhabitants out of it, and then pull down the house, and prepare for the building of it again: have the inhabitants of the old house any cause to be grieved? Will they not rather be glad that it is pulled down, because they hope that it will be made better than ever it was before, and they may dwell in it with more safety and delight. Now our bodies are as old rotten houses for our souls to dwell in, if God cause our souls to depart out of them for a time, and then destroy them, that afterward he may re-edify them, and make them fitter habitations for our souls, what cause have we to lament? Nay rather if we look not so much on the present estate of our bodies after death, as upon the glorious estate which they shall have after the resurrection, we may rejoice and praise God for this his work towards us.  
2 But another phrase is here used, to express the death of the righteous (are taken 
Pagnin. Thesaur.  away.) The Hebrew word doth sometime signify to be gathered (though as some observe, it be never spoken of things scattered) and in that sense it is used for the death of the righteous, when the place, whither they be gathered, is mentioned. As it is said of Abraham, 
Gen. 25. 8. Gen. 3●. 29. judg. 2. 10.  that he died in a good age, and was gathered to his people: and likewise of Isaac. As also the generation which entered with joshua into the land of Canaan, is said to be gathered unto their fathers. Sometime this word doth signify to take away: as when Rachel said, God hath taken away my rebuke▪ 
Gen. 30. 23. jere. 16. 5.  and the Lord saith by jeremy: I have taken my peace from this people. And so it is rather to be expounded in this place, because it is set down without any addition. We may here observe a several doubling of the same things in this verse: two words to set forth the persons which died: two words to declare the manner of their death: & afterward two words also to show the careless regard of their death among the wicked.  
It was usual with the Hebrues, to repeat things divers times together, either in the self same, or in the like words. Yet we must not think that there be any vain repetitions in the Scriptures, seeing Christ forbiddeth us to use vain repetitions in our 
Matth. 6. 7. Mat. 12. 36.  prayers, and will call men to account at the day of judgement, for every idle word that they speak. We may not imagine that the holy Ghost did use any vain repetitions or idle words in penning the books of Scripture. These repetitions serve for good purposes. In prayers they show the fervency of him that prayeth, and his earnest desire of the thing which he asketh. In Prophecies they declare the certainty & speediness of the execution: as appeareth by Pharaohs dream, which as joseph told him, was doubled unto 
Gen. 41. 32. August▪ in Psal. 74. & Psal. 71.  him the second time, because the thing is established of God, and God hasteth to perform it. In narrations they serve either for confirmation, to assure the hearers that the matter is true, of great importance, and worthy to be heard and marked: or else for explication, the latter clause expounding the former. For as nature hath given unto man's body two members of the same kind and use, as two eyes to see withal, two ears to hear withal, two hands to handle withal, and two feet to walk withal: that if the one should fail in his office, the other might help it: so the holy Ghost hath given two words of the same kind and signification, to many sentences of Scripture, that if the one shall fail in his office, and not fully express the meaning, the other might help it. And this is the reason, why the words are so often doubled in this verse, lest any should gather by the former phrase that the righteous so perisheth, that he hath not any more being at all: he now saith, that he is but taken away. And he may be said to be taken away, both in respect of body, and also in respect of soul. In respect of body: for although his body be not translated in such a manner, as the body of Henoch was, that he 
Gen. 5. 24. Heb. 11. 5. Deut. 34. 5.  might not see death; nor as the body of Moses which the Lord took and buried no man knows in what Sepulchre; nor as the body of Elias, which was carried from the earth in fiery Chariots; nor as the bodies of them which shall be found alive at the coming of Christ unto judgement, which shall not die, but be changed, and presently 
1. Cor. 15. 51  ascend with Christ into heaven: yet is the body of every righteous man taken from amongst men, to be laid amongst worms; from the living unto the dead; from above the earth, to be laid under the earth; from his house to his grave; from a place of watching to a place of sleep; from a place of care, labour, and trouble, to a place of ease and rest: from a place of pleasure and pain, of joy and sorrow mingled together, to a place where he shall be void of sense to feel any of them.  
2 In respect of his soul, consider terminum à quo▪ & terminum ad quem, whence and whither he is taken. From his body, to be brought unto God: from an house of clay, to an house not made with hands, but eternal in the heavens: from men to Angels: from sinners to them which be perfectly righteous: from his greatest enemies, to his best friends: from the Church militant, to the Church triumpliant▪ from earth to heaven: from a strange country, to his own home: from a prison, to a place of liberty: from bondage, to freedom: from misery, to happiness: from sorrow, to joy. Whence lie is taken you all do well know, which have any experience in the world: whither he is brought, the Apostle teacheth: when he saith: Ye are come to the 
Heb. 12. 22 23.  mount Zion, and to the city of the living God, the celestial jerusalem, and to the company of innumerable Angels: And to the congregation of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men: and to jesus the mediator of the new testament.  
Who would be unwilling thus to be taken away? And why should the righteous be afraid of death, by which they are thus taken away? Had the Israelites any cause to be unwilling, or to fear to be taken out of the land of Egypt, the house of bondage, and to be carried as it were upon Eagles wings into the land of Canaan, a land that flowed with milk and honey? No more cause have the righteous to fear death, which would carry them from the bondage of this world, to the heavenly Canaan, a place of eternal rest. And why then should we mourn immoderately for the death of the righteous? When joseph was taken from 
Gen. 45. 28  prison, to be made a chief ruler in Egypt, if his father jacob had been in prison with him and had been acquainted with his preferment, should he have had any just cause to be grieved? So soon as he heard of it, he rejoiced, and was willing to go unto him. When Saul was taken from seeking his father's asses, and anointed to be king over Israel, had his father Kish any reason to lament? When David was taken from following the Ewes great with young ones, and ordained King to feed the Lords people, had his father Ishai any just occasion of sorrow? No more cause have any of us to bewail the death of the godly, seeing they are as highly preferred as any of them. When Hester was taken from Mordecai (who had brought her up as his own daughter) to be married unto king Ahashuerosh, and crowned as Queen, did he lament it? was he not most willing to leave her? Why then should any man be so unwilling to leave either daughter or wife, though never so dear unto him, seeing that she is but taken up into heaven, there to be married unto Christ, the husband of his Church, and there to be crowned as a Queen to reign in glory with him?  
But in this taking away, there is great difference betwixt the godly and the wicked. They are also taken away, but why? The godly are taken out of the world, because the world was not worthy of them: 
Heb. 11. 38.  but the wicked are taken away, because they are unworthy to live in the world. Those are taken away in mercy, these in judgement: those in the Lord's favour, and these in his displeasure. And whence are these taken, or whither? They are taken from the practice of sin, to suffer punishment for sin: from ease to torment: from the first life, to the second death: from men to devils: from earth to hell: from prison, to the place of execution. In a woeful taking shall they be, when they are thus taken away. Their lamentable taking away is described in him, that will not in time be reconciled to his brother. The judge delivereth 
Mat. 5. 25.  him to the sergeant, the sergeant takes him, and casts him into prison, whence he must not come till he have paid the utmost farthing. Likewise in him that would 
Mat. 18. 34.  not forgive his fellow servant an hundred pence, his master being wroth delivered him to the jailer, who took him and cast him into prison, till he should pay all that was due. Also in him that wanted the wedding garment at the marriage feast of the 
Mat. 22. 13.  king's son: the king saith to his servants, bind him hand and foot: take him away, and cast him into utter darkness, there shall be weeping and gnashing of teeth. Likewise in the unprofitable servant, which would not employ his masters talon, the talon must be 
Mat. 25. 30.  taken from him: he must be taken, and cast into utter darkness, where is weeping and gnashing of teeth. Lastly, in them which would not suffer their king to reign over them: he shall say, those mine enemies which 
Luk. 19 27.  would not that I should reign over them, bring hither, and slay them before me.  
It is a grievous thing for one that is making merry among his companions, to be suddenly apprehended by a sergeant or officer for a traitor, thief, or murderer, and presently without bail or mainep●ise to be taken from his company, and carried to prison, and from thence to the place of execution: As grievous is it for a wicked man that lives in the pleasures of sin, to be taken away by death, which is the Lords sergeant to apprehend him, and bring him 
Nativitas mala, vit● peiur, mors pessi●a. Bernard▪ in tran sit. Malach.  to the prison of hell. As his entrance into the world was evil, and his continuance in the world was worse; so his taking out of the world shall be worst of all. Oh then let us take heed lest we be thus taken away. Let us learn to live in the world, as the righteous do, and then shall we be taken away as the righteous are. Balaams' wish is used by many: Let me die the death of the 
Numb. 23. 10.  righteous, and let my last end be like his. And yet they will not live the life of the righteous: but few of these obtain their desire. Look what way a tree boweth while it stands and groweth, the same way it commonly falleth when it is cut down: even so, look how men are inclined in their life time, to righteousness or unrighteousness; so shall they fall at their death.  
Men can hardly begin righteousness at their last end. Late repentance is seldom sound repentance. Men drawing near to their end, shall be so affrighted with death, so troubled with pain and grief, that they shall not be able to set themselves to repent sound. They shall then rather seek ease for their bodies, than mercy for their sins, or grace for their souls. The beginning of every thing is hardest, and therefore he 
Dunidium sacti qui bene coepit, habet.  which hath begun well, is said to have done half his work. As it is in other things; so is it with repentance: it is a harder matter to begin repentance at the first, then to renew it afterward: & therefore the fittest time should be taken for the beginning of it: & that is rather the time of our life, than the time of our death: rather the time of our health then the time of our sickness. In the time of our life and of our health, we be scarce able and fit to begin serious repentance: but much more unable and unfit shall we be in the time of sickness & death. We read in scripture but of one which became righteous at his last end, the thief on the Cross: we read of one, that no man might despair; though he have deferred his repentance so long: we read but only of one, that no man might presume to defer it so long. The surest and safest way is to begin in time, & make no delays: lest afterward it be too late.  
3 The third circumstance to be observed in the text, is the careless regard of the righteous man's death. No man considereth it in heart. It seems that many godly persons were already dead, & their death did declare that God had some special work in hand, yet the common people which were left behind them, did little regard it. This careless contemning of their death, doth show that the hearts of the common people were possessed with great security, to make so small reckoning of such a strange work of God. All the works of God are carefully to be regarded of us, who are set in this world to take a special view, and to make an holy use of them. And therefore David thought the wicked deserved to be broken down, and not built up again, because 
Psal. 28. 5. Psal. 68 20.  they regarded not the works of the Lord, nor the operation of his hands. Now the taking of the righteous away, is one of his special works. For to him belong the issues of death. 
Psal 90. 3. job. 14. 5.  It is he that turneth man to destruction. The number of his months are with him: he appointeth his bounds which he cannot pass. If a sparrow shall not fall on the ground without 
Mat. 10. 29. 31.  our father in heaven, than the righteous which are of more value than many sparrows, cannot perish without his will and appointment. Certain it is that none die sooner or later than he sends for them.  
The works of Princes are much considered, and often talked of among the people; and ought not the Lords works be much considered of us? Their works may be done foolishly, rashly, and unjustly: but the works of God, are done in number, weight and measure, in wisdom, justice, and mercy. Precious in the sight of the Lord is the 
Psal. 116. 15.  death of all his Saints: and shall their death be vile and contemptible in our eyes? People most commonly do highly esteem those things, which are dear and precious among Princes: and shall the death of the righteous which is so precious in the Lord's sight, the Prince of all Princes, be lightly esteemed of us his people? None of them liveth 
Rom. 14. 7. 8. Phil. 1. 20.  to himself, neither doth any die unto himself. Whether they live, they live unto the Lord: or whether they die, they die unto the Lord: whether they live therefore, or die, they are the Lords. Yea they do glorify God both by life and by death. And therefore we should not lightly pass over their life or their death. But consider how they 
joh. 21. 19  have glorified God by their death and by their life, and praise him for the same.  
But why are we to consider their death? What may we learn thereby? We learn these four things: First, the certainty of death. Secondly, the nature of death. Thirdly, the cause of death: and lastly, the manner how we must die.  
First, by considering their death, we may learn the certainty of death in ourselves, that we must die as well as they: in which respect Solomon saith, it is better to go to the 
Eccles. 7. 4.  house of mourning, then to go to the house of feasting; because this is the end of all men: and the living shall lay it to his heart. That is to say, he which remaineth alive, by seeing one dead, shall consider in his heart that all men shall so die, and that he himself shall die as well as others. The death of others is as a looking glass, wherein we may clearly behold the uncertainty of our own lives. We may call their death, as some do the sacrament, visible verbum, a visible word or sermon, teaching us our own mortality: for we have no better assurance of our lives than they had: what we now are, they have been: and what they now are, we may be: and we know not how soon. He which hath taken them away now, may within a while (if it please him) take us also away and bring us unto them. As death assaulted them, so will it assault us; and we can no more resist it then they could, but must yield as they did. We are ready to forget death, and the forgetfulness of death, maketh us to forget our duty unto God: let us therefore consider the death of others, thereby to be put in mind of our own.  
2 Secondly, by their death we may know the nature of death in all others: for it deals with all alike. We may there see how death doth deface that image of God which was in the body, and how it doth destroy the body, which was a temple for the holy Ghost to dwell in. If one see a fair house of a noble man to be much defaced, & fallen to ruin, so as one stone is scarce left upon another, it will pity his heart: so should we be moved in our hearts to see the body of a righteous man, which was an house for the holy ghost to dwell in, to be so pitifully ruinated by death. Again, we may see what strange separations death doth make. The soul and the body which have a long time lived together, as two familiar cópanions, are put asunder by death: and no man knows how long it shall be before they can meet together again.  
Besides this, death makes a separation betwixt old & loving friends. The husband is separated from the wife of his youth, with 
Prou. 5. 18.  whom he rejoiced: the wife is separated from her husband, who was her vail to shield 
Gen. 20. 16.  and to save her: parents are taken from their tender children, which they leave as orphans in the world, not knowing what will become of them: children are taken from their kind parents, who could have been content to have gone in their steed, yea familiar friends, whose souls were knit together in affection, & whose love exceeded the love of women, as did the love of David and jonathan▪ are severed one from another by death: the knot of their friendship is broken: their mutual kindness can be no more showed by one to another. W 〈…〉 grief it is for loving friends to depart one from another, we may see in Paul's friends and hearers, when he took his leave of them, and told them that they must not see his face any more: They wept all abundantly, 
Act. 20. 37, 38.  and fell on Paul's neck and kissed him; being chiefly sorry for the words which he spoke, that they should see his face no more. We had need therefore by the death of others to be put in mind of this separation beforehand, that when it comes, we may be the better prepared for it.  
Lastly, death makes a separation betwixt the rich man and his wealth: We brought nothing 
●. Tim. 6. 7.  into this world, neither must we carry any thing out of this world: Yea, men leave their riches they cannot tell unto whom. If that question be asked many that are ready to die, which was demanded of the rich man, who had laid up store for many years, This night shall thy soul be taken from thee, than 
Luk. 12. 20.  whose shall these things be which thou hast provided? they might truly answer, that they cannot tell. Men heap up riches, and cannot tell who shall enjoy them: they bequeath them to some, and others go away with them. We had need to think of this before hand, that we may use this world as if we used it not: and when we have food and 
1. Tim▪ 6. 8.  raiment, to be therewith content: and to be more willing to leave these things when death approacheth. If a man do not in his heart deeply and seriously consider of these things a long time and often before death, he shall be as unwilling to leave all these things at the hour of death, as the young man was to sell his goods and give them to the poor, when he was commanded by Christ. In things that be of weight and importance, 
Matth. 19  and yet very difficult, it is needful to use preparation before hand: for without it we shall be unfit when we come to the pinch. Soldiers which be chosen and appointed for the wars, do exercise themselves with their weapons before hand, and are content to be trained by others which have better skill & experience, that so they may learn in time of peace, how to behave themselves in time of war: So had we need in time of our life to learn how to die, and to be taught by others which die before us, what we must do at the hour of death.  
3 Thirdly, we must consider the cause or end of their death. Some of the righteous are taken away in judgement, and some in mercy. In judgement, when God in displeasure doth strike them with death, to correct them for their sins. Thus was the man of God taken away which came out of judah, and cried out against the Altar in Bethel, that jeroboam had set up; because he believed 
1. King. 13, 24.  the lie of an old prophet in Bethel, and did eat and drink with him there, contrary to God's commandment, a Lion met him by the way, and slew him. Thus also were many of the Corinthians taken away for abusing the Lords supper: For this 
1. Cor, 11. 30  cause many were sick and weak, and many did sleep; yet they were righteous persons: as Paul before had testified of them, Ye are washed, 
1. Cor. 6. 11.  ye are sanctified, ye are justified in the name of the Lord jesus, and by the spirit of our God: & afterward he reputeth them which were sick and did so sleep, to be judged of 
1. Cor. 11, 32  the Lord, because they should not be condemned with the world. The Lord is sometimes so sharp with his own children, that for the example of others, he will inflict a bodily death upon them, as a correction for their sins. That should be regarded of all others, that their harms may make them wise, & move them to speedy repentance, lest they be more sharply dealt withal. For as Christ saith, If these things be done to 
Luk. 23. 31. 1. Pet. 4. 1●  a green tree, what shall be done to the dry? And as Peter saith, If judgement first begin at the house of God, what shall the end be of them which obey not the Gospel of God? If the master of a family do sharply correct his own children for their faults, let not the servants think that they shall escape unpunished if they commit the like faults. If any one which sitteth at table with us, by eating of some dish, or drinking of some cup, do surfeit, or fall sick, or into a swoon, or die presently, it will greatly move us, and we cannot be persuaded by any to taste of that dish, or drink of that cup, for fear of the like: Even so when we see Gods children that live amongst us to be taken away by death for practising of some sin, it should greatly move us, and we should so abhor that sin, that nothing in the world could persuade us to practise it.  
Again, others are taken away in mercy for their benefit, and for a reward of their righteousness, to free them from those judgements which the Lord intendeth to bring upon the world: and thus were these righteous men taken away, which here are mentioned. Their death should be considered, as a warning given unto men, of some fearful judgement to come, & therefore should call them to repentance, that they might prevent the judgement: but of this I will speak more afterward in the last circumstance.  
4 Lastly, we must consider the manner of their death, for thereby we may learn how to die: it may be as a pattern or example to direct us in our death. The wicked die either sottishly or impatiently, or else desperately. Sottishly, like blocks & idiots, having neither penitent feeling of their sins, nor comfortable assurance of salvation. Being like unto Nabal, whose heart ten days before his 
1. Sa. 25. 37  death, died within him, and he was like a stone. Such men die like lambs, and yet shall be a pray for the devouring Lion: they go quietly like fools to the stocks for correction.  
Others die impatiently, who do not willingly bear the Lord's correction, deserved by their sins; but rage, fret, and murmur, as if God dealt too rigorously with them, and through impatiency will use unlawful means for their recovery: as Ahaziah did, who being sick, sent messengers 
2. King 1. 2.  to inquire of Beelzebub the god of Ekron if he should recover of his disease.  
Others die desperately▪ their consciences accusing them most terribly for their sins, without any hope of pardon; as Cain, 
Gen. 4. 13. Matth. 27. 5  who said my sin is greater than can be forgiven; or judas, who despairing of pardon for his sin in betraying our Saviour, went and hanged himself. The consciences of many wicked men lie quietly, and never trouble them all their life time, but are stirred up at their death, and then rage and torment them like a mad dog which is lately awaked out of sleep. But the righteous die most comfortably, they believing in Christ, and having repent of their sins, are assured in their own souls that all their sins are pardoned in Christ: they will make confession of their faith, and give testimonies of their repentance unto others, for their comfort and example. They will patiently endure all the pains of their sickness, ●s job did, knowing that all comes from the Lord, and that it is his fatherly correction, and a sign of his love, because he chasteneth 
Heb. 12 ●.  whom he loveth: yea, they receive their sickness as the Lords messenger, speaking to their souls, as the Prophet Isaiah did to Hezekiah: Put thine house in order▪ for thou shalt die and not live, and therefore they prepare themselves for another world. Yea further in their sickness they can pray most fervently, as king Hezekiah did, Isai 38. and then they will give most fruitful and comfortable instructions to those which they leave behind. As the Swan sings most sweetly a little before his death; so the righteous speak most divinely a little before their end. Whosoever searcheth the scriptures, may read the divine prophecy of jacob unto the twelve patriarchs, Gen. 49. the holy blessing of Moses upon the twelve tribes Deut. 33. the godly exhortation of joshua to the people of Israel placed by him in Canaan, josh. 23. the wise counsel of David unto Solomon, who was to succeed him in the kingdom 1. King. 2. Whosoever readeth the Ecclesiastical histories, may not only see the virtuous lives, but also the christian like ends of the Saints and Martyrs in the Church. And whosoever will be present at the death of those which truly fear God, may thereby learn how they themselves ought to die: for when the outward man doth decay, the inward man is renewed more and more. They show, that the nearer they do approach unto their end, the nearer they draw toward heaven.  
But in these our days many may be found, who either do not at all consider the death of the righteous, or else do consider it amiss. Though it be a matter worth consideration; yet some do not consider it at all: because they see so many die, they make the less reckoning of it: till death knock at their own doors, they never regard it: they must needs die themselves, before they can be brought to consider of death: they care not who sink, so they swim; nor how many die, so they may live: yea this is greatly to be lamented, that some do regard the death of a Christian, no more than they regard the death of a dog. But seeing we may learn so many profitable instructions by their death, let us now begin to consider it better than ever we did before.  
Others do consider it, but yet amiss; either fond or frowardly. Fondly, through natural affection arising from kindred, affinity, or familiarity▪ If a stranger die, it nothing moves them: but if one of their own friends die, they sigh and sob, they howl and lament. If the father lose his son, he cries most pitifully, as David did for Absolom▪ O my son Absolom, my son, my son 
2. Sa. 18. 33.  Absolom: would God I had died for thee: O Absolom my son, my son. If the mother lose her children, she behaveth herself like Rachel weeping for her children, and would not 
Matth. 2. 18  be comforted, because they were not. If children lose their parents, they cry after them as Elisha did after Elias, when he was taken up, 
2. King. 2. 12  my father, my father. If a sister lose her brother, she weary for him, as Mary did for Lazarus. If the husband lose his wife, he 
john 11.  weary for her, as Abraham wept for Sarah: 
G●n. ●3. ●.  Yea he mourneth like a Turtle Dove which hath lost his marrow. If the wife lose her husband, she dealeth like Naomi, who would not be called Naomi, that is beautiful: but Mara, that is, bitter, because the Lord 
Ruth. 1. 20.  had given her much bitterness. If one familiar friend lose another, he lamenteth his death, as David did the death of jonathan: woe is me 
2. Sam. 1. 26  for thee, my brother jonathan: very kind hast thou been unto me: thy love to me was wonderful passing the love of women.  
Indeed I can not deny, but that we aught in a special manner to consider the death of those which are near and dear unto 〈…〉 for it may be they are taken from us; because we were unworthy of them; or because we gloried & trusted overmuch in them and were not so thankful for them as we ought. If we had any help by them, we must consider whether God have not deprived us of them for the punishment of our sins, as the widow of Sarepta did at the death of her son, saying unto Eliah: Art thou come unto me to 
1. King. 17. 18.  call my sin to remembrance, and to slay my son? Yet this consideration must be ordered by wisdom, it must not be joined with excessive sorrow. Neither must we consider their death alone, but also the death of others which die in the Lord, and to learn to make an holy use thereof. For as Samson found sweet honey in the carcase of a dead Lion; so we may find some sweet instructions in the dead corpse of every righteous man: yea the more righteous that they are which do die, the more should their death be considered, because it may yield greater store of instruction unto us. And it may be that God doth take away those which are near unto us, because we do carelessly regard the death of those which be far off.  
Again, some consider the death of the righteous very frowardly and peevishly, yea I may say maliciously & preposterously. For if any of them be taken away by a sudden and extraordinary death, they presently censure them as plagued of God, and condemn their former profession, thinking that God would not have so dealt with them, if he approved either of them or their profession. But they must be instructed in this point by wise Solomon, who saith: that no man knoweth love or hatred of all that is before 
Eccles. 9 2.  him. All things come alike to all: and the same condition is to the just and the wicked, to the good and the pure, and to the polluted: to him that sacrificeth, & to him that sacrificeth not. Eli was a Priest, and a good man; yet 
1. Sa. 4 18.  broke his neck by falling backward from his ●eate. jonathan was a sworn brother unto David, a godly and faithful friend; 
1. Sam. 31.  yet was he slain in battle by the hands of the Philistines. That Prophet of God which came out of judah to Bethel to speak against 
1. King. 13.  jeroboam, and the altars which he had built for idolatry, was no doubt an holy man; yet was he killed in the way by a Lyon. josiah was a good King, like unto him there was no King before him, neither after him rose any like him: yet was he slain in the valley of Megiddo by Necho King of Egypt. 
2. Chr. 35. 23  Iob● children were well brought up by their godly father, and it is said, that before job offered sacrifice for them, they were sanctified: 
job. 1.  yet within a while after, as they were eating and drinking in their eldest brothers house, a violent wind overthrew the house, and killed them all.  
We must not therefore judge of men by their death, but rather by their life. Though sometime a good death may follow an evil life: yet an evil death can never follow a good life. Correct thine evil life, and fear not 
Corrige malè vinere, ti●e malè ●●ori: sed n●●i tim●r●▪ Non potest malè mori, qui bene vixerit.  an evil death: he can not die ill that lives well, saith Augustine. And afterward answers the objections of these men, and makes this the foot of his song. Thou wilt say unto me have not many just men perished by shipwreck? Certainly, he can not die ill, which lived well▪ Have not many just men been slain by the 
N●m mul●i justi nau●sragio perierunt?  enemy's sword? Certainly, he can not die il which lived well. Have not many just men been killed by thieves? Have not many righteous men been torn in pieces by wild beasts? Certainly, he can 
Certè non potest malè mori, qui bene vixe●i●▪ etc.  not die ill which lived well etc. But I will say unto such as censure the righteous for their strange and violent death, as Christ said of those eighteen, upon whom the tower of Siloam 
August▪ de d●s●●●l. Christian. cap. 3.  fell and flew them: Think ye that these were greater sinners than others? I tell you nay; but except ye repent, ye all shall likewise perish 
Luke 13 4. 5.   
As for sudden death, it is evil to them which lead an evil life, because it finds them unprepared, it carries them away suddenly unto torment: but it is not evil to them which live well; because it finds them prepared: it frees them from much pain which others endure through long sickness, and carries them forthwith to the place where they desire to be. The righteous do so dispose of themselves in the morning, as if they might die before night; and at night, as if they might die before morning: and therefore whensoever death comes it finds them prepared, and is a benefit unto them.  
2 Again, if the righteous a little before death, be dangerously tempted by Satan, and show their infirmity by uttering some speeches which tend to doubting or desperation (though after ward they get victory, and triumph over the devil) carnal people think there is no peace of conscience, and therefore no salvation to be had, by that religion: and so speak evil of it. Let such consider the estate of job in his misery, who cursed the day of his birth, said that the arrows of the almighty did stick in him, the venom whereof had drunk up his spirit: that the terrors of God did fight against him that the Lord was his enemy: did write bitter things against him: and did set him as a butt to shoot at. As also the estate of David, through terror of conscience, while he concealed his sin. His bones consumed, he 
Psal. 32. 3.  roared all the day long, his moisture was turned into the drought of summer.  
