THE ANATOMY OF MORTALITY: Divided into these eight heads: viz. 

1 The Certainty of Death.  
2 The Meditation on Death.  
3 The Preparation for Death.  
4 The right behaviour in Death.  
5 The Comfort at our own Death.  
6 The Comfort against the death of friends.  
7 The Cases wherein it is unlawful, and wherein lawful to desire Death.  
8 The glorious estate of the Saints after this life.    
Written by GEORGE STRODE Vtter-barister of the middle Temple, for his own private comfort: and now published at the request of his friends for the use of others.  MATTH. 13.52. 
Every Scribe which is taught unto the kingdom of heaven, is like unto an householder, which bringeth forth out of his treasure, things both new and old.  Vita mihi Christus, mors lucrum, patria coelum. 
LONDON, Printed by William jones, and are to be sold by EDMUND WEAVER, dwelling at the great North-door of Saint Paul's. 1618.   

TO THE HONOURABLE SOCIETY OF THE MIDDLE TEMPLE, ALL HEALTH AND PROSPERITY.  
WHen it came near my turn to read, and that I had entered into the choice of my Statute, even than my body (wasted with long sickness and disease) called upon me to consider rather of my death; and that so withdrew my mind from the positive Law I had in hand, as that it settled my thoughts upon that eternal law of God, whereby Statutum est h●minibus etc. It is appointed unto men that they shall once die, and afterward come to judgement; and when I had spent some time thereon, it did not only dissuade me from mine intended enterprise to read, and persuade me to give way to a more fit Reader, but gave me also such comfort and content, as that thereout, I strait way affected to impart it unto you, to whom I shall ever wish as your Fosterbrother, all satisfaction in the things of best use, toward your prosperity in this life, and glorious estate in the life to come; excuse I pray you the form it cometh to you in, as issuing from a mind affected at that instant, with the order of a Temple reading, and therefore could receive no other impression then of the same kind; which nevertheless as it is, I do not presume to address unto you for your instruction, but for your encouragement and incitation, that you (knowing me to be heavy and slow by nature, and little bettered by any art, and yet to have by constant and diligent hearing of godly sermons, and that only at our appointed hours, and by addition of some things (sorting with the matter) collected out of my readings, gathered such store of Divine notes, as that thereout, I may present you with such a common place as this) might from thence consider, what excellent things may be compassed by you, who as well for your natural endowments, as your liberal bringing up, do far exceed not only myself, but many other every way afore me; and this also you may perform without the least prejudice to your prescribed studies; for if your endeavours this way be but accompanied with delight, the one will be a recreation, yea, a very apt help to the other; For what maxim of the Common Law of this kingdom can you cite, whereby our infinite, and those most variable points and questions are decided, that is not grounded, or originally derived from the eternal law of God, either by direct precept, or by consequent implication: What I have done in this my poor and simple labours is a part of my negotiation with that one Talon I have received from the Lord, which I am desirous to put to the uttermost profit. And although perhaps for myself to be seen in the press in a matter of this kind, will be to some as great a wonder as Saul among the Prophets, yet had I rather by doing of some good this way, lay open my infirmities to the censure of men, then with the idle servant to hide my Talon in the earth; Accept therefore I pray you this my present, with that kind affection I do intend it, and then I hope it shall either profit you in the reading, as it hath done me in the compiling, or at least, stir you up to correct and amend it by your own endeavours, for your better use and comfort: And so wishing to you as to myself, I rest ever at your service,  
GEORGE STRODE.   

The eight Divisions.  

1 The certainty of Death. page 1  
2 The meditation on Death. 61  
3 The preparation for Death. 90  
4 The right behaviour in Death. 130  
5 The comfort at our own Death. 176  
6 The comfort against the Death of friends. 228  
7 The cases wherein it is unlawful, and wherein lawful to desire death. 241  
8 The glorious estate of God's children after Death. 276    

THE ANATOMY OF MORTALITY.  

THE Statute which I have chosen to read upon, wanteth neither time to settle, authority to bind, nor notice to avoid excuse. For in time it precedeth all time; for it was, and is from all eternity; in authority of the Lawmaker it exceedeth all that ever were, for all the three Estates in that Parliament, were, now are, and ever shall be infinite in power, glory, wisdom, foresight, mercy and justice, and hath been proclaimed to the World by many means; first in Paradise, then by the Prophets, and lastly by this holy Author to the Hebrews, where it is thus written, Heb 9.27.  
THE STATUTE.  
It is appointed unto men that they shall once die, and afterward cometh the judgement.  
MY reading upon this Statute, may for the better apprehension of the Lawmakers meaning, be aptly put into these eight Divisions following. viz. 

1 The certainty of death.  
2 The meditation on death.  
3 The preparation for death.  
4 The right behaviour in death.  
5 The comfort at our own death.  
6 The comfort against death of friends.  
7 The causes wherein it is unlawful, and wherein lawful to desire death.  
8 The glorious estate of the children of God after death.     

THE FIRST DIVISION, OF THE certainty of Death.  
THis first Division containing the certainty of death, is properly subdivided into three parts: The first is into the death (which is natural) of the body: the second is the spiritual death of the soul in sin: and the third is the eternal death of both body and soul in hell.  
To these three deaths are opposed three lives, the life of Nature, of Grace, and of Glory.  
Natural or bodily death, which is called the first, (because in respect of time, it goeth before the third in our understanding) is a dissolution or separation of the soul from the body for a time, namely until the resurrection.  
The spiritual death which is termed the second, is a perpetual separation of the soul principally, but consequently of body and soul from God; of which, Sin is the mother, the Devil is the father, and Damnation is the daughter; and this is when men die not to sin, but in sin.  
Eternal death is the hire and wages of the second, and this ever follows the reprobate after the first.  
Both these latter are a separation of the whole man, body and soul from the fellowship of God: The first is an entrance to death, the second and third are the accomplishment of it. The first is temporary, the second and third are spiritual and eternal. The first is of the body only, the second and third are of both body and soul. The first is common to all men, the second and third are proper only to the Reprobates. But touching the natural and bodily death, which is the proper subject of this Division, it is (as we have said before) the separation of the soul from the body, with the dissolution of the body until the resurrection, as a punishment ordained of God, and imposed on man for sin, though to the godly the nature of it is changed. For when God had settled Adam in Paradise, a place of pleasure, giving him such liberty, as these words import, Thou shalt eat freely of every tree of the garden; 
Gen. 2.16.17.  yet left he should presumptuously equal himself with his Creator, he gave him this bridle to champ on, But of the tree of knowledge of good and evil thou shalt not eat, for in that day thou eatest thereof, thou shalt die the death. Adam had soon forgotten this saying (thou shalt die) and hearkened unto that lying speech of the Serpent, Ye shall not die. 
Matth. 15.14.  The man gave ear to the woman, the woman to the Serpent, they eat of the forbidden tree; so the blind led the blind, and both fell into the ditch. But now when Father Adam hath tasted of that forbidden fruit, O, how was he bewitched? He was once in the state of grace, but now of disgrace, he was once the child of God, but now in danger (for aught he knoweth) to be the slave of the Serpent. God did once care altogether for him, but now he must care and shift for himself: he was warm without apparel, naked without shame, satisfied without labour or pain, his meat was put into his mouth. But now it is come out of his nostrils, and is loathsome unto him. 
Numb. 11.20.  And now he must be pinched with cold, and scorched with heat, 
Gen. 31.40.  he must travel hard, and in the sweat of his brows must eat his bread. 
Gen. 3.19.  While he kept himself within his compass he was a happy man (for which he was to thank God) and now being in misery, he is accursed and unhappy, for which he may thank himself. A lamentable fall, a pitiful case, the wrath of God overrunneth the whole world, as a gangrene through all Adam's posterity, for his disobedience: his treason hath attainted all his children, his whole blood is corrupted, his fall redoundeth to all of us that came of him. Alas, then how shall we do? Adam is dust, hated of God, and ashamed of himself, he is accursed, he is sick with sin, he is dead, twice dead, subject to mortality, and subject to eternal damnation; his children be in the same case. Woe therefore be unto us, we are so benumbed with our sins, that we feel not the sting of death fixed therein, the impostume of sin lieth hidden in our hearts, so pleasingly to our carnal sense, as that we think ourselves whole and sound, as if we presumed we should never die. The incredulous and rebellious brood of Adam, will not acknowledge their corruption and mortality, such and so great is lemma self-love and pride of heart.  
Adam the Father of all Nations was once a freeman, a blessed man, the child of God; the mercy of God embraced him on every side. In the earth there were blessings for him engraven, as it were, in the herbs, flowers and fruits; yea in the heavens and in the waters, he saw innumerable tokens of God's love towards him: But alas, wretch that he was, when he was in honour he forgot himself, he denied God his service, yea he obeyed his Enemy; and therefore became accursed, and debarred of all his former blessings. He became a bondman, a cursed creature, the servant of sin and Satan, ashamed of his nakedness, and trembled at God's voice. So that death and the grave have obtained the victory; for Adam and his wife are become a cursed couple; yea, not only they, but all their posterity; they be the root, we be the branches. If the root be bitter, the branches must be so also: they be the Fountain, we be springs; if the fountain be filthy, so must the springs be. Sin and corruption be the riches that we bequeath to our children; Rebellion is the inheritance that we have purchased for them: Death is the wages that we have procured unto them; such as the father is▪ such be the children. For we are all of the same nature, and have eaten the same sour grape. 
Ezec. 18.2.  The fathers have eaten sour grapes and the children's teeth are set on edge. By one man sin entered into the world, 
Rom. 5.12.  and death by sin, and so death went over all men, in whom all men have sinned. In sinning with Adam, we must all die with Adam; and this is the only difference betwixt him and us, that he did it before us, and for us. For if any of us had been in Adam's stead, we had done that which Adam did, if not more, to procure death. And we receiving from Adam the infection of our flesh, we received from him also the corruption of our flesh. And this is the chiefest and most principal cause why all must die. As the goodness of God hath lent us life, so our own deserts have wrought our death.  
It is a true, and a heavy sentence spoken to every man, Thou must die: verified not in one, in few, in many, but in all; and universal is this saying in respect of the elementary creatures, All must die. A short clause of a long extent, containing in it the estate of all mortal creatures whatsoever. As there are certain common principles which do run through all Arts, so this is a general rule that concerns every man, All must die. The truth thereof is daily to be seen, and all of us hereafter shall prove (the Lord knoweth how soon) by his own experience.  
Therefore it is said in the second book of Esdras. 
Esd. 2. v. 3.4.5.6.7.  O Lord who bearest rule, thou spakest at the beginning when thou didst plant the earth (and that thyself alone) and commandedst the people, and gavest a body unto Adam without soul, which was the workmanship of thine hands, and didst breath into him the breath of life, and he was made living before thee, and thou leddest him into Paradise, which thy right hand had planted, before the earth came forward, and unto him thou gavest commandment to love thy way; which he transgressed, and immediately thou appointedst death to him and his generation; of whom came Nations, Tribes, and Kindred's out of number. And in another place of that book it is said, And when Adam transgressed my Statutes, 
Esd. 2. v. 7.11.12.  than was decreed that now is done. Then were the entrances of this world made narrow, full of sorrow and travel, they are but few and evil, full of perils and very painful. But as a man cannot so well judge of a sum, when it lies in the heap, as when it is told and numbered out: so if this united and contracted presentation of miseries, be not so palpable enough in your conceits, behold to your full satisfaction I come to particulars. The whole denominates the parts. And doubtless when we come to this precise distribution, and narrow scrutiny, to the singling out of miseries and mortality, you will bless yourselves that there are so few Bedlam-houses, and yet so many out of their wits, that cannot perceive and discern the same. And therefore let us rip up the whole condition and state of mankind; and than you shall perceive the frailties and miseries thereof, since the fall of our first Parents. And this principally consisteth upon the words of the holy man job, in the beginning of his fourteenth Chapter, 
job 14.1.2:  where he saith, Man that is borne of a woman, is of short continuance, and full of miseries. He shooteth forth as a flower, and is cut down, he vanisheth also as a shadow, and continueth not. To the end we might want nothing in the description of human calamities, it seemeth his purpose and drift was to begin with the very matter itself, of the which man was made. For he is called Homo ab humo, because he was made and created of the earth; neither was he made of the best of the earth, but of the slime (as the Scripture doth testify) being the most filthy and abject part of the earth; amongst all bodies the most vile element, amongst all elements the earth is the basest, amongst all parts of the earth, none is more filthy and abject than the slime.  
Wherefore man was made of that matter, than the which nothing is more vile and base. And whereas he saith that he was borne of woman, he hath in few words comprehended many miseries of human condition. For first of all our very fashioning and breeding in the womb, is so unpure and unclean, that it is not for chaste ears to hear, but to be passed over in silence.  
Furthermore, after that man is once conceived, doth he not endure great calamities in his mother's womb, as it were in a filthy and unclean prison, where every moment he is in peril of his life? At the last he is borne naked, weak, ignorant, destitute of all help and counsel, not able to go, to speak, nor to help himself; and all that he can do, is to cry, and that is to set forth his miseries. For he is borne to labour, a banished man from his country, in possibility to live a few days and those full of misery and peril, devoid of all quietness and rest.  
Behold then the very beginning from whence man hath his first original and breeding.  
In the next place the short time comes to be considered, and for that job saith further, that man is of short continuance, and herein you may behold some other calamities of man's body, the building being scarce finished is ready to totter, and sure ere long to fall. Man is scarce entered into the world, when as he was admonished to remember his departure out of the same again. Man (saith holy job) being borne of a woman, is of short continuance, and full of miseries. Every word hath a great emphasis, He is full of miseries even from the sole of the foot to the crown of the head, there is no soundness in it, 
Esay 1.6.  but wounds and bruises, and putrefying sores. Not only the body, but the mind also, so long as it is captived in the prison of the body; Thus no place is left empty and free from miseries. Man's miseries are many and great, there is no member, no sense, no one faculty in man, so long as he is here upon earth, which suffereth not his hell; nay all the elements, all living creatures, all the Devils, yea the Angels, and God himself do also bend and band themselves against man for sin.  
To begin with the sense of feeling: with how many kinds of Fevers, Impostumes, Ulcers, Sores, is the body afflicted?  
The volumes of Physic are full of diseases, and of the discovery of the probable remedies for the same, and yet for all this, there are daily new diseases, and new (yet but conjectured remedies) found out for many of them; and Physicians know not what to make of some of them. In Pliny's time Physicians had found out above three hundred diseases, and yet all were not then known. And every age (a token of God's wrath for the new and monstrous sins of men) bringeth forth new and strange malad●…es and diseases, which our forefathers never knew. For remedies of some of which, the Physicians had need to go to school again to learn; All which do lie lurking and lingering for ou life. And amongst the remedies themselves, it were to be wished, that there were one to be found, that were no more vehement to vex the sick, than the disease itself. Long fasting and extreme hunger is a bitter medicine, the incision of wounds and sores, the cutting off of members, the searing of the flesh and sinews, the pulling out of teeth, are remedies for diseases and griefs, but yet such, as many had rather choose to die then to use them.  
Furthermore, immoderate heat, exceeding cold, one while too much drought, another while too much moisture, do offend and hurt the very sense of feeling. The sense of tasting is most of all troubled with hunger and thirst, and many times medicines and meats that are bitter, sharp, salt and unsavoury do distemper it. The sense of smelling is compelled to endure many times all manner of stinks and noisome smells, ill vapours and fogs. As touching the sense of hearing, what ill tidings to make even the ears to tingle, 
1. Sam. 3.11.  how many cursed speeches, blasphemous oaths and injuries doth it hear, which like sharp swords do pierce the heart? Touching the sense of seeing, how many things doth it behold, which it would not, and not see, which it desireth. As for thoughts, how many horrible and fearful things doth it imagine and feign. 
Psal. 94.11. Gen. 6.5.  The Lord knoweth the hearts of men that they are but vain. And so it is recorded, that God saw that every imagination of the thoughts of man's heart was only evil continually.  