Again, let him know that the devil doth most tempt the best. He then tempted Christ, when he was baptised and filled with 
Luk. 4. 1.  the holy Ghost: so will he most tempt Christians, when they have received greatest gifts of God's spirit. As thieves labour to breakedowne, and rob those houses only, where great store of treasure or wealth is laid up; and as Pirates desire to take that ship which is best laden with the dearest merchandise: so the devil doth most seek to make a pray of them which are endued 
Chrysost. ad pop. Anti●c●. hom. 2. Luk. 11. 21.  with the greatest measure of spiritual graces. When the strong man armed keepeth the house, the things that he possesseth are in peace: but when a stronger than he, overcometh him, than he gathereth greater forces, and makes a new assault to enter again. In any commotion, whom do rebels kill and spoil? not those which submit themselves unto them, and join with them in their rebellion: but those which are faithful to their Prince, & fight for their Prince against them, as hath appeared of late in the rebel of Ireland. Now the devil is as a 
Terrone.  rebel in the Lord's kingdom: whom then will he most trouble and assault? not the wicked which submit themselves unto him and join with him in rebellion against God, but the godly which abide faithful, and fight under the Lords banners against him. Whosoever would reign with Christ in heaven, must overcome the devil on earth: for he promiseth: To him that overcometh 
Revel. 3. 20.  will I grant to sit with me in my throne, even as I overcame, and sit with my father in his throne. How can there be a victory, wherothere is no battle? And how can there be any battle, where there is not assaulting and resisting? And no marvel though the devil do most assault the righteous at their death, for he taketh the opportunity of the time, his wrath is then great: knowing that he hath but a short time. He must 
Revel. 12. 12.  either overcome them at that instant, or else not at all: yea he takes the advantage of their present weakness, and those sins which before he persuaded people to be small and light, at the time of death he maketh great and heavy, Even as a tree or 
Dadr. lo. comm. tit. mors metuenda malis. Et joh. Maria Verrat. de incarnate. cap. 12.  piece of wood, while it swims in a river seemeth to be light, and one may easily draw it; but when it comes to the shore and is laid upon dry ground, can scarcely be drawn by ten men: so sin is made light by the devil so long as men live; that so he may still encourage them to practise it; but when it comes to the shore of death, than he makes it heavy, and begins most to trouble their consciences with it, that if it were possible they might by it be brought to desperation. In the midst of the temptation when the godly seem most to be overcome, they are but like to a man in a trance, who lies as though he were dead; 
Act. 20. 10.  yet he hath life in him: and therefore as Paul saw that life was in Eutiches embraced him, and delivered him alive, when the people took him up for dead; so God seeth life in the righteous being tempted, when men take them for dead: and he will at last so restore them, as that they shall live for ever with him.  
3 lastly, others beholding them which were reputed righteous, to die very strangely, to rave, to blaspheme, to utter many idle and impious speeches, to be unruly and behave themselves very foolishlie●, they begin to suspect their profession: but let them know, that these things may arise from the extremity of their disease. For in hot fevers and burning agues, the choler ascending into the brain, will hinder the use of their understanding; and so cause them thus to misbehave themselves rather like madmen than Christians. And therefore as Paul said of himself after regeneration, it 
Rom. 7. 17.  is no more I that do it, but the sin that dwelleth in me: so may I say of them, it is not they which do it, but the disease which is upon them. All sins committed by the righteous in those extremities, are but sins of ignorance, because they want the use of reason to judge of sin: they are also sins of infirmity, arising from the frailty of their flesh: and for them they will afterward repent, if they recover the use of reason, and be able to know them to be sins: or if they do not; they are freely pardoned in the death of Christ, as well as other such sins be. Wherefore I say to those, which censure them uncharitably for that their end, as Christ said to the jews fontheir carnal censure of him. judge not according to 
john 7. 24.  the appearante, but judge righteous judgement: yea, judge not, that ye be not judged. 
Matth. 7. 1.   
5 In the last place the final cause and end of their death is to be considered. They be taken away from evil to come. The special evils from which these righteous persons were taken, are mentioned in the former Chapter, to be devoured in a cruel manner by the wild beasts of the forest. 
Verse ●.  But we must further understand that the evils from which the righteous are taken, are either ordinary or extraordinary. The ordinary evils are those which either all men, or most men do suffer. And these are either corporal or spiritual: corporal, as sickness and diseases, aches and pains in their bodies, grief and sorrow, toil and labour, crosses and losses, outward troubles and persecution. God's children so long as they live are subject unto these, as well as others; yea oftentimes more than others. He which will be Christ's Disciple must take up 
Luk 9 23.  his cross daily and follow him. Through many tribulations we must enter into the 
Act. 14. 22.  kingdom of heaven. judgement begins at the house of God. The Lord doth chastise 
1. Pet. 4. 17  his children by his judgements, lest they should be condemned with the world. A 
August. in Psalm. 91.  father hath two sons, the one offends, and is corrected; the other also offendeth, & is not corrected, why is the one corrected and not the other? because the father hath hope of his amendment, and reserves the inheritance for him: but he hath no hope of the other, and therefore will not correct him, but doth disinherit him and cast him off: so doth God deal with men. Those which he seeth incorrigible, he letteth alone, though they offend; yet he seldom correcteth them, but casts them off: but others which may by correction be brought to repentance and kept in awe, he often correcteth, and for them is reserved an inheritance immortal and undefiled in heaven: yea the world hateth them, because they are not of the world; yea among men they shall oftentimes suffer evil for righteousness sake. And God hereby will make trial of their faith, of their patience & constancy, and herein make them examples unto others: so that they must look for afflictions so long as life lasteth: but death makes an end of them al. Life and misery are two twins, which were borne together, & must die together. And therefore john heard it from heaven, & was commanded to write it for the comfort of men on the earth: blessed are the dead, which die in the Lord, for they 
reve. 14. 13.  rest from their labours, and their works follow them. Then shall God wipe all tears from their eyes, then shall there be no more sorrow 
Revel. 21. 4.  nor crying, nor pain. Then shall they have everlasting rest and no labour: continual joy, and no sorrow: perpetual pleasure, and no pain: great plenty of all good things, and no want: all manner of happiness, and no misery.  
The spiritual evils, from which they are freed by death are three. First their combat with the devil. Here we are in continual warfare: this is the militant Church: so long as we live and abide in it, we must fight as the Lords soldiers, & not against flesh and blood; but against principalities, against powers, and against worldly governors, the Princes of the darkness of this world: and not for a natural or temporal, but for a spiritual and eternal life: not for an earthly, but for an heavenly kingdom. And in this battle there is no time of truce. If the devil be overcome at one time, he will on a sudden, and none knows how soon, give a fresh assault again▪ but death ends though battle: not as if the devil got the victory by our death, as it is commonly seen among warriors on the earth, if the one die in fight, the other getteth the upper hand: but the faithful at their last end, get a final conquest, and then ascend to heaven there to triumph. The devil cannot assault them there. He may compass the earth, but he cannot enter within the lists of heaven. He never came thither to assault any, since he was first cast out; though he tempted Adam in the earthly Paradise, and got him thrust out of it: yet can he not tempt any in the heavenly Paradise, to cause them to be thrust thence. And therefore as a soldier which hath endured an hard and dangerous battle a long time, doth greatly rejoice when he hath gotten the victory: so may the faithful rejoice at the hour of their death, because than they make a final end of their spiritual enemies, and begin their triumph over them.  
2 Another misery from which they are freed, is the practice of sin. Who liveth and sinneth not, as Solomon saith: In many things we offend all. Though we be truly sanctified, yet it is but in part, and therefore we may say with S. Paul. I allow not that 
Rom. 7. 17. 19 22. 23.  which I do, for what I would that I do not: but what I hate, that do I. And further, I delight in the law of God concerning the inner man, but I see another law in my members, rebelling against the law of my mind, and leading me captive unto sin. And nothing is more grievous unto a true Christian heart then the practice of sin; and therefore every one in this case, will cry out with the same Apostle. O wretched man that I am, who shall 
Rom. 7. 24.  deliver me from the body of this death? But death destroys sin. Sin brought in death: and death drives out sin. After death all the righteous shall be perfectly sanctified; and made like the Angels to do the will of the Lord readily, willingly, and cheerfully. As herbs and flowers breed worms in them, yet those worms at last will kill the herbs and flowers: so sin bred death in itself, but at last death will kill sin. And as Samson could not kill the Philistims, who were his greatest enemies, but by his own death: no more can the righteous kil sin which is not their least enemy, but by their own death. At the first, death was ordained as a punishment for sin, but now it is used as a means to stop the course of sin. It was then said unto man, if thou sin, thou shalt die the death: but now it is said, thou must die, lest thou sin: that 
Maiore & mirabiliore gratia salvatoris in usus justitiae poena peccati cōue●sa est, tunc enim dictum est ●omin●, ●io●ieris si peccaveris: nunc dicitur morere, ne p●●ce●, etc. August. civit dei. 13 4. Epiphan. cont. haeres. lib. 2. sect. 1. haeres. 64. cont. Orig.  which then was to be feared, that men might not sin, must now be suffered, lest they should sin. Sin hath taken such deep root in our bodies, that it cannot be destroyed, unless the body be as it were quite plucked up by the roots: lest any roots remaining, new buds of sin do sprout from the same▪ If a wild fig-tree do grow in the walls of a fair temple, and spread the roots of it all along over all the stones of the whole building; it will not cease from springing, till all be pulled down: if the stones be pulled down, they may afterward be set up a gain in their own places, and the temple made as fair as ever it was: and so the figtree may be pulled up by the roots & will grow no more (this comparison have the learned used.) In the same manner, the Lord a skilful workman, having made man for his temple, there sprung sin in him like a wild figtree, which was spread wholly over all parts of man, and it could not be destoryed, until the body was destroyed by death: and God having destroyed the body by death, that so he might quite root out sin, will build it up again, to be a new temple unto him: yea man's body was in this respect like unto a fair and 
Epiph. ibid.  beautiful picture of gold, which an envious and ill disposed person doth so mangle and disfignre, as that it cannot be brought unto the same form and beauty, unless the owner do melt it again, and fashion it all a new.  
3 Furthermore, it is some evil for the righteous to dwell among ill neighbours. It greatly grieveth them to see others commit sin, and dishonour God. Lot being 
2. Pet. 2. 8.  righteous, and dwelling among the Sodomites, in seeing & hearing their unlawful deeds, vexed his righteous soul from day to day. And 
Psal. 119. 136.  David said, Mine eyes gush out with rivers of water, because they keep not thy law. And also, 
Psal. 120. 5.  woe is me that I remain in Meshech, and dwell in the tents of Keaar. He which is truly grieved for sin in himself, will also be grieved for sin in others. Now the world is so fraught with sinners, that if a man would not keep company with fornicators, or with the covetous, or with extortioners, or with idolaters, then as Paul saith, he must go 
1 Cor. 5. 10.  out of the world. Death therefore frees men from this evil, because it taketh them out of the world, and suffereth them not to behold either the sins which men commit against God, or the evils which God doth bring upon them: yea death doth carry them into heaven to the holy angels and spirits of just and perfect men, which sin not at all, but fulfil the will of God in all perfection. They shall have cause to rejoice for them, and not to be grieved at them.  
There be also extraordinary evils, from which the righteous are delivered by death; and those are extraordinary judgements which the Lord bringeth upon the people and country where they dwelled, for some late and grievous sins. Thus was a young child of jeroboam dealt withal. The Lord threatened to bring evil upon the house of jeroboam, and to sweep off the remnant of his house, as a man sweepeth away dung till it be all gone. Yea the dogs should eat him of jeroboams stock that died in the City, and the fowls of the air should eat him that died in the field: yet that child should die in his bed, and all Israel (as it is said) shall mourn for him: for he only of jeroboam shall 
1. King. 14. 13.  come to the grave, because in him there is found some goodness toward the Lord God of Israel, in the house of jeroboam. Thus also was good king josiah dealt withal. The Lord told him before hand, because thine heart melted, and they hast humbled thyself, hast rend thy clothes and wept before me: behold therefore 
2. King. 22. 20.  I will gather thee to thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place. And thus was Luther dealt withal (as some have observed) who was taken away in peace, not long before the Lord brought 
Calvin's comment upon this place.  that miserable calamity upon Germany, which he had often foretold, would come upon that people for the contempt of the Gospel. Who also desired that he might be called out of the world, before he saw those grievous punishments which he greatly feared. Though this be no perpetual law: for sometime the righteous perish in the common destruction among the wicked, as jonathan did with Saul & other Israelites 
Cyprian de mortal. sect. 5.  in battle against the Philistims. And in the Pestilence Christians have died with the Infidels.  
Sometime God spareth the wicked for the righteous men's sake which live among them. The Lord promised Abraham, that if he could find ten righteous men ●n Sodom, he would not destroy the city for 
Gen. 18. 32.  those tens sake. And job said, The innocent shall deliver the island, and it shall be preserved 
job. 22. 30.  by the pureness of his hands. Yea wheat and tars must grow together till the harvest, 
Mat. 13. 30. 39  that is, good and bad must live together in the world, until the end of the world. Yet oftentimes God plucks his children out of fire, which shall consume the wicked; and provides a place of safety for them in heaven, before he power forth his judgements upon the earth. Lot was commanded 
Gen. 19 22.  to make haste unto the city of Zoar to save him there, because the Lord could do nothing unto Sodom, till he was come thither. And when the Lord would destroy jerusalem for the abominations committed in it, he showed to the Prophet in a vision 
Ezech. 9, 4.  the destroyers, coming forth with their weapons to destroy: yet they must not touch any, until they were all marked in their fore heads, which mourned for all the abominations done in the midst of it. And the destroying Angels must not hurt the earth, neither the sea, nor the trees, till the 
Revel. 7. 3.  servants of God were sealed in their foreheads. As the righteous are careful to serve the Lord; so is he careful to preserve them. As they have not been partakers with the common sort in the practice of sin, so shall they not be partakers with them in suffering punishment. He takes them from among the wicked, and then executeth his judgements upon the wicked alone. The Egyptians did use to gather their corn out of the fields, and laid it up in their barns, and then caused the Israelites to gather the 
Exod. 5.  stubble to make brick withal; and in some countries, Farmer's first carry the corn into their barns, and then burn the stubble in the field where it grows: so the Lord first gathereth the righteous into the kingdom of heaven, and then consumeth the wicked on the earth. It is far from the judge of all the world to slay the righteous with 
Gen. 18. 25.  the wicked.  
1. In this respect those which survive the righteous have just cause to fear some present 
Uses.  evils, and labour by unfeigned repentance, if it be possible, to prevent them. Their death is a plain prognostication of some evils to come, and should be as a trumpet to awaken others out of the sleep of▪ sin. Many of the wicked rejoice when the godly are taken away from them: they love their rooms better than their company: they hated them and their profession in their life time, because, as they say, they are not for our profit, and they are contrary to our doings: they check us for offending against the 
Wisd. 2. 12. 15.  law: it grieveth us to look upon them: for their lives are not like other men; and therefore at their death they are glad that they are rid of them: when indeed they have greater cause to howl and weep for the miseries that shall come upon them. The righteous need not to imitate the ungodly practice of Herod, who being ready to die, 
joseph. antiquit li. 17. cap 9 de bell. judaico lib. 1. ●1.  & thinking that his death would be a great joy to many, shut up in prison some noble men of every town: and required his sister Salome, & her husband Alexa, that so soon as he was dead, they should kill those noble men, and then all judaea would lament his death. The Lord himself doth often make the death of the righteous to be lamented, by sending of extraordinary judgements immediately after their death. When Noah enters into the Ark, the world is drowned with the flood: when Lot departs out of Sedome, it is burnt with fire.  
2 In this respect also the righteous have no cause to fear death, but rather to desire it: for what is it but an ending of some troubles, and a preventing of others? They may with Paul desire to be loosed and to be with 
Phil. 1. 23.  Christ, which is best of all. It is true which Solomon saith, That the day of a man's death is 
Eccle●. ●. 3.  better than the day of his birth. For the day of a godly man's birth is the beginning of his misery: but the day of his death, is the end of his misery. Indeed the day of a wicked man's death is the most woeful day that ever befell him; for he is not taken away from the evil to come, but he is taken unto evil, to be tormented in hell for evermore. And therefore he fears death as much, as a malefactor feareth a Sergeant that cometh to carry him to prison, where he is like to abide till the day of execution. That is true in them which the Devil said. Skin for skin, and all that ever a man hath, will he give 
job. 2. 4.  for his life. And as the Gibeonites were content rather to be bondmen, and hewers of 
Iosh 9  wood, and drawers of water, then to be killed by the Israelites as other nations were: So they had rather endure any kind of misery then to die as others do, because they fear a worse estate after death, and therefore must be pulled from the earth with as great violence, as joab was pulled from the horns of the altar, unto which he had fled 
1. King. 2. 28  as to a place of refuge. But the godly knowing what an happy exchange they make by death, they desire to die so soon as it pleaseth the Lord. Indeed none ought for the ending of present calamities, or preventing of future miseries, to shorten their own days, as Saul did by falling on his own sword: nor yet for the present enjoying of eternal happiness, procure their own deat●; as Cleombrotus did, who reading Plato his 
August. de civit Dei. lib. 1. ca 22. Nullam a●●●am recipio, quae me ●●clenti separatur à corpore.  book of the immortality of the soul, cast himself headlong from a wall, that he might change this life for a better. He only who gave life, must take it away: and the Lord may say to such, I will receive no souls, which against my will have gone out of the body: the Philosophers which died so, were martyrs of foolish philosophy. Yet seeing that death freeth 
Yales stulta philosophia habeat martyrs.  the righteous from present and future miseries, they may be most willing to die, so soon as the Lord calleth for them: and 
Hieron. ad ●ar●ell.  when death approacheth, may say with Simeon: Lord now lettest thou thy servant depart 
Luk. 2. 29.  in peace.  
3 Lastly, in this respect we must learn not to mourn immoderately for the death of the righteous. Though we received great comfort, and enjoyed some benefit by them while they were alive: yet seeing that death is an advantage unto them, we should be content patiently to bear our own loss, in respect of their great gain. If two friends should lie in prison together, or should dwell together in a strange country, where both of them were hardly used, were many ways injured, endured great want, and sustained much misery: though they loved one another dearly, and the one were an help and comfort to the other; yet if the one should be taken from the other, and brought to his chiefest friends, and among them be not only freed from all such miseries as before he had endured, but also be advanced to great preferment; will the other which is left behind him, be discontented at it? Will he not rather wish himself to be there with him in the like case; then desire, that either he had stayed with him, or might return again? This our life is as a prison, or strange country, in which we endure great misery, and may every day look for more: if therefore our dearest friends be taken from us, freed from these miseries, and advanced to great glory with Christ and his Saints in the kingdom of heaven; we have no cause to wish that either they had stayed longer with us, or might return again unto us; but rather desire that we might quickly go unto them, to be glorified in like sort. Though we may think that they died too soon for us, yet they died not too soon for themselves: for the sooner they come to rest and happiness, the better it is for them. Their condition is far better than ours, for they are freed from misery; we are reserved for further misery: they are already arrived at the haven of eternal rest: and we are still tossed on the 
Greg. Naziar. suner. patris.  sea of this world, with troublesome waves, and dangerous tempests they have ended their journey with lesser travail, and making a shorter cut: and we are yet travailing with wearisomeness in our journey. If any one of them could speak after their death, he would say unto those which weep for him, as Christ said to the daughters of jerusalem: Weep not for me, but weep for yourselves, and for your children; because of the 
Luke. 23. 28  dangerous days which shall ensue: Or as Christ said unto his disciples, If ye loved me, ye would verily rejoice, because I go unto the Father. 
john. 14. 28.   
But if examples do move any thing at all, I may apply all that hath been spoken to our present occasion. A righteous woman is perished: a merciful woman is taken away: let us lay it to our hearts, and consider that she is taken away from evil. I am fully persuaded that she is delivered from ordinary evils: and it may be her death hath in herself prevented some extraordinary judgements which remain for us that are left behind. Sin is now so ri●e and ripe among us, that we may justly fear some strange future evils: God grant, that as she hath prevented them by her death, so we may prevent 
Illa quidem anima in societa●em recepta sidelium atque ca●tarum, laudes nec curate, nec qu●rit humana●, ●n●tationem tantum qu erit. August. Epist. 125. ad Cornel.  them by our unfeigned repentance.  
I know that she, being received into the society of the Saints in heaven, neither careth for, nor seeketh man's praises: she neither needeth our prayers, nor yet our praises: if she desire any thing, it is our imitation. Yet to praise the dead, is a thing lawful in itself, and profitable unto the living. If it had not been a thing lawful, neither David would so highly have commended jonathan for his fervent and constant love, 2. Sam. 1. 26. neither would the holy Ghost have commended king josiah for his integrity above all others, 2. Chro. ●5. 23. Neither would the author to the Hebrews have so greatly praised 
Heb. 11.  the Patriarches and Prophets for their excellent works of faith. Neither would Christ have commanded, that wheresoever the Gospel should be preached throughout all the world, that which the woman had done in 
Math. 26. 13.  ●anointing him, should be spoken of▪ for a memorial of her. God would not have the virtuous deeds, and holy examples of the righteous to be buried with them, but to be kept in remembrance, for the imitation of others. Christ commended some while they were alive, as the Centurion for the greatness of his faith, Math. 8. john Baptist for his constancy, his sobriety in his apparel, and the dignity of his office, Math. 11. May we not then praise the dead? For we may best commend sailors when they arrive at the haven, and soldiers when they have gotten the victory. These praises may profit the living: they may comfort the friends of the deceased, assuring them of their happy exchange by death. And for this cause the Fathers in their consolatory letters written to them which lost their friends, have inserted large praises of them: they may stir up others to praise the Lord for them, and likewise provoke them to follow their good example. As fire, when it is raked into, will cast forth some 
Basil. s●rm. in ●o●d. Martyr.  heat and light; and precious ointment if it be stirred, will cast forth a sweet smell to them which be near: so the praises of Saints departed being mentioned, will yield some comfort and profit to those which hear them.  
I may the more boldly speak somewhat of this godly Gentlewoman, whose soul (I doubt not) God hath taken unto himself, and whose body is now to be committed unto the earth, because I knew both the course of her life, and the manner of her death. It pleased God betime to season the vessel of her heart with heavenly liquor, whereof it did always taste afterward: good seed was sown in her soul at the beginning, which budded and brought forth good fruit unto the end. She was by nature very humble and lowly, not disdaining any: very loving and kind, showing courtesy to all: very meek, and mild, in forbearing every one; so as they which did daily converse with her, could never see her angry: and hereby she got the love of all. For matters of religion few went before her. She gave herself much to reading: as Paula did train up her maids 
De scriptures sanctis quotidie aliquid discere.  to read, and learn every day some thing in the Scriptures; so did she accustom herself to read every day eight chapters in the bible: and would not suffer any occasion 
Hieron. Epitaph. Paul ad Eystoch.  to hinder her in that task: yea and moreover at convenient leisure would read over other godly books for her further instruction. She was also much given to prayer: for besides that she would both morning and evening join in prayer with the family, she was espied to seek out solitary places for private prayer and meditation. She did most dutifully frequent the public exercises in the Church: had a special care to sanctify the Sabbath; and was greatly grieved, if she might not hear one or two Sermons on that day. Although she dwelled far from the Church, yet would she never be absent, if she were able either to go or ride. Yea she might be found in the Church when others which dwelled nearer, and were able to have come, might have been found in their houses, or unfit places for that time. By these means she did greatly increase in knowledge, not being like those women which are ever learning, but are never able to 
2. Tim. 3 7.  come to the knowledge of the truth. But rather like David, who understood more than the 
Ps. 119. 100  ancient.  
She had a very tender conscience, and would often weep not only for her own sins, but also for the sins of others; especially if she espied a fault in those which were near unto her, & whom she loved dearly. had a dangerous conflict, yet a joyful conquest. Not long after the beginning of her sickness, being a week before her death, I coming to visit her, found her some what troubled in conscience; the enemy had then begun to assault her: but within a while, by conference with me and others and also by prayer, she was comforted. But after our departure, the enemy did more strongly & strangely assault her again, as might appear to them which were present: for she neither would, nor yet could conceal it.  
Though I was not present at this conflict, yet was I present at the conquest. I coming to her the day before her death, found her exceedingly ravished with the joys of heaven, praising God most cheerfully for his great mercies, and wonderful works of God toward her, repeating many verses of the Psalms, and other places of Scripture, to express the work of the Lord unto her, and to set forth her thankfulness unto him. She said, the path was smooth, and strewed with flowers where she did tread, that she was as it were in Paradise, and felt a sweet smell, as in the garden of Eden: that the joys which she felt were wonderful, wonderful! repeating that word oftentimes together. I cannot rehearse the least part of those heavenly speeches which then she uttered. She often desired others to pray and to praise God for her: and when I had once ended prayer, within a while after she would desire me to pray again. The next morning which was the day of her death, I saw her continue in the like sort, though not able by reason of her weakness, to speak so much: she than desired our prayers again for her, and when prayer was ended, and I gone out of the house toward the Church, she caused me to be called back, to pray once again with her; and when I departed, wished some faithithfull Minister to help me, and thus continued in godly speeches and prayers until her last end. This was the manner of her death.  
I have heard that some speak very uncharitably of her, by reason of her temptation, and thereupon mutter much against religion itself: but such should remember that which I have spoken before, that the Devil most assaulteth them which be most godly, thinking to hinder all religion, if he may prevail with such: 
* Origen. in Num. ho. 27 Hier●n. ad E●stoch. de custod. virgin●t.  and if you yet 
Auguct. de temp. serm. 85. Chrysolog. serm. 79.  doubt of this point, I could show the testimony of the best learned to approve it. And in temptation the best may quail, to show how 
Chrys●●t▪ ad pop. Antio●h. hom. 1. & hom 30. in Genes. Cyprian. ep. lib. 3 epi. 1. Bernard. in Psal. q●● habitat. se●. 7. Greg. mag. pastoral. part. ●. adm. 29. ●●ist. lib. 7. cap. 53. & lib. 10. ●●p. 38.  weak we are, and to keep us from presumption. Yet seeing that as jacob spoke of the tribe of Gad, An host of men shall overcome him, yet he shall overcome in the end: so it came to pass in her; her enemy for a while seemed to prevail, but in the end was trodden down under her feet. We should rather praise God for the victory, then speak evil of her for the combat: & fear lest he who tempted her so strongly will also tempt us; and therefore let us put upon us armour of proof, that we may be able to stand in the day of trial. I pray God, that those which speak evil of her 
Gen▪ 49. 19  death, do not die worse than she did. Howsoever it was, I will say with Paul Who 
Rom. 14. 4.  art thou that judgest another man's servant the standeth or falleth to his own master. I hope she resteth with the Lord, and therefore let ill tongues rest, and speak no more against her. Although her mother have lost a dutiful child: her husband a chaste, a loving and discreet wife: her brethren, a dear and kind sister: her neighbours, a peaceable and courteous neighbour: her friends, a religious kinswoman: her familiar acquaintance, a virtuous companion: the poor, a charitable reliever: and I myself, one of my best hearers. Yet I will say to all, as Hierom did to Eustochium concerning her 
Non moeremus qu●d talem amisimus, sed gratias agimus, quòd talem habuimus, imo habemus. Deo enim viwnt omnia etc. Hieron. ad Eustoch. epitaph. Paulae.  mother Paula: Let us not mourn because we have lost such a one, but let us rather give thanks, that we have had such a one; yea rather that we still have such a one; for all live unto God: and whosoever returneth unto the Lord, is reckoned in the number of the fanstlie. Let us learn to imitate those good things which were in her: let us be stirred up by her death both to consider the uncertainty of our own lives, and also to prepare ourselves for our last end: that it may be the beginning of our everlasting glory. The Lord God grant that every one of us may do it.  
Amen.  
FINIS.   

THE SOULS SOLACE AGAINST SORROW.  
A funeral Sermon preached at Childwall Church in Lancashire, at the burial of Mistress Katherine Brettergh, the third of june 1601. in the afternoon of the same day.  
By W. LEYGH Bachelor of Divinity and Pastor of Standish.  PSALM 126. 5. 6. 5 They that sow in tears, shall reap in joy. 6 They went weeping, and carried precious seed: but they shall return with joy, and bring their sheaves. 
JONDON Imprinted by Felix Kyngston. 1602.   

To the reverend man of God, and faithful Preacher, M. William Leygh, Bachelor of Divinity, and Pastor of Standish in Lancashire: William Brettergh wisheth increase of all good graces, for the gathering of God's Saints, and building up of his Church, and for his own everlasting salvation in jesus Christ.  
GOod Sir, after I had read with comfort, that which I gained from you with much entreaty, I mean a copy of your Sermon, preached at my wives Funeral; I was so full and pregnant of the birth, that I could bear no longer, but must needs bring forth the same, and lay it in the lap of God's children: which how ever I use it in the nursing, was from yourself a pertest birth. Happily you will deem I do you wrong, to publish the same without your further warranty: indeed you may and myself should think none other; but that fearing upon a second entreaty you might either persuade me in your love, or overawe me by your authority▪ to desist from printing the same: I have thought good rather to venture upon all earthly replies, them to hazard the want of so heavenly a solace. Good sir pardon my boldness, for and if you would give me your house full of gold, I cannot keep in, what God will have out: nor can I be silent where God will speak: The best is, I lack no privilege: The Lord hath given good success: The Examiner full allowance: The Learned good approval: And my conscience is clear within: I do it neither to your praise, or my own, but with a single heart to set out the Lords glory. And for the wantonness of the world, the iniquity of the time, and the multitude of malicious wreslers, of whom you speak; let them alone, whilst they but pine themselves in feeding upon our best things. The Lord give you grace, countenance, and continuance in the bleshed work of the Ministry, for his Zions sake.  
London this 20. of November 1601. Your assured in Christ jesus, William Brettergh.   