Psal. 19.12.  What shall we say of the understanding, to what an innumerable sort of errors it is subject; Who can understand his errors? So as it seemeth, to be like to a little child, to whom a very intricate and very hard knot is delivered to be dissolved, and he endeavoureth to do what he can unto it, and when the knot beginneth in one part to be opened, he showeth it, and rejoiceth, and seethe not that the knot in the other part is more fast shut. So in the like manner God hath made this generalty of all things, and hath set the same before man's mind to be considered, and saith, Seek and search out the reasons and causes of all these things if thou canst: when as indeed the truth of the thing is more secret and profound, than the understanding of man, being placed in this prison of the body, can reach and dive into. Neither is the man of meanest capacity, and least understanding, free from miseries.  
We are all like unto sick men, which turmoil and toss from one side of the bed unto the other, 
joh. 7.4.  and yet never find rest, till we come to our eternal rest, of which also the sinful lusts of the flesh seem to deprive us.  
As touching the will, it is unable (till it be changed by grace) to move itself toward God, and to will any good thing pleasing unto him. To will evil things is of nature, but to will well is of grace, or to will, being free, in respect of sinful acts, but bound in respect of good works, 
joh. 5.36.  till it be set free by Christ. If he therefore shall make you free, you shall be free indeed; For without me, saith our Saviour Christ, 
joh. 15.3.  ye can do nothing.  
As for the memory, 
job 13.12.  Your remembrances (saith job) are like unto ashes; memory enough for evil, but not for good, 
Heb. 2.1.  to let God slip out of mind, his word and benefits, (whereof followeth disobedience, neglect of God's worship, and wicked contempt of God) is a fruit, and consequently of such forgetfulness. 
judg. 3.7. jer. 2.32.  And the children of Israel did evil in the sight of the Lord, and forgot the Lord their God. My people have forgotten me (saith the Lord) days without number. Thus men forget God, the wicked wholly, the godly in part.  
Touching the earth, which is the mother of us all, how many doth she swallow up, with her downefals, gulfs, and graves? 
Pro. 13.15.16.  There are three things (saith the Wiseman) that are never satisfied, yea four say it is not enough, The grave and the barren womb, the earth that is not filled with water, and the fire that saith, it is not enough.  
And what do the Seas? How many do they devour? 
Exod. 14.23. Act. 27.9.10. 2 Cor. 11.25.26.  they have so many Rocks, so many Flats and Sands, so many Caribdes, so many Reaches and perilous places, that it is a most hard thing of all other to escape the danger of Shipwreck Thrice (saith the Apostle) I suffered shipwreck, a night and a day I have been in the depth, in perils of waters, in perils in the sea. And they which are most safe in the sh●p, have but the thickness of a plank between them and death. Anacharsis the Scythian speaking of those that sailed by sea, and hearing that a ship was but four fingers thick, Then are there (saith he) but four fingers between them and death.  
And at another time he being demanded, who were more in number the living or the dead, tell me first (quoth he) among whether of them you reckon them that travel by sea. His meaning was that howsoever they seem to live, to move, and to have a being, yet they might with good congruity be accounted even for dead. For nothing is so full of casualties as the sea, and that in the turning of a hand. They (saith the Psalmist) that go down to the sea in ships, 
Psal. 107.23.24.25.26.27.  that do business in great waters. These see the works of the Lord, and his wonders in the deep. For he commandeth and raiseth the stormy winds, which lift up the waves thereof. They mount up to the heaven, they go down again to the depths, their soul is melted because of trouble. They reel to and fro, and stagger like a drunken man, and are at their wit's end. So as every one of these that passeth to the sea, may say as David said to jonathan concerning Saul, 
1. Sam. 20.3.  There is but a step between me and death.  
That same clear brightness which we call the Sun, which is a Captain general, father to all living things 
Psal. 19.5.6.  (which is as a Bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, and his circuit unto the ends of it, and there is nothing hid from the heat thereof) doth sometime so scorch with his beams, that all things are parched and burnt up with the heat thereof; and at another time he taketh his course so far from us, that all things die with cold.  
And what shall we say of the air? Is it not many times corrupted, and doth it not engender and gather clouds, thick mists, pestilent sicknesses and diseases, the forerunners or rather the instruments of death?  
As for bruit beasts, they yield no reverence to man their Prince. And not only the Lions, Bears, Tigers, Dragons and other great wild beasts, but the very Flies also, Gnats, Snakes, Adders, and others of the smallest sort of living creatures do wonderfully vex, disquiet and annoy man, even to death, as appeareth by the ten plagues of Egypt.  
And what meaneth so much armour, as Pikes, Boars, Bills, Swords and Guns, with divers other instruments of man's malice? Do not these destroy and consume many times in as great measure as do sicknesses and diseases? Histories report that by julius Caesar (who is said to have been a most courteous and gentle Emperor) there were slain in several battles eleven hundred thousand men: And if a man of mild and meek spirit did this, what shall we expect at the hands of most cruel men, Whose mercies (saith the Wiseman) 
Prou. 10.12.  are cruel.  
Neither lands nor seas, nor desert places, nor the woods (for in that battle in the wood of Ephraim, where Absalon was slain, it is said, 
2. Sam. 18.8.  That the wood devoured more people that day, than the sword) nor private houses, nor open streets are safe from Ambushments, conspiracies, thieves, pirates and slaughterer's. Are there not vexations innumerable, persecutions infinite, spoiling of fields, sacking of Towns, preying on men● goods, firing of houses, imprisonments, captivities, gally-slaveries, many and infinite torments enforced, besides death itself, which men do daily suffer at the hands of cruel men? And this is that civil and sociable creature which is called human, which is borne without claws or horns in token of peace and love, which he ought to embrace.  
Also friends, and maintainers of peace and justice, are necessary instruments of the death of man. O man the very storehouse of calamities▪ and yet thou canst not be humble to think on these things. Neither have we only those foresaid corporal enemies, which we may see and shun, if we cannot make our part good enough with them, but (which is more perilous) we have also ghostly enemies which see us, and we see not them. For the Devils which are most crafty, most cruel, mighty, and innumerable, practise nothing else but our destruction. Be sober, be vigilant (saith the Apostle) 
1. Pet. 5.8.  because your adversary the devil as a roaring Lion walketh about seeking whom he may devour.  