The Souls Solace against Sorrow.  ISAIAH. 57 2. Peace shall come: they shall rest in their beds, every one that walketh before him. 
IT was the preparation & day before the Sabbath, when joseph of 
Mark. 15. 42. joh. 19 38.  Arimathea, with Nichodemus and the women that came from Galilee; begged of Pilate the body of jesus; wrapped it in sindon; embalmed it with spices; buried it; and so gave him the last duty of eternal obsequy.  
As that was honourable in Christ the head; so is it not dishonourable in us his members. And for that I hold this day, you have done well, who have followed the hearse of this our dear sister, to give her the last honour of burial; though last (I say) yet not the least of Christian duties. All which on your behalfs (blessed preacher, and blessed people) how readily and religiously hath been performed, I rather joy to feel in my heart, then can find the way to express with my tongue: howbeit in am of my unfeigned love to her that resteth now in peace; as also of you my dear brethren, who yet a while must endure the wars of this woeful world; give me leave in respect of both, to charge myself with a duty more particular, & more abounding. For as the Maries could not be satisfied 
Mark. 16. 1.  with all that was done by joseph and Nichodemus for their master Christ, unless their poor balm went withal: so can I not content myself with all you have done (though most sufficient) unless I bring some sindon of mine own, and buy some balm to bestow upon this Saint.  
As love is full of labour; so it spareth no cost; and for that I say with David, I will not 
2. Sam. 24. 24.  offer burnt offerings unto the Lord my God, of that which cost me nothing: so then being called unto this place, by him who may command me much, for that his praise is in the Gospel (I mean the saddest Saint in all the assembly) I did not consult with flesh and blood, but have as you may see, most willingly obeyed the heavenly call.  
Desirous by my best endeavours, & sweetest balm, to comfort the living, by commending the dead: so did Isaiah in this place, as you have heard from the former Angel, who took the commination to himself, out of the verse going before, of God's peremptory summons of all by death; just, and unjust; righteous, and unrighteous; faithful, and faithless; and hath left the consolation for me, thereby to raise you up from deep despair, and put you in a place of peace, lay you in a bed of rest. with the Saint that gone is, and all such as walk before the Lord.  
That all must die, as hath been told you, there is no remedy; for we come by the womb, and go by the grave; and ere you come to the sweet running waters of Shilo, 
Isai. 8. 6.  that runneth softly, you must pass the turbulent waters of jordan, that go roughly. 
jer. 12. 5.  Death is the Lady and Empress of all the world, her seizure is without surrender, and from her sentence there is no apple.  
It is not the majesty of the Prince, or holiness of the Priest; strength of body, feature of face, learning, riches, or any such secular regard can plead against death, or privilege any person against the grave: nay I say more, be thy days never so few, or thy years never so full: count with Adam, and tell with Methusalem 969. years truly 
Gen. 5. 27.  told; yet die thou must: be they many, or be they few, all is one; years are no privilege against the grave.  
For the general than I thus conclude, statutum est omnibus semelmori. The decree 
Heb. 9 27. Dan. 5. 5. & 25.  is out, all must die: Balthashars' emblem is upon every wall: and his imprese is upon all flesh, Mene, Mene, Tekel Vparsin. Numeravit, appendit, divisit. God hath numbered thy days: he hath laid thee upon the balance, & thou art found wanting; thy kingdom is divided, and given to the Medes, and Persians.  
Say Princes, say Peasants, say all, corruption 
job. 17. 13. 14.  thou art my father, rottenness thou art my mother, worms and vermin ye are my sisters, ye are my brethren; say grave, thou art my bed; sheet, thou art my shrine; earth, thou art my cover; green grasle, thou art my carpet; death demand thy due, and thou gathering host Dan, come last, sweep 
josua. 6. 9 Numb. 10. 25.  all away.  
And now my brethren that all is gone, where is the remain of our religious hope? spes in olla: nay spes in urna. There is hope in the grave: ●o saith Isaiah the son of Amos, in this place, of all the Prophets most evangelical, and of all the Evangelists most Prophetical.  
In which Scripture, for the better carrying away of the whole, you may observe these special points. First, gladsome tidings from heaven, and what it is: peace to the 
Division.  soul, and rest to the body. Secondly, gladsome tidings from heaven, and to whom it is: to all such as walk before him. Every word if you weigh well, truly evangelical; I mean good news from a far country; gladsome tidings of heavenly things.  
What more acceptable than the wells of sweet water to a thirsty soul? what more pleasing then to hear of peace, in the time of war? what so to be desired in this moiling world, as after toil to hear of rest? And what so comfortable to check all misery; as to hear of mercy? And fully to be assured, that in the midst of death, we are in life, and that peace shall come.  
This impression of immortality, and assured hope of deliverance, from danger, death and misery, hath ever possessed the hearts of God's Saints, and been as it were, a nail of the sanctuary, to keep them in 
Eccles. 12. 11.  life, and fasten them to a further hope of future perfection. Thus peace shall come.  
job in the plea of all his miseries (as he thought) endless, easeles, and remediless, to the weak and silly eye of flesh and blood; yet upon a better survey, with the single eye of faith, held by this very hope, and none other: Peace shall come.  
For when he had grievously complained, that the Lord had hedged up his ways 
job. 19 8. 9 10. 11. 12. 13. 14. 15. etc.  that he could not pass, and set darkensse in his paths; when he had spoiled him of his honour, and taken the Diadem from his head; when he had destroyed him on every side, and removed his hope like a tree; when his armies of afflictions came together, made their way upon him, and camped about his tabernacle; when his brethren were removed far from him, and his acquaintance were strangers unto him; when his neighbours had forsaken him, and his familiars had forgotten him; when his household servants both men & maids, took him for a stranger, and would not answer him, though he prayed them with his mouth; when his breath was strange unto his wife, though he besought her too, for the children's sake of his own body; when the wicked despised him, his secret friends abhorred him, and those whom he loved, were turned against him: finally, when beside these great losses, and most cruel unkindnesses, he was touched in his own person, so as his bone clave to his flesh, and he only escaped with the skin of his teeth; yet in all these dolours, thus he demurred, Peace shall come: though in different words, yet in equal sense, he made it the issue of all his maladies. Scio quod redemptor meus vivit. I know that my redeemer liveth, and he shall stand last on the earth: and though after my skin, worms destroy this body, yet shall I see God in my flesh, peace shall ●ome. Oh that these words were now written! Oh that they were written; even in a book, & graven with an i●on pen, in lead, or in ●●one for ever, to the ●●lace of all distressed Saints. I know that my Redeemer liveth, & that peace shall come.  
David, even distressed David, anchored upon this hold, when tossed upon the ●eas of worldly woes, he felt the froth and fury 
1. Sa. 17. 11 1. Sam. 22. 9 10.  of Saules rage; and Doegs' despite; the rebellion and incest of his own children; besides 
2. Sam. 15. 1. King. 1 5. 2. Sam. 13. 1. Psal. 6. 6.  the horror of his proper sins, which night by night caused him to water his couch with tears: all these surges had sunk his soul, had not his eyes been fixed upon this promontory bonae spei, Peace shall come: which undoubtedly he felt in his heart, when he spoke with his mouth, and said, to the solace of his shrinking soul. I should utterly have 
Psal. 27. 13. 14.  fainted, but that I believed verily to see the goodness of the Lord in the land of the living: O tarry then the Lords leisure, be strong, and he shall comfort thy heart.  
Paul is powerful in this kind of pleading, and if you mark it well, in the course of all his Epistles, you shall find, that ever as afflictions were multiplied, his joys were increased. Death was to him an advantage: 
Phil. 1. 21.  dissolution was his desire; and to be with Christ was best of all: Peace shall come, was his plea against all the issues of death and doom.  
When in labours more abundant, in stripes above measure, in prison more plenteously, 
2. Cor. 11. 23. etc.  in death often; when of the jews five times he had received forty stripes save one; when thrice beaten with rods, once stoned, thrice he had suffered shipwreck, and been in the deep sea both night and day; when in journeying often, in perils of water, in perils of robbers, in perils of his own nation, in perils among the gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fasting often, in cold and nakedness: and to conclude, when beside the things that were outward, he was cumbered day lie, and had the care of all the Churches; yet here was his hold, and to this hope was he fastened, 
Rom. 8. 18.  I account that the afflictions of this present time, are not worthy of the glory which shall be showed unto us. Therefore we faint not (saith the blessed Apostle upon the like plea) but though our outward man perish, yet the inward 
2. Cor. 4. 16. 17. 1●.  man is renewed daily; for our light afflictions which is but for a moment, causeth unto us a far more excellent and eternal weight of glory: while we look not on the things which are seen, but on the things which are not scene: for the things which are seen, are temporal, but the things which are not seen, are eternal. Peace shall come.  
●●ul, Paul, this issue of life and soule-solace; his heavenly hold; and spiritual ravishment, hath made thee to forget all that is behind, and to hold hard unto that mark 
Phil. 3. 13. 14.  which is before, even▪ jesus Christ, the author and finisher of thy faith. Here in 
Col. 3. 3. 4.  grace, thy life was hid in Christ, and for that now in glory it doth appear in Christ: happy place, happy Paul, happy shrine, 
1. Cor. 10. 11  happy Saint, so to be blessed both in life, and death: & woe unto us, upon whom the ends of this world are come, if being compassed 
Heb. 12. 1. 2.  with so great a cloud of witnesses, we do not cast away every thing that presseth down, and the sin that hangeth so fast▪ o●, tunning with patience the race that is set before us, and looking unto jesus the author and finisher of our faith: who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God.  
And here me thinks, upon the sense and 
2. Woeful wants.  sight of sin, which swarmeth every where, to the subersion of states, and destruction of souls: I find no cause of such so great excess, as that with men, there is no 
Ephes. 4. 17. 18. 19 Passion▪ of mortality.  passion of their mortality: there is no impression of their eternity. For and if there were, assuredly then oderunt peccare▪ 〈…〉 i virtutis amore, oderunt peccare mali for mid●ne poenae. The good, they would not sin in love of virtue, and the evil they durst not sin for fear of punishment. Did the sinner 
Isai. 30. 33.  but think of this, that Tophet is prepared of old▪ and that even for the mighty as well as the mean●; it is prepared. That the gulf thereof is deep & large, and t●e burning is▪ fi●● & much wood, with the breath of the Lord, like a river of brimstone▪ still to kindle it: I say, had he▪ but a passion of these things, little do I doubt, but his heart would fall▪ his soul would shrink, and he would leave sin for fear of punishment.  
To pass▪ over a due regard of these things▪ and to come to the tenth of our lost 
1. Pet. 4. 3. 4. 5. 6.  time, and careless days, pitifully spent and wasted in woeful security. Did we but afford out souls though extraordinary, yet any the least meditation of the shortness of our life; more brittle than glass; more light than smoke; more swift than wind. 2. Of the day of our death▪ sure in the end, unsure in the time, and bitter when it cometh. 3. Did we but with fear foresee, diem 
Revel. 6. 17. Act. 17. 31.  & Deum ultionis, a day and a God of revenge, by a judge; infallible for his wisdom; inflexible for his justice; infugable for his power; when to call upon the mountains, cadite, cadite, fall upon us, fall upon us, 
Luke. 23. 30  will be too late. 4. And finally to close with hell, to the horror of all hellish hearts: could we but feel in heart and semblance, 
Isai. 66. ●4.  the intolerable pains of hell, endless, easeles and remediless in the damned; would much abate the heat of our sinning, strike it in the blade, break it in the head, and kill it at the heart.  
But alas, and woe unto us, that ever we 
Lam. 5. 16. Zoph. 1. 12. Isa. 22. 12. 13.  lived to see such excess of sinning with all states, in all security. Hannibal ad portas. Imminet mors, judicium det, infernus omnia horrenda: et quasi nihil ad nos▪ ridemus, ludimus, peccataque peccatis adi●cimus. Death is at our doors; judgement is over our heads; hell is at hand; all horrible: and yet without horror we laugh, we leap, we dance, we play, we lie upon beds of ivory, and stretch 
Amos. 6. 4. 5. 6.  ourselves to the full of our folly: we eat the lambs of the flock, and the calves our of the stall; ●e sing to the sound of the viollvaine delights▪ and we invent to ourselves instruments of music like David: as he to the service and honour of his God, so we to please our unsanctified affections, and extravagant lusts. But good Lord how long? how long without measure shall we provoke thy 
Revel. 6. 10.  majesty? How long without repentance shall we behold our misery? How long without compassion shall we look upon 
Zech. 12. 10.  him whom we have pierced? how long by swearing, and lying, and killing, and 
Hos. 4. 1. 2.  stealing, and whoring, shall sin break out, and blood touch blood? Oh Lord thou knowest. Pedibus timor addidit alas. fear forceth flight. Oh set thy fear Lord before our face, so settle it in out hearts, as henceforth 
Gal. 1. 16. Act. 26. 19  we do no more consult with flesh and blood, but readily obey thy heavenly call, by flight from sin, for fear of judgement.  
2 As for the second cause of our excessive 
2. Impression of eternity.  sinning, to wit, the insensibility of peace to come, of future rest, of heavenly being, passions of our joy, and impressions of our eternity; I say the want is woeful, but the feeling is of force to beat back Satan, with all his retinue, either of sin, death, 
2. Cor. 12. ●.  hell or doom. It made Paul to forget not only sin, but himself to, and say whether in the body, or out of the body, I cannot tell, God he knoweth; but I feel things that are unutterable. It made the Disciples in the transfiguration upon the mount▪ to translate 
Math. 17. 4.  their thoughts from mortal mould, & say, in sense and feeling of that heavenly being, Bonum est esse hic. It is good Lord for us to be here, let us make tabernacles. It made Simeon say with solace, when having laid in his heart, what he leapt in his arms; even sweet Christ, the ravishment of his soul: Lord now lettest thou thy servant depart in 
Luk. 2. 29.  pe●ce according to thy word: mine eyes have seen thy salvation▪ I fear no sin; I dread no death; I have lived enough, I have my life: I have longed enough, I have my love: I have seen enough, I have my light; I have served enough, I have my Saint: I have sorrowed enough, I have my joy: sweet Babe, let this Psalm serve for a lullaby to thee, and a funeral for me: Oh sleep in my arms, and let me sleep in thy peace.  
And here out of Simeon would I raise a doctrine. Simeon had it by revelation from 
Luk. 2. 25. 26.  God, that he should not taste of death till he had seen the Lords Christ; nor do I think, but that God in like lenity, doth and will deal with all his Saints, and never suffer the good and righteous to depart out of this world comfortless. Moses saw the 
Num. 27. 12  land of promise before he died. Aaron saw his son Eleazar in his room before 
Num. 20. 28 1. King. 1. 30  he died. David saw Solomon his successor ere he died. Ezekiàs saw his house in order 
2. King. 20. 1. Math. 17. Act●. 7. 55.  ere he died. Christ was glorified upon the holy mount ere he died. Stephen saw the glory of God, and jesus standing at the right hand ere he died. And Simeons' sight of Christ ere he died shall be to me, and I hope to all the Elect of God, an assured symbol or sacrament of the certainty of our salvation by faith, in and by the sight of our sweet Saviour, whom we shall behold in soul and spirit, ere we leave this life. Amor transit in amatum; nec sinit amantem esse sui ipsius, sed amati. Love doth symbolise, and the mind is not where it lives, but where it loves. Terram diligis, terra es: aurum diligis, aurum es. Deum diligis, non audeo dicere Deus es: audi 
Psal. 82. 6.  tamen scripturam dicentem, an non ego dixi, quod dij e●●is? Dost thou love earth? thou art earth▪ Dost thou love gold? thou art gold. Dost thou love God? (I dare not say thou art God) yet hear the Scriptures speaking, have not I said ye are Gods? As and if the author should say, out of the familiarity we have with God, we are made partakers of the divine nature, according as his divine power hath given unto us, all 
2. Pet. 1. 3.  things that pertain unto life and godliness, through the knowledge of him that hath called us unto glory and virtue.  
Good Ignatius confirmed this doctrine, as in life, so in death; for qualis vita finis ita. Of whom it is reported that being opened, they found in his heart, the fruit of his faith and daily meditation, written in letters of gold, to this effect. Amor mens crucifixus est, my love is crucified.  
Learned Cruciger confirmed the same, when dying he said: Inuoco t● Deus, fiducia filii tui, licet languida, tamen aliqua fide. Oh God, I call upon thee in confidence of thy son, though with a faint faith, yet with some faith: and I am encouraged so to do, for I see him in glory, whom I have followed in grace.  
Nor can I pass in silence, what fell out in experience not long sithence, at the memorable death of a memorable Saint in this our country; a Gentleman, Scholar, and Preacher, rarely qualified both in life and death. Oxford will witness the one, and Heaton hall the other, where it pleased God to call to his mercy that worthy man, and powerful preacher master john Holland bachelor of divinity, a burning 
M. john Holland.  lamp consuming itself, to lighten others; for God in mercy called him by a lingering sickness, which stayed till he was ready, and pared him to such an end, as seldom I have heard, but yet never saw the like in any.  
To pass the course of his sickness in much patience, yet with great passion; and to come to his end, when he put in practise the fruit of his godly life: It pleased him the day before he died, as formerly often, so then more eagerly, to call for the holy Bible, with these very words, Come, O come, death approacheth, let us gather some flowers to comfort this hour: and turning with his own hands to the 8. Chapter of Paul's Epistle to the romans, he gave me the book, and bade me read: at the end of every verse he made a Selah, or pause, and gave the sense in such sort and feeling, as was much (we saw) to his own comfort, but more to our joy & wonder. Pity it were those speeches, with other his writings, should be buried with him, and kept in private from the public good of many. Having thus continued his meditation & exposition for the space of two hours or more, on the sudden he said, O stay your reading, what brightness is this I see? Have you light up any candles? To which I answered no, it is the Sunshine, for it was about 5. a clock in a clear Summer's evening. Sunshine (saith he) nay my Saviour shine: now farewell world, welcome heaven, the day-star from an high hath visited my heart: O speak it when I am gone, and preach it at my Funeral: God dealeth familiarly with man. I feel his mercy, I see his majesty, whether in the body, or out of the body, I cannot tell, God he knoweth, but I see things that are unutterable. So, rainshed in spirit, he roamed towards heaven, with a cheerful look, and soft sweet voice, but what he said, we could not conceive. At last shrinking down again, he gave a sigh, with these words: Ah, yet it will not be, my sins keep me from my God. Thus that evening, twice rising, and twice falling, with the Sun in the morning following, he rise then never to fall▪ when again raising himself, as jacob did upon his staff▪ he shut up his blessed life, with these blessed words, O what an happy change 
Heb. 11. 21.  shall I make? from night, to day? from darkness, to light? from death, to life? from sorrow, to solace? from a factious world, to a heavenly being? O my dear brethren▪ sisters, & friends▪ it pitteth me to leave you behind: yet remember my death when I am gone, and what I now feel, I hope you shall ●●id●ere you die, that God doth▪ and will do ●●● familiarly with men▪ And now thou fiery Chariot, that came done to fetch up Eliah, carry me to my happy hold: and all ye blessed Angels, who attended the soul of Lazarus to bring it up to heaven, bear me, O bear me into the boson● of my best beloved. Amen, Amen come Lord jesus, come quickly, and so he fell a sloop.  
I say the truth my brethren, I lie not, my conscience bearing me witness in the holy Ghost, with an appeal from my own 
Richard Holland Esquire.  credit, to the right worshipful his brother, and all the standers by, to justify what I have said, in comfort of their own souls and warranty of the doctrine ●ayme at, which is to prove, That God never suffereth 
Note well.  his elect to depart this life comfortless; nor will I am persuaded call them hence, till they have seen with Simeon the Lords Christ, either in soul; spirit, body, or both.  
The life of this persuasion, is the death of sin; and such hope of eternity, is the revenge of iniquity. Fie upon sin, whilst I behold my Saviour: fie upon shame, whilst I behold my glory! Heaven is my hope, the visions of my heart, are the impr●●sions of my joy; and 
* To wit▪ either external or internal.  revelations are exp●ations to all God's children; they have been, they are, and they will be, never wanting in supplementum fidei, to help faith.  
And for conclusion of this point, remember 
Luke. 17 32.  Lot's wife, was Christ his advertisement, to enure us with a forgetfulness of our own people, and our father's house, that the Lord 
Psal. 45. 10. 11.  might have pleasure in our beauty: But so to look upon Zoar, and flee thither, was Lot's sanctuary: O it is but a little one, and my 
Gen. 19 17.  soul shall live. What is Sodom, other than this sinful world? And what is Zoar, other than that heavenly being? O let me take you by the hand, bring you out, and say with the Angel, Escape for thy life, look not behind thee, neither tarry thou in all the plain, escape into the mountain lest thou be destroyed.  
And let this suffice, for the first circumstance of my text, as balm from heaven to sweeten our miseries in this life, and to bury our iniquities in the grave. Now pass we from the peace of the soul, to the rest of the body, and quiet of both, urged by the spirit, in the second place, as an Antidote to prevent a poison much infecting all flesh: who without all comfort of future blessedness, do, to the hazard of their souls, stand doubtful of the resurrection, as also of the rest of their souls, after they be departed. The one sort are the Atheists, the other are the Papists of these days & times: But the text is powerful to put back both Iordans, that the Israel of God may enter 
jos. 3. 15. 16 17.  Canaan without cross or fear. For if the Lords elect shall rest in their beds, they shall rise from their beds. Rest implieth a resurrection, when the time of refreshing shall 
Acts. 3. 19 20. 21.  come. It is an improper speech to say, he resteth, who never riseth. It may be some go to bed who never rise, strooken with a deadly sleep or lithargie, but none to the 
10. 5. 28. 29  grave, but out he must, at the general summons of all the world: for the trumpet shall 
job. 14. 14.  sound, and the dead shall rise. If a man die, shall he live again? Then all the days of mine appointed time will I watch▪ till my changing do come.  
Again for the second: If after our death we rest in our beds, and as it is in another place, such blessedness accompanteth saints 
Revel. 14. 13.  who d●e in the Lord, that their rest from their labours: then after death, no place of pain, 
No Purgatory.  no punishment, no Purgatory. Is there light in darkness? is there truth in error? Is there life in death? Is there fire in water? Is there ease in pain? rest in labour? good in evil? sweet in sour? Is there a purging fire in hell must fine us for heaven? Sweet Christ, where then is thy blood? which alone, say we, nothing else, and none other, purgeth our sin, pleadeth 
1. Io. 17. Acts. 4. 12 1. Io. 2. 1.  our cause, and purchaseth our place. We need no other sacrifice, we need no 
Acts. 20. 28  other advocate, we need no other key to open to us the p●rt of the paradise of God. And if the blood of jesus plead better things than the blood of Abel, for the blood of Abel cried revenge, but the blood of 
Heb. 13. 24  Christ cried pardon, pardon: then stay your bulls, and drops of your leaden divinity: down with your Dagon and Babel of all confusion, by shrift, shrine, merit, or medal, all too light, to balance with 
Heb. 9 14. jer. 23. 21.  the blood of the Lamb: for what is chaff to corn?  
It pities my heart to see the desolations of Christendom, & of this my dear Country in many places, where millions of souls are ●illily lead by bad and blind guides, 
Tuper Tho●●● sanguinem, que● pro se impendit. fa●●●os Christ● seddere, quò Thom ●as cendi●.  factious jesuits, and seditious seedsmen, lead I say from the blood of Christ, to the blood of Hales, and Becket: from the fire upon the Mount, to the painted fire of Purgatory, Poets says, and heathenish helps, Romish institutions, decretals apostatical, lying oracles, illusions, and flattering divinations. This they do, and this they dare do, without care of conscience, fear of God, of faithfulness to his cause, which wittingly and willingly (I verily think) they do betray, to make good their hellish Hierarchy, and Babel of all confusion.  
For what grossness is this besides the impiety, to think a people ever so foolish, as should take out this lesson, to carry to their graves, from the living to the dead; yea, and 
Isa. 8. 19 20. 1. Thess. 1. 9 10.  that in plea of salvation to: from the living God, to dead idols: from the living word, to dead traditions: from the living bread in heaven, to a dead ●alfe or cake at Dan, and Bethel: from the blood of Christ that giveth life, to the fire of Purgatory that bringeth death.  
When Christ bleeding upon the tree, had uttered this voice cons●mmatum est, it is 
Io. 19 30.  finished, he gave ●● the ghost. Th●n he said▪ and 〈…〉 he ●ustered, not for himself is a 
2. Cor. 5. 21.  private person, but for us his members, a public good. Shall he say it is finished? and shall we say it is not finished? The Lion 
A●o 1. 3. 1.  hath roared, who will not be afraid? The Lord hath spoken, who can but tremble? O tremble for fear ye faithless generation, who dare yet say it is not finished? Pray saints in heaven, help fire in hell, Purgatory play thy part, purge to the full: and thou Pope precedent of this Limbo lake, rule at thy pleasure: help in, help out, and if upon displeasure thou thrust Myriad of 
Distinct. 4. cap. 51. pa●a.  souls into hell, yet let none be so bold as to ask, Why dost thou so? It is enough, ò it is enough to make good with this, all your doctrine: Sic volo, sic jubeo▪ stet pro ratione voluntas. Ask no questions: search no scriptures: seek no reasons: I have said, is enough: my pleasure is a precept; counsel, a command; and my will is a reason. And now me thinks whilst I hear them say, without word of God, or warranty of reason: Hear heaven, help purgatory, pardon pope, that is to say, pray saints, purge fire, speak indulgence, for the rest and ease of souls departed: (a check to the blood of my Christ, to the truth of my text, & quiet of the saints that gone ar●) I cannot but say as job said of his friends, Miserable comforters 
job. 16. 2. job. 21. 3.  are ye all: Suffer me a little to speak, and when I have spoken mock on.  
1 I say, the saints in heaven upon whom 
Saint's hear● us not.  you call, to whom you pray, and before whose images you so prostrate yourselves, I say they hear you not, and for that, they help you not; they rest from their labours, and their works follow them, and not yours: I say no such works of wickedness, as your prayer to them is, whereby you rob 
Isa. 42. 7.  God, to clothe a Saint. To the proof whereof, for that you say our doctrine is new, and of yesterdays birth, The days shall speak, and 
job. 32. 7.  the multitude of years shall teach wisdom. Saints in heaven hear not; Saints in heaven help not; Saints in heaven have no 
1. King. 8. 39 2 Chron. 6. ●0.  sense of our miseries: it is no new doctrine: it is ancient; it is heavenly; and he that hath ears to hear, let him hear.  
Augustine in his book de cura habenda 
August. de 〈…〉 hab. pro mort. cap. 13.  pro mortuis, teacheth, Animas Sanctorum in coelis esse, nec interesse nostris his terrents negotijs. That the souls of the blessed are in heaven; nor do they respect our affairs here on earth; as and if he should say, cease your praying, for no more doth their affection reach yours, than your prayer doth reach them. And this doth he prove, by 
Against the ●●●●●●●nt●●●a●●on of the d●●d.  these reason's sound and good, unanswerable, if truth might prevail, when it pleadeath on earth, as when it judgeth in heaven.  
And first he beginneth with his mother Monicha, dead and gone, whose affection towards him, in life was ever such, as he thought could not but reach him from heaven, if Saints had feeling of our miseries here on earth: Vt volet accipiat quisque quod dicam, saith the Father; Let men judge of my words as they please; for that I may say nothing of others, yet dare I say of her, Si rebus viventium interessent animae mortuorum, me ipsum p●a matter nulla nocte desereret, quem terra marique s●cuta est ut mecum vineret. If the souls of the dead did respect the affairs of the living, than my dear mother would never fail me night or day, who by sea, and by land, followed me in this life to live with me. Absit enim ut facta sit vita foeliciore crudelis etc. Be it far away, that a blessed life should make her more unkind, or cruel; so as in all the anguish of my soul, I never felt her solace, who whilst she lived could never abide to see me sad. But without all doubt, quod sacer psalmus personat, verum est, quoniam pat 〈…〉 s & matter mea dereliquerunt 
Psal. 27. 10.  me; Dominus ●●tem assumpsit me: because my father & my mother have forsaken me, the Lord have taken me up. If then our fathers do forsake us, how can they care for us: and if our fathers do not care for us, qui sunt ill● mortuorum, qui nor unt quid agamus, quidue patiamur: who are they among the dead, that know what we do, or care what we suffer?  
2 A second reason is taken out of Isaiah the Prophet, who moved in misery, after a deliverance, and greatly complained of mercies withholden, and compassions restrained, gained at no hand, but at the hand of God: nor was pitied of any, but of himself: and for that he ●●ith, doubtless thou art our father, though Abraham be ignorant of us, and Israel know us not, yet thou Lord art our father, and our redeemer thy name is 
Isai. 63. 16.  for ever. Whereupon the father concludeth, with an argument drawn from the stronger, Si tanti Patriarchae quid ●rga populum ex his procreatum ageretur ignoraverunt etc. If two so great patriarchs were ignorant, what should become of that people themselves had begotten, and from whose strain should spring by promise, Christ the father of all 
●●●●. ●. ●3.  the faithful: If Abraham being the friend of God, yet could never enter into that secret: nor Israel as prevailing with God, 
Gen. 32▪ 2●.  yet never obtained such a blessing, as once dead, either to know, to ease, or help their posterity, in life or death: then hush to heaven, and to all that therein is, except God, all are ignorant, none can know, none can help, none can hear, none can ease our plaint or pain, either in earth, or elsewhere.  
3 His third argument is drawn from the memory of blessed josiah, unto whom Huldah the prophetess pronounced this blessing from God, that he should die, and be gathered unto his fathers before he saw the evils which the Lord had determined upon that place and people. Her words be these: Thus saith the Lord, because thine heart did 
2. K●n. 22. 16 20.  melt, and thou hast humbled thyself before the Lord, when thou heardest what I spoke against this place and against the inhabitants of the same: to wit, that it should be destroyed and accursed, and hast rend thy clothes, and wept before me, I have also heard it saith the Lord. Behold therefore I will gather thee to thy fathers, and thou shalt be put in thy grave in peace, and thy eyes shall not see all the evil which I will bring upon this place. Hereupon I infer with the father, hos put amus quietos, quos inquieta vita vivorum solicitat? May we think them at quiet whom the troublesome stirs of this world may vex? I trow no, for do but suppose, that the Saints in heaven did behold the miseries here on earth; Princes the subversion of their kingdoms; Noblemen of their houses; Gentlemen of their lands, line, and families; did fathers see the sins of their sons, and mothers the shame of their daughters, clad with pride, fed with idleness, and shod with blood, to the destruction both of their bodies and souls; finally, did heaven but hear, see, or feel with passion, how Zion is 
Lam. 1. 4.  wasted, her stones lie buried in the dust, and there is none to pity her desolations; did they but see the grass of the earth dieperd with the blood of the saints, by Antichrist 
Turk and pope.  in the east, and Antichrist in the west; banding themselves together against the Lord, and against our Christ, the one to destroy the honour of his person, the other of his offices: I say, if Saints in heaven, had a sense and feeling of these miseries, woes, and calamities, small were their rest, little were their ease, and heaven were no hold for happiness.  
If the presence of God were upon hell (as on saith, infernus in amoenum converteretur Paradisum) it would become the port of Paradise: so contrarily, it may be said, if the presence of our sins, woes, and calamities, should p●ster heaven: if earthly miseries, hellish horrors, and (as our adversaries will have it) Purgatories plaints should reach the saints; then should heaven be turned into hell; rest into toil; peace into war; and blessedness into bane.  
job saw this, when he said of the dead, he changeth his face, when thou castest him away, 
job. 14. 20. 21  and he knoweth not if his Sons shall be honourable, neither shall be understand concerning them, whether they shall be of low degree. Whereunto acordeth Augustine in another 
August. li●. de spirith & anima cap. 29.  place: The sons of them that are dead, are there where they do not see, nor hear what things are done or chanceth in this life: such is their care for the living, that they know not what we do; even as our care is for the dead, that we know not what they do.  
For conclusion of this point (that I be not tedious) say no more either for yourselves, or over your dead. Hear heaven; help saints; send peace; give rest: they see you not; they hear you not; nor have they feeling of your miseries. Your ora pro nobis is out at doors, and your Missa requiem, is a pregnant idol. Pope's pardons are babbles for Pagans to sport withal; and like the mad Gaderens, you hunt the graves of the 
Mark. 5. ●.  dead, to grieve the living, taking up these and such like stones, to wound yourselves, and build up your Babel of all confusion. 
Heb. 6. 9  But of you my brethren, I am persuaded better things, and such as accompany salvation, though thus I speak: for God is not unrighteous that he should forget your work and labour of love, which you show towards his name, giving 
Heb. 13. 15. 16.  him alone the sacrifice of your prayers and praises: saying with holy job, my 
job. 16. 19 Psal. 73. 25.  witness is in heaven. And with the sweet Psalmist, Whom have I in heaven but thee? and whom have I in earth besides thee? As also 
Hester. 14. 3.  with blessed Hester: O my Lord, thou only art our King, help me desolate woman, which have no helper but thee. And for the dead, 
●cclu●. 38. 21. 23.  take this from Siracides for a memento. Forget it not, seeing he is at rest, let his remembrance rest: cease thy prayers, thou shalt do him no good, but hurt thyself.  
2 Now to come to the second support, 
Purgatory● caseth not.  I mean our adversaries bath, to supple and ease their dead, before they come to heaven: and for that they cry help Purgatory, purge fire; heathenish in devise, hellish in practice, and Romish for gain. That I may say no more, I can say no less of that popish puddle, if I say the truth; but as the Apostle 
1. Cor. 8. ●.  said of an idol, Idolum nihil est; so say I of Purgatory, Purgatorium nihil est; it is none of God's creatures; it is none of God's ordinances: it was never in his counsel; and for that it can never stand with his providence.  
Nay if you read the approvers of it, who love it most, and like it best, you shall find 
judg. 15. 4.  them like Sampsons' foxes, tied by the tails, but divided in the heads, burning the corn of the Philistims, whilst Israel's sheaves stand upright: I mean consuming themselves, whilst they cavil with us about a birth of no being: for if, they could but agree at home, ere they war abroad, 1. where the place is, 2. when it began, 3. how long it shall continue, 4. who is there punished, 5. what is the pain, 6. and lastly, who be the tormentors: happily it might make us 
Prove these points ye Papists.  to sound a retreat, and move a parley. But when in all, or most of these, they are at odds with themselves, I trust (by the grace of God) they shall never be at even with us, or with any that fear the Lord in truth.  
It would require a longer discourse, than now I can stand upon: to descend into each of these particulars, being limited with the time, mine own weakness, and your weariness; yet if any man doubt, let him demur with me upon a further trial, and conference, when I shall (if God will) satisfy him to the full; that in all these several points, they do nothing else but agree to disagree: in the mean time I dare avouch as first I did, that purgatory is not at all.  
1 That is was never known in the 
Exod. 24. 8. Numb. 12 7. Exod. 25. 40.  Church of Israel, or a doctrine sprinkled upon that people, with the blood of the old covenant by Moses, who was faithful in God's house, and delivered all he saw upon the mount.  
2 That purgatory hath no foundation in the new testament, and that the blood of Christ never taught it in that covenant; but was of itself sufficient to purge and 
Gal. 3. 13. Ro. 8. 2. 3.  preserve tam à poena quam à culpa: though our adversaries say contrary.  
3 That neither the Primitive Church, nor the Fathers of the same, for the space of many ages, did ever acknowledge the purgatory of the Church of Rome. I say God never ordained: Scripture never taught: spirit never guided: father never agreed upon such a doctrine: but as they that were converted to Christ at the first; whether from judaism, or from Paganism, did bring with them, either their ceremonies, or their opinions; so in this error, as in others.  
Plato taught it in his schools: Virgil in his rhythms: both Pagans Papising. Bonaventure at all aventure, and Durand not dangerous of the doctrine, have taken it up; both Papists Paganising. To justify what hath been said of old: Pictoribus, atque poetis quidlibet audendi semper fuit aequa potestas. 
Horace.   

To Painters, to Po●ts (to Papists) of skill,  
Hath ever b●● granted to same what the▪ will.   
For the proof of all these assertions, I refer you to the worthy writings of that noble Berrean Lord Philip of Mornay; lumen 
The ●●●● of France, the s●●●rg● of Rome.  Galliae, ma●tix Romae, in his treatise of purgatory, laid down in his third book of the sacrifice pretended in the Mass.  
And now for conclusion of this point, in clearing of the truth, pitifully dearned with these clouds of error, let these few Scriptures, and Fathers dispel the fog; so as the sun of righteousness may shine in your hearts, and beget you to a better 
1. Pet. 1. 3.  hope.  
A voice from heaven hath said it, & you may believe it. Blessed are the dea● that die in 
Revel. 14 13  the Lord (Amodo) even now, for they rest from their labours. In blessedness is no pain: in rest is no toil, & if this happiness be Amodo, Even strait upon the dissolution; there is no danger by the way: there is no delay by purgatory.  
Paul hath said it, you may believe it, 
Phil. 1. 21. 23.  Christ is to me both in life and in death advantage, desiring to be loosed, and to be with Christ, which is best of all: as & if he should say, never can I lose by Christ, in life he is my grace; in death he is my glory: when I am gone, I 
Io. 12. 26.  shall be where he is; not in pain, but in bliss, where no fire shall purge, nor water 
Ruel. 7. 14.  wash; having already dipped my stole in the blood of the lamb.  
Christ hath said it, you may believe it, his 
Io. 17. 24.  word is a warrant to your weary souls. Father, I will that they which thou hast given me, be with me even where I am, that they may behold my glory, which thou hast given me. It is his will, and who dares wrest it? the head will have his members, the bridegroom his spouse, God his elect, and Christ his redeemed: and where will he have them, but where he is? and that is in heaven. Popish purgatory is no Palace for Christ his abode; ergo, no place for Christians to behold his glory.  
Nor hath Christ said it but sworn it to, in supplementum fidei, to help faith; that by 
Heb. 6. 18.  two immutable things, wherein it is impossible that God should lie; First, promise: and secondly oath; we might have strong consolation. His oath is this, never to be reversed: Verily, verily, I say unto you, he that heareth 
●o. 5. 24.  my words, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. O happy hearers▪ but thrice happy believers, for whose cause the Lord hath sworn, in certainty of your salvation and speedy passage from death to life, without tuch of fire, meed of merit, or need of Popish indulgence.  
One saith well, velox est sermo dei, & velocem desiderat habere sequentem. The word of God is swift, and it requireth a speedy 
Psal. 147. 15.  follower: if speed in following; much more in attaining: if speed in the body, much more when it hath put it off: if under the cross we groan and go forward, with how much more speed shall we haste to the crown, when tears shall be wiped from our eyes, and we shall be translated out of this world, to reign with God for ever. And if it be true of a glorified body, that Augustine hath, corpus est ubi volet animus. The body is strait where the mind will; how much rather shall a sanctified soul, 
Eccles. 12. 7.  disburdened of the body, pass with speed to him that gave it.  
Lazarus died, and was strait ways carried 
Luk. 16. 22. Luk. 23. 43. Acts. 7. 59 60.  into Abraham's bosom. The thief upon the cross died, & was that very day in Paradise. Stephen called and said, Lord jesus receive my spirit: and shall we doubt of his desire even then answered? Christ cried upon the tree, father into thy hands I commend 
Luk. 23. 46.  my spirit, and gave up the Ghost; not down the ghost; speedily, and without delay: yea, and I am persuaded that it is with every Saint of God in his particular death, as it shall be at the general doom, all shall be changed at the twinkling of an eye, at the last trump: for the trumpet shall blow, and the dead shall rise; so all shall be changed at the last gasp, & even in the twinkling of an eye, shall the body turn to earth 
Eccles. 12. 7.  from whence it came, and the soul to God that gave it. Nescit tarda moli●●●a spiritus dei gratia. The gifts and graces of God, are without delay: no delay in the creation: no delay in the redemption: no delay in the coming of the holy Ghost, for suddenly it fell: and shall we surmise a delay after the 
2. Tim. 4. 7  dissolution; after we have fought the good fight, finished our course, and kept the faith. No ●o, there is a crown of righteousness laid up for thee Paul, and for all them that love his appearing; I mean Christ who standeth ready with a crown in his hand, over 
Revel. 2. 10.  the head of all his saints, even when the flesh is off, to put it on.  
To go by the stream of all the Fathers, to wash out this error, would carry me to a sea of matter, for the time impassable, and therefore I am enforced of much to take a little, and of many a few, Leonem ex unguibus.  
Ignatius bath these very words truly 
Ignatius in h●● 6. Epistle.  translated. Always reason requireth that whilst we have space and time, we should amend and correll our faults, whilst in this life we have occasion given of repentance: for it is truly said, after death there is no place nor time to confess our sins: whereunto acordeth that of Jerome. Whilst we are in this 
Jerome in Gai. 6.  present world, either by prayer, counsel, or comfort, we may help one another: but after, not job, not Daniel, or Noah, shall obtain by any entreaty, but every one shall bear his own burden.  
Chryso●l●●e giveth the reason of both: 
Chrysost. in ●eb. cap. 2. hom. 4.  hoc eni● cunaorum tempus est; illud verò coronarum, retributionum & praemiorum; this is the time of swadles, bands, and bickering: but that of crowns, rewards and garlands.  
Cyprian in his first treatise against Demetrian, doth fully subscribe to the same truth, where he saith: that after we be once departed our of this life, there is no more place of repentance: there is no more effect or working of satisfactions: life is here either lost or won; everlasting salvation is here provided for by the due worshipping of God and fruits of faith.  
Augustine upon his first conversion, savouring 
Aug. in sermon de tempore. Ser. ●. 132.  of gentilism, was doubtful & said of purgatory, it may be there is such a place, and it may be there is none; but being further grounded in doctrine, and confirmed in faith, is resolute at the last, and said. Let no man deceive himself▪ there are but t●● places; and as for any third p●●●●▪ there is no● at all; he that reigneth not with Christ▪ shall perish with the devil without all ●●●●●. And in his 
Hypognosticon. li●. ●.  book Hypognosticon, he is yet more plain, moreful, more abounding in the ●●●ting back of that devised 〈…〉 be these. The first place the 〈…〉 by God's authority believeth to be the 〈…〉 of heaven: the second place, the 〈…〉 faith believeth to be hell, where all runagates & whosoever to without the faith of Christ shall taste everlasting punishment. As for any third place we utterly know none, neither shall we find in the holy Scriptures, that there is any such.  
And as if he would never off this ground, till he had built up the truth, and removed all rubbish, he is yet upon that again and 
In his 18. sermon of the words of the Apostle.  again. There be two habitations or dwelling places, the one in fire everlasting▪ and the other in the kingdom that never shall have end.  
There is no other place to correct our manners 
In ●i● 54. Epistle to ●acedon●us.  and conditions, but only in this life: for after this life, every man shall have that that he hath purchased unto himself in this world.  
So then with these few, to shut up the stream of the rest, that still run in the same current, and to close with their rectified spirits in trial of the truth, I conclude with themselves. In quo quemque invenerit 
Aug. in his 80. Epist. to H●●ychius.  suus novissimus dies, in hoc comprehende● mundi nou●ssimus dies: quontam qualis in die isto quisquis moritur, tales in die illo iudicabitur. And again, unusquisque cum causa sua dormit, & cum causa sua resurgit. Wherein every man's last day shall leave him; therein God's day shall find him; as we die, so shall we be judged, and every man shall sleep and rise again with his own cause.  
As for that our adversaries strained distinction, of good to heaven, bad to hell; and meanly mannered to purgatory: it is a heathenish help, & a Pan●●s Poêm found in the School of Plato, and there first forged upon the anvil of error; who maketh (by the report of Eusebius himself in his book of the soul) three degrees of men. Some in the Elysian fields, who lived well and virtuously: blessed souls, in blessed places. Others in Tartaro, whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, past hope of amendment, cursed souls in cursed places. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are curable and venial, he casteth into burning floods, there to make perfect their repentance, and after their purgation receive absolution. Virgil describeth it at large, in his sixth book of his AEneidos.  

aliis sub gurgite vasto, infectum eluitur scelus, 
Virgil, Aeneid. 6.  aut exuritur igne:  
Donec long a dies, perfecto temporis orb, concretam exemit labem etc.   
Englished thus.  

Some fleeting been in floods, and deep in gulfs themselves they tyre,  
Till sins away be washed, or cleansed clear with purging fire:  
Till compass● long of time, by perfect course hath purged quite  
Our former cloddred spots, and pure hath left our ghostly spirit, etc.   
And hereat no doubt Augustine aimed 
August. de civit. dei lib. 21. cap. 13.  when he said, that purgatory was one of Plato's doctrines: as also some of their greatest Clerks and jesuits, who do not let to confess that purgatory is found there.  
And for conclusion of all these points of doctrine, controversed betwixt us and our adversaries; I say of popish pardons and indulgences, 
Pardon● reach us no●.  which lastly they plead, in relief of their dead, and ease of souls departed, that rest should come by them: I say, though they be nearest to their true game, yet are they furthest from their due proof: as may appear by their own Doctors, to too doubtful, yet doting upon the doctrine, ex ore tuo, etc.  
Silvester Prierias hath these very words▪ 
silvest Prierias contra Luther.  Pardons (saith he) are not known unto us by the authority of Scriptures, but by the authority of the Church of Rome, and of the Popes, which is greater than the authority of the scriptures. Desinat in piscem mulier formosa superne. A mild beginning, but a wild and woody ending.  
john Maior is no less doubtful when he 
Io. Maior. Senten. 4. distinct. 20. quest. 2.  avoucheth, that of pardons little may be said of certainty: for the Scripture expressly saith nothing of them. Touching that Christ said unto Peter, Unto thee will I give the keys, etc. We must understand this authority with a corn of salt.  
Alphonsus de Castro in his eight book of 
Alphons. de castro. ●ib. 8. indulgent.  pardons, saith, There is nothing in the Scriptures less opened, or whereof the old Fathers have less written than pardons: of pardons there is no mention.  
Let Bernard of Clunice blanch the devise, 
Bernard, in Sa●a●ia.  and tell the truth of this toy. The devising of pardons (saith he) is a godly guile, a hurtless deceit, to the intent, that by a deuo●● kind of error, the people may be drawn to godliness. Much like unto many wantoness in these our days, who deem that divinity may go by the drum, whilst they urge piping to bring on preaching, and minstrilsie to grace our ministery, with multitudes in the afternoons, of many our woeful and solitary Saboaths.  
But to the matter in hand, and point of pardons; I say with Augustine: O vanity, 
Aug. lib. 50. Homil. 36.  selling vanities, to them that will hear vanity: and vain are they that will believe it. Nay rather believe your own Poets, who durst 
Mantuan.  freely say: If we have any thing from Rome, they be trifles: it receiveth our gold, and deceiveth our souls.  
Say with Veselus one of your own Doctors, 
Veselus.  Among us in Rome, Churches, Priests, Altars, Masses, Crowns, Fire, Incense, Prayers, and Heaven are set to sale: yea, and God himself among us may be had for money.  
Say with Budaeus. The Pope's Canons seem 
Budaeus in Pandectis.  not now to guide men's lives, but if I may so say, they rather serve to make a bank, and to get money.  
Say with Becket one of your own Bishops: 
Becket in Epist to the Bishop of Mentz.  Rome our mother is become an harlot, & for money & reward layeth herself to sale.  
If then for conclusion, my dear brethren, beloved in the best love that ever was, which is of jesus Christ: if Saints help not, for that they hear not: if Purgatory case not, for that it is not: and lastly if pardons prevail not, for that they reach neither quick nor dead: why do we listen to these ungodly Sirens? who blacken the air with the fog of their dearne divinity, and drive away all comfort from distressed souls, with these woeful outcries, and doubtful voices. Help Saints: Purge fire: Pardon Pope. Away away, get you hence, for 
Isai. 1. 1●.  who ever required these things at your hands, saith my God?  
Let only the price of the blood of my 
Aug. in 14. book upon 15. Psalm.  Lord, avail me unto the perfection of my delivery. He is my peace: he is my rest: in life and in death Christ is to me an advantage. O death where is thy sting? Hell where is thy 
1. Cor. 15. 55  victory? Pope where is thy pride? Purgatory where is thy gain? Thanks be unto God, who hath given us victory, peace, and rest, through our Lord jesus Christ. And now who shall lay any thing to the charge of Gods chosen: it is God that justifieth, who shall condemn? it is Christ which is dead, yea rather which is risen again, who is also at the 
Rom. 8. 33. etc.  right hand of God, & maketh request also for us. And what shall divide us from his love? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? shall life or death? In all these we are more than conquerors, in him that loved us. And I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, neither height nor depth, Pope, nor Purgatory shall be able to separate us from the love of God which is in Christ jesus our lord Ven●endo veniet. Peace shall come; they shall rest from their labours, every one that walketh before him.  
Thus you have heard (I hope to your comfort) of peace after war, rest after toil, life after death; and a blessed being after a miserable bondage, to all God's children, upon the last farewell, with this woeful 
2. Part.  world. It now remains we come to the second 
1. Observe the generality of God's gifts, ●et with limitation.  part, and declare out of the text, to your further comfort, who are partakers of the blessing; even all such as are parties to the cause, and none but such as have walked before him.  
All have not faith; so saith Paul. All have 
2. Thes. 3. 2. Isai. 57 21.  not peace; so saith the Prophet. Not every plant is for this Orchard. Not every tree is for this building: each pebble stone may noy lie with the Carbuncle, Topaz or Chrysolite, in the habitation of his holiness. For without shall be dogs, and enchanters, and 
Revel 22. 14. 15.  whoremongers, and murderers, and idolaters, and whosoever loveth or maketh lies: But blessed are they that do his commandments, that their right may be found in the tree of life, and may enter in through the gates into the city. Blessedness with the Apostle is to such as do his commandments; Peace and rest with the Prophet, is to such as walk before him. Both absolute in the promise of God: both defeaseable on the condition of man.  
It is an overruled case in school divinity. Comminationes & promissiones divinae sunt hypotheticae, comminations & promises from God are conditional, ever limited within the bounds of our obedience or disobedience.  
Yet forty days and Ninive shall be destroyed; 
jonah. 3 4.  if Ninive repent not: and I am persuaded, that yet not many years, & the whole world shall be destroyed, if the world amend not. Excellent things were spoken 
Psal. 87. 3.  of thee, thou City of God: but now execrable things are done to thee, for that thou art fallen from God. Bethel is become Bethaven, the house of God, the house of iniquity. Heudomus antiqua quam dispari domino dominare! Thy ruins are relics of thy sin, and judgements of thy God.  
God promised a Priesthood of continuance, with an eternal covenant: and said he would never fail Solomon of a son to succeed in that throne of government; if his 
1. King. 9 3. 4.  children would do right and walk in his ways: but when they failed in the condition, the Lord failed in his promise, that they might know his promises are conditional, and his mercies ever with limitation.  
Ask and ye shall have; seek and ye shall 
Math. 7. 7.  find; knock, and it shall be opened unto you; so saith Christ a merciful Messias: but with this implication; if ye ask not, ye have not; if ye seek not, ye find not; if ye knock not, it shall not be opened unto you. And I pray you what is implied in all the titles and dignities of Christ? where either he saith of himself, or others of him, that he is the way, the truth and the life: but 
joh. 14. 6.  that we should walk in him, shine through him, and live by him: or what of this? that he is the door, the shepherd, and the vine? but that we should enter, be guided, and grow together in him. A Priest he is to please our God. A Prophet to instruct our 
Heb. 7. 17. Acts 3. 22.  souls: and a king to conquer our enemies. All defeaseable on our behalf: if we yield him no sacrifice; no care; no obedience; I 
1. Tim. 6. 15. 16.  say, for conclusion, whatsoever Christ is to me, I am nothing to him; if Echo-like, and by reflection, I do not answer to his holy and heavenly call, with my true faith and due obedience. Qui fecit te sine te, non saluabit te sine te. He that made thee without thee, will never save thee without thee. We 
Ephes. 2. 10.  are his workmanship, created to good works, that we should walk in them.  
In which walking I do further observe out of the text, that God is no respecter of persons, but every one that walketh shall have peace, and find rest, whether jew or 
Gal. 3. 28.  Gentile, circumcised, or uncircumcised, man or woman, rich or poor, bond or free, master or servant, saint or sinner; if he believe, he shall have life; if he walk before him: Peace shall come.  Nescit Religio nostra personas, nec conditiones hominum respicit: 
Our religion taketh no knowledge of persons, nor respecteth the conditions of men. Old Simeon in 
Luk. 2. 25. Luk. 1. 41. 44.  the temple, young john in the womb, poor Bartimeus begging, rich Zacheus climbing, the hard hearted Centurion standing by the 
Mark▪ 10. 46 Luk. 19 4. Math. 27. 54 Luk. 23. 40.  tree, & the thief hanging upon the cross, confessing the truth, and walking in the sunshine of their Christ: all indifferently receive his die, gain peace, and find rest.  
This Peter saw in vision from heaven; and this he preached powerfully on earth; when upon the sight he opened his mouth, and said, of a truth I perceive now that God is 
Act. 10. 28. 33. 34. 35.  no respecter of persons, but in every nation he that seareth him, and worketh righteousness, is accepted with him.  
Again, I gather out of the text, that as God is general in his gifts; so must we be particular in our receipt. Every one shall 
2. The particularity of our raceit.  be saved: but by his own faith. Every one shall have peace, and find rest: but by his own walking. Another's faith though never so precious, is not sufficient: another's walking, though never so righteous, is not available to my rest. The just man 
Halac. 2. 4.  shall live by his own faith, so saith Habacucke, 2. 4. Every one shall hear his own burden: 
Gal. 6. 5. and 7.  and every one shall have his own honour. And as we sow, so shall we reap: not another's mouth to kiss; not another's tears to wash; not another's hairs to wipe the feet of thy Christ: but thine own mouth; thine own tears; thine own hairs, 
Luk. 7. 37.  must kiss, wash, and wipe, with Marie, the feet of thy Saviour.  
All that thine hand shall find to do, 
Eccles. 9 10.  doc it with all thy power: thine hand, not another's hand: ●●y prayers, not another's prayers: thine hearing, not another's hearing: thy feet, not another's feet, shod to the 
Ephes. 6. 15.  preparation of the Gospel of peace; yea, and thy communicating of Christ, with all the benefits of his passion, not another's, shall benefit thee, to thine everlasting salvation. Quid tibi de alterius dono, si tu non dederis: why art thou proud of another man's gift, and thou give nothing?  
Another's clothes will not warm me; another's meat will not feed me; another's gold will not enrich me; another's heart will not cheer me: no more say I, can another's faith save me. Only my faith in my 
Rom. 13. 14.  Christ, whom I have put on, my walking, mine obedience; must warm me, must feed me, must cheer me, must enrich me, and therefore I say with Thomas upon 
joh. 20. 28.  mine own tuch: My God, my Lord. Not God in general, but my God in particular; mine by promise; mine by stipulation: mine by oath: mine by free gift: mine by purchase: mine by participation of gifts and graces: my Shilo: mine Emmanuel: my jesus.  
Of this particular faith and application, spoke Isaiah the Prophet, when he said, Razili 
Isa. 24. 16.  Razili. Secretum meum mihi, Secretum meum mihi: My secret to myself, my secret to myself. And this is the spirit of application, by which the children of God, both can and do apply the medicine to the malady: for what is the sweetest balm, if it be not broken? The best receipt, if it be not taken? Or the soveraigndst plaster that can be devised by art or cunning, if it be not applied to the wound or sore? From this spirit of application spoke David, when he said, O God thou art my God: as Mary also 
Psal. 63. 1.  in the garden, when she said Rabboni, my master: yea and john too, whose head lay 
joh. 20. 16.  near his master's heart, even the Disciple whom the Lord loved, when he said, We know that we are of God, though all the world 
1. joh. 5. 19  lie in wickedness.  
But the sons of Beliall, and the reprobate from God, if you mark them well, you shall find that they are seared with a brand, 
1. Tim. 4. 1. 2  and so, as neither they can, nor do apply the mercies of God unto themselves. Cain could make no use of it, when he said, My sin is greater than can be pardoned. Nay 
Gen. 4. 15.  (saith Augustine) not so: Mentiris Cain, mentiris, maior est dei misericordia quam omnium peccatorum miseria: Thou liest Cain, thou liest, the mercies of God are above all man's miseries. Pharaoh was obdurate, 
Exod. 5. 2.  and could make no use of God either in majesty, or mercy, when he said, Who is the Lord, that I should hear his voice, & let Israel go? I know not the Lord. judas that son of perdition, when he cast in the ●0. pence (a 
Zach. 11. 13.  goodly price whereat he was valued) though he mourned much; yet had he no help, for that he was hopeless, when he could not apply mercy unto his misery: but said, I have sinned in betraying the innocent blood. 
Matth. 27. 4  The innocent blood, not mine; as if he had no portion in his Christ.  
And for the Devils, they are so far from challenging any good by Christ, that they disclaim his mercies, person & all, whilst they say: Ah, what have we to do with thee, 
Mark. 1. 24.  thou jesus of Nazareth? art thou come to destroy us? Such disclaim be far from you my brethren, and from all the Saints of God, both in life and death: nay rather clamate prore vestra▪ claim your due, and say with blessed Paul, Christ is become unto 
1. Cor. 1. 30.  us wisdom, righteousness, sanctification, and redemption. Yea, and be bold to say yet more: his body is in heaven, there shall I find it mine: his divinity is on earth, there do I feel it mine: his word is in mine ears, to beget him mine: his sacrament is in mine eyes, to confirm him mine: his spirit is in my heart, to assure him mine: Angels mine, to camp for me: Prince mine, to rule for me: Church mine, to pray for me: Pastor mine, to preach for me: All mine, whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death, whether they be things 
1. Cor. 3. 21. 22. 23.  present, or things to come, even all are mine, I am Christ's, and Christ is Gods.  
Of all this I infer and conclude with my text, that every one must walk, if he will have peace; and who will be cured, must care to apply his sweet Saviour unto his sinful soul. Thine own gain must buy balm to bury thy Christ; nor must thou send it, but bring it, with the devout mary's, to the sepulchre. The Queen of Saba (though a 
1. King. 10. 1.  Queen) yet she sent not, but came herself to hear the wisdom of Solomon. And the 
Matth, 2. 1. 2  wisemen of the East, herein showed their wit, that after they had seen his star, they turned not, but hasted to the place of the babes abode, with this inquiry: Where is he which is borne King of the jews? vidimus stellam eius in oriente, we have seen his star in the East, and are come to worship him: venimus personaliter, we come ourselves, we acknowledge our misery, venimus adorare humiliter, we adore him ourselves, we acknowledge his majesty, and we worship eum singulariter, him alone: we subscribe to the Unity: and that there is no name under 
Acts 4. 12.  heaven, whereby men must be saved, other than by the glorious name of jesus Christ. As and if they might say, we have seen in soul, we are come in body, there is the star, O where is the babe? Care is in our hearts, and cost is in our hands, here is our gold, let him be crowned a King: here is our frankincense, let him be deified a God: here is our mirth, let him be buried a man: all his by gift, all ours by grace: what he gave us, we give again; and here we have it to bestow upon our blessed Saviour: from a far country have we followed him, and walked before him: and therefore now we feel peace, we have found rest to our weary souls.  
From the generality of God's gifts, and 
3. The proper object of our faith and walking.  particularity of our receipt, come we now to the proper object of our faith and walking, contained in these words, before him. By which indefinite speech, I hold the holy ghost hath reference to one Christ, the way, the truth, and the life of all Christians. No way, but by him: no light, but from him: no life, but in him. Him I say, nor is he expressed in plainer terms, for that his name is s●●ret: and till Gabriel came from heaven, 
Luk. 1. ●1. 3●. 3.  with his saving name jesus, and statute of additions, Luke 1. 31. from the first age to the latter days, I mean from Adam, until Shilo came, they but hacked at it. God in 
Gen. 49. 10.  Paradise leapt up this secret in the seed of the woman. jacob in Shilo, which by interpretation 
Gen. 3 15.  is sent. Moses in this, Mitte quem miss●ruses: 
Exod. 4. 13.  Send him whom thou shouldest send. Daniel thus, One of the Saints said unto 
Dan. 8. 13.  a certain one. jeremy thus, He that should call, 
jere. 23. 6.  he is the lord our righteousness. The Lord in respect of his, to deliver his Church: righteous, in respect of his doom, determinable upon the world: ours in respect of grace, appeasing his father. What should I say more? 
Isai. 7. 14.  sometime they call him by the name of Emmanuel: sometime they call him wonderful, 
Isai. 9 6. 7.  Counsellor, the mighty God, the everlasting father, 
Isai. 8. 3.  the prince of peace. Maher-shalal-hash-baz, Make speed to the spoil, hast to the pray; with this pregnant prophecy of him, that a virgin should environ a man. And nearer 
jere. 31. 22. Luk. 2. 25. 28 Luk. 23. 51.  the days of Christ, they called him, Israel's expectation, Israel's consolation, Israel's redemption. And now that I have told thee, and thou hast heard all these speak, I ask with Solomon, what is his name? and what is 
Prou. ●0. 4 Prou. 25. 1.  his sons name, if thou canst tell? It is the gldrse of God to keep a thing secret, but the King's heart will seek it out. And it is an honourable seed that feareth the Lord, but a 
●●clu● 10. ●0.  more honourable seed that findeth him. Elder times saw him a far off, coming swaddled in types, figures, shadows, & ceremonies: but we have seen the truth, body, and substance of our Christ. We have him come● and the ●●yle of the Temple is 
Matt 27. 51  ●ent from the top to the bottom, whereby we have ready passage into the hol●est of holies, even Christ jesus the Lord, whom the 
1 ●●●. 1. ●2.  Angels desire to behold. We heard of him at Ephrata, and we have found him in the 
Psal. 131. ●.  woods, tied to the tree, & pierced through, with his body crossed, and soul cursed, for the sins of all the world: and now sitteth in 
Rom. 8 34.  heaven, a mediator and pledge of our inheritance, having le●t his spirit to live by, and his word to go by: and this is he whom the Prophet meant in this word him, the object of our faith, and way to walk in.  
No man can ascend, but by him that did 
Io●● 1●. Gen. ●●●●.  descend, and that is Christ: the ladder jacob saw at Pinael: the cloud by day, & pili●r of fire by night, which guided Israel in the desert; 
Exod. 13. 21 22.  the kings high way to heaven, & blessed hold of happy dwelling. No Paradise without this tree: no perfume without this balm: no building without this stone: no sacrifice without this lamb: I say, no God without Christ, in this wicked world. The light of the day is conveyed unto us by th● 
Matt. 11. 27  Sun in the firmament: so is the brightness of heaven, by that Son of righteousness: a Planet in the midst of Planets, to lighten all above, and all below, as whom blessed Angels desire to behold, and blessed men covet to adore. Life is conveyed from the ●art, through the veins to all the vital parts: so is salvation from the Father through Christ to all his living members. Out of Eden went a river to water the garden, being divided into four heads, it compassed the whole world: Out of heaven flowed the stream of God's mercy, in and through our Christ, whose graces divided diversly, all the earth is filled with his glory.  
What should I say more? Christ is a mutual help: to the Father one, to us another. 
Christ a mutual help.  An hand to the Father, by which he reacheth us: an hand to us, by which we reach him. The Father's mouth, by which he speaketh to us: our mouth to the Father, by which we speak to him. Our God is a consuming 
Heb. 10. 19 20  fire, and without Christ the veil, we cannot abide the brightness of his glory: for what is our misery, to meet with his majesty, but in the temper of his mercy? which mercy-seat, & all is Christ. As then our words, are messengers of our minds, & semblances of our souls, to pa●ley with our friends: so is the Christ, the son of God, the image of the Father, and mouth to instruct his dearest Saints: nor only a 
joh. 14 6.  mouth to speak by, but an eye to see by, and the foot way to go by, as it is m●ny text, Peace shall come, and rest shall ●e reserved for every one that walketh before him.  
So then I dare avouch boldly, think what thou wilt, and without Christ, it is an 
joh. 15. 5.  evil thought: say what thou wilt, and without Christ, it is an evil word: do what thou wilt, and without Christ it is an evil deed: tread where thou wilt, and without Christ, it is an evil way. Christ is the life of the world, & heir of all things, without whom, 
●●●. ●. ●●. C●r. ●. 5.  I can possess nothing that good is, either in grace, or in glory. He, he, is the salt Elis●● did throw in, to sweeten the waters of ●ericho, with these words: Thu● saith the Lord, 
●. Ki●. 2. 21.  I have healed this water: death shall no more come thereof, neither barrenness to the ground.  
This faith (my dear brethren) is right, for it hits the sovereign good, and thus to walk, is to walk before him. None but he careth, none but he careth, none but he guideth, none but he saveth: and he is but one 
Acts 4. 12.  as you here see, and will be alone in all his courses; without mixture, ●●thout ●edley; first, last, midst, and all, filling all; yet ●ined from all, in the glorious work of our repair. None but he bore our sins: none but he pleadeth our cause: none but he purchased our place: none but he traceth our way; he hath trodden the winepress alone, 
Isai. ●3. 3.  and there was none is help. The cup of bitter affliction whereof he tasted, agonizing in 
Luk. 22. 42.  the garden, for no entreaty with his Father could pass from him to any other.  
Oye Papists, at last (in the name of God) be wise, and warned; leave off your mixtures; away with your medleys: and if you desire either peace to your souls, or rest to your bodies, only walk before him. Meddle with no merit of man, pardon of Pope, meed of Martyrs, or pride of your own works, unwisely wrought. Make no mixtures of the sacred water and blood, which flowed from the side of Christ, with the blood of Hales and Becket, or with the enchanted holy water of an unhallowed Priest. Never match your triple crown of gold and diamonds glittering, with the single crown of thorn piercing: And never think the puri●ie of the word, will abide the mixtures of your traditions▪ the text, your glosses; the Church, your Idols; the ark of God, your Dagon; nor the poor priesthood of Christ, your papal pride and Popedom.  
Look for none other, but that the body and soul of your religion, like the image Nabuchadnezzar saw, p●tcht together of gold, silver, brass, iron, and clay, will and shall 
Dan. 2. ●●, 32, 33, 34, 35  ●inner, when the stone cut out without hands shall smite the same. Your coat is of ●i●●ie 
Deut. 22. ●1  wolsey, not for our wearing. Your family like Micha of mount Ephraim, and not 
judg. 17. 5.  for our dwelling: for as he had, so have you, an house of gods: an Ephod, and a Teraphim: he would serve both God, and Idols; and so do you.  
And as for us, who believe and look after better things, we say with the poor Paralyticke, 
joh. ●. 15.  in disclaim of all others help, it is jesus that made us whole. And we say with Abraham when we go to sacrifice, thou servant 
Gen. 22. 5.  stay here, I and the child will walk alone. And now for conclusion by the Lords command, that we are for Bethel, we have with Jacob's family, put away the strange gods that were among us; we have cleansed ourselves, and changed our garments, plucked off our earrings, and put all into the hand of our jacob, our Elizabeth, who faithfully for her God, and graciously for her people, hath buried Popery, with it execrable things, under an oak at Shechem, 
Gen. 35. 1. 2.  never to be revived, never to be found out, Amen, Amen.  
Lastly for an end, sith the time is past, and I fear much I have wearied your patience overlong: From the proper object of our faith & walking, come we to the progress, 
4 And lastly, a progress, and increase in religion.  and increase of both: contained in this word walketh. Where you may see as in a glass crystalline, that a christian life is not a standing still, but a walking on, and growth in the doctrine of faith, and practice of godliness.  
The first blessing that ever God gave after the creation, was increase and multiply, 
Gen. 1. 28.  which took it effect, not only in the creatures by propagation of kind, but also in his gifts & graces, by renovation of minds, new birth, growth in knowledge, true faith, and godliness. All the trees in Paradise did grow, and all the floods in Paradise did flow; to teach us that we must not stand still at a stay, lest either we be fruitless, and so accursed; or become puddle water, and so unprofitable.  
The finest cloth will wear, if it be not used; the purest gold will rust, if it be not handled; the sweetest balm will corrupt, if it be not broken; and the clearest fountain will stink, if it run not: So are the graces of God, and doctrines of the beginnings of Christ, though of themselves pure as gold, sweet as balm, clear as a fountain; yet in respect of us unprofitable, if we proceed not further, but there stand still. Foundations they are I grant, for the scripture hath said it, Hebr. 6. 1. But what of that? and what is the foundation, be it of beryl, Topaz, or chrysolite? if you build not upon it, & proceed no further in the work.  
In the first of Ezechiel, where the vision of 
Ezech. 1. 12. 17. 24.  gifts and graces are described, it is said, that the beasts, winds, and wheels went as the spirit lead them, and they returned not when they went forth: and if at any time they stood, they let down their wings as unprofitable then, until the Lord had put power in them of further proceeding. And in the same Prophet again, where the like gifts are described by another vision, you 
Ezech. 47▪ 1 2 3. 4, 5, 6, 7, etc.  may find, that from under the threshold of God's sanctuary, the waters issue out, and they run East, West, North, and South▪ The●mā with the line measured a thousand ●ubi●s, and the waters were to the ankles. Again he measured a thousand, and they were to the kn●os: he measured again, and they were to the loins: after he measured again, and it was a river impossible; signifying that the graces of God should never decrease, but ever abound in his Church. The fishers should spread out their nets from En-gedi, to En-egl●um. The trees should grow upon the brink of the river, on this side, and on that side, with leaves not fading, fruit not failing▪ leaves for medicine, fruit for meat, and fruit ever new, according to his moveths: As for the miry places thereof, saith the Prophet, and the maris●ies which stand still, they shall not be wholesome, but they shall be made ●alt pits.  
You may remember when Aaron's Priesthood 
Numb. 17. 8  should be confirmed, all the tribes with their names cast their rods into the mercy-seat, and none blossomed, but Aaron's. You are a kingly people, and a royal 
1. Pet. 2. 9  Priesthood: ò bud, bloom, blossom, and bring forth fruit worthy amendment and newness of life.  
David said of his Saints, Ibant de virtute 
Psal. 84 7.  in virtutem: they went from strength to strength; and from faith to faith, as it is 
Rom. 1. 17.  written: from the faith of the promise, to the faith of the performance: from the faith of the letter that killeth, to the faith of the spirit that giveth life: from the faith of Christ his humiliation in misery▪ to the faith of his exaltation in glory: from the faith of the first resurrection from sin, to the faith of the second resurrection from death: from the faith of the law wounding, to the faith of the Gospel curing: from the faith of the Prophets ●owing, to that faith of the Apostles 
joh. 4. 35. 36.  reaping: from the faith of the old sacrifice giving to God, to the faith of the new sacraments receiving from God: in a word, from the faith of the old covenant, wherein God speaketh, to the faith of the new restament, wherein Christ bleedeth. Of all which, I may conclude with Haymo, Ex side qua concipitur cord, profertur ore, exhibetur opere, justus vivit: By faith conceived in the heart, professed with the mouth, & practised with the hand, the righteous man liveth.  
Paul is plentiful in this doctrine, and having once laid the ground of faith, he urgeth nothing more than the increase of faith. He tells the Romans, That by the Gospel, 
Rom. 1. 16. 17.  the righteousness of God is revealed from faith to faith. He tells the Ephesians, that they 
Ephes. 4. 13.  must grow unto perfect men, even unto the age of the fullness of Christ: As also, that they 
Eph. 3. 18. 19  must know the love of Christ, which passeth knowledge, and so be filled with all fullness of God. He tells the Philippians, how he longeth 
Philip. 1. 8. 9  after them from the very heart root in jesus Christ: and in longing, falls a praying: and what is the matter of his prayer? but that their love might abound yet more & more in all knowledge, and in all feeling. With whom I will conclude, and close with my text: As you have received Christ jesus the Lord; so walk in him, rooted, and built in 
Col. 2. 6. 7.  him, and established in the faith, as ye have been taught, abounding therein with thanksgiving. Where observe my brethren, that not rooting, building, establishing, teaching, nor abiding in the faith is sufficient, without abounding: for frustra nititur qui non innititur: And he that continueth not to the end, shall not be saved.  
Take heed then my brethren, and be not 
Prou. 3. 7.  high minded, but fear: you that are come out of Sodom, Remember Lot's wife: go not 
Luk. 17. 32.  back, nay look not back: you are of judah tribe, and have taken a profession upon you; and be not like the children of Ephraim, 
Psal. 78. 9 10.  which being harnessed, and carrying bows, turned themselves back in the day of battle. james said well, Ye ask, and have not, because 
jam. 4. 3.  ye ask amiss: So may I say, many walk, & obtain not, for that they walk amiss. Some in such idolatrous and superstitious heresies: some in such climbing and presuming ambition: some in such greedy and unsatiable covetousness: some in such biting & gnawing usury: some in such swearing and forswearing of themselves: some in such extravagant and vagabond lusts of the flesh: some in such rebellions & conspiracies of hearts and hands, as of whom I may say (as I have told you often) and now tell you weeping, they are enemies to the cross of 
Philip. 3. 18 19  Christ, their end is damnation, their belly is their god, their glory is their shame, and they but mind earthly things.  
As for such as creep with the Crab, and slow it with the Snail; I say they walk amiss; for creeping Christians are no Christians: And cursed; ● be that doth the work of 
jere. 48. 10.  the Lord negligently. An Alderman's pa●e is too solemn for a Saint of God: O that jehu▪ his walking might be a mirror to all Magistrates, Ministers, and people, how to walk, of whom it was said upon the sight, The marching is like the marching of jehu the 
2. Kin. 9 20.  son of Nimshi: for he marcheth valiantly▪ or that Caesar's faculty of performance, were in the most of us, of whom Lucian thus writeth: Caesar in omnia praeceps, nil actum credens, cum quid superesset agendum. 
Lucian. 2. Pharsal●a.   
Instat atrox.  
Which I may english thus: Caesar is forward to all good, and thinketh nothing well done, whilst any thing is left undone. And so for the conclusion of all: Now way the fruit this tree benreth, and consider the crop this harvest yieldeth, I mean the blessing they gain, who are faithful to their Christ, and walk before him.  
Is it ●mperiall rule in this world? Is it wealth, riches, or abundance of earthly happiness? Is it health, strength, or beauty? These have their times; but they perish with the possessor: nor to this end came Christ into this woeful world, that he might give to the faithful walkers, fading and vanishing delights; but an abiding solace, even 
joh. 10. 10.  life, and life in abundance, with peace to the soul, and rest to the body; I mean eternal blessedness to both, wherein is the avoidance of all evil, the fruition of all good, the society of all Saints, the fulfilling of all desires, with unspeakable glory, which never shall cease: whither God bring us, for his Christ's sake, to whom be honour and praise both now and ever. Amen, Amen.  
And now brethren beloved and longed for (I say now) that I have finished my course, ended the text, and closed up the book, give me leave a little to turn me to the dead, and to say unto you on her behalf, this Scripture is fulfilled in your eyes and ears this day, Peace shall come; nay, Peace is come. For she entertained in her heart the father of Heaven, which is the God of Peace: and she loved Christ the King of Peace: and in braced in her soul the Comforter which brought that Peace to her, that passeth all understanding. And for that I may say no more, I can say no l●sse; she kept the condition of my text on earth, and therefore her estate is undefeasable in heaven. She did walk before him in life, therefore she hath Peace: nor did she forsake him in death, and therefore now hath she found rest to her weary soul.  
To walk in the word, is to walk with him; and to go by the light thereof, is to walk before him. Let her painfulness in reading, and practise in following, even from a child, speak to her commendation in that behalf. You heard in the former Sermon, how eight chapters a day, was her task, each days reading, a full week of sabboth's, to sanctify a Saint. (So sanctify 
joh. 17. 17.  us good Lord with thy truth, thy word is the truth.) And to make good the practice, I have credibly heard, that not eight, but many eights a day, have been her sighs, sobs, and groanings, for the breaches of the law (she read) both by herself, and others; ever opening the book with these words: A good God, a bad people, much mercy offered, little received; for every one seeks his 
Philip. 2. 21  own, and few the things that are of jesus Christ: And still clasping the book thus: The glory of God is to conceal a thing secret; 
Prou. 25. 1.  but the King's honour is to search it out. And what are we but a kingly people; and a royal priesthood? Besides her private reading, I might here speak of her private prayer, and much meditation, with Isaac in 
Gen. 24▪ 63. Psal. 119. 5● 62.  the field: with David in the night. I might tell of her weekly repair to hear the word, in the great congregation: of her monthly communicating with his Saints there, with her feet ever shod to the preparation of the Gospel of peace; and never well, but when she was ●o walking before him.  
But I leave her life and come to her death, whereunto (as I am told) she walked, as Christ did to Calvary, with much 
Mark. ●5. 20 21.  care, and many agonies, compelled with Simon of Cyrene to bear his cross; thereby to help out the sufferings of her sweet Saviour, 
Coless. 1. 24.  and to bear in her body and soul, the marks of Christ jesus, like spangles of 
Gal. 6. 17.  gold, to grace her in her trial, whereby in the end she became more glorious, both to God and man. It is said of the king's daughter that she is all glorious within, and that 
Psal. 45▪ 13.  her raiment was of needle work: peace within, but prickings without. Multi vident punctiones, sed non vident unctiones: Many see our crosses, but they feel not our comforts; so said the Saints of old: and therefore to such as think it a strange thing, that the Saints of God should have their fiery trial in this world, by bicker, 
●. Cor▪ 1●. 7. 8. ●. Luk. ●2. 31. 32. Luk. 24. 25. 20.  buffet, and winnowings of Satan. They are fools and slow of heart to believe, like the two disciples who went to Emmaus, thinking still of their Christ crowned, but never crossed, till the Lord had rectified their thoughts, and laid a necessity of trial upon all flesh, beginning with himself thus: Ought not Christ to have suffered 
Luk. 2●. 26.  these things, and to have entered into his glory? Whereby I gather: no peace, without war: no rest, without toil: no crown, without a cross: no entrance, without suffering: no glory, without shame and shaking in this woeful world.  
But happily you will say, some be never broken in heart, nor yet have any conflict with Satan, sin, or death: they are feared with no temptations, nor do they grieve because of him whom they pierced. They have made a covenant with the grave, and 
Isal. 28. 15.  a league with hell: of such I say, their case is desperate, and their condition is no better than the beasts fatted up in the best pastures, reserved for the slaughter, of whom job speaketh, when he saith, The houses 
job. 21. 9 etc.  of the wicked are peaceable, without fear▪ and the rod of God is not upon them: they spend their days in wealth, and suddenly they drop 
job. 20. 9 etc. Psalm. 73. 4.  down to hell. As also David, there are no bands in their death: they have no knots, as it is in the original, they are n●t troubled like other men,  
There be many in the world, which would fain have a Church of sugar, or of velvet, as one saith: they would feed upon manchet, and tread upon Roses. I mean in serving God, they would be freed from afflictions: they love Canaan, but they loath the wilderness: they like the crown, but they love not the cross: Shilo runneth sweetly, but jordan is to too turbulent: all like Zebedeus his sons, james and john, who 
Mark. 10. 35  sought to sit in the seat of honour, but not to drink of the cup of afflictions. But the truth is, you may believe it, the way to heaven is not strewed with flowers, but set with thorns: and happily you shall find it in your experience true, that Whosoever will 
2. Tim. 3. 12.  live godly in Christ jesus must suffer persecution.  
Quater luctatus est jacob: in utero cum Esau; in via cum eodem; in Mesopotamia cum 
Bernard. in Sentent. Gen. 25. 22. Gen▪ 32. 3. Gen. 31. 22. Gen. 32. 24.  Laban; in Bethel cum Angelo. jacob wrestled four times: in the womb with Esau: in his journey with Esau: in Mesopotamia with Laban: and at Bethel with the Angel. To teach us, that if we will be the Israel of God, 
Gal. 6. 16.  we must arm ourselves for all trials at all times, in all places, and with all persons, retaining no longer the name of jacob as supplanting our troubles: but the name of Israel as prevailing with God, and never 
Gen. 32. 28.  leaving him without a blessing.  
Excellent things are spoken of thee thou Church of God: A woman clothed with the 
Revel. 12. 1. etc.  Sun crowned with the Stars, and treading upon the Moon; yet travailing in birth, pursued with the dragon, and ready to be devoured both herself, and her silly babe: But heaven sung her triumph, against the accuser of the brethren, and he was cast down, which accused them before God day and night. To be accused before men is much; but to be accused before our God is more. Now and then to be accused is much: but night and day is more. And such are the persecutions of God's children in this world, they never have an end, nor ever shall, till the world be without hatred: the devil without envy: and our nature without corruption.  
Think it not strange (my dear brethren) concerning the fiery trial which did 
1. Pet. 4. 12. 13.  befall this Gentlewoman, to prove her at her end, as though some strange thing had come unto her; but rejoice rather, in as much as she hath been partaker of Christ's sufferings, that when his glory shall appear, she may be glad and rejoice. Let him that thinketh he standeth, take heed he fall 
1. Cor. 10. 12. 13.  not. There hath no temptation taken her, but such as appertaineth to man: And God was faithful, who would not suffer her to be tempted above that she was able: and even gave the issue with the temptation, that she might be able to bear it.  
When the beholders thought the Whale 
jonah. 1.  had swallowed up jonah to kill him, he swallowed him up to save him. The Lord hid his face from her, & she was troubled. But ye are witnesses, who were present at her death, that his wrath endured but the twinkling of an eye, and though heaviness 
Psal. ●0. 5.  continued for a night, yet joy came in the morning, when you saw her fined like gold, renewed like an Eagle; soaring high into the bosom of Christ, with this powerful speech, and godly ovation, at her end: Hear O Lord, & have mercy upon me: Lord 
Psal. 30. 10. 11. 12.  be thou my helper. Thou hast turned my mourning into joy: thou hast loosed my sack, and girded me with gladness: therefore shall my tongue praise thee, and not cease. O Lord my God, I will give thanks unto thee for evermore.  
Well she is gone, and now behold her seat is empty, and her grave is full: and me thinks for the present, we feel her want on earth, whom God hath found in Heaven. Our prayers less powerful: our preaching less precious: and our Psalms less melodious, on her behalf. For you all know, that there she sat, and there she sung, there she read, and there she prayed, there she heard the word, there she received the Sacraments, there lately she lived, and there now she is dead: therefore may I say with the Prophet, All flesh is grass, and 
Isai. 40. 6.  all the grace thereof as the flower of the field: But comfort yourselves in hope of a joyful resurrection; as also in respect of her holy life, blessed end, and most happy state in glory: and sith she is gone, let it be remembered as a sacrament of her rest, that she went upon a day of rest, one of the chiefest of Sabbaoths, and high feast of Pentecost: even than that she should ascend, when the holy Ghost did descend, by which spirit, she was sealed up to the day of redemption, 
Ephes. 4. 30.   
Worshipfully was she descended; but most honourably (may I now say) is she ascended: yet behold, the husband mourneth for that he hath lost a wife: the mother mourneth for that she hath lost a daughter: the brother mourneth for that he hath lost a sister: which is (me thinks) not much unlike the mourning of Hadadrimmon in the 
Zach. 12. 11.  valley of Megiddo. And yet this is not all; for we Preachers may mourn most, for that we have lost an auditor; who heard with reverence, felt with passion, and followed with perseverance. But beloved, what we have lost, heaven hath found, and the holy Angels rejoice at the gain: in the mean time the Lord of Heaven, supply the want upon earth, and increase the number of faithful professors. In Sionis gaudium & Anglo-Papistarum luctum. Amen, Amen.  
FINIS.   