Gen. 19.1.  The holy Angels do also many times fight against sinful men; for who burned Sodom and Gomorrah, with the inhabitants thereof, with fire and brimstone? The Angels. Who slew an hundred fourscore and five thousand in the host of Senacherib? 
2. King. 19.35.  The Angels. Who afflicted the Egyptians, with all those ten plagues mentioned in the book of Exodus. The Angels. Who assisted josua the Lord's Captain, 
Ios. 5.13.  against the Canaanites and jebusites? The Angels. Who smote Herod, that he was eaten up with worms, 
Act. 12.23.  because he gave not God the glory? The Angels, and not only the Angels, but God himself more immediately; which caused that holy man job to say, Why dost thou hide away thy face, 
job 13.24.  and takest me for thy enemy.  
What meaneth this, O Lord God? Thou which wast wont to be my Father and keeper, hast now bidden battle against me. 
Psal. 77.7.8.9.10.  And this caused also the Prophet David to say, Will the Lord cast us off for ever, and will he be favourable no more? Is his mercy clean gone from me, doth his promise fail for evermore? Hath God forgotten to be gracious, hath he in anger shut up his tender mercies? And I said, this is mine infirmity. And so saith, it is an infirmity and weakness indeed for the child of God to have any such thoughts and passions.  
Moreover and beside all these things, there is yet an internal war, which man hath within his own bowels continually: For what man is he, which feeleth not the strive, strugglings, and contentions of his own affection, will, sense, and reason? In so much that man himself doth afflict himself, and understandeth it not. Yea he is a greater enemy to himself, than any other can be. For who doth greater harm to thee then thou dost to thyself? Who more than thyself letteth thee, and turneth thee away from thy felicity? Who then seethe not that man is set in the very Centre of the Spheres, that miseries may fall upon him from every part; and as the white in a butt, 
Lam. 3.12.  that the arrows and darts of all miseries and kinds of death may be directed unto him? Walkest thou in the streets? the tiles above thy head threaten thy downfall: In the fields, the air is ready to convey infection into thy lungs, the earth groans under thee, as loath to bear so unprofitable a burden. At last comes death with his napkin on his sleeve, 
Rom. 8.22.23.  and his trencher-knife in his hand, and with his voider takes all away.  
But let us see what followeth. job telleth thee, that man shooteth forth as a flower, and is cut down, whereby he teacheth that man's life is frail and transitory. A flower verily is a comely and a beautiful thing; and yet for all that it is nothing, because there is nothing found more fading and vanishing. Even so man, during the time of his fading and flourishing youth, seemeth to be of a wonderful comeliness; but this beauty is of small price, because it is more brittle than the grass, seeing that man carrieth always the cause of his own death in his veins and bowels. For man's fading away is such, and so sudden oftentimes, that there can be no reason given of his death; for many have gone to bed well in the evening that in the morning are found dead in their beds; and many that have been well at their uprising, have been dead before the evening; and many very suddenly have dropped down in the streets and highways, as they have walked about their affairs: And this is no wonder, if we consider well the substance of man's body, which being a building compact of sl mie clay, is easily overthrown with a small thing.  
And how cometh it to pass (I pray you) that clocks are so easily stopped from their course? Is it not because they are made with so many wheels, that if one be stayed, all the rest be letted. If this befall clocks that have wheels of Iron and steel, how much more easily may it come to pass in the human clock of man's body, the wheels and engines whereof are not of Iron, neither part of iron, and part of clay, 
Dan. 2.33.  like the feet of Nebuchadnezzars Image, but all of clay. And behold as the clay is in the Potter's hand, so are ye in mine hand, 
jer. 18.6.  O house of Israel, saith the Lord by his Prophet.  
Therefore let us not wonder at the frailty of man's body, but at the foolishness of man's mind, who upon so frail a foundation is wont to erect and build such lofty towers.  
Furthermore, there is another misery which is signified unto us by the comparison of flower, as namely the deceitfulness of man's life; the which indeed is the greatest misery. For as feigned virtue is double iniquity, so counterfeit happiness is a twofold misery and calamity. If this present life would show itself to be such as it is indeed, the misery thereof should not greatly hurt us; but as it is, it doth greatly damnify us, because it is false and deceitful, and being foul, it maketh a very fair and glorious show; being ever mutable, it will seem to be stable and constant, being most short, it beareth us in hand that it is continual; that so men (being deceived) may believe that they shall have time to fulfil all their lusts, and yet time and space enough to repent. Holy job concludeth this sentence thus, He vanisheth also as a shadow, and never continueth at one stay. To make this more plain, behold and consider the several ages of man, and thou shalt evidently perceive the miserable alterations of human life. Childhood is weak, as well in mind as in body; flourishing youth is weak in mind, but strong in body; ripe and manly age strong both in mind and body, old age strong in mind, and weak in body; crooked old doting age, is in this twice a child, weak both in mind and body: therefore man flieth as a shadow, and never continueth at one stay.  
Besides this, he is now wise, now foolish, now merry, now sad, now in health, anon sick, now strong, anon weak, now rich, anon poor, now he loveth anon he hateth, now he hopeth, by and by he feareth, one while he laugheth, another while he weary, now he will, anon he will not. To conclude, the Moon, or any other thing that is changeable, showeth not so many changes to us, as do the daily and most sudden alterations of men. And yet for all this they live as men in a frenzy, which know not their own miseries. Yet if it were possible, they would make the place of their exile and banishment, their country and inheritance. But in vain they desire this, for death cometh ere they are aware, shutting up and finishing the life itself.  
So the miseries incident to the several ages of man, are from the first coming up upon the stage of this world, to the last act of going down, 
Eccles. 1.14.  in all parts of the life full of vanity and vexation of spirit.  
For the first entrance is our infancy, when we are in our nurse's arms: and doth not that begin with tears and fears? And is not all that time unhappy? saving that we want reason, that is, the use thereof to apprehend that happiness. When we come out of our nurse's arms, to go in their hands, or to go by ourselves, in our next age do we not weep long under the rod, falling into the subjection of a teacher? Amongst the ancient Romans this was their manner and custom for their youth, They let their children suck until they were two years old, till they were four years old, they let them play, till six they taught them to read, till eight to write, till ten they learn the Grammar. When a boy was once ten years old, he was set strait way to some good trade and occupation, or else sent to the wars, which was a thing the Romans gloried in most, to be good soldiers. In all which ages they sustained great miseries, being all this time under Tutors and Governors.  
When we come out of the prison of boys and girls, and are set at some more liberty in a young man's life, are we not tossed, as upon a sea of unquietness, sailing between reason and passion, as between two contrary waters and cross winds. Then cometh perfect age or man's age, and what have we here but blasts and storms of greater unrest then in any age before? From one travail we pass to another, never ending but changing our miseries. And when we come to old age, and have lived so long that we are come to dotage: is there any thing in these ages exempt from misery and travail, that is under the Sun?  
Surely our infirmities do then come upon us in multitudes, yea so load us with their weight and number, that they make us to bow and go double under them unto the earth. And can there be any comfort in these diseases (as I may call them) and days of evil, wherein do meet and flock together so many vultures of life, the weakness of infancy, the servitude of childhood, the sickness of youth, the cares of man's age? All which come again, and come all together, as many storms, upon one poor old ruinous house, that is sore shaken already, by death violently to overthrow it for ever. Hear the excess and riot of youth is exercised with gouts, palsies, and sundry fearful aches; the watching and cares of manhood are punished with loss of sight, of hearing, and of sense, except the sense of pain.  
There is no part of man, which death in that age of years, doth not take, in hope to be assured of him, as of a bad paymaster which greatly feareth, and would gladly put off his days of payment. And therefore it bringeth him low in all parts, that he may have power in none to avoid his Creditor, and end so near.  
And touching the miseries incident to the several ages of man, the Prophet jeremy crieth out, How is it that I came out of the womb to see labour and sorrow, 
jer. 20.18.  that my days should be consumed with shame? How much more cause have we miserable creatures, to cry out of our calamities and miseries, who were conceived and borne in sin, seeing the Prophet complained so much, 
51.5. jer. 1.5.  being sanctified in his mother's womb.  
O vain, miserable, and unhappy men, before we sin, we are strait fastened to sin, and before we can offend, we are fast bound with offence.  
Consider, O man, from whence thou camest, blush whither thou goest, and fear where thou livest. We are begotten in uncleanness, brought forth with pains and throws, and nourished in darkness. We begin our tragedy with nakedness and weeping, we continue with pain and vexation, and take our farewell with sorrow and misery. Our beginning is lamentable, our continuance wretched, and our departure grievous. The whole life of man is beset and encountered with three capital enemies, Pain, Care, and Sorrow: Paine pincheth us, Care consumeth us, and Sorrow endeth us. There is no age of man free from affliction, calamity and misery. And to begin again with the miseries of infancy; behold in his birth, intolerable is his mother's pain, and infinite are the infant's calamities, who cometh into the world crying and weeping, poor and naked, weak and miserable, without speech, without knowledge or strength, no sooner is the babe borne, but strait is he bound hand and foot, and cast into a cradle, as into a prison, prefiguring the servitude he is to suffer.  
In his childhood he beginneth to war with the lack of reason, and to fight against his own folly, not knowing what he is, where he is, whence nor for what he came into the world.  
Now must he be kept under the fear of the rod, and learn some Liberal Science, or some Mechanical Art or Trade, whereby to maintain his frail life hereafter, if he continue it.  
Then cometh youth, rash, headstrong, voluptuous, venturous, foolish, prodigal, passionate. In this age he cometh into great dangers, fight against the desires of the flesh, against fond affections, and vain imaginations, which cause the mind to waver, and be inconstant, and to be carried away with sundry fantasies. In this age he becometh a drunkard, a gamester, a quarreler, a lose liver, and oftentimes to be cast into prison, to be hanged, and to lose all that he hath, and to be a great grief unto his parents, 
Gen. 42.38.  in causing them thereby to end their days in sorrow; in the sense and feeling whereof, the Prophet crieth unto God, saying, 
Psal. 25.7.  Remember not the sins of my youth.  
Afterward, as he hath to encounter with manhood, to which age is incident, the charge of wife & children, the maintenance of family and care of posterity. He that is married (saith the Apostle) careth for the things that are of the world, 
1. Cor. 7.33.  how he may please his wife. Sometimes he is besieged with a desire and carking care and covetousness, sometime with fear to lose his goods, and other infinite such vanities and afflictions.  
Then lastly cometh old age stealing on unperceived, yea grey hairs (saith the Prophet) are here and there upon him, 
Hos. 7.9. joel 1.2.  yet he knoweth it not. In this age man receives many incurable wounds, as baldness, bleared eyes, deaf cares, wrinkled brows, stinking breath, trembling hands, faint spirits, lean cheeks, corruption of stomach, with like miseries innumerable, which never leave to wound the body, disquiet the mind, and torment the conscience. And thus are we tossed all the days of our life with grief, compassed with cares, and overwhelmed with miseries and calamities. And therefore Plato well observed that a man is Arbor inversa, a tree turned upward, his hair of his head the root, the arms the branches, and so of the rest.  
So that our infancy is but a dream, our childhood but folly, our youth madness, our manhood a combat, our age a sickness, our life misery, and our death sorrow. How weak is infancy, how ignorant is childhood, how light & inconstant adolescency, how intractable and confident be young men, how grievous and irksome is old age? What is a young boy but as a brute beast, having the form only and shape of a man? What is a flourishing younker, but as an untamed horse, what is an old man, but a receptacle of all maladies and diseases? And this age is a degree nearer to death, by common course, than the former ages; for these years take all pleasures from our life, wherein affliction followeth affliction, as the clouds return after the rain, 
Eccles. 12.2. 2. Sam. 19,34,35.  and in these stooping years every step is in death, and they may say with Barzilla, How long have I to live? when their houses are turned into their prisons, and they have no taste in that they eat or drink. And they having thus the marks of age in their face, and upon their heads, yet (as they that would still be young) they consider not that they draw near to their grave, & have tokens upon them of a blasted life, in which age they can neither put off nor put on their own clothes.  
Young men (saith Seneca) have death behind them, old men have death before them, and all men have death not far from them. Experience plainly teacheth, and all ages approve, that God● plague threateneth, sickness calleth, and old age warneth, death sudden●… taketh, and the earth finally devoureth.  
Death most commonly hath three harbingers, that make way against he come, viz. Casualty, Sickness, and Old-age. Casualty telleth me death is at my back, Sickness telleth me she is at my heels, and Old-age telleth me she is before my face. Sickness is reckoned by Hugo amongst the messengers of death, of which there are three, Casus, Infirmitas, Senectus, Casus nunciat mortem latentem, Infirmitas apparentem, Senectus praesentem. Casualties show us death lurking for us, Sickness, appearing unto us, Old-age saith death is present and ready to fetch us.  
The aged man holdeth his life as an Eel by the tail, which he would feign hold fast, but cannot, because it is so slippery and slideth from him.  
Many times death taketh for a gage one part or other of our body, as an arm, or eye, or leg, or hand, finger or tooth, or some of our senses, or such like, for an advertisement, that he will very shortly fetch away the rest. If any man be long a dying and paying Death's debt, Nature (like a rigorous creditor, that will be paid at the just day) sueth out an execution against her debtor, taking from one his sight, from another his hearing, and both from some, and he that tarrieth longest in the world, she foundereth, maineth, and utterly disableth in his limbs. So that as man, in respect of himself, is vain and miserable, so also is he much more in regard of the quality and condition of his life and calling. For there is no kind of life (meaning whereby life is maintained) but it is mingled with frailty and many grievances. If thou live abroad (to wit, in Offices) there are strifes, if at home, there are cares, in the field, labours, in the sea, fear, in journeying, if it be void of jeopardy, yet it is painful and tedious. If thou art married, then canst thou not be without cares, if not married, then is thy life wearisome: Hast thou children? then shalt thou have sorrow. Hast thou none? then is thy life unpleasant. Thy youth is wild and foolish, thy age weak and frail, and infinite are the dangers that depend thereon. For one bewaileth his losses, another weary for lack of health, liberty and necessary living. The workman maimeth himself with his own tool, while he earnestly plieth his business; the idle person is pined with famine; the gambler breaketh his limbs with gaming; the adulterer consumeth himself with botches and leprosy; the dicer suddenly stabbed with a dagger; and the Student continually wrung with the gout, besides infinite more miseries incident to man's life, too long here to rehearse. For there is no calling, state or degree exempt or free from vanity, misery, and death. All are vain, all are vexed, all are tormented with worldly tempests, all do suffer the doleful blasts of misery and calamity.  
To begin with the strongest Champion, the mightiest Monarch, the greatest Emperor or Prince that ever lived on the earth, and to come down to the poorest wretch and meanest miser in the world, you shall find that all of all sorts, poor and rich, master and servant, married and unmarried, subject and Prince: to conclude, the bad and the good are tormented with temptations, tossed with tempests, disquieted with adversities, and therefore are most frail, most miserable, yea and nothing but misery.  
The poor man he is grieved with famine and thirst, suppressed with sorrow and heaviness, and oppressed with cold and nakedness, he is despised and contemned, buffeted and scorned, 
Luke 16.19.  he lieth grovelling at the rich man's feet, and dying at their heels, as they go in the street, or at the gates, and yet unregarded, 
Prou. 14.20.  he is shunned of his brethren, loathed of his friends, 
jam. 2.3.  and hated of his neighbour. And (as the Apostle saith) he is set under the rich man's footstool, so that none account is ma●e of him. 
Luke 16.3.  To ask for God's sake he is oftentimes ashamed, and if he will not ask, he is pi●…d, and therefore mere necessity constraineth him to beg. He accuseth God of unrighteousness and partiality, because he divided not the goods of the world equally. He blameth his neighbour of unmercifulness and cruelty, 
Matth. 20.11.  because he relieveth not his necessity. He fretteth and fumeth, he murmureth, repineth, and curseth. Whereupon it was truly said. 
Eccle. 40.28.30  My son lead not a beggars life, for better it is to die then to beg. Begging is sweet in the mouth of the shameless, but in his belly there shall burn a fire. Again, on the otherside, 
Psal. 49.6.  the rich man himself is overthrown in his abundance, he is puffed up with vainglory, he putteth his trust and confidence in his wealth and substance, whereupon he braggeth and boasteth. 
Ezech. 28.5.  They trust in their wealth, and boast themselves in the multitude of their riches, he swelleth with pride and disdain. Their heart is lifted up (saith the Prophet) because of their riches. 
Prou. 22.7.  The rich (saith the Wiseman) ruleth over the poor, and the borrower is servant to the lender. Yet labour in getting, fear in possessing, and sorrow in losing, doth ever trouble and disquiet his mind. And so (as saith the Apostle) they that will be rich, fall into temptations and snares, 
1. Tim. 6.9.10.  and into many foolish and hurtful lusts, which drown men in perdition and destruction. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves thorough with many sorrows.  
But these thy riches and treasures which thou hast scraped together by all injury and unjust means, fraudulent to thy friends, deceitful to thy companions, injurious to thy neighbours, violent to strangers, cruel to the poor, impious to thy parents, behold Death approaching, Death, I say, the Conqueror of all flesh, the Emperor of graves, the forerunner of judgement; the gate of heaven or hell is ready at hand to arrest and bring thee unto judgement for all these things; against which, 
Eccle. 12.14.  this thy wealth cannot defend thee, nor plead delay one minute of an hour with Death. Oh how can it be that we can be so blind and inconsiderate, that even seeing, nay feeling death with our fingers, that we must forsake the world, we are yet so plunged in the world, as if we should live for ever.  