A BRIEF DISCOURSE OF THE CHRISTIAN LIFE and death, of Mistress Katherine Brettergh, late wife of Master William Brettergh of Bretterghoult, in the County of Lancaster Gentleman; who departed this world the last of May. 1601.  
With the manner of a bitter conflict she had with Satan, and blessed conquest by Christ before her death, to the great glory of God, and comfort of all beholders.  Micha. 7. 8. Reiouce not against me, O mine enemies: though I fall, I shall rise again: And when I sit in darkness, the Lord shall be a lig●● unto me. Psalm. 37. 37. Mark the upright man, and behold the just: for the end of that man is peace. 
LONDON Imprinted by Felix Kyngston. 1602.   

TO THE CHRISTIAN Reader, grace and peace in jesus Christ.  
WHen Achimaaz the son of Zadoc requested that he might be the messenger to bring David word of Absoloms death, joab would not suffer him: Thou shalt 
2. Sam 18. 19 20.  not (saith he) be the messenger to day, but thou shalt carry news another time, but to day thou shalt carry none; for the King's son is dead. He knew David's affection was such, that the news of his child's death would be most heavy to him, and the messenger himself not welcome for his message sake.  
This is all our infirmity, no tidings more grievous to us then when we hear of the death of those whom we love. The Parent bewails his Child, the Husband his Wife, the Friend laments the death of his Friend, and we think it the loss of another friend to depart with this our grief. jacob mourned for joseph his son, that he would not be comforted of a long 
Gen. 37 35.  season, but thought he would weep for him as long as he lived When the Amalekites had 
1. Sam. 30. 4.  burned Ziklag, and led away captive the men's wives and their children, David and his company wept, till they could weep no more. When Lazarus dread, his sisters Martha and 
john. 11. 19  Mary were much discomforted for him. G●egory Nazianzen reports, that when Basil the 
moaned. in Basil.  great died, even the wisest men in the city strove to exceed one another in weeping and complaining for his death: And as for myself (saith he) now I am bereaved of the fellowship of such a man, what shall I do but either die, or live in misery? Which way shall I turn me? What shall I do? What counsel shall I take, now I have lost him that was my comfort? So heavy a thing we see it is to be severed for a time from those that are dear unto us. One only thing there is, which is able in this case much to temper our affections; when we see our friend to die in the Lord; that is, in comfort of conscience, & assurance of salvation through Christ. And this his comfort he expresseth outwardly unto us, by performing those duties which are required of a man when he dies, and so he makes a joyful and a holy end. When our friend departeth this life in this manner, we have just cause to take his death the more comfortably. And thus it pleaseth God many times to stir up some (especially such as in their life time have a care to pursue Religion, and to keep themselves vndesiled of the world) at their death to express wonderful comfort of spirit, and to show forth such fruit of Religion, that we wonder at it, and acknowledge the extraordinary work of God's spirit in them. They wrestle against temptations, they confess their faith, feel the assurance of their salvation, condemn their sins, exhort the beholders, praise God, sing Psalms, wish to die, that in their death they are better Christians then ever they were in their life.  
This blessed departure God gives to many, for divers good purposes. 1. That the world may know that peace is the end of the just, and comfort in death is the portion of the righteous. 2. That his eternal truth in our holy profession may appear to be able to comfort us, not only in our life, but in our death also, when all other comforts forsake us. 3. That our enemies may see our faith is not in vain. 4. That the weak by their example may be encouraged to a holy life, when they see it bring with it so happy a death, and that they may be strengthened against the fear of death, seeing it is always comfortable to those that lead a godly life. 5. and finally, that the friends of the departed, by their heavenvly departure, may be admonished not to mourn so much for their death, as to rejoice for their life, and to thank God, that ever it was their lot, in any degree, to be joined or matched with so blessed servants of God.  
This Gentlewoman, Mistress Katherine Brettergh was one of this number: her life, as long as God continued it, was dear to those among whom she was, as the life of a friend might be. Her husband, friends, kinsfolks, brethren, sisters, and all the godly that knew her, enjoyed a great blessing of God of her: and her death (no doubt) was grievous to her husband, as the death of a virtuous yoke-fellow. And if worldly affection would have holpen it, it was the same in him that David's was to Absolom his son, when he mourned for his death: O my son Absolom, my son, my son Absolom; 
2. Sam. 18. 33.  would to God I had died for thee, o Absolom my son, my son! But sure her death was such, her behaviour in her sickness so religious, her heart so possessed with comfort, her mouth so filled with the praises of God, her spirit so strengthened against the fear of death, her conquest so happy over her infirmities▪ that such as loved her most have greatest cause to rejoice in her death, and by seeing the wonderful work of God in her, to learn to renounce their own affections.  
This is the thing I thought with profit might be presented to the view of others also that knew her not: for when I had for my own private use and the use of my friends faithfully collected (out of the fresh memories of those that were present, and eye-witnesses as well as myself) and set down the manner of her sickness and death: I considered that the knowledge thereof could not but be welcome to all those that desire to die the death of the righteous. And so the same causes that moved me to collect it, gave me also occasion to publish it. I remembered the saying of one, That it is great piety to set forth the 
Nazianz. Monod. Basi● ij.  virtues of the departed, if they have excelled therein; yea it is a means to increase grace in ourselves. I thought so great mercy of God showed to one among us, ought not to be forgotten, but should remain to us & our children an example, to teach us how good God is to them that love him, and to assure us that he will never forsake us; but, in like manner as he did her, help and comfort us, when we shall by death be called unto him. I considered the ungodly and uncharitable tongues of the Papists abiding in our country, who, since her death, have not ceased to give it out that she died despairing, and by her comfortless end▪ showed that she professed a comfortless Religion. Wherein they bewray their malice & madness, and show themselves of what generation they are, even a people (as the Prophet jeremy saith) which bend 
jere. 9 3.  their tongues like bows for lies: and (as David saith) make ready their arrows to 
Psal. 11. 2.  shoot at them which are upright in heart. And lastly, when I remembered the censure given by our Saviour Christ of the woman, that poured costly ointment on his head, a little before 
Matth. 26. 7. ●. 9 10. 11. 12. 13.  his Passion, though some of his Disciples unjustly blamed her for the same, saying, What needed this waist? yet he himself did not only excuse her for that fact, saying, she did it to bury him: but also commanded that wheresoever the Gospel should be preached throughout the world, there also that which she had done should be spoken of, for a memorial of her. Even so, seeing this virtuous Gentlewoman hath been unjustly accused, by some popish persons, I thought it sit, that she should not only be justly excused, and cleared from their false and slanderous reports: but also that a true history of her holy life, and christian death, should be annexed to those learned Sermons which were preached at her Funeral, by two godly Preachers, and are now published in print, that where soever they going before as the Gospel preached; there also this brief history may follow after, to be seen and read for a memorial of her.  
These reasons moved me both to collect and publish this treatise, the doing whereof I trust, as it will be acceptable to many, so can it be hurtful to none, unless possible it be to the kingdom of darkness. If there be any unsatisfied, and yet desire any other reasons, I tell them further, it is to bury her, and the last balm that ever I can power upon her head: it is my farewell, and the last duty which I can perform unto her; and therefore I hope both excusable in me, and also profitable to others, because many things here spoken of her deserve imitation. And this I assure the Reader, that howsoever I may sometimes miss the for me of words which possibly the Gentlewoman used in her speech; yet have I faithfully set down the substance of the matter, and for the most part also faithfully related the words themselves, and reported nothing but that which is most true, and testified by persons of good and honest report, as they are named in the margin: out of whose fresh memories the substance of that which I publish was presently set down. This I humbly desire thee, good Christian Reader, to accept. I had no other odours wherewith to imbalm her, I am but the penman, the thing itself was her own, wrought in her by God's spirit: and therefore not costly to me, though more comfortable to me, and all that heard it, than I can now express: and I doubt not, but it shall yield thee also the same comfort, and give thee occasion both to praise God, and imitate her well-doing, which the Lord grant.  
Amen.   

A Postscript to Papists.  
PEace and truth to as many of you as pertain to God.) I am moved in conscience to deal with you, by this manner of writing, because of the false and slanderous reports which (I hear) some of your faction have blazed and divulged abroad, concerning the death of Mistress Katherine Brettergh, a Christian Gentlewoman, whose life indeed was holy, and death most comfortable.  
It is no novelty, or new thing, to hear a lie from a Papist, but rather a principle of your religion: Therefore if you plead antiquity, as a mark infallible to know your Church by, for that point take't you: you have it from the Devil your father by 
job. 8. 44.  tradition diabolical, holding the same still in these succeeding ages so succinctly, that (for aught I know) you will not leave it, till you be shut forth of the heavenly jerusalem, and cast into Tophet, which is prepared 
Revel. 22. ●5  of old for liars and enchanters.  
Yet it pities me to think of some of your poor silly seduced souls, how simple they be in God's causes (and yet malicious) for the most of my popish neighbours (what others be I know not) fly but a very low pitch, being people altogether void of learning, wit, and civility. The furthest drift of their religion, is to say, the Pope is a good man: to say, it is safest to do in religion as most do: to thump hard their breasts when they pray: to cross them when they meet a Protestant: and to spit out when they name the Devil: to gallop over a Pater noster, or Lady's Psalter upon their beads: and to say, it was a good world when Mass was up, for then all things were cheap: finally, some of them will say, I believe as my father believed (God have mercy on his sweet soul) and I hope to go to him when I die). This is the very length, broadth, and depth of most part of Popery where I dwell: every one can reach this mark, and few can go beyond it.  
Another opinion of these sottish people, is to say: If a man die like a lamb, and pass out of the world like a bird in a shell, he is certainly saved, although neither holiness were in his life, nor God in his mouth; grace in heart, nor yet repentance, faith, or feeling at his death. Such blockish ends, a reverend man doth count fearful, saying, such men 
Master Greenhom in his Sermon of humility.  (excepting their featherbeds and pillows) die liker beasts, than Christians. Again, if the violence of any disease stir up impatience in a mum at his death, strait say our country-Papists, there is a judgement of God, serving either to discover an hypocrite, or plague a wicked man (especially, if they protest the truth of jesus Christ, as this Gentlewoman did) than they cry, and shout; see the effect of this religion, see the end of these men: where 
Master Perkin● in his ●● cause of ●●●ng wed.  as indeed the truth is far otherwise, as a learned writer doth notably determine.  
It seemeth you Papists, or who else so ever do judge thus, are little acquainted with Scripturos▪ nor yet were ever of Salomon's mind▪ who speaking of outward things happening to man, doth say, The same condition 
Eccle. 9 1.  is to the just, and to the wicked, both one to the pure and polluted. David saw the wicked without bands in their death, noit●er were 
Psal. 73. 4. 5.  they troubled like other men, and yet were they ropnobates, and the children of Satan. But if you Bapists had David's spirit (which the Devil would not that you had, for David's kingdom) you would judge more charitably of Christians deaths (especially such whose lives were holy) notwithstanding any outward accident that might happen: at the least you ought rather to mourn, and conceal it, then to laugh and deride▪ the same: for when Saul was dead 
1. Sam. 31. 4. 5.  in mount Gilboa, who was a notorious wicked man, and his death fearful indeed, for he killed himself, what did David? rejoice, or lament? Though Saul in his life time was always his deadly enemy, yet mourned he and wept for Saul and jonathan, saying, Tell it not in Gath, nor publish it 
2. Sam. 1. 17. 18. 19 20.  in the streets of Askelon, lest the daughters of the Philistims rejoice, and the uncircumcised triumph. This did David, which was a man after Gods own heart, though you (as it should seem) rather delight to solace yourselves with the falls and infirmities of God's children, than once to be touched as feeling members of one body, with an inward sighing, and sorrow for the same.  
But now touching the death of this Gentlewoman, whereat some of your Romish faction have bragged, as though an oracle had come from heaven to prove you Catholics, and us Heretics: Blessed be God, and our Lord jesus Christ, the Devil and you are all deceived, and God, even our mighty jehovah, hath you in derision, 
Psal. 2. 4.  and shall laugh you to scorn, who hath not only frustrate your fond expectations, but made your folly manifest to all men. This Gentlewoman's life being more holy, and her death more comfortable, then possibly any of yours can be, so long as you continue Papists. The truth whereof, I have compendiously set forth in this present treatise following, as will be testified by persons of honester note and condition, than any of your generation. And thus for this time I end, praying God to forgive you your sins, because you know not what you do, and to open your eyes, that you may see your errors, and come out of Babylon.  
Amen.   

That by some taste of the truth of that which befell the undoubted child of God Mistress Katherine Brettergh, in the time of her sickness near before, and at the instant of her death, the mouth of the slanderer (which was soon opened) might be some deal stopped; the expectation of the godly in part satisfied, and prejudice in all happily suspended; one both an eye and earwitness thereof, caused these few lines, as an Epitaph, to be fixed nigh her Hearse.  

Id est.  
Katherine, quia Christi sanguine mundata, igneaque te●tationum exploratione 
jun. 3. 1601. sepult. trices. primo Maij cum dormivisset.  purgata; Mundis, eodemqus modo purgandis omnibus, tum quae passa est tum etiam eorundem exitum testatissim. cupit.  

TRue it is I strone: But 'twas against mine enemy.  
Strongly I struggled; It was my strongest adversary.  
Strongly, not in myself, but in my ever-helper strong:  
Strongly; alas weak woman weakly strong:  
Strongly, though faintly▪ which was flesh's infirmity:  
Strongly, and doubtfully, through my foes lying subtlety:  
Strangely (I grant) till strength itself in weakness was s●e●● strong.  
And Saviour mine did in the battles throng,  
Plainly display his banner-booke in open field:  
Which seen, mine adversaries all, 'gan shrink, fall, yield:  
So Christ the victor searching the spoil, taking his prey,  
Me found for him, took to him: So I past from you away.  
Witness hereof my often'pplied faith's confessions:  
Witness my prayers, plaints, tearful eyes, heart yearning meditations:  
Witness my sweat, strong trembling, thirst, my binning ●ca●e,  
Peace, joy, passage; & all hearts that present then with mine did beat.  
But be all silent: One for me the truth will tell:  
My witness, now, in heaven, with whom I crowned dwell.  
And learn by me, with God and's word your childhood to acquaint,  
Then aged, finally (though haps at times) you shall not saint.   Si non testantis side, Monentis charitate Moveamini.  

An●iphonic●s eidem.  

IT's not unlike (Christ's dea●e) such conflict you endured:  
The members must be like the head, we are assured.  
'T was not amiss, you did so fierce hot fiery trial bide:  
To have pure gold, some seven times is tried.  
It were unmeet the servants better than their Lord should find:  
The Captain pass the pikes, the soldiers stay behind:  
'T is meet, for whom Christ drank off all that bitter cup,  
They of the same with him a little dram should sup.  
And though your life, your birth, your virtuous education,  
Your holy course in Reading, Prayer, Meditation;  
Meekness, patience, pity, and religious chastity,  
Both in your married state, and free virginity,  
Did worthily import you were the same  
You did profess, and as did sound your 
* Kathe●n.  name:  
Yet that your death proved clearer seven fold,  
You t'he Christ's member, servant, soldier, and gold.    

Noutheticon.  

Learn all by this and others more just Abraham's breed,  
Borne in the Church, nursed of her breasts, begotten of immortal se●d.  
Learn you that stand, have peace, feel joy, see light,  
Partake God's spirit, tasting his grace and heavenly gift,  
The time may come that you may fall, war rise, & peace seem strange,  
You joy with anguish, light for death's shadow may exchange▪  
Satan may buffer, God's spirit drive you to the wilderness,  
The book mouth sweetening, be to your bellies bitterness.   

Learn ye that in these heavy changing be;  
God changeth never, never do his graces die,  
Grace's fountain runneth ever, it floweth abundantly:  
We do not always thirst, seld called come: oft drink we sparingly.   

Learn you that in these blessed feelings have no p●●t▪  
Nor of the bitter change feel the smart▪  
Your wretched state, who living are as dead withouten sense,  
Who dead shall ever live tormented▪ going hence.  
Learn all, judge not before the time: happy and blessed is he,  
Who of the silly humbled poor doth judge advisedly.   
Edw. Aspinwall.   


Katherine.  
Pura: Christo qu●●● purgata.  
Vita, Christo praparata.  
Morte, Christo dedicata.  
Coelis, Christo coni●gata.   
W. F.    

The holy life and Christian death, of Mistress Katherine Brettergh.  
THis Gentlewoman was borne in Cheshyre, the daughter of john Bruen of Bruenstapleford Esquire, well descended, and of an ancient house. Her education before her marriage was such, as became the profession of the Gospel, in godliness and purity of life and Religion, and well beseemed the house where she was brought up. The 
Stapleford.  Scriptures she knew from a child, and by reading thereof, gained such knowledge, that she was able readily to apply them when occasion was offered, as we may see at the time of her death, and that so fitly, and effectually, that she seemed to have made them her daily meditation. For the things of this world she was moderate, and sober, and by her Christian life and death, she might teach many Gentlewomen, how vain the pleasures and fashions of this world are, and how far unable to bring that peace to a distressed heart, that the embracing of true Religion can.  
She used not to gad abroad with wandering Dinah, to dancing greene's, markets, 
Gen. 34. 1. 1. Sam. 1. 9 12.  or public assemblies; but rather with Hannah did choose to tread upon the dust of the sanctuary, and walk in the ways of Zion; yea, with David rather to be a door keeper in 
Psal. 84. 10.  the house of God, then to have society with the wicked, or to dwell in the tents and Tabernacles of the ungodly. The Sabbaoth day was always dear and welcome to her, what time she would not be without the word preached, though many times she went far for it. Her delight was still to consecrate it glorious to the Lord. And as it is said of josiah, 
2. King. 22. 19  his heart melted when he heard the law; so may it be said of her, her heart was so tender, and full of compassion, that oftentimes she was seen to hear Sermons, read, pray, and meditate with tears.  
She made conscience of all sin; yea, of the least sin, such as worldlings count no sin: she never used to swear o'th' great nor small; nor yet to abuse her tongue with vain or unseemly speeches; no not so much as a iest-lye, or immodest word; neither durst she name the name of God, or take his titles in her mouth, without great reverence. In private speech where she might speak with profit, she did it so well, that her speeches might have been delivered by a stronger vessel than herself: her words being so well seasoned, and proceeding from such a sanctified heart, did always minister grace to the hearers.  
To read, to pray, to sing, to meditate, 
Psal. 16. 3.  was her daily exercise; and her chiefest delight was in the holy society of the Saints upon earth (which I say not for any cause, but only to show the fountain from whence her godly end flowed, and that the world may see some there be, which choose rather to be joined with the people of God, then to enjoy the pleasures of sin for a season; and 
Heb. 11. 25.  these I doubt not have chosen the better part.) Finally, the precepts of the Lord were precious unto her, for from her childhood she feared God and walked before him: both knowledge and sanctification did join in her, the fruits & effects whereof did appear in her life, and was seen at her death, to the glory of God, and comfort of all beholders.  
She was not like the simple Popish women of our days, which are ever learning, 
2. Tim. 3. 6. 7.  and never able to come to the knowledge of the truth; but rather like the noble men and women of Ber●a, which received the word 
Acts. 17. 11. 12.  of God with readiness, and were able to discern of Paul and Silas preaching. But why do I speak of Popish women, whose understandings are darker than the darkness of Egypt? Let us come and examine many other which seem to detest Popery, and ask them a reason of their faith; they can tell you a tale of their ruffs, and their pride, and their vanity; but for Religion, it is the least thing they regard, or seek to know: which I speak not so much to solace myself in the sins and simplicity of others, as earnestly desiring all Gentlewomen, that either knew this holy saint of God, or hereafter shall hear of her, instead of your glasses at home, wherein you prick and prune, and pin yourselves, to look into this glass before your eyes, that so her life, and death, may be an example for you to follow.  
When she was about twenty years old, (by the consent of herself, & her friends) she was married to a young Lancashire Gentleman, Master William Brettergh of Bretterghoult near Liverpoole: one that likewise embraced Religion sincerely, and for the same endured many grievances at the hands of Papists.  
Two years and more she lived after she 
Anna Brettergh.  was married, and had issue only one daughter: during which time, this couple lived together in such mutual joy and comfort, as well beseemed the children of God, which make profession of his truth. And although this Gentlewoman came from the habitations of Abraham, to dwell in 
Psal. 120. 5.  Sodom, amidst the tents of Kedar, that is to say, among inhuman bands of brutish Papists, enduring many temporal grievancos from them; yet her knowledge, patie●n●●▪ mild inclination, and constancy for the truth was such, as that her husband was farther builded up in Religion by her means, and his face daily more and more hardened against the devil, and all his plagu●● agents; the Popish Recusants, Church P●pists, profane Atheists, and carnal Protestants▪ which swarmed together like Hornets in those parts.  
It is not unknown to Lancashire, what horses and cattle of her husbands were killed upon his grounds in the night, most barbarously at two several times by Seminary Priests (no question) and Recusants that lurked thereabouts. And what a loss and hindrance it was unto him, being all the stock he had on his grounds to any purpose▪ This fell out not long after she was married to him; yet this was so far from displaying her, or working such passion▪ in her, as are common to her sex, that she rather 
* john Wrightint●n Esquire. Richard Orme. Ralph Heaton etc. and many more.  rejoiced, then sorrowed; turning it into matter of praising God, and submitting herself to his good providence. Oft she would have 〈…〉▪ It is good that such things be▪ but w●● be to them that do them. It is good in God, there by to chasten his children, and prevent some sin, which he saw us like to fall into. It is good in respect of God's Church; that the weak may be confirmed in the truth, and that Papistry may be disgraced, when the world shall see such wickedness flow from it. It is good in God, that so the wicked may be without excuse at the day, of judgement, when their conscience shall tell them▪ that howsoever God suffers them to do such villainy for some just cause known to himself; yet they commit it only of malice and revenge. Oftentimes also in these vexations, she would have said; the mercies of God are infinite▪ who doth not only by his word; but also by his justice, make us fit for his kingdom. Little do our enemies know▪ what good by these things they do unto us, and what wrack they bring to their own kingdom, while they set forth the wickedness thereof. Many times she would pray that God would forgive them, which had done them this hurt, and send them repentance: and she would call upon her husband, that he would do the like, and bless them that cursed him. And for 
Matth. 5. 44.  fear least her husband should fail in that point through infirmity and weakness, as it is said of job, who offered sacrifice for his 
job. 1. 5.  sons, lest peradventure they should sin, and blaspheme God in their hearts: so she never failed, but daily prayed unto the Lord to sanctific her husband's thoughts, and direct his heart aright, only to seek God's glory, without either desire of revenge, or satisfying his own affections. So humble was her spirit, so careful to avoid and prevent sin, both in herself and others; and so mild of nature, that as jacob with his mildness 
Gen. 33. 3. 4.  softened the malicious heart of Esau his brother: and David by his kindness in the cave, changed the fury of Saul, into 
●. S●●. 24. 17. 18.  weeping and confessing that David was more righteous than he●so she by her meekness, humility, and unspotted carriage in the world, forced some of the adversaries to Religion, to speak well of her.  
For her life, she was well reported of all that knew her. Pitiful and bountiful was she to the poor, and slacked no opportunity to do good wherein she could; but constantly held her course, and kept her times of praying, reading, and meditating, (wherein she had plentiful gifts) and continually used the same at such times as were fitting for her state, sex, and calling. At the exercises of Religion, as prayer and instruction in her family, she would not be wanting: besides private prayer, and meditation which she omitted not but used daily, both in her chamber, as also abroad secretly and solitarily in the orchard, garden, or fields, as Isaac's manner was. In reading the 
Gen. 24. 63.  Scriptures she used evermore to task herself, eight chapters a day at the least, and for the time which she saw evil or idly spent, without doing some good, she used to call the time of temptation. Many times also she would read some godly writer, or expositor of Scripture, or in the book of Martyrs; and was seen to weep most bitterly, when either she had read of that which touched her affections near, or of the cruel matyrdome, which the dear children of God were put unto, by the cruel and wicked tyrants of former dai●s.  
For Popery, she sa● it ●o gross and foolish, 
Exod. 23. ●3 Psal. 16. ●. ●●●es. ●. 3. judges. 6. 3● 3●. ●●●lus 4. 25 28.  that she would not one name it, except it were to argue against ●●, but never for it: so zealous was she of God's glory, and loved the truth so entirely, that she would not once open her mouth to plead for Baal.  
Sin above all things was hateful unto her, for there at she would have grieved, as well when she had seen it in others, as in herself. O 〈…〉 or two examples I cannot omit, wherein she bewrayed a worthy spirit, sanctified by the spirit of God, and prepared for all the assaults of Satan. On a time, as her husband and she were riding toward the Church, he was angry with his man: Alas husband (quoth she)! fear your heart is not right towards God, that can b● thus angry for a trifle: And weeping she said further▪ you must pray against this your affection▪ and always be sure your anger be of God, 〈…〉 else how dare you appear this day before his minister? And offer up your prayers in the public congregation of the saints of God? Another time, a tenant of her husbands, being behind with his rent, she desired him to bear yet with him a quarter of a year, which he did: and when the man brought his money, with tears she said to her husband: I fear you do not well to take it of him, though it be your right▪ for I doubt he is not well able to pay it, and then you oppress the poor. So great a compassion had she of other men's wants, that all things being duly considered, and rightly weighed, me thinks I may say of her, as Paul said of Timothy, 
Phil. 2. 20.  I know none like minded.  
Thus after she was married, she continued in the things she had learned, and held her profession with such sincerity, that the common enemies to our religion (the very Papists) had nothing to say against her, but confessed her life was unreproovable. And as for the godly that knew her, they always acknowledged that modesty, and virtuous carriage in her, joined with knowledge and practice of all the duties of religion, that they had just cause to report of her, as of a sound and faithful professor of the Gospel.  
Two years, and something more she lived with her husband, till about Whit●ontide, it pleased God to send her that sickness whereof on Whitsunday 1601▪ she died. 
A●●● Dom. 1●●1.   
Her sickness took her in the manner of a hot burning Ague, which made her according to the nature of such diseases, now and then! to talk somewhat idly, and through the tempters subtlety, which abused the infirmity of her body to that end, as he oftentimes useth to do in many, from idle words, to descend into a heavy conflict, with the infirmity of her own spirit; from the which, yet the Lord presently and wonderfully delivered her, giving so joyful an issue to the temptation, that she might well use the words of the Prophet, as afterwards she did, For a moment O Lord thou didst hide thy face from me, for a little 
●●●●. 54. 8.  season, but with everlasting mercy thou hadst compassion on me. On Saturday seven-night 
May. 23.  before Whitsunday, what time she sickened, she began to feel some little infirmity and weakness of faith, more than she had wont to show, but she soon overcame it. On 
May. 25.  Monday night it increased upon her, and the assault of the enemy began to be sharp, and so continued till the next day at afternoon; what time God delivered her, and sent her peace, and comfort of conscience, and so increased the same in her continually till she died. The manner of her affliction was this.  
First, the severity of God's justice, and 
M William Brettergh.  the greatness of her sins began to come into her mind, which much afflicted her, 
M William Fox. M. Edward Aspinwall. M. john Brettergh. Mistress Maud Brettergh.  and she would often speak of it. Then she accused herself of pride, that she had delighted too much in herself, and her beauty. Afterwards she thought she had no faith, but was full of hypocrisy, and had not embraced religion so earnestly, nor glorified God so worthily (especially with 
Mistress Scholastica Fox.  her tongue, which oft she repeated) nor loved him so sincerely, as she ought to have done. Sometime she would ●ast her Bible 
William Woodward.  from her, and say: It was indeed the book of life, but she had read the same unprofitably, 
Elizabeth chaloner.  and therefore feared it was become to her the book of death. Sometime she would say her sins had made her, a pray to Satan; a spectacle to the world; a disgrace to religion; and a shame to her husband, kindred, and all true Christians: and here she would weep bitterly. Sometime the original corruption wherein she was borne, troubled her, and the sins of her parents, and the common parents of all, the eaters of the forbidden fruit: as if that had made her unworthy of God, and were then laid to her charge. Many times she accused herself of impatience, bewailing the want of feeling God's spirit, and making doubt of her election, and such like infirmities. She wished, that she had never been borne, or that she had been made any other creature, rather than a woman. She cried out oftentimes, Woe, woe, woe, etc. a weak, a woeful, a wretched, a forsaken woman, and such like pitiful complaints against herself, with tears continually trickling from her eyes. She complained of grievous thirst, such as all the water in the sea could not quench (and yet when drink was given her, sometimes refused it, sometimes took a very little of it): Sweat burst out upon her exceedingly, and sometime her body burned extremely. So it seemed the sorrows of death hemmed her in, and the griefs of hell laid hold upon her. Sometimes she was very dull in prayer, and once when she should have said, Lead us not into temptation, she made a stop, saying, I may not pray; I may not pray (being interrupted, as she said, by Satan) & so showed much discomfort: howbeit she was not left till she could both pray, and make confession of her faith with special application to herself. Besides these fiery darts of Satan, she was once or twice troubled with vain speeches, as of her child, the kill of her husband's cattle, that she thought she saw a fire by her, etc. But every one saw that these things proceeded of weakness, emptiness of her head, and want of sleep, which her disease would not afford her.  
These fits though they were for the time grievous to herself, and uncomfortable to her friends: yet were they neither long nor continual, but in the very midst of them, would she oftentimes give testimony of her faith, striving and fight against her temptations. Many times when the standers by judged her afflictions at the sharpest, would she call upon God, lifting up her eyes and hands to heaven, and desire him to give her strength against her temptations. Many times with a cheerful countenance she would desire those that were by not to faint, or give her over, but constantly to pray, and help her against the tempter. Once in the midst of her temptation, being demanded by Master William Fox▪ whether she did believe the promises 
W. Fox.  of God, nor no? and whether she could pray? she answered: O that I could▪ I would willingly, but he will not let me. Lord I believe, help my 
Mark. 9 24  unbelief: which she pronounced with a still low voice. And when he replied, that if she had a desire to pray and believe, she did pray and believe, and that so effectually, that hell gates should not overcome her, according to that of the Apostle; God 
2. Cor. 8 12.  accepteth it according to that a man hath, not according to that a man hath not: she was much comforted thereby.  
Once after a great conflict with Satan, 
●●. Bretterg●.  she said: Satan reason not with me, I am but a weak woman, if thou have any thing to say, say it to my Christ; he is my advocate, my strength, and my redeemer, and he shall plead for me. Sometimes when she was abducted with the accusation of her sins, and want of feeling God's mercy, she would with many a pitiful ●ob and much weeping, pray to the 
john Bretterg●.  Lord jesus Christ to help and comfort her, a poor, woeful, distressed woman, and request others to pray for her. And when she was moved to make confession of her ●ath, she 
Ed. Aspinwall.  would do it oftentimes, saying the Apostles Creed, and concluding the same with words of application to herself: I believe the remission of (my) sins, the resurrection of (my) body, and eternal life (to me) Amen. And having done, she would pray God to confirm her in that saith, ever concluding with the Lords prayer, as devoutly and reverently as any that were present. A Christian friend, who by his daily attendance 
William UUoodward.  on her, discharged the duty of a faithful Christian, standing by told her, that no temptation had befallen her, but that which appertained to the child of God, and that God is faithful and true, and had promised to give an issue with the temptation: whereat she expressed great comfort.  
Master Edward aspinwall, a faithful professor of the truth, and a true Israelite, was much with her in the time of her sickness, and ministered much heavenly instruction unto her, and comforted her at all times with apt places of scripture, meeting with her temptations: and so put the sword of the spirit into her hand. He propounded to her the most plentiful comforts of God unto his Church, in the 40. 41. 42. and 43. 
Isai. 40. 1. 2. 28. 29. 30 31. Isai. 41. 8. 9 10 13. 14. 17. 18. Isai. 42. 1. 2. 3. 4 5. 6. 7. 8. 13. 14. 15. 16 Isai. 43. 1. 2. 5 25. Math. 11. 28.  Chapters of Isaiah, uttered in such speeches & phrases, as might most fitly answer her discomforts. Also he directed her to consider the Passion and Prayer of our Saviour Christ, for all his, john 17. Math 26. Luke 22. 23. But specially did he often inculcate that sweet invitation of our Saviour: Come unto me all you that travel & be heavy laden, I will ease you. But the difficulty she had sometimes to apply these generals unto her own soul in particular, made the case more full of anguish to herself, and fearful and lamentable to the standers by: Albeit she acknowledged God's majesty, mercy, faithfulness, and truth; yet still complained she of her own weakness, and unworthiness, and could hardly appropriate each thing to herself.  
To help her somewhat herein (for properly otherwise, it is the peculiar work of the holy spirit of God, to persuade the heart and soul of her particular interest in these general promises) she was told that the Almighty, who was merciful, as she had proved, and faithful as she confessed; intended all these mercies to as many as he did call and make promise to. And that he called her she must needs confess, both because that then she not only herself read, but heard others read those blessed words of God unto her: and also for that in former times, she had been touched with the love of God, and that his truth: and had well profited in the detestation of sin, and imitation of her Saviour in a holy life. And for the proof thereof, she was wished to remember in former times her Baptism, her frequenting of Sermons, and often receiving the most comfortable repast of the holy Communion, her daily, and almost continual exercise of reading, meditating, and praying, etc. Also he assured her, that neither the present agony she was in, nor the speeches then in that distress, tending to the signification of despair, extorted from her, were any just causes, why either she, or any that heard her, should judge fearfully of her, because all might see the fault was not in her will, as appeared by her prayers, confessions, plaints, sighs, tears, and groans to God for mercy, and full assurance in the blood of Christ; but in her judgement, not able at that time to discern the ways of the Almighty: And therein (he told her) she was made conformable, not only to many the holy Saints of God, job, jeremy, David, and others more, but also to her head, our Lord and Saviour Christ jesus, of whom we read, that some have cursed the day of their 
job. 3. 1. etc. I●●e. 20 14. job. 6. 4 8. 9 job. ●●. 9 I●m●n●. 3. etc.  birth, and called for their end, and darkness to cover them: They have been as men without hope and swallowed up in despair: They have cried how the wrath of God hath torn them, and the terrors of the almighty have fought against them: They have had no peace in their 
Psal. 6. 3.  souls, nor comfort in their consciences, their prayers have been shut from God, their sins have been terrible unto them, crying that their 
Psal. 38. 4. etc.  iniquities had gone over their heads, and were a burden too hea●●e for them to hear: And they 
.  have thought themselves ●●●●●●les of shame and reproach, and ●s monsterr v 〈…〉▪ They were grieu●d for the sinnes of their 〈…〉 and complained that they ●ere 〈…〉, and most miserable and wretched ●n the world; yet for all this were they still the d 〈…〉 ildrens of God, as you ●●● this day. Nay (saith he) I pray you consider, what torment's God inflicted upon his dear Son on the Cross▪ did he not cry out, My God my 
Matth. 27. 46. Matt. 26. 38 Hebr. 5. 7.  God, why hast thou forsaken me? He complained, that his soul was hea●y unto death; yet was he heard in that which he feared, & God delivered him. After this, he read unto her the 22. Psalm, wherein David complained partly of his own, but principally of the most bitter anguiths which our Saviour Christ endured, and suffered in body and soul, putting her in mind, that her case was not so bad as David's, nor much unlike our saviours, who endured all that, and more for her; & therefore she had no cause to fear, seeing Christ had obtained victory, and would undoubtedly be with her, deliver her, & eternally glorify her with himself for evermore; and so continually he propounded to her such comfortable places of scripture as might meet with her infirmities. This greatly refreshed her, and gave her occasion many times to call upon God, for increase of grace, and deliverance from her grievous temptations: The which God of his accustomed goodness vouchsafed, on Tuesday, about three a clock in the 
●●aij. 26.  afternoon, what time she felt herself in very good measure delivered from all her former fears and afflictions. But on Saturday next after, which was the day before her death, she was wholly released, and filled with such inward comfort, that it greatly affected us that saw it.  
This is the sum of that temptation which she had, wherein what can any man see that might give just occasion to report our religion comfortless, or the Gentlewoman died despairing? This we are sure of, that to be without temptation is the greatest temptation: as also, that nothing befell her, which hath not befallen the holiest of the children of God. And she that considered her own corruption, which how great it is in the best of God's Saints, I need not say, and bethought herself of the punishment due thereto, if God in justice should reward her; no marvel if she broke out sometime into heavy complaints. I make no question it was the work of God in her, to suffer Satan to accuse her, and afflict her for her sins, that so she might the better see them, and consider the heinousness of them, and before her departure repent her of them, and betake her wholly to Christ for the saving of her soul. And if it pleased God thus to make her possess her sins before she died, let those which never yet knew the weight of their sins, be wise in time, and remember that he shall never have his sin forgiven, which first or last doth not undergo a holy despair for it, and acknowledge nothing to remain in himself, but matter of judgement and condemnation: and comfort and eternal life to flow alone from jesus Christ.  
And as for those, which have learned to scoff at the terrors of God's children, & to censure such, as a●e at sometimes cast down with feeling the anger of God against sin, let them consider the blessed ●s●ue that God gave to the troubles of this Gentlewoman, and let them acknowledge his work in her. And if they will not do this, but proceed to traduce the dead, then let them call to mind, those of the Popish crew, and persons of greater note among them, than this Gentlewoman was, which have died most fearfully indeed. Cardinal Sadelot, 
For, Acts and Mon. pag. 190● 61 pag. 1908.  jacobus Latomus the Divinity Reader at L●u●●ne▪ Ho●me●ler the Friar, Guardacus, Bo●elius, Crescent●●● the Cardinal, Stephen Gardiner Bishop of Winchester, and divers the bloody persecutors in Queen Mary's time, and some of the Popes themselves, as namely, 
* ●ran●●● the 〈…〉 of the ●●● popish person's 〈…〉 down certain examples of the ●●sui●● to this purpose.  Pope Sixtus Quintus of late years: all which died most fearfully & miserably, and showed manifest signs at their death, that their popish superstition was the condemnation of their souls. And if they will judge of my religion by my death, let them acknowledge their religion is the doctrine of desperation, and that the truth & faith which was able to fill the heart and tongue of this blessed Gentlewoman at her death, with such heavenvly comforts, is the doctrine of Christ, revealed from heaven, that we might live and die in it.  
From Tuesday, till Whitson-eeven, her comfort still increased, and temptations vanished away. See would then very cheerfully join with the company in prayer, and singing Psalms, as occasion offered, and performed all such duties, as was meet for her in that estate. One day, her brother 
〈…〉 Esquire.  Master john Bruen of Bruenstapleford, came from his house in Cheshyre to visit her, and 
William Brettergh. Will Fox, john Brettergh, William Woodward▪ john Holland, Ma●●d Brettergh, Scholastica Fox. 1. Pet. 4. 17. 18.  after some kind salutation passed between them, he said unto her: Sister, be not dismayed at your troubles, but remember what the Apostle saith, that judgement must begin at the house of God: To whom the answered, as one that was also very ready in the scriptures, with the very next words following, True it is, and if it begin at us, & the righteous shall scarce be saved, where shall the sinners and ungodly appear? After that, she prayed with him, & sung a Psalm with him, as one that received great comfort by him, & acknowledged in him, a heart set to seek the things belonging to the kingdom of Christ. During this time, in the night with such as waked 
john Holland, William Brettergh▪ William Woodward.  with her, she would pray and rehearse for her comfort many texts of Scripture, and namely, the 8. to the Romans, many times concluding and closing up that she read, or repeated, with prayer, and most comfortable uses and applications thereof to herself, with show of such joy and comfort, 
〈…〉 john Holland, William Brettergh▪ William Woodward▪ W●●l. Fox.  that the hearers rejoiced at it. When she received any meat she prayed God not only to sanctify those creatures for her bodily sustenance, but also to fill her soul with the waters of life, often repeating that of the Revelation, To him that thirs●eth, will I give of the waters of life freely. 
Revel. 21. 6.   
One true she took her bible in her hand, 
William Brettergh. V●. Fox. Psal 119. 71. 72.  and joyfully kissing it, and looking up toward heaven, she said that of the Psalm: O Lord, it is good for me that I have been afflicted, that I may learn thy statutes: The law of thy mouth is better to me then thousands of gold and silver.  
Another time she called her Husband to 
William Brettergh.  her, and said▪ O Husband, beware of Papistry, keep yourself holy before the Lord. Yield not to the abominations of the wicked, lest they rejoice, and so you dishonour God, and destroy your own soul Again she said, Let my little 
Maud Brettergh.  child be brought up among the children of God, and in the true fear and knowledge of his Majesty so shall I meet her in heaven, whom now I must leave behind me on earth.  
Again, sometime she would pray with 
William Brettergh. Rome 8. 15. Wid. Fox.  a low voice to herself, and that saying of Paul, We have not received the spirit of bondage to fear any more, but the spirit of adoption, whereby we cry Abba father, was much in her mouth: and the last words Abba father, she would double oftentimes over. She would sing to herself the last verse of the 13. Psalm.  