Deut. 28.30. Psal. 49.11.  We build stately houses, which perchance strangers shall inhabit; perchance our enemies. We place the hope of our name in our children, which to our great sorrow shall perhaps die before us.  
All the riches and abundance in the world (having a man's life for a stay and foundation) can certainly no longer endure, than the same life abideth; nay, but riches, honours, and such like, of which men here on earth have a great regard, do many times forsake a man, he being yet alive. For riches (saith the Wiseman) certainly make themselves wings, 
Prou. 23.5. Prou. 27.24.  they fly away, as an Eagle, towards heaven; for riches are not for ever, and at the most they do never continue longer with him then to the grave, which is but for a very short time. For heap thou together so much wealth as thou canst, ravine and devour other men's goods, suck the blood of the poor, hide thy bags, lock thy chests, bury thy wealth under ground, yet shalt thou carry nothing away; naked waist thou borne, and naked shalt thou stand before the fearful tribunal seat of Christ.  
We read that the great Soladine of Babylon, and Conqueror of all, confessed (though too late (that dying in the City of Ascalon, he commanded that his shirt should be carried about the City on a spear, with this proclamation, Behold, the great King of all the East is dead, and of all his great riches, this is all he carrieth with him away. Which if this wretched man had well considered, he would not have been such an insatiable Hellno of kingdoms. For what is gold or silver? nothing else but concocted earth, subject to inconstancy, gotten with pain, labour, and toil, kept with great care, and lost, not without intolerable sorrow; which by fire, thieves shipwreck, war and such like means, may be taken away. And riches are but run aways, ever posting from one to another, and only constant in unconstancy. And suppose a stranger to come into the Palace of some great Prince, and there to behold stately furniture, cups of pure gold, chains, jewels, and such like; but the next morning he is to departed, and is permitted to carry away nothing with him; would he (if he were wise) greatly admire at these things, or suppose thou wert in the City, or in the Camp, where thou mayest buy at a low price many rich preys taken from the enemy; but at the gate standeth a soldier, who will not suffer thee to take away any of these things, would a man (think you) give one penny for all this. What is this world but an Inn, a common City, a Camp? What is our life but a peregrination, a warfare? What is man but a guest, a traveler, a soldier upon earth? and Death is the Porter, he standeth at the gate, and stayeth all the riches which we have gotten and scraped together, he willeth and constraineth us to leave all behind, and sendeth us out as we came into the world, naked, poor, and beggarly, only with our winding-sheet about us, at the most. Next let us descend to the condition of a Servant or a bondman: Is he not loaden with labour, wearied with watchings, and worn out with slavery, he is beaten with stripes, spoiled of his substance, and burdened with sorrow: the master's offence is the servants pain, and the servants fault is the master's prey. If he have wealth, he must spend it at his master's pleasure, if he have nought, then must his pains make a painful purchase. Then cometh the master in his turn, who ever liveth in fear lest his servants treachery should shorten his days. If he be gentle, then is he contemned, if severe, hated; for courtesy bringeth contempt, and cruelty breedeth hatred. And ungodly and unthrifty servants are also the miseries of their masters.  
Also the unmarried man fighteth against fond desires, and fleshly lusts; for that unquiet jebusite will hardly be restrained. All men cannot receive the gifts of continency, 
Matth. 19.11.  save they to whom it is given. Satan kindleth the fire of nature in them with the blast of frail suggestion, whereby the feeble and weak mind is secretly sauced with avaricious desires, and the body made prone to perdition.  
Now this married man is at his wit's end, burning with jealousy: 
Num. 5.14.  fear of losing his goods doth vex him, loss of riches maketh him tremble, and the charge of household doth divide him diversly. He labours to provide for wife and children, 
2. Cor. 7.33.28  and to pay his servants hire. He that is married (saith the Apostle) careth for the things of the world, how he may please his wife. Such shall have trouble in the flesh; but I spare you (saith the same Apostle) But if any (saith he) provide not for his own, 
1. Tim. 5.8.  and specially for those of his own house, he hath denied the faith, 
1. Cor. 6.14.  and is worse than an Infidel. And therefore the burden of wedlock is grievous and miserable, especially, if they be unequally yoked together.  
The subject also dependeth upon his Prince, and must be careful to obey. If his Sovereign frown, he must stoop, and crouch: 
Prou. 16.14.  For the wrath of a King (saith the Wiseman) is as a messenger of death. He must employ his goods and his life also in defence of his Prince: 
1. Sam. 8.11.  yea he must become a martial man, and live in a miserable mood, making his only felicity of other men's misery.  
Finally, the King himself liveth in fear of the treachery of traitors; he is set upon a hill, as it were a mark: A small wart deformeth a Prince's face, and in a King an error is desperate. He eateth the bread of affliction, and his drink is care and sorrow. Whereupon an Heathen Historiographer maketh mention of a King, to whom the Crown and Sceptre were offered: who, before he wore it, took the Crown in his hand, and beholding it a while, cried out, saying, O thou golden Diadem, if man knew the miseries and griefs thou bringest with thee, there is none would stoop so low as to take thee up from the ground. Showing thereby, that the life of Kings is more unhappy, than the life of a private man. He is subject to clawbacks and flatterers: It coming to pass oftentimes (saith an ancient Father) that Courtiers are found flatterers, and he is seldom without mendicant and begging Friars about him, 
Prou. 30.15.  which are like the Horseleeches two daughters always crying, Give, give.  
As it is true that Saint Cyprian speaks, God's ordinance is not the midwife of iniquity so is it most certain that men in authority, by reason of flesh and blood, do travel in infirmity, and bring forth escapes. And verily, as the sins of Princes are never small, so their great sins require a great and high degree of repentance. They may do wrong, punish the good, and favour the bad, non voluntate nocendi (saith Saint Augustine) said necessitate nesciendi, not with purpose to do wrong, but because they cannot come to the knowledge of the right. Who could better see with his own eyes, and hear with his own ears than David, yet affections sometimes dazzled his eyes, and wrong intelligence his ears. The wisest Governors, that in speculation of justice are admirable, in their practice may be quite transported. They that in the Thesis are sharp, in the application are often very dull and greatest men have greatest by asses to draw them awry. Give me leave to produce an instance from foreign histories. Upon a time, when the Bithynians, before Claudius the Emperor, cried against one junius Clio (their late Precedent) desiring, that now his time was come, he of all men might no more obtain that place. The Emperor not understanding their desire, nor hearing distinctly their words for the confused noise of the multitude, demanded of those next him what the people said, to whom Narcissus, a familiar, or rather an auricular buzz of the Emperors▪ answered like a false Echo, that the people gave his Excellency great thanks for their last Precedent (which was nothing so) and requested to have him appointed over them again, which was wholly contrary to their suit: The Emperor meaning well, but ill informed (to gratify them, as he thought) assigned them their old Precedent again. And thus was the Emperor abused, and the people continued under an Oppressor still, whereas they had been eased, but for a crooked Interpreter. And this advertiseth what circumspect care the greatest men should have to pass no matters of great importance rashly, as also to cleanse their trains and houses (as David vowed, 
Psal. 101.  but hardly could perform) from all privy slanderers, deceitful persons and liars.  
Now as for wicked men they always live in misery, There is no peace (saith the Lord) unto the wicked, the worm of conscience shall never die, 
Esay 48.22.  and the light of reason shall never be darkened, as they have forsaken God, so hath God forsaken them, 
Rom. 1.28. Jude 1.13. job 15.20. Isai. 57.20. Prou. 13.21. Jude 14.15.  and delivered them up into a reprobate sense, that they might do such things as be not convenient, for whom the blackness of darkness is reserved. The wicked man (saith job) travaileth with pain all his days. The wicked (saith the Prophet) are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. Evil (saith the Wiseman) pursueth sinners.  
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold the Lord cometh with ten thousand of his Saints to execute judgement upon all, and to convince all that are ungodly amongst them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him.  
But are good men exempted in this life from misery? No verily, they are as it were in a continual furnace, by reason of crosses and persecutions; they sustain mocks and taunts, fetters and imprisoments. Who is weak, and they are not weak? 
2. Cor. 11.29. Act. 14.22.  Who is offended, and they burn not? We must (saith Paul and Barnabas) through much tribulation enter into the kingdom of God. 
1. Cor. 15.19.  Therefore the same Apostle saith, If in this life only we have hope in Christ, we are of all men most miserable.  
To conclude with the saying of the Preacher, Therefore the misery of man is great upon him. 
Eccle. 8.6. jer. 20.18. job 5.6.7.  And that holy man job saith from his own experience, Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground, yet man is borne unto trouble, as the sparks fly upward. And jesus the son of Syrach saith, Great travel is created for every man, 
Eccle. 40.1.2.3.4.  and a heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things: Their imagination of things to come, & the day of death trouble their thoughts, and cause fear of heart from him that sitteth on a Throne of glory, unto him that is humbled in earth and ashes; from him that weareth Purple, and a Crown, unto him that is clothed with a linen frock.  
Behold the miseries of mortal man, behold their vanity. Thought consumeth them, heaviness harmeth them, pensiveness possesseth them, terror turmoils them, fear putteth them out of comfort, horror doth afflict them, affliction doth trouble them, trouble doth make them sad and heavy, misery doth humble them, and at the last death doth end them. How many have died with a surfeit of sorrow? By the sorrow of the heart the spirit is broken. A sorrowful mind drieth the bones. Therefore jacob saith to his sons, 
Prou. 15.13. Prou. 17.22. Gen. 43.38.  If mischief befall Benjamin in the way which ye go, then shall ye bring down my grey hairs with sorrow to the grave. How many have died with overmuch fear? And for fear of him the keepers (saith the Evangelist) did shake, 
Matth. 28.4.  and became as dead men. Sophocles, Dyonisius, Diagoras, and Chilo the Lacedaemonian, died with immoderate joy. O man very mortal, whom joy itself cannot secure from death, joy being the very friend to life. For a merry heart (saith the Wiseman) maketh a cheerful countenance, 
Prou. 15.13. Prou. 17.22.  a joyful heart causeth a good health.  
There is but one way, and that very narrow, by which we came into life, but there be infinite, and those broad ways which lie open for Death to invade us; through every member of the body, yea through every joint of the body Death hath found out a way to take away our life.  
We that are in the last part and end of the world, 
1. Cor. 10.11. 1. john 2.18.  Upon whom (as the Apostle saith) the ends of the world are come, and which is the last time and hour (as saith Saint john) we are less in our marriage-bed then our fathers were in the cradle. The world left being a world, when Adam left being obedient. It was never beautiful and cheerful, since it waxed old in youth through manifold attaxes and disorders, and at this day lies bedrid, waiting for the coming of the Son of God. And we full well know, and are taught by the reading of the Scripture, and also by experience that men are not so long lived, nor of that goodly tall proportion or strong constitution of body, as in former ages. For the world (as a voice out of a bush telleth Esdras) 
2. Esdr. 14.14.  hath lost his youth, and the times begin to wax old, and we are borne weaker and more feeble than all creatures; and had we not some body to receive us, when we come into the world, woe were it with us, we might make a short and woeful stay or tragedy, to be borne, to weep, to die. We have no cause to persuade us that this is the golden age; but rather that according to the dream of Nabuchadnezzar, Dan. 2. The golden head, the silver breasts, the brazen thighs, are long since past, and we now live in the time of the Iron legs, the feet whereof, are partly iron, partly clay.  
In the fortunate Islands beyond the Atlantic seas in the uttermost borders of Ethiopia, where the people that live there are called Macrobij for their long life: a man perhaps may live a long life; but what country may be found, where a man may avoid the sickle of Death. Hence it was that Hormisda did answer the Emperor Constantine, demanding him of the beauty of Rome, stately buildings, goodly Statues, and sumptuous Temples, if he thought that in all the world were any such City. Surely, saith Hormisda, there is indeed none comparable unto it, yet hath it one thing (saith he) common to all other Cities, for men die here, as they die in all other places. And what doth it profit to live long and wickedly, and die at length. It were better like Cadmus' progeny, to die the same hour we were borne. What Duellum is this between death and nature. And if God should not suffer us to die, alas what a miserable life would this be, when we come to be old, and full of sorrows, 
Eccle. 11.1.  aches, sicknesses, diseases and griefs? When our senses are gone, and we have no pleasure in any thing. And when (as the Psalmist saith) 
Psal. 90.10.  our life is but a labour and a sorrow.  
In which age we had need (if we have our senses then) to pray heartily to the lord 
Psal. 71.9.18.  Cast me not off in the time of old age, forsake me not when my strength faileth me: And also, When I am old and grey headed, O God forsake me not. And alas, if we should not then die, we would wish to die, and say it were better a thousand times to die then to live. For death (saith jesus the son of Syrach) is better than a better life, 
Eccle. 30.17.  or continual sickness. And therefore we read of a certain Island, where they live so long, that they are feign to be carried out thence, that they might die.  
And God hath provided wondrous well for mankind, that whereas any man may take our life from us, yet there is none that can take Death from us; who can stop the wind that it blow not? Who can hinder death that it come not?  
If jacob counted his time but short, 
Gen. 47.9.  having already lived an hundred and thirty years, what reckoning may we make of our time, which is far shorter? 
Gen. 5.5.27.  In the time before the Flood, the age of man was great: Adam lived nine hundred and thirty years, Noah nine hundred and fifty, 
Gen. 9.29.  Methusalem nine hundred sixty nine years, but after the Flood in Terah's days, who was father to Abraham, 
Gen. 11.32. Gen. 25.7. Deut. 34.7. Josh. 24.29.  the age of man was a great deal shortened, & from nine hundred brought down to two hundred and twenty and under: For Terah lived two hundred and five years: Abraham his son not so long, one hundred seventy five years. jacob in his time brought it to a shorter account, one hundred and thirty, Moses 120. and joshua, one hundred and ten years.  
And yet are we not truly said to live any one of these years, unless it be religiously and holily in Christ, as a certain worthy soldier serving in the wars a long time under Adrian the Emperor, yet in the end returned to his house, and lived Christ's soldier, where and in which manner (after he had lived seven years) he departed this life, and being ready to die, commanded that it should be written on his tomb, Hear lieth Similis (for so was his name) who was a man many years, and lived but seven, accounting that he lived no longer than he lived a Christian.  
How many spend their days in war, after the flesh, under the Emperor of the Air (not under Adrian) who yet I cannot say for seven years, I would I could truly say seven days or seven hours before their death, cast away these weapons of sin, that it might be written upon their grave-stone, for their Epitaph, that seven days, or seven hours before their last hour, they not only had a being, but a life in the world, and not only were, but also lived?  
Therefore it is our duty to live well, that at the day of death we may speed well, and to live well should be the delight and sweet perfume of every Christian. Thus live well, that thou mayest die well, and after death, eternally speed well. 
Psal. 90.12.  Yea, So teach us to number our days (saith the Prophet) that we may apply our hearts unto wisdom. Where we are to observe that he speaketh here, not of weeks, or months, or years, but of days, noting thereby the shortness of our life, in this word, Days.  
And the same phrase is used of all the holy men of God, upon the like occasion. jacob being asked by Pharaoh, how old he was, 
Gen. 47.8.9.  told him, That few and evil were the days of his pilgrimage, speaking of the time, to note the shortness of the time, or of his life; he names not years but days, and speaking of the toils and troubles of life, he calls it a pilgrimage, as to be every day hastily journeying towards our end. 
job 9.25.26. job 14.14.  job, in like manner numbering his days; My days (saith he) are more swift than a post, and swifter than the ships: And again he saith, All the days of my appointed time, will I wait till my change come. The time of jobs attending or waiting on God for his help, is the whole term or act of his life, which he calleth not years, but days, so he measureth his short time by the inch of days, rather than by the span of months, or long ell of years; teaching thereby that the days of man are few, and his life short upon earth. Our Saviour Christ teaching us to pray, 
Matth. 6.11.  bids us to pray thus, Give us this day our daily bread, as if we should reckon the continuance of our life no longer than a day or a few days.  
And again the Lord by his prophet calling upon sinners, saith, To day if ye will hear his voice, 
Psal. 95.7.8.9.  harden not your hearts, noting thereby, that if we live this day, we are not sure to live the next. Where it is said in the Prophecy of Zacharias, That we should serve the Lord without fear, 
Luke 1.74.75.  in holiness and righteousness before him all the days of our life. We are to note that the Holy Ghost defines life, not by years, or Months, or weeks, but by days, showing thereby that our life is nothing else but a composition of a few days, which how soon they may be swallowed up by that long night of death, we cannot tell, 
Psal. 19.6.  but it will be sooner perhaps then we are aware.  
The Sun arising in the East, and falling in the West, and all in one day▪ showeth our rising and falling, our coming and going forth of this world; all which may be done in a day. 
jer. 6.4.  Woe unto us (saith the Prophet) for the day goeth away.  
And a day consisteth but of a morning and evening, and a noon, Evening; and morning, and at noon (saith the Prophet) will I pray and cry aloud, and he shall hear my voice. 
Psal. 55.17.  Some are taken away in the morning of their life, many feel not the heat of the day, he that draws out the line of his life till the evening, lives but all the day.  
What pleasure (saith one) is there in this life, when night and day we cannot but think that we must pass away? It is but a carcase now, which yesterday lived yesterday a man, to day none.  
The saying of Chrysostome, the Lord hath promised pardon to him that repenteth, but to live till to morrow, he hath not promised.  
When Pharaoh called for Moses and Aaron to entreat the Lord for him, 
Exod. 8.8.  that he might take away the Frogs from him, and his people; and Moses ask him when he should entreat for him he said to morrow. So many with Pharaoh, defer matters of greatest weight and moment still till to morrow, not knowing what may happen to us before to morrow, even death itself, for aught we know. Is to morrow in thine own power? Canst thou challenge any such promise at God's hand? Happy is that man, which of the safety of his soul, can say with himself, as that old man Messodamus did, who being invited to dinner the next day, answered, why invitest thou me for to morrow, who of all the years I have lived have not to morrow day, but have every hour expected death, which always lies in wait for me.  
The Rich man in the Gospel gathered much, possessed much, enlarged his garners, and promised to himself security, 
Luk. 12.19.20.  with a retired farewell to the world. Soul (saith he) thou hast much goods laid up for many years, take thine ease, eat, drink and be merry. But God said unto him, Thou fool, this night shall thy soul be taken from thee, than whose shall those things be which thou hast provided? Alas, this was (it seemeth) the first night of his rest, and must it be the last too? Yes. 
Esay 57.21.  Esay answereth them, There is no rest to the ungodly. He that hath a long journey to go in a short time, maketh haste, and he who remembreth every day, runneth away with his life, cannot sit still. But where men promise to themselves long life, and much time, there they wax wanton, and become secure, and put far away the evil day (as the Prophet speaketh). 
Amos 6.3.  Therefore the Lord doth commend our life unto us in all these Scriptures which we have heard, and in other places in a short abstract of days, and not in a volume of years. So Christ saith to jerusalem If thou hadst known, 
Luke 19.42.  even thou, at least in this thy day, the things which belong to thy peace; but now they are hid from thine eyes: not granting a longer term, than the term of one poor day unto her. Which was to teach her, and us in her to think every day to be our last day, and therefore to do that this day, as in our tine, which we are not sure to do the next day, as in the time that God hath taken to himself, and from us, as being more properly his, than our day.  
Therefore, boast not thyself (saith the Wiseman) of to morrow, for thou knowest not what a day may bring forth; 
Prou. 27.1.  And there is one more this day of thy number spent, and thou art now nearer to thy end by a day. But if any man doth think that he may live as yet many years, his years may lack months, his months may lack weeks, his weeks may lack days, his days may lack hours, nay his hours may lack minutes; an hour is but a short time.  
But while one hour by continual succession is added to another, the whole course of our life is finished, every hour runneth away with some part of our life: and even then, when our bodies grow and increase, our lives fade and decrease, yea even this day (wherein we live) we divide and part with death. There is none (saith Saint Augustine) but is nearer death at the years end, then at the beginning, to morrow, then to day, to day, than yesterday, by and by, then just now, and now, than a little before. Each part of time that we pass (if time have parts) cuts off so much from our life, and the remainder still decreaseth When childhood cometh on, infancy dieth; when adolescency cometh, childhood dieth; when youth cometh, adolescency dieth; when old age cometh, youth dieth; when death cometh, all and every age dieth. So that look how many degrees of ages we desire to live, so many degrees of death we desire to die. Ask an old man where is his infancy, where his childhood, where his adolescency, where his youth, shall he not say true, if he answer, alas, all these are dead and gone. What speak I of ages? Every year, month, day, hour of our life that we have lived, is dead to us, and we are dead with them. What therefore is our whole life, but a long death? What is every day thereof, but (as Petrarch saith) a degree of death, what is every moment thereof, but a motion unto death?  
Again, that the days of man are but few, and his life very short, experience, and that which we see in daily use, doth show, besides the word of God, which, for this, speaking of man's short time, useth to take the shortest division in nature to express it. As that it is the life of yesterday, as in the Psalm: 
Psal. 90.4.  For a thousand years in thy sight are but as yesterday, when it is past: a life which is gone as soon as it comes, a life of few hours, as a watch in the night; the life of a thought, whereof there may be a thousand in an hour: a life of nothing; this Prophet measureth it with a short span. Behold (saith he) 
Psal. 39.15.  thou hast made my days as a handbreadth.  
The valiant Captain josua being now resolved to die, 
joshua 23.14,  calleth death the path that all must tread. Behold (saith he) this day I enter into the way of all the world. So holy David being ready to die, calleth death the way of all the earth.  
Experience taught the very Heathen thus much, 
1. King. 2.2.  One night tarrieth for all men, and we must all tread the path of death.  
This present transitory life is called a pilgrimage, 
Gen. 47.9.  a path, a travel, and a way, because it continually plieth to an end: for as they which are carried in coaches, 
Eccle. 40 1.  or sail in ships finish their voyage, 
Psal. 1.1.  though they sit still and sleep, even so every one of us, albeit we be busied about other matters, and perceive not how the course of our life passeth away, being sometime at rest, sometime idle, and sometime in sport and dalliance, yet our life always wasteth, and we in posting speed, hasten toward our end. The way faring man traveleth apace, and leaveth many things behind him in his way. He seethe stately towers and buildings, he beholdeth and admireth them a while, and so passeth from them; afterward he seethe goodly fields, meadows, flourishing pastures, and pleasant vineyards, upon these also he looketh a while, he wondereth at the sight, and so passeth by, than he meeteth with fruitful orchards, green forests, sweet rivers with silver streams, and behaveth himself as before. At the length he meeteth with deserts, hard, rough, and unpleasant ways, foul and overgrown with thorns and briars, here also he is enforced for a time to stay; he laboureth, sweateth, and is grieved; but when he hath travailed a while, he overcometh all these difficulties, and remembreth no more the former griefs; but always he is traveling, till he comes to his journeys end: even so it fareth with us, one while we meet in our way with pleasant and delightful things, another while with sorrows and griefs; but they all in a moment pass away.  
Furthermore, in high ways and footpathes this commonly we see, that where one hath set his foot, there soon after another taketh his step, a third defaceth the print of his predecessors foot, and then another doth the like. Neither is there any, who for any long time holdeth or continueth his place. And is not man's life such?  
Ask (saith Basil) the fields and possessions, how many names they have now changed. In former ages they were said to be such a man's, than his, afterwards another's, now they are said to be this man's, and in short time to come, they shall be called, I cannot tell whose possessions; and why so? Because man's life is a certain way, wherein one succeed and expelleth another.  
Behold the seats of States and Potentates, of Emperors and Kings, how many in every age have aspired unto these dignities and degrees; and when they have attained them, after much travel, labour and waiting, in short time they are compelled to give way to their successors, before they have well warmed their seats.  
Yesterday one reigned, to day he is dead, & another possesseth his room and throne; to morrow this man shall die, and another shall sit in his seat. None as yet could therein sit fast, they all play this part, as on a stage, they ascend, they sit, they salute, they descend, and suddenly are gone.  
The Apostle Paul in respect of the celerity and swiftness of life, compareth it to a race. What is our life, 
1. Cor. 9.24.  saith Saint Augustine, but a certain running to death? Our life while it increaseth, decreaseth, our life is dying, our death is living. The traveler, the longer he goeth on his journey, the nigher he is to his journeys end; the children of Israel, the longer they wandered from Egypt, the nigher they were to the promised land: so every mortal man, the longer he liveth, the nigher he is to his journeys end. Death, Time and Tide stay for no man. No bridle so strong, that can keep in our galloping days. He that runneth in a race, never stayeth till he come at the end thereof, so every mortal wight (will he, nill he) never stayeth, till death the end of his race stayeth him.  

job 9.25. job 7.6. job 9.26.  The mirror of patience (job by name) compareth the race of man to the swift days of a post, saying, My days are swifter than a post, yea swifter than a weavers shuttle, they are as the motion of the swiftest ship in the sea, and as the Eagle that flieth fast to her prey. 
2. Pet. 1.14.  The Apostle Peter compareth our time to a Tent or Tabernacle pitched in the field, soon up, 
Psal 90.9.10.  soon down. Our years are spent (saith the Psalmist) as a tale that is told, yea our life is quickly cut off, and we are soon gone.  

1. Chro. 29.15.  David a little before his death, offering with his Princes for the building of the Temple, freely confesseth that they were strangers upon earth, as all their forefathers were, their days like a shadow, and that here was no abiding for them.  

Isa. 40.6.7.  The Prophet Esay rebuking and checking man's forgetfulness, doth cry out and say, All flesh is grass, and all the goodliness thereof as the flower of the field, the grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it, surely the people is grass: the young grass as the old, and flourishing as a flower. Grass grows soon, and soon decays. The poor, who in respect of their base condition in this world, are compared to the grass: the noble and rich in respect of their fresh and flourishing show, are resembled unto the flower: to both which sorts, noble and ignoble, rich and poor, there is no difference in death, unless (as Ambrose saith) the body of the rich being pampered with riot and variety of meats, shall yield the more loathsome smell.  
The grass and the flower are made by many means to whither, and we by many more means are brought to our end. The flower of the field, may be by such as pass by, willingly plucked up, or negligently trodden on, an hungry beast may devour it, a worm may eat it, or make it to whither, as it did the gored of jonas. 
jon. 4.7.  The wind may blow it down, the lightning may burn it, the Sun may scorch it, or at leastwise the nipping winter will mar it. The like may be said of us, hunger may famish us, abundance of meat and drink may quench our natural heat with surfeiting and drunkenness, the air can infect us, the water can poison us, the fire can burn us, the beasts can devour us, wars can dispatch us, plagues can consume us, diseases can kill us, and a thousand other things can destroy us. For Alexander the Great was poisoned by his own Taster. Antiochus of Syria was poisoned by his own Queen Laodicea, for that he loved King Ptolomeus sister. By fire the Emperor Valentine was burned by the Goathes. Acteus, King of Lydia, was hanged by his own subjects. Diomedes King of Thrace was devoured of wild beasts. Cleopatra Queen of Egypt was stung to death by Serpents. Diogenes was devoured with dogs. Basilius' Emperor of Macedon was killed by a Hart. Anacrion died in eating of an egg; the Emperor Frederick, going to jerusalem, was drowned. Queen Sisigambis, King Darius his mother, died of hunger. Pyrrhus, King of Epirus, was slain with a tyle-stone. Fabian, a Senator, was choked with hair. Pope Adrian was choked with a fly, getting into his throat. julius Caesar, Emperor of Rome, was murdered in the Senate-house. Tullius Hostilius was slain with a thunderbolt. 
Acts 12.23.  Herod was devoured of worms. And if none of these, yet old age will arrest us; for young hairs do soon turn grey, and active youth is soon metamorphosed into crooked old age, which is the champion of death, who never grappled with any but at length threw them into the dust, which showeth the comparison of the Prophet to be most excellent, 
Esa. 64.6.  without comparison, that all flesh is grass, and the best of us but as the flower of the field, this day flourishing, to morrow fading. And we all do fade as a leaf saith the prophet Esay in an other place.  

jam. 4.14.  Saint james compareth our life to a vapour that appeareth for a little while and afterward vanisheth away. Can any thing be spoken more plainly to set forth our mortality? As a vapour, a mist, a thin watery, and airy substance, which a small puff of wind may disperse, or the heat of the sun dissolve.  

Psal. 37.20.  Now unto this if our life may be resembled, then as a vapour is but for one morning or evening at the most, 
Psal. 109.23.  so our life is but a moment for a very short time. Again David compares it to smoke, because it is corruptible; to a grasshopper because it hath but a small continuance. Nay he saith, man is like a thing of nought, 
Psal. 144.4.  and less than nothing.  

Gen. 4.7.9. 2 Tim. 4.7.  jacob calleth it a pilgrimage, Paul, a course. A pilgrimage hath a full point; a course a stop, and our life and end.  
By all which places of scripture we see that the spirit of God to set forth the frailty and brevity of our life compareth it (as we have heard) to things of shortest continuance, as to the weavers shuttle, which he taketh, and presently casteth it out of his hands again, to the wind which is very swift, for the wind bloweth (saith our Saviour,) where it lifteth and thou hearest the sound thereof, but canst not tell whence it cometh, nor whether it goeth; to a post which stayeth not long in a place; to a flower which quickly withereth; to a shadow which soon vanisheth; to a thought, which is swiftest of all the rest; so frail is our estate, so transitory our life, so short are our days, and uncertain, that as soon as we be borne, we begin to die.  
The brevity and vanity of our life was so noted of the Heathen men themselves; which made the Egyptians compare it to an Inn, where lodging for a night, we are gone. Pindarus and Basil compare this life to a dream, wherein are pleasing and displeasing shows, but at our awaking, are all gone. Man (saith Pindarus) is to be compared to the dream of a shadow. Sophocles, to a shadow. Homer, unto leaves, that bud, grow out, decay, & blow away. Pythagoras to a stage-play. Aristotle, to a beast called Ephemeron, which is never but one day old. And many such comparisons we find both in sacred, and humane histories, pointing out the shortness and uncertainty of man's life. For dreams are but momentary fantasies of a disturbed brain, for a dream (saith the Preacher) cometh of the multitude of business. 
Eccl. 5.3.  A shadow is a show and not substance. A play is but the handling of some stately or base part for an hour, then comes the Epilogue and ends all; even so our life is but a dream to be thought upon, a shadow to be looked upon, and a play to be acted. As therefore dreams are forgotten, shadows do vanish, and plays have their conclusion, so our lives have their limits, and bounds, which they cannot pass. For God that hath numbered the hairs of our head, hath numbered our years and days also that we cannot pass them. 
Mat. 10.30.   
Life is nothing else (saith the heathen Philosopher) but a glue which fasteneth soul and body together, which proceedeth of the temperament, whereof the body is made; It passeth away as a trace of a cloud, and as a bird that flieth through through the air, and as an arrow that is shot. Our life is nothing but a little breath, and how easy is it for God to take away our weak life, when weak man by stopping of our breath is able suddenly and most certainly to send us to our dust?  
Therefore the Prophet saith, 
Psal. 104.29.  thou hidest thy face and they are troubled, when thou takest away their breath, they die and turn to their dust. Our life itself is not given us in perpetuity, but lent us for a time; for man's spirit is but borrowed. The wise man calleth it a very debt which a man doth owe to yield unto death. 
Wis. 15.8.16.  Therefore we usually speak (and well too) I own God a death; for every man's death is foreseen and appointed in God's eternal decree with all the circumstances thereof.  
The Prophet David compareth our life to the fat of Lambs, 
Psal. 37.20.  which wasteth away in the roasting; and to a new coat, which is soon waxed old, and eaten with moths. job, to the burning of a candle, which in the end cometh into the socket, and annoyeth, and then every one crieth, put it out. What thing else is man's life but a bubble, up with the water, and down with the wind?  