I will give than ●● unto the Lord, and praises to him sing:  
Because he hath heard my request, & granted my wishing.   
Finally, in these and such like exercises and meditations, did she spend the whole time of her sickness, after the Lord had once enlarged her heart, from the temptations of Satan.  
But upon Saturday about eleven of the 
Ma●. 30.  clock in the morning, the Lord disclosed himself in mercy, to her more plentifully, then ever before, and as I may say, he dealt familiarly with his handmaid: for from that time, to her very death, which ensued the next day, the feeling of Satan's temptations seemed quite to be banished from her; so that she made no show of them, her thoughts were not occupied with the world, husband, child, or any thing else, to our thinking; neither was her sickness troublesome to her, as before it had been: but as one raised from death to life, or ravished in spirit, so seemed she to us that stood by: her countenance joyful: her tongue flowing with the praises of God: and her voice as most heavenly music and melody of peace, sounding praise, and honour, and glory to God in a wonderful manner, as followeth.  
About eleven of the clock she began to tremble and quake a little, and withal she asked her husband if he would help her with prayer to God against the tempter, saying, 
William Brettergh. Maud Brettergh. Elizabeth chaloner.  will ye neither pray with me, nor bring some godly man that may put holy things into my mind, whereby I may be able to resist Satan? Having thus said, she uttered these words: O Lord God of my salvation, help my weakness, plead thou my cause, O God of truth, for in thee do I trust. After this, they prayed together, and she answered Amen to every petition. Then after this she required him to read some part of the scripture: whereupon he read unto her the 8. to the Romans, the 91. Psalm, and the 17. of john, the which as he read, and came to the 4. verse, I have finished the work which thou gavest me to do, and now glorify me: She desired him to pause a while, and then said, Blessed be thy name, O blessed Saviour, perfect the work I humbly beseech thee which thou hast begun in me. Then as he read the 9 verse, I pray not for the world, but for them which thou hast given me, for they are thine: she interrupted him again saying, O Lord jesus dost thou pray for me? O blessed and sweet Saviour, how wonderful! how wonderful! how wonderful are thy mercies! Read on said she, the blessedst reading that ever I heard, the comfort whereof doth sweeten my soul. Then reading verse the 22. And the glory which thou gavest me, I have given them, that they may be one at we are one. With marvelous joy she uttered the words of David many times over, I confess before the Lord his loving kindness, and his 
Psal. 107. 8. 9  wonderful works before the sons of men: for he hath satisfied my soul, and filled my hungry soul with goodness. When he came to the 24. verse, Father, I will that they which thou hast given me, be with me, even where I am, that they may behold my glory which thou hast given me. Stay, said she, and let me meditate on the goodness of the Lord, for this is the sweetest saying that ever came to my soul: for now I perceive and feel the countenance of Christ my redeemer is turned towards me, and the bright shining beams of his mercy is spread over me: Oh happy am I, that ever I was borne, to see this blessed day! Praise, praise, o praise the Lord, for his mercies; for he hath brought me out of darkness, and the shadow of death: he hath delivered my soul from the snare of the hunter▪ and hath taken me out of the den of Lions, even from the jaws of Leviathan, that piercing 
Isai. 27. 1.  & crooked serpent, and hath set me in a place of rest, and sweet refreshing: Oh praise the 
Psal. 1ST. 1. 2. 3. 4.  Lord, O my soul, all that is within me praiseh: holy name: my soul praise thou the Lord▪ and forget not all his benefits, which for giveth all thine iniquities, and healeth all thine infirmities: which hath redeemed thy life from the grave, and crowneth thee with mercy and compassion. This she often repeated: And then again remembering the 21. and 22. verses of the 17. of john, she said: O my sweet Saviour, shall I be one with thee, as thou art one with thy Father? And wilt thou glorify me with that glory which thou hadst with the father before the world was? And dost thou so love me (which am but dust and ashes) to make me partaker of glory with Christ? What am I 
Psal. 144. 3. Psal. 8. 4.  poor wretch, that thou art so mindful of me? Oh how wonderful! how wonderful! how wonderful is thy love! Oh thy love is unspeakable, that hast dealt so graciously with me! oh I feel thy mercies, and oh that my tongue and heart were able to sound forth thy praises as I ought, and as I willingly would do! oh that you all would help me to praise the holy one of Israel, the God of all consolations! And thus for the space of five hours together at the least, she continued praising and lawding the Lord, with such a gladsome and heavenly countenance, testifying such inward joy, from a comfortable feeling of the mercies of God in her soul, and using such sweet sentences, and sugared phrases of perfect and holy eloquence, as the truth thereof, if it could have been taken, were admirable, continuing so many hours together; some part whereof was this.  
O my Lord, oh my God, blessed be thy name for evermore, which hast showed me the path of life. Thou didst O Lord hide thy face from me 
Isai. 54. 8.  for a little season, but with everlasting mercy, thou hast had compassion on me: And now blessed Lord thy comfortable presence is come, yea Lord, thou hast had respect unto thy handmaid, and art come with fullness of joy, and abundance of consolations: O blessed be thy name o Lord my God. Then she repeated part of the 16. 
Psal. 16. 5. 9 11.  Psalm, saying: The Lord is the portion of mine inheritance, wherefore my heart is glad, and my tongue rejoiceth: Thou wilt show me the path of life▪ In thy presence is fullness of joy, and at thy right hand there are pleasures for evermore: oh that I could therefore praise the Lord, as he is worthy to be praised! I will sing to the Lord, I will sing to the praise of the God of Israel: come, come (saith the) and help me, 
judges 5. 3.  o help me to praise the Lord. And with that she began to sing the third Psalm, and continued to the end of the Psalm, as perfectly, and with as sweet a voice, as ever she had before in her health; and concluded with the 49. verse of the 106. Psalm.  

The Lord the God of Israel, be blest for evermore:  
Let all the people say Amen, praise ye the Lord therefore.   
And after this she said, O praise the Lord, for he hath filled me with joy and gladness of heart, and brought me from the gates of hell, and of death: repeating that of the 16. Psalm, 
Psal. 16. 6.  My line is fallen unto me in a pleasant place: yea I have a saire heritage, for the Lord is the portion of mine inherita●●●: The place where I now am, is sweet and pleasant: oh how pleasant is the sweet perfume of the place where I lie! It is sweeter than Aaron's composed perfume of 
Exod. 30. 23  principal spices: how comfortable is the sweetness I feel! It is like that odour that proceeds from the golden censor, that delights my soul. 
Revel. 8. 4.  The taste is precious: do you not feel it? Oh so sweet it is! yea sweeter than myrrh, the honey, or the honey comb. Let me therefore sing again, and again unto my Lord, and my God. Then she did sing the 19 Psalm, beginning at the 7. verse, how perfect is the law of God, etc. and so on to the end of the same. And after the spiritual rejoicing, in singing of Psalms, she then prayed unto God faithfully, and praised the Lord again joyfully. And being still full of these, and such like heavenly consolations, she did sing again most heartily, unto the praise of God the 136. Psalms, Praise ye the Lord, for he is good, for his mercy endureth for ever, etc. In which Psalm, for his mercy endureth for ever, is 26. times repeated. A christian friend coming in at 
Master Will. Fox.  the same time, which was about six of the clock in the evening, marveling to see her exceeding joys, and heavenly harmony, wherein she continued with such words and phrases, that were so spiritual, prayed for the continuance of the same unto the end: whereupon she then burst out, relating 
William Brettergh. W. Fox. William Woodward.  further of her joys, saying: Oh the joys! the joys! the joys! that I feel in my soul! oh they be wonderful! they be wonderful! they be wonderful! And after that, she prayed for increase of faith, and that God would strengthen her against temptations, with continual craving of remission of sins, ever meditating of heavenly matters, as by her sudden and often breaking out into heavenly speeches, and praises, did appear: for the same evening she lying still and silent for a while, one prayed her 
William Fox.  to remember the Lord jesus, and that she would in her heart, pray for constancy in her joyful course; whereunto she answered with a delightsome & cheerful countenance, and comfortable voice: Oh (said she) so I do, for the Lord is my light, and my 
Psal. 27. 1. 3  salvation, whom then shall I fear? Though an host pitch against me, yet my heart shall not be afraid, for the Lord hath said, I will not leave thee, nor forsake thee. Indeed, I should verily 
Deut▪ 4. 3●.  have fainted, but that I believed to see the goodness of the Lord in the land of the living. 
Psal. 27. 13.  And now my heart is readit my heart is ready 
Psal 108. 1.  and prepared▪ yea it panteth after thee O God: as the heart brayeth after the rivers of water, 
Psal 42. 1. ●  so panteth my soul after thee O God: my soul thirsteth for God, even for the living God. When Lord, when shall I come and appear before thy presence? etc. Saying then further, Lord, sith it hath pleased thee to prepare my 
William Brettergh.  heart, whether to life or death, thy will be done, dispose of me to thine own glory, I am thine Lord, work thy blessed pleasure and good will upon me. And after this she fell into a short slumber, & awaking said, as the spouse said unto Christ in the Canticles, Oh come kiss 
C●nt. 1. 1.  me with the kisses of thy mouth, for thy love is better than ●ine! Oh how sweet the kisses of my Saviour be? Than one said unto her, alluding 
W. Fo●e.  to that place of S. john, Revel. 3. 8. and praying that the Lord would anoint her, with the eyesalve of his grace, that she might see and behold his glory. To whom she answered, Mine eyes are opened, mine eyes are opened, though for a while they were closed up, and shut; yet now I thank my God, mine eyes are opened, and I do feel and see the everliving mercies of my Christ: saying then further as it is in the 27. Psalm. Thou saidst, seek my 
Psal. 27. 8. 9  face: my heart answered to thee, O Lord, I will seek thy face. O hide not therefore thy face from me, nor cast thy servant away in displeasure, thou hast been my succour, leave me not, nor forsake me, O God of my salvation. And being willed to commit her soul into the 
William Brevergh. Psal. 31. 5.  hands of Christ, she said: O Lord jesus, thou hast redeemed me, plead thou my cause, for into thy hands alone do I commit my spirit, O thou God of truth. And then feeling more joy to abound, one praising God with her 
William Woodward. Mat. 11. 25.  for his great mercies showed toward her, she further said: I give thee thanks O father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and hast opened them unto me thy poor handmaid, which am but dust and ashes. O how merciful and marvelous gracious ar● thou unto me! yea Lord, I feel thy mercy, and 
W 〈…〉. ●o●e.  I am assured of thy love, and so certain am I thereof, as thou art that God of truth, even so sure do I know myself to be thine▪ O Lord my God; and this my soul knoweth right well, and 
Psal. 139. 14  this my soul knoweth right well▪ which speech of her assurance, she often repeated. Presently after this sitting up in her chair, she sung the fourth Psalm; and then being laid down again in her bed, she confidently 
William Brettergh. job. 19 25. 26. 27.  spoke these words: I am sure that my redeemer liveth, and that I shall see him at the last day, whom I shall see, and mine eyes shall behold: and though after my skin, worms destroy this body, yet shall I see God in my flesh with these eyes, and none other.  
Then came in to see her toward evening, Master William Harrison the Preacher, praising 
M. William Harrison. William Brettergh. William Fox.  God for her continuance, in that her joyful and most happy course: and persuading her to an holy perseverance in the same, she thanked him, and desired him to rejoice in Christ with her, and to praise 
john Brettergh.  God for his mercies to her, and said. Oh 
William Woodward.  Master Harrison, my soul hath been compassed about with terrors of death, fear within, and fear without, the sorrows of hell were upon me, knots and knorres were upon my soul, (which twice or thrice she repeated) and a roaring wilderness of woe was within me; but blessed, blessed, blessed, be the Lord my God, who hath not left me cofortles, but like a good shepherd, hath he brought me into a place of rest, 
Psal. 23. 2. 3  even to the sweet running waters of life, that flow out of the sanctuary of God, and he hath lead me into the green pastures, where I am fed, and exceedingly comforted: yea, he hath restored my soul, and lead me into the plain and easy paths of righteousness. The way that now I go in, is a sweet and easy way, strewed with flowers, and as a fine sandy way; yea, it is more easy and soft than the sand, for I go and tread upon wheat, even upon the finest flower 
Psal. 147. 14  of wheat: Oh blessed be the Lord; O blessed be the Lord, that hath thus coforted me, & hath brought me now to a place, more sweeter unto me, than the Garden of Eden. Oh the joy! the joy, the delight some joy that I feel! Oh how wonderful, how wonderful, how wonderful is this joy! O praise the Lord for his mercies, and for this joy, which my soul feeleth sulwel, praise his name for evermore. And these praises of God, she sounded forth, like David's harmony, being endued with David's spirit, to 
William Brettergh. William Woodward.  the praise of the eternal and merciful God, continuing all night in such like prayers and praises to God, except some small time, that she was silent and quiet. Master Harrison prayed twice with her that evening, as also in the morning (being Whit sunday.) After he had prayed once with her, going then toward his public charge, she sent for him, to pray once more with her before he went, which he did; to the joy and gladness of heart, both of her, and all that were present; and so he took leave of her, and departed.  
Another faithful man or two came presently in that morning, and divers other 
M. Edward Aspinwall. William Fo●e.  well affected, who were with her at the time of her death, and often prayed with her that forenoon, she still abounding in 
William Brettergh. john Brettergh.  spiritual comforts and consolations: sometimes as one awaking out of sleep, she would say, the Lord was her keeper, and deliverer. Again, one saying unto her, the 
William Woodward. Mistress M●ud Brettergh.  Lord bless you: Yea (said she) and the Lord jesus bless us all. And so seeming to sleep a little while, and awaking again she said: Lord I trust in thee, have mercy upon me, give 
Mistress Scholastica Fox.  me strength to praise thee: defend and preserve me in the hour of temptation, and lay no more 
Elizabeth Challover, and divers more.  upon me, than thou wilt enable me to bear. Afterwards being asked, if she would have them join in prayer together again with her. O yes (said she) for Christ's sake I desire it: saying thus to herself: Hear O Lord, and 
Psal. 30. 10. 11. 12.  have mercy upon me: Lord, be thou my helper: thou hast loosed my sack, and guarded me with gladness: therefore will I praise thee, O Lord my God: I will give thanks to thee for evermore. With that, all that were present did join in prayer with her, and in conclusion using the Lord's Prayer, which she said with them, to thine is thy kingdom; her strength then being gone, her tongue failed her, and so she lay silent for a while, every one judging her then to be near death, her strength and speech failing her: yet after a while lifting up her eyes with a sweet countenance and still voice, said: My warfare is accomplished, 
Isal. 40. 2. Psal. 7●. 25. 26.  and my iniquities are pardoned. Lord, whom have I in heaven but thee? and I have none in earth but thee: my flesh faileth, and my heart also, but God is the strength of my heart, and my portion for ever. He that preserveth jacob, and defendeth his Israel, he is my God, and will guide me unto death: guide me O Lord my God, and suffer me not to faint, but keep my soul in safety. And with that she presently fell a sleep in the Lord, passing away in peace, without any motion of body at all; and so yielded up the Ghost, a sweet Sabboaths sacrifice about four of the clock in the afternoon, of Whit sunday, being the last of May 1601.  
This was the death of that virtuous Gentlewoman, happily dying in the Lord, and reaping the benefit of a holy profession: wherein we cannot but acknowledge and reverence the mercy of God, who in our greatest infirmity makes his grace to shine most clearly. A sure testimony of the truth of our profession, serving to encourage us therein, and to move us to a godly life. It must needs be a divine Religion, and a truth coming from God, that thus can fill the heart and mouth of a weak woman, at the time of death, with such admirable comfort. And a wretched conceit, and mere antichristian is that religion, which so hateth and persecuteth this faith, which is thus able to lead the truehearted professors thereof, with such unspeakable peace unto their graves.  
Her funeral was accomplished at Childwal Church on Wednesday following, being the third of june 1601. And now for conclusion, seeing this blessed Gentlewoman is taken from among us, and received into the holy habitations of the heavenly jerusalem, there to remain in joy, glory, and blessedness for evermore; let us lament for our loss, but rejoice for her gain: and let us pray, that in heart we could as willingly wish to be with her, as she is now unwilling to be with us.  
Solomon saith, The memorial of the just shall be blessed: but the name of the wicked shall rot. Prou. 10. 7.  
FINIS.