job. 8.14.  Again the life of man is compared to a cobweb, for as the spider is occupied all his life time, in weaving of cobwebs, and draweth those threads out of his own bowels, wherewith he knitteth his nets to catch flies, and often times it cometh to pass when the spider suspecteth none ill, a servant going about to make clean the house, sweepeth down the cobweb, and the spider together, and throws them into the fire; even so the most part of men consume their whole time, and spend all their wit, strength, and labour to have their nets, and baits in a readiness, with which they may catch the flies of honours, riches, preferment, and when they glory in the multitude of flies which they have taken, and promise to themselves rest in time to come, and will say with the covetous rich man in the gospel. Soul thou hast much honour, 
Luk. 12.19.  goods, and possessions laid up for many years: live therefore at ease, eat, drink and take thy pastime. But behold God will say to him. O fool, this night will they fetch away thy soul from thee. For death God's servant, and handmaid willbe present with the broom of divers sicknesses, diseases and griefs, and will sweep them away, and so the work together with the workmaster in a moment of time do perish, and then whose shall these things be which thou hast provided?  
Our life by an ancient father is said to be more frail, and brittle than a glass, for a glass with good keeping may abide and continue a long time without breaking, but so cannot man be kept from death, with all the preservatives and good keeping that can be invented by the art, skill and learning of the best, & most cunning Physicians in the world, 
Luk. 8.43.  although with the expense of all thou hast, even with the woman in the Gospel that had an issue of blood twelve years, but for all this at length thou shalt die. For in this respect as job saith in an other case, They are all Physicians of no value.  
As the arrow that is shot at a mark, parteth the air, 
job. 13.4.  which immediately cometh together again, so that a man cannot know where it went through, even so man as soon as he is borne, hasteneth as fast to his end, as the arrow to the mark, & that little time of stay is full of misery & trouble, & therefore may rightly be called, as before, a pilgrimage, in which is uncertainty a flower in which is mutability, a house of clay in which is misery, a weavers shuttle in which is volubility, to a shepherds tent in which is variety, to a ship on the sea in which is celerity, to smoke which is vanity, to a thought whereof we have a thousand in a day, to a dream whereof we have many in one night, to vanity which is nothing in itself, & to nothing, which hath no being in the world. For the time past is nothing, the time to come is uncertain, the time present is but a moment; O life not a life but a death, to be called and accounted rather death than life, because it is accompanied not only with death, but with the very shadow of death, that is, with many miseries, afflictions & calamities of this life, a living death, a dying life deserving rather to be called a true death, than the shadow of death, a shadow of life, than a true life. For the time which we have lived is now no more in the essence of our life, for now our infancy and childhood liveth not, and that wherein we live, which is but the present time, is so short & fleeting that it cannot be circumscribed, Instans est, momentum est, ictus oculi est. It is an instant, a moment, the twinkling of an eye. Our life is a point, and less than a point, a figure of one, to which we can add no cipher, it is but the least piece of time, that may be measured out, a moment and less than a moment. And yet if we use this moment well, we may get eternity, which is of greatest moment. I am not eternity (saith one) but a man, a little part of the whole as an hour is of the day. Like an hour I came, and I must departed like an hour.  
The reasons why our life is become so frail and short are principally these; first, iniquity now aboundeth, and more in these latter times, then in former ages. And because iniquity shall abound (saith our Saviour Christ) 
Mat. 24.12.  the love of many shall wax cold. This know also, saith the Apostle, 
2 Tim. 3.1.2.3 4.5.  that in the last days perilous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent fierce, despisers of those that are good, traitors, heady, high minded, lovers of pleasures more than lovers of God, having a form of Godliness, but denying the power thereof. Which must needs provoke God to cut shorter these our days, than those better days wherein our fathers lived; who lived more simple, and in fewer sins than we their children do at this day.  
Therefore it is said by Moses in the book of Numbers. 
Num. 32.14.  And ●ebold ye are risen up in your father's stead, an increase of sinful men, to augment yet the fierce anger of the Lord toward Israel. And ye have done worse (saith the Prophet jeremy) 
jer. 16.12. jer. 7.26.  than your fathers.  
Secondly our time is short, that the shortness thereof might move us not to defer to do good, as the manner is, seeing even the devil himself is busy, because his time is short. Therefore saith the son of God. 
Reu. 12.17.  Woe be to the inhabitants of the earth, and of the sea, for the devil is come down to you, having great wrath, because he knoweth he hath but a short time. Therefore the dragon was wroth with the woman, and went to make war with the remnant of her seed which keep the commandments of God, and have the testimony of jesus Christ.  
Thirdly our life is as nothing, that God's children might soon be delivered from their burdens, and from those that oppress them in this life, and that the wicked, the children of this world, might have a shorter time to keep in bondage, and under the whip of malice those poor ones who desire to sacrifice their life to God in a conscience of his service, and to walk in faith before him. For if man's life might now extend to the years which were before the Flood, when men lived (as we have heard) six, seven, eight, nine hundred, and almost a thousand years; this cruel age in which we live, would too long torment, and too vilely deal with God's faithful ones, there being no hook of short time in the jaws of the wicked, to keep them in fear, as now, when death is such a tyrant, and short life such a curb unto them, that they dare not, or cannot do as they would. And indeed how can they do that in their forty, and under fourscore, which they might and would be bold to do, being men of might in their hundreds. Also how could the poor Church hold up the head, and continue in good case, that should have so strong and longlived enemies to encounter with. And therefore our Saviour Christ saith in the Gospel. Except those days should be shortened, 
Matth. 24.22.  there should no flesh be saved, but for the Elects sake those days shall be shortened. 
Esay 51.12.  And who art thou (saith the Lord) that thou shouldest be afraid of a man that shall die, and of the son of man, which shall be made as grass.  
There is no privilege that can preserve a man from death; Art thou strong? and doth the conceit of thy strength lift thee up in pride? Consider that if in might, vigour and validity of body, thou didst excel Samson, Hercules, or Milo, 
2. Sam. 23.8.  or David's three Worthiest, when thou comest to grapple with Death, he will quickly crush thee and cast thee into the dust. For he will admit of no composition with thee; for Death hath feet of wool, but arms of iron, it cometh insensible, but it having once taken hold, never loseth her prize.  
Is it for thy beauty? These eyes of thine, which now are as bright as stars. Death will make a horror to the beholders. These cheeks of thine, wherein now the lily and the rose strive for the pre-eminence, Death will make pale and earthly; these coral lips of thine, will Death change to black and wan; this mouth of thine, which in sweetness yields a cinnamon breath, will send forth the stinking savour of a Sepulchre. Therefore the Lord saith by his Prophet, 
Isa. 3.24.  It shall come to pass, that in stead of sweet smell, there shall be a stink, and in stead of a girdle, a rent, and in stead of well set hair, baldness, and in stead of a stomacher, a girding of sackcloth, and burning in stead of beauty.  
The substance of bodily beauty consisteth in nought else but in phlegm, blood, moisture, and gall or melancholy, which are maintained by the corruptible juices of meats; hereby the apples of the eyes glister, the cheeks are ruddy, and the whole face is adorned: And unless they be daily moistened with such juice, which ascendeth out of the liver, incontinent the skin is dried up, the eyes wax hollow, all ruddiness and beauty departed from the visage.  
Now if thou consider what is hidden under that skin which thou judgest so beautiful, what is shut up within the nostrils, what in the jaws and belly, thou wilt protest that this bravery of body is nothing but a painted sepulchre, which without appeareth fair to men, 
Math. 23.27.  but within is full of filthiness and uncleanness. And if thou see in a ragged cloth the phlegm and spittle that proceedeth from the body, thou loathest it, and wilt not touch it with the tip of thy finger, looking askew thereon. Therefore this cell and seat of phlegm, this beautiful body will be so much altered, that a man may say, O how much is he or she changed from that they were. And hereof it is that the Wiseman saith, Favour is deceitful, 
Pro. 31.30.  and beauty is vain.  
But to digress a little, dost thou make thyself beautiful, and art not contented with that beauty, which God thy Creator hath bestowed upon thee? Then hearken to that excellent saying of Saint Cyprian, that women which advance themselves in putting on of silk and purple, cannot lightly put on Christ: and they which colour their locks with red and yellow, do prognosticate of what colour their heads shall be in hell and they which love to paint themselves in this world otherwise then God hath created them, let them fear, lest when the day of the resurrection cometh, the Creator will not know them. And beside, know thou that there be aches, fevers, impostumes, swellings and mortality in that flesh thou so deckest, and that skin which is so bepainted with artificial complexion shall lose the beauty and itself. You that sail between heaven and earth in your four sailed vessels, as if the ground were not good enough to be the pavement to the soles of your feet, know that one day the Earth shall set her feet on your fair necks, and the slime of it shall defile your sulphured beauties, dust shall fill up the wrinkled furrows, which age makes, and paint supplies. Your bodies were not made of the substance whereof the Angels were made, nor of the nature of stones, nor of the water, whereof the fire, air, water, and inferior creatures. Remember your tribe, 
Esay 51.1.  and your father's poor house, and the pit whereout you were hewed. Hannibal is at the gates, death standeth at your doors; be not proud, be not mad. You must die, and then your fineness shall be turned into filthiness; your painted beauty and strength into putrefaction and rottenness. Let him make what show he can with his glorious adornations, let rich apparel and paintings disguise him living, cerecloths, spices, balms enwrap him, lead and stone immure him dead, his original mother will at last own him for her natural child, and triumph over him with this insultation. He is my bowels, 
Psal. 146.4.  he returneth to his earth. His body returneth not immediately to heaven, but to earth, nor to earth as a stranger to him, or an unknown place; but to his earth, as one of his most familiar friends, and of oldest acquaintance. Powders, Liquors, Unguents, Odours, Ornaments derived from the living, from the dead, palpable instances, and demonstrative ensigns of pride, and madness to make them seem beautiful, such translations and borrowing of forms that a silly countryman walking in the City, can scarce say there goes a man, or there a woman.  
Is it for thy youth? If thou think so, thou reckonest without thine host: 
jer. 8.11. judg. 4.21. Psal. 49.14.  For thy folly therein may happily cause thee to say, Peace, peace, till with Sisera thou fall into thy last sleep of destruction, and to go from thy house to thy grave. But who can be ignorant that on the stage of this world, some have longer and some shorter parts to play; and who knoweth not, though some fruits fall from the tree by a full and natural ripeness, that all do not so, nay that the more part are pulled from it, and do whither upon it in the tender bud or young fruit, then are suffered to tarry till they come to their perfect ripeness and mellowing. The corn falls of itself, sometime is bitten in the spring, oft trodden down in the blade, but never fails to be cut up in the ear when it is ripe. Some fruit is plucked violently from the tree, some drop with ripeness all must fall, so do not more (without comparison) fall from the tree of time, young, either violently plucked from it by a hasty death, or miserably withering upon it by a lingering death, perishing in the bud of childhood, or beaten down in the green fruit of youth, then come to their full age of ripeness, by a mellow and kindly death.  
Further doth not God call from his work, some in the morning, some at noon, and some at night? For as his labourers enter into his vineyard, 
Matth. 20.1.  so they go out, that is in such manner, and at such hours: some die in the dawning of their life, who pass but from one grave to another, some die in youth, as in the third hour, some at thirty, and some at fifty as in the sixth and ninth, and some very old, as in the last hour of the day. Yet more die young then old, and more before ten, then after threescore. Besides all this, the fresh life which the youngest have here, is cut off, or continued by the same decree and finger of God, that the oldest and most blasted life is prolonged or finished. For say that a man had in his keeping sundry brittle vessels, as of glass or stone, some made forty, fifty, or threescore years ago, and some but yesterday. We will agree that the vessel will soon be broken, not that is made first, but which is first stricken, or first receiveth a knock. So for these brittle vessels of our earthly bodies, they that soonest receive the blow of death (though but made yesterday) first perish, not that were first made and have longest lived. What then is our life, and how vain and false is our hope of long life, seeing no man can tell who he is that shall receive the first stroke or knock to the destroying of this his mortal tabernacle?  
In a prison where are many condemned, should some riot and forget death, because they are not first drawn out to die, or because one goes before another to execution? Shall he that cometh last, 
1. Sam. 15.32.  come forth pleasantly with Agag, and say, Surely the bitterness of death is past, because we die not so soon as others? And we shall not all die at once, shall we therefore count ourselves immortal? If we be old, we may be sure our turn is near, and if we be young, it may be as near, for they that are old may travel long, but they that are young may have a shorter way home. For the short liver runneth his race no faster than he that liveth long; both run alike, both make speed alike, the difference is, the first hath not so far to run as the latter. It is one thing to run further, another thing to run faster. He that lives long runneth further, but not a moment faster. Every man hasteneth to death alike; though one have a less way to go then another.  
Death is come up (saith the Prophet) into our windows, 
jer. 9.21.  and is entered into our Palaces, to cut off the children from without, and the young men from the streets. Seeing then this hope of living till we be old, is so vain and deceitful, we should make as great hast to God at twenty, as at fourscore. When we hear a solemn knell, we say some body is departed, 
Acts 5.9.  and why should not we think that the feet of them who carried out that body, is at the door ready to carry us out also?  
He was not an old man, and had much peace in his days, to whom it was said, 
Luke 12.20.  O fool this night they will fetch away thy soul; so death worketh in us, whether we will or not. Again, the strong constitution in a young man persuadeth him that he shall live long; but no constitution in a man can enlarge his charter of life one poor hour. Indeed the good complexion of a man may be a sign of long life, 
Exod. 20.12.  but he that prolongeth our days on earth, he only can make us to live long.  
Again, the strength and beauty of youth maketh him believe that he hath many years yet to live. Therefore the Wiseman saith, 
Prou. 20.29.  that the glory of young men is their strength, but how soon is this blighted & strucken, as the fair flower of grass with an eastwind. For beauty and strength is but a flower, which if some sickness strike not suddenly yet the Autumn of ripe years impaireth, and the winter of old age killeth. And what careth death (which is indifferent to all) for a fair strong and goodly complexion? Is not a beautiful face as mortal as a foul hue? The like may be spoken of health and stature of body: for what are they? and of what time? In their own nature they are fickle things, and without good use, crosses.  
For touching health, the devouring vulture of sickness doth after some short time waste it to nothing. Strength is common to us with beasts; and there are many beasts exceed us in strength.  
And for our comely stature, it may as soon be brought down to death, and as deeply be buried in the coffin of the earth, as one of a meaner size. And further, if men have not used these to God's glory, but to pride and vainglory, nor have made them helps to godliness, but have given them their head to sin; it will be said after death of such that a beautiful person, a strong young man, a goodly tall fellow, and one that never knew what sickness meant, is gone to hell.  
Therefore of beauty and her attendants, as strength, health, and a goodly stature, that may be spoken, which usually is spoken of fire and water, that they are good servants, but ill Masters; where they are ruled they do good service, but where they overrule, they make foul work.  
Or is it for the greatness? But that cannot privilege thee from death; for Solomon, who in wisdom excelled all other men, who in riches exceeded every man, who in power as mighty as any man, and who in birth was surpassed by no man, who for his wisdom was admired of all, for his riches beloved of all, and for his power feared of all, and honoured of all for his birth; even he (I say) could not refrain to confess for all his wisdom which was angelical, for all his riches which were innumerable, for all his power so majestical, and for all his birth, so regal, 
Wis. 7.1 2.3.4 5.6.  He I say could not choose but cry out and say. I myself am a mortal man like to all and the offspring of him that was first made of the earth, and in my mother's womb was fashioned to be flesh in the time of ten months being compacted in blood of the seed of man, and the pleasure that came with sleep. And when I was borne I drew in the common air, and fell upon the earth, which is of like nature, and the first voice which I uttered was crying as all others do. I was nursed in swaddling clothes and that with care.  
If then Solomon, who was begotten by a King, and borne to be a King, and one whose living and conversation before he fell to Idolatry) seemed rather divine then human, if he I say, were subject to such imbecility, and had no more favour showed him by nature then so; to what misery and imbecility than should all we be subject, or what may we say; that are made of a base stuff, fashioned in worse mould and more obscurely and poorly brought into the world? For as much weakness and feebleness in birth by nature is incident to a Prince, as to a peasant. For saith Solomon in the same place, there is no King that had any other beginning of birth, for all men have one entrance into life, and the like going out. 
job 31.15.  Did not he that made me in the womb (saith job) make him, and did not one fashion us in the womb.  
A certain man desired to see Constantine the great; whom intentively beholding he cried out. I thought Constantine had been some great thing, but now I see he is nothing but a man; Constantine answered with thanks, thou only hast looked on me with open and true judging eyes.  
Saint Ambrose saith. How far will ye great men stretch your covetise? Will ye dwell alone upon the earth, and have no poor man with you? Why put you out your fellow by kind, and challenge to yourself the possession common by kind; in common to all, for high and low, rich and poor, the earth was made. Why will ye rich change proper right herein? Kind knoweth not riches, that bringeth forth all men poor, for we be not got with rich clothes, and borne with gold, ne with silver: naked he bringeth them into the world, needy of meat, and drink, and clothing, naked the earth taketh us, as she naked brought us hither. She cannot close with us our possession in sepulchre, for kind maketh no difference, between poor and rich in coming hither, ne in going hence. All in one manner he bringeth forth, and in one manner he closeth in grave.  
Who so will make difference between poor and rich, abide till they have a little while lain in grave, then open & look among dead bones, 
Lam. 4.5.  who was rich, and who was poor, but if it be thus that more clothes rot with the rich then with the poor, and that doth harm to them that are then living, not profiting them that be dead. And it may be that the worms shall feed more sweetly on the rich, 
job. 24.20.  then on the poor. But thou wilt say (saith Saint August.) I am not such a one as he is, God forbidden I should be so, he is base and beggarly, I am high, honourable and rich; tell me not (saith Saint August.) The odds of your apparel, or other external things, but mark ye the quality of nature, remember the day of your birth, and the day of your death. There is no difference in the one or the other, both weak, both miserable; for all of all sorts and conditions are made of one mould, and one matter, of clay and earth, whose foundation is in the dust, which shallbe destroyed before the moth. It is true that as there is difference of stars, though all made of the same matter, and difference of metals, some gold, 
job. 4.19.  some silver, some lead, some tin, but all made of one earth; and differences of vessels, some gold, some silver, 
2 Tim. 2.20.  some wood, some earth and some to honour, and some to dishonour, but all made of the same mould, so are there differences of bodies, some more excllent than other, and made of purer earth; but yet all subject to corruption, as the matter is whereof they are made. It being the body, then that dieth, and seethe corruption, one must die as well as an other. For as great men have no privilege from error, nor protection from reproof, for their faults blamable, so have they no privilege from Death. For all men have one entrance into the world, a like danger in life, the same necessity of death, respect cannot change nature, nor circumstance alter substance: a great man is a man, a man hath a body and a soul, both have their diseases, which greatness can never diminish, but oftentimes augments. And therefore in a bodily infirmity of some noble personages, the Physician takes them in hand, not as noble men, but as men. Physic they must have, although with better attendance, more exquisite and costly medicines, and skilfuller Doctors than the poorer sort have. Therefore do they think because they live better and are in better estate, and have better means to preserve life then poor men, that therefore they shall live longer; and what difference concerning death between a noble man and a beggar, when both go to one place. All go to one place, saith the Preacher, all are of dust, 
Eccl. 3.20.  and all turn to dust again. When in these acts and scenes of seeming life, as at a game at chess, the highest now upon board may presently be lowest under board. And the breath in the nostrils of the rich man may as soon be stopped, and they as soon turn to the dust as other men. Death's cold impartial hands are used to strike, princes, and peasants, and make both alike.  
Therefore in this respect the case of the rich and poor, great and small, high and low, may be resembled to the play or game at Chess. Hear this therefore all ye people, give ear all ye Inhabitants of the world both low and high, 
Psal. 49.1.2.  rich and poor together. For while the play endureth there is great difference in the men, greater respect had to some then to others; but when the Checkmate is given, & play ended then the men are tumbled together, and put up into the bag, from whence they were taken out, and the lesser men uppermost many times, there being no difference. And so it is in this world. There is great difference in men, & greater respect had to some then to others (as it is meet to be) but when death cometh (as surely it will come to all sorts) then there will be no such difference in the grave, neither doth Death know any such difference, for he spareth none; the young as well as the old dieth the lambs skin is brought to the market, as well as the old Crones, the rich as well as the poor, the Prince as well as the subject; for there is no difference in the mould, from the rich Crown of Kings to the poor beggars crutch, from him that sitteth on a Throne of glory unto him that is humbled in earth and ashes, from him that weareth Purple and a Crown, 
Eccle. 40.3.4.  unto him that is clothed with a linen frock.  

Reu. 20.12.  Saint john in his vision in the book of the Revelation saw the dead arraigned at the bar of the great judge, both great and small, 
Matth. 27.33.  old, and young. In Golgotha are skulls of all sizes, saith the Hebrew proverb. Death attendeth youth behind, ushereth old age, and walketh before it, and it is hard at hand to all, and to all sorts. All must grind to greet. Princes are old, cold and chillerie; Princes as well as others must decay and wear away.  
Again in this respect they may be resembled to Actors of a Comedy upon a stage, wherein one acteth the part of a prince, an other of a Duke, another of an Earl, another of a Nobleman, another of a Gentleman, another of a Magistrate, another of a Merchant, another of a Countryman, another of a servant, every one acteth a several part. And so long as they are upon the stage, so long there is respect (according to their parts) had one of another; but when the Comedy is ended, and the stage pulled down, then there is no such respect had amongst them. Yea many times he that plays the basest part is the best man. So likewise so long as men do act sundry parts upon the stage of this world, that is, so long as men do live in several vocations and callings, so long there is respect had amongst them, and that worthily; but when as the comedy shallbe ended, that is, when the day of doom shall come, when as the stage of this world shallbe pulled down, that is when the earth shallbe changed (for the earth shall never be brought ad nonens, to nothing, but only the corruptive qualities shallbe consumed) then there shallbe no such respect of persons amongst men. Yea it may be that the poor man shallbe of greater respect before God than the great, rich, and mighty. Thou camest lately into the world, and hast found much, that was thy good hap; he came lately into the world, and found little, and yet his hap was not ill; nay it may be, better than thine. And what were it to have a purple Coat, and a polluted conscience, a gay gown and a sick heart, a bed of gold and a diseased mind, a full chest and an empty soul, a fair face and foul affections, to glister in jewels, and to be filthy in manners, to be in grace with men, and in disgrace with God. 
Luk. 16.15.  He that hath much world's wealth and dignity, and but a small measure of grace is inferior to him that hath a great measure of grace, and but little, or no world's wealth. For spiritual things among themselves admit comparison, but between things spiritual and earthly there is none at all. But tarry a while and nature will take away this odds. 
job 1.21.  Naked camest thou out of thy mother's womb, and naked shalt thou return again to the earth our common mother, thou knowest not how soon. If thou wert this day as fair as Absalon, as sweet and lovely as jonathan, as strong as Samson, as glorious as Solomon, in less than an hour Death will reprove all these things of vanity. 
Eccl. 1.2.  Vanity of Vanities (saith the Preacher) all is vanity. A little sickness, a little headache, one fit of an ague, two spoonful of phlegm distilling out of thy head into thy throat, turneth all upside down, and maketh a strange alteration in thee; yea God in a piece of an hour can make as strange an alteration in thee, 
2 King 9.30.  as was in jesabel that proud painted-faced Queen of Israel, who even now looked out at the window in much bravery, painted, frizzled and curled to please the eyes of jehu, and by and by she became as dung upon the ground, and the dogs did eat her up. And as was Goliath that mighty Giant, 
1 Sam. 17.51.  who having challenged and reviled the host of the living God, straightway was laid upon the ground groveling without a head.  
There is nothing that can free any one from Death, no, not length of days, nor wisdom, strength, riches, beauty, nor tallness of stature. For if length of days could, than the ancient Fathers and patriarchs before the flood, who lived some seven, some eight, some nine hundred years and more, as before, could not have died, of all whom the conclusion is still after he had lived so many years he died. If wisdom could, than King Solomon the wisest that ever was, who knew the nature of all simples from the very hyssop to the cedar, and therefore if any, he surely could have preserved himself from death. And yet of him it is said in the end he died. 
jud. 15.15.  If strength than Samson who being endued with extraordinary strength at one time, slew a thousand with the jawe-bone of an Ass, had not died. If talnes of stature, Saul higher than any of the people from the shoulders upward had not died. 
1 Sam. 10.23.  If riches, Dines, if beauty, Absalon had not died. Take a man in all his abundance of riches, treasures, greatness, and pleasures, flourishing in his greatest felicity, bravery, and prosperity; yea let him be (if he will) another Polycrates of this world, what is he of himself, but a carcase, a caitiff, a prey to death, rejoicing and laughing in this world, but yet as one that laugheth in his dream and waketh in his sorrow, fraught full of fears and cares of mind, not knowing to day what will happen to morrow, mortal, mutable, miserable, whose beginning is in travel, standing uncertain, his end corruption, his body subject to sickness, his soul to temptations, his good name to reproaches, his honour to blastnesse, his goods to loss, and his flesh to rottenness. Nabuchadnezzar is but dust, Alexander ashes. Whereof should we be proud? Certain Philosophers earnestly beholding the Tomb of Alexander (said one) alas yesterday he did treasure up gold, and to day gold doth treasure up him. Another said. Yesterday the world did not suffice him, to day ten cubits are too much. A third said, Yesterday he did command others, to day others command him. A fourth said, Yesterday he delivered many from the grave, to day he cannot free himself from Death. A fift said, Yesterday he led an army, to day an army conducts him. A sixth said, Yesterday he did overpresse the earth, to day the earth suppresseth him. A seventh said, Yesterday he made many stand in awe, to day not many repute of him. The eight said, Yesterday he was an enemy to his enemies, and a friend to his friends, to day he is equal, yea all alike to all.  
Then if monarchs be so momentary, why should mortals be so proud? It is true that one writeth wittily of the Grammarian, of every son of Adam, that being able to decline all other nouns in every case, he could decline Death in no case. There was never Orator so eloquent that could persuade Death to spare him, never Monarch so potent that could withstand him. Nexus the fair, Thersites the foul, Zelyus' the cruel, Solyman the magnificent, Crassus the rich, Irus the poor, Dametas the pleasant, Agamemnon the Prince, all fall down at Death's feet. If he command, we must away; no tears, no prayers, no threatenings, no entreatings will serve the turn, so stiff, so deaf, so inexorable is Death. There are means to tame the most fierce and savage beasts, to break the hard marble, and mollify the Adamant, but not any one thing to mitigate deaths rage. Fire, water, the sword, may be resisted (saith Saint Augustine) and Kings and kingdoms may be resisted, but when Death cometh, who can resist it? Death (saith Saint Bernard) pitieth not the poor, regardeth not the rich, feareth not the mighty, spareth not any. It is in man's power, indeed, to say unto Death, as sometime King Canutus said unto the Sea, when it began to flow. Sea I command thee that thou touch not my feet: but his command was bootless, for he had no sooner spoken the word, but the surging waves dashed him: so may many say unto Death, when it approacheth, I command thee not to come near me, but Death will strike him notwithstanding. And no more power hath man to keep back Death, that it strike not, than the mightiest King on earth to keep back the Sea, that it flow not. The Sea will have his flux, and Death will have his course, they both keep their old wont. Since the first division of waters, the Sea hath been accustomed to ebb and flow; who hath ever hindered it? And since the first corruption of Nature, Death hath been accustomed to slay and destroy; who hath resisted it? Other customs have and may be abolished; a King may command, and it is done: but what Monarch so absolute, what Emperor so potent, that can abrogate within his Dominions this custom of dying?  
Nay, there is no privilege, no not spiritual, neither can that grace and excellent gift of holiness and piety, preserve a man from a natural death (viz. the first death) out of no Court or Church can a man fetch a writ of protection against this Sergeant, no place will preserve, no person can be privileged from it. 
Esay 57.1.  For here the holy and good man, the righteous and religious man, is taken from the earth and dieth. 
james 1.18.  For if any should be spared, he that is begotten again of Gods own will by the word of truth, he that is borne again of water and of the Spirit, 
john 3.5.  and so borne not of blood, nor of the will of the flesh, 
joh. 1.13.  nor of the will of man, but of God. He that is borne a new, not of mortal seed, but of immortal by the word of God, 
1. Pet. 1.23.  which liveth and endureth for ever. A man (I say) would think that such (if any) should not die; and yet behold the whole generation of God's children, they all die in their appointed time, and undergo death, not as a punishment, but as a tribute (as Seneca the Heathen man speaks) which every man must pay for his life. The fool dies, the wiseman, the subject, the Sovereign. I have said (saith the Psalmist) ye are gods, 
Psal. 49.10. Psal. 82.6.7.  and ye all are children of the most high, but ye shall die as a man, and ye Princes shall fall like others: and so also the Prophets and holy men of God: David was a man after Gods own heart, and yet he died: Moses saw God face to face, and yet he died: 
Zach. 1.5.  The Prophets were endued with a great measure of sanctification, yet the Prophet Zachary joins them all together in one state of mortality. Your Fathers, where are they? And do the Prophets live for ever? What say I, the Prophets? Nay Christ jesus himself the Son of God, the only Son, the Son in whom he was well pleased, more faithful than Abraham, more righteous than job, more wise than Solomon, more mighty than Samson, more holy than David and all the Prophets, though he knew no sin in himself, yet for taking on him the burden of our sins, became subject to the same condition of mortality with us, and he died also.  
Examples of other times, experience of our own teach us that all of all sorts die, and are gathered to their fathers, yea the dumb and dead bodies cry this aloud unto us. As Basil of Seleucia saith of Noah, he preached without words of Preaching; for every stroke upon the Ark was a real Sermon of repentance, so every corpse that we follow and accompany to the grave, preacheth really this truth unto us. All the worthiest of the first times and whomsoever else the word of God hath well reported of, where are they? Are they not all dead? Do they not all see corruption? (our Saviour Christ excepted). Are they not all gone down into the slimy valley? Have they not long since made their bed in the dark? None of them all (our Saviour Christ excepted) was able to deliver his life from the power of the grave. Art thou better than David, and wiser than Solomon? Nay, art thou greater than our Father Abraham, who is dead, and the Prophets which are dead? Whom makest thou thyself? If thou thinkest thou shouldest not die; Then surely if the holiest begotten and borne of man do die, than all must die. And if holiness must yield, than profaneness cannot stand out. And therefore whether holy or profane, jew or Greek, bond or free, male or female, all must die. If the tender hearted woman that wept for Christ, than the stony hearted men that scoffed at Christ. If those that embalm him, than those that buffeted him. If she that powered ointment on his head, than he that spat in his face. If john his beloved Apostle, than judas that betrayed him.  
Man is a little world, the world a great man, if the great man must die, how shall the little one escape? We must not think much to undergo that, which all are enjoined unto necessarily. Equality is the chief groundwork of equity, and who can complain to be comprehended, where all are contained. For there is not a son of man in the cluster of mankind, but Eodem modo & nodo, vinctus & victus, is liable to that common and equal law of Death. And although they die not one death for time and manner, yet for the matter and end, one death is infallible to all the sons of men. Lift up your eyes to the heavens (saith the Lord) and look upon the earth beneath, 
Esay 51.6.  for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner. But if any shall object that Enoch and Elias died not. 
Gen. 23.24. Hebr. 11.6. 2. King. 2.11.  I answer, We know not. I rather think they did, and that Elias in his fiery Chariot had his body burnt, and Enoch, who in his years matched the days of the Sun 365. was without pain dissolved, when God took his soul to heaven; or if they died not, yet (as Origen saith) the general is not therefore false, because God hath dispensed in some particulars, though one or two died not, yet this is an universal truth of all men to be received, and duly pondered. 
Heb. 9.21.  It is appointed unto all men that they shall once die, from which there is no avoidance. For the Lord of life and death hath so decreed it; the decree was made in the beginning: 
Gen. 3.19.  For dust thou art, and to dust thou shalt return. If it be his decree, it must needs have a certain effect. The decree is certain, the event is inevitable. Our God (saith the Psalmist) 
Psal. 115.3.  is in heaven, and he doth whatsoever he will. God's will is the deed (as saith Saint Cyprian) if he hath once willed it, it is as good as wrought. If he have decreed it, it is as certain as if it were done. It is heavens decree, and it cannot be revoked. 
Dan. 6.1.   
I have been somewhat too tedious in this first Division, which is somewhat contrary to the common proverb, that he should not be tedious that reads a Lecture of mortality, but because this is on the one side a matter worthy to be observed: and on the otherside, a matter too too much neglected, I have been somewhat the bolder to insist the longer upon it. And therefore to conclude with my Statute. It is appointed etc.  
It is therefore a care that every one ought to have, viz. to know that they must die, and that they cannot avoid it. The decree is gone out against them, from the highest court of Parliament of the most High. What contempt were it not to take notice of it?  
Every one therefore ought to labour to number his days, and truly to know his mortality, the greatest as well as the meanest, the wisest as the simplest. For if any one, than all, and if any more than other, than the greatest, for the greatest are most subject to death. As they challenge themselves to be the finest of the common mould, so they must know, that, by that they are not exempted from the common law of Nature, and force of God's decree. But as, the finer the metal, or the purer the matter of any glass or earthen vessel is, the more subject it is to breaking, and so the daintiest bodies the soon gone. It behoveth us all therefore to seek for spiritual Arithmetic, thereby to number our days in a religious meditation of the incertainties of the time and the certainty that that time will come. Let us therefore live to die, yea live the life of grace, that we may live the life of glory. And then though we must go to the dead, yet we shall rise from the dead, and from thenceforth live with our God out of the reach of Death for evermore.  
The end of the first Division.   

THE SECOND DIVISION, ON THE MEDITATION OF DEATH.  
THen if Death be thus certain, in the next place the law of reason adviseth us to think of the world's vanity to contemn it, of death to expect it, of judgement to avoid it, of hell to escape it, and of heaven to desire it. And think it not needless or superfluous to be exhorted to this Meditation; that the ignorant may learn, the careless consider, and the forgetful remember that they all must die. For, as Saint Augustine saith, nothing so recalleth a man from sin, as the frequent remembrance of death. For the error of all men, for the most part, taketh his original from hence, that they forget the end of their life, which they ought always to have before their eyes. And of the want of this cometh pride, ambition, vainglory, too much carefulness of the body, too much carking and caring after the things of this life. Hence also it cometh that we build Towers upon the sand. For if we did consider what we shall be after a few days, our manner of living would perhaps be more humble, temperate and godly,: for who would have a high look, 
Psal. 131.1.  and a proud stomach, if he did with the eyes of his mind behold what manner of one he shortly after shall be in his grave? who would then worship his belly for a god, 
Phil. 3.19.  when he weigheth with himself that the same must in short time be worms meat? who would be so in love with money, that he would run like a madman by sea and land (as it were through fire and water) if he understood that he must leave all behind him?  
If this were well thought upon, our errors would soon be corrected, and our lives bettered. Wish therefore rather for a good, than a long life. It is a thing doubtless, worthy of every man's best thoughts and intentions. For seeing every man must die, and hath a course to finish, which being finished, he must away. It is special wisdom to learn to know the length of his days, as it were the length of his lease: for as he hath used himself in his farm, he shall enter at the expiration of his time upon a better or a worse.  

1. Sam. 13.14.  David for his learning a Prophet, for his acceptation, a man after Gods own heart, for his authority a King, was then very studious in this knowledge, when after fasting and watching, he besought God to be instructed in it. Lord let me know my end, 
Psal. 39.4.  and the measure of my days, what it is, let me know how long I have to live. 
Act. 7.22.  So Moses, wise in all the wisdom of Egypt and Israel, accounted faithful in the house of God, 
Heb. 3.2.  prayed yet for this point of wisdom to be informed in it, 
Psal. 90.12.  and as well for himself as others. Teach us so to number our days (saith he) that we may apply our hearts unto wisdom: like careful scholars, who forsake their meat and drink, and break their sleep, and are often in meditation when they beat upon some serious subject.  
What think you it will profit a man, if by his skill in Arithmetic, he be able to deal with every number, and to divide the least fractions, and never to think on the numbering of his days with the men of God, and yet his days are few and evil?  
What will it profit him, if by Geometry he be able to take the longitude of most spacious prospects, and not be able to measure that which the Prophet hath measured with his span? 
Psal. 39.51.   
What will it avail him, if with the astronomer he be able to observe and know the motions of the heavens, and yet have his heart so buried in the earth, that he cannot think of that which passeth away as swiftly as any motion of them all?  
What profiteth it (I say) If he be able, with the Philosopher, to search out the causes of many effects, and to know the causes of many changes, as of the ebbing and flowing of the seas the increasing and waning of the Moon, and the like, and be not able to know his own changes, and the causes of them? Doubtless all this will profit them nothing, all this knowledge will be to little purpose in the end. And unless they think upon death, they cannot apply and fashion themselves to a godly life. Yea we find daily by experience, that the forgetfulness of death maketh us apply our hearts to all kind of folly and vanity.  
The holy men in old time were wont to keep such an account of their days, and so to think on death, that above all things they might apply their hearts unto wisdom. So mindful of these things was Saint Jerome, who saith of himself, that whether he did eat or drink, or whatsoever else he did, he thought always this sound of the last trumpet did ever ring in his ears. Arise ye dead, and come to judgement. Which when I consider (saith he) it makes me shake and quake and not dare to commit sin, which otherwise I should have committed.  
Likewise that ancient and reverend father Innocentius the fourth, was so careful to avoid the vengeance to come that to stir up all the powers and faculties of his mind, with due consideration of the vanity of this world, the vileness of his nature, the shortness of his time, the causes of sin, and the punishment for the same, he still imagined to hear a damned soul answer his demand, as followeth, in manner of an interlocution or dialogue. 

Thou dust and clay, tell me (I say) where is thy beauty fled?  
Was it in vain, or doth it give thee favour with the dead?  
Thy house so high, thy pleasures by, thy cattle more and less,  
Thy land so wide, thy wife beside a stranger doth possess.  
Where is thy strength become at length, thy wit, thy noble blood,  
Thy worldly care, thy dainty fair, do these thee any good?   

The answer.  
I will not feign, all is but vain, there is no food to find,  
No wit, nor wealth, no hire, no health, no hope in grave assigned:  
What wilt thou more? my goods in store, my land so large & wide,  
My glory gay, my brave array, increased have my pride.  
My pride my pain procured again, my pain, my grief, alas,  
My grief, my grief, without relief, my senses doth surpass.  
My wailing woe no man doth know, no tongue can half display;  
I frieze, I fry exceedingly, alas, and well away.  
I weep, I wail, I faint, I fail, I stir, I stamp, I stare,  
I die, I die, e'relastingly, farewell, by me beware.  
Remember thou learned that die thou must,  
And after come to judgement just.  
Behold thyself by me, such one was I, as thou,  
And thou in time shall be even dust, as I am now.    
And so mindful hereof also was Anaxagoras; for when word was brought unto him, that his son was dead, he was not much moved with the news, because (as he said) he knew, and had well considered, long before, that his son was mortal. For a mortal father cannot beget an immortal son. If they that brought us into the world are gone out of the world themselves, we may infallibly conclude our own following. He that may say I have a man to my father, a woman to my mother in this life, may in death say with job, 
job 17.14.  To corruption, thou art my father, to the worm, thou art my mother and my sister.  
Xerxes' that mighty Monarch and Emperor of the Persians, (beholding from a high place) the hugeness of his Army, in strength invincible, in quality divers, in number infinite, in whose courage and might he had fully reposed the strength of his Kingdom, the safeguard of his person, and glory of his Empire, could not refrain his eyes from tears, considering that of all this marvelous multitude which he saw, that after one hundred years, there should not a man be left. And shall we that are Christians, (at least wise by name) viewing from the highest pinnacle of our conceit, ourselves, our glory, magnificence and renown, our wealth, our strength, our friends, our health, and all our bravery, wherein we repose all our felicity and happiness, be nothing moved with the due consideration of our Death, and with the passing away of the world, and the concupiscence thereof? Therefore saith Martial an ancient Bishop, what have we to do with the delight of the world, that it should hinder us from the meditation on Death? You may call it as you will, either pleasure, pastime, gladness, mirth, joy: but in God's dictionary it hath no such name, in the holy scripture it is otherwise called. It is called Adam's goodly apple, 
Gen. 3.17. Gen. 25.30. 1 Sam. 14 43. joh. 13.27. Reu. 1. Luk. 15.16.  which being eaten, deprived him of paradise. Esau's red broth, which being supped up bereaved him of his birthright. jonathans' sweet honycombe, which being but tasted, was like to cost him his life. Thus is all the delight in the world called in God's dictionary. It is called Adam's apple, Esau's broth, jonathans' honeycomb. So that all this delight is no delight, or suppose it were, yet certainly it shall not give thee the desires of thy heart.  
As any  body, though it have never so fair a colour, as crimson, or coronation, or purple, or scarlet, or violet, or such like, yet always the shadow of it is black, so any earthly thing, though it have never so fair a show yet always the shadow of it is black, and the delight thou takest in it shall prove to be grievous in the end when thou must leave all. Therefore Plato calleth it a sweet bitter thing; so likewise if we meditate on Death, it will make us to call all these things of the world not sweet but bitter. And it would make us say with the Apostle, 
Gal. 6.14.  God forbidden that I should delight in any thing but in the cross and death of Christ by which the world is crucified unto me, and I unto the world.  
But of all arithmetical rules, this is the hardest, to number our days. Men can number their herds and droves of Oxen and sheep, they can account the revenues of their lands and farms, they can with a little pains number their coin and gains, & yet they are persuaded that their days are infinite and innumerable, and therefore they never begin to number, nor think on them for the which they will never find any leisure. Who saith not upon the view of another; surely yonder man looketh by his countenance as if he would not live long, yonder woman is old, her days cannot be many? Thus we can number the days and years of others, and utterly forget our own. But the true wisdom of mortal men is to number their own days, and like skilful Geometricians to measure all their actions, all their studies, all their cares and endeavours, all their thoughts and desires, and all their counsels by their departure out of this life (as the end whereunto they are reserved) as it were by a certain rule, and thereunto to direct all things, and so to finish the course of our life which God hath given us, that at last we may come to the haven of eternal rest and happiness.  
What if we had died in the days of ignorance, like judas that hanged himself before he could see the passion, resurrection, or ascension of jesus Christ? We should then have numbered our days and our sins too. But alas how many days have we spent, and yet never thought why one day was given us? But as the old year went, and an other came, so we thought that a new would follow that, and so we think that another will follow this, and God knoweth how soon we shall be deceived. For so thought many of them before, who are now in their graves.  
dearly beloved, this is not to number our days, but to provoke God to shorten our days. I that writ, you that read, and all that hear this, which of us hath not lived twenty years, yea some forty, fifty, or more, and yet we have never seriously thought on Death, nor applied our hearts aright unto wisdom. O if we had learned but every year one virtue, since we were borne, we might by this time have been like Saints amongst men, whereas if God at this present time should call us to judgement, it would appear that we had applied our hearts, minds, memories, hands, feet, tongues, and all our whole bodies to all kind of sin and wickedness, but not applied ourselves at all to wisdom, godliness, virtue, and true piety.  
Democritus was wont to walk amongst the graves, that he might become a right Philosopher; for true philosophy (saith Plato) is the meditation on death; and thou which art instructed in the true Christian Philosophy, how canst thou behold the bones of the dead, but thou must needs fall into this pathetical meditation with thyself. Behold these legs that have made so many journeys, this head which is the receptacle of wisdom, & remembreth so many things, must shortly be as this bare skull and dry bones are. I will therefore betimes bid worldly vanities adieu, betake myself to repentance, and newness of life, and spend the rest of my days in the service of my God, and continual meditation on my end.  
As the last day of our life leaveth us, so shall that last day the day of Christ's coming find us. How good were it therefore before we run into desperate arrearages, to cast up our bills of account, and the rather because we shall be warned out of our office we know not how soon. 
Luke 16.2.  Some Emperors amongst the heathen (as books say) were wont to be crowned over the graves, and sepulchres of dead men, to teach them by the certain but unknown end of their short life, to use their great rooms, as men that must one day be as they are, whose graves they tread upon.  
The old Saints, who lived in a continual meditation of their short and uncertain time, were wont always like wise merchants to think of their return homeward; and therefore took up their treasure by bills of payment, not where they were, but where they would be, and meant to make their long abode, that is meant to be for ever. And the Philosophers (who saw not beyond the clouds of human reason) when they perceived how much men did decline by course of years & waist of time, were wont to say that the life of a wise man was nothing else but a continual meditation on death; the remembrance whereof made the world (which we for want of this meditation so willingly embrace) vile and contemptible unto them; and availed greatly to guide them in all godliness. So a Christian man's life is, or should be nothing else, but a continual meditation on death.  
All that is within us, and without us, are so many remembrances of Death, all things cry out unto us that we must hence, 
joh. 8.23.  as Christ cried, I am not of this world. The apparel which we wear upon our backs, 
joh. 17.14.  the meat digested and egested, and returning to putrefaction, the graves shrouding so many corpses under our feet, time the mother of all things, and the changeable state of times, even winter and summer, cold and heat, seed time and harvest, all do cry unto us that we shall wear away, and die and corrupt. As they who were living are now dead, and lie in the dust, first we wax dry, then old, then cold, then sick, then dead. So that every thing doth serve to put us in mind, that our bodies which we bear about us, are mortal; for even on our table we have moments of Death; for we eat not the creatures till they be dead, our garments are either the skins or excrements of dead beasts; we often follow the dead corpse to the grave, and often walk over their bodies, and in Churches & Churchyards, especially men that do use to walk there, shall do well to remember that they tread upon the dead, and others shortly must tread upon them.  
Moreover in great Cities we have almost every day Death rung in our ears, the deadly bell telleth us, that dust we are, and to dust we must go again. To this perhaps the old Oracle hath reference, of whom the Philosopher Zeno (being desirous to choose the most honest and best rule for the direction of this life) demanded as the manner than was, his opinion therein, and received this answer. That if he would frame the course of his life aright, he should use the commerce & society of the dead. And the Churchyards which are the houses of Christians, and as it were the chambers or beds to sleep in, they are the places to which we may resort to be put in mind of our mortality and future mutability.  
But we Christians have in stead of commerce and society with the dead, 
Luk. 16.29.  Moses and the Prophets to put us in mind of our death; and if we will not hear them, 
Ezeck 3.7.  neither will we be persuaded, though one rise from the dead to tell us of our death.  
Adam knew all the beasts, & called them by their names but his own name he forgot. Adam of earth. What bad memories have we, that forget our own names, and ourselves, that we are the sons of men corruptible and mortal? Proud man (I say) forgets this sentence, that earth is his native womb, when he was borne, and that being dead, the earth is his tomb.  
When we look to the earth, it should put us in mind, that earth we were, earth we are, and earth we shall be; the earth provides for our necessity, and feeds us with her fruits; neither in life nor death doth she forsake us; while we live, she suffers us to make long furrows on her back, and when we die, her bowels are digged up, and she receiveth us into her bosom; here now a pit is digged seven or eight foot long, and so as it may serve for Alexander the great, whom living, the world could not contain And how lofty soever men look, death only shows how little their bodies are, which so small a piece of earth will contain whom before nothing would content; and therein the dead carcase is content to dwell, whom at his coming the worms do welcome, and the bones of other dead men are constrained to give place. And in this house of oblivion and silence the carcase being wound in a sheet, and bound hand and foot, is shut up though it need not to have so great labour bestowed upon it, for it would not run away out of that prison, though the hands and feet were lose.  
And now if we do but consider a little of the tombs of noble men and Princes, whose glory and majesty we have seen when they lived here on earth, and do behold the skill and silly forms and shapes, which they now have, shall we not cry out as men amazed? Is this that glory, that highness and excellency. Whether now are the degrees of their waiting servants gone? Whe●e are their ornaments and jewels? Where is their pomp, their delicacy and niceness? All these things are vanished away like the smoke, and nothing is now left but dust, horror and rottenness; such is man's body now become; yea though it were the body of an Emperor, King, or Monarch, where is now that majesty, that excellency, and authority, which it had before time, when men trembled to behold it, and might not come in presence without all reverence and obeisance. Where are all these things become? Were they a dream or shadow? After all these things the funeral is prepared, which is all that men can carry with them of their riches and kingdoms; and this also they should not have, if in their life time they did not appoint it for their dignity and honour. For the Psalmist saith, 
Psal. 49.16.17.  Be not then afraid though one be made rich, or if the glory of his house be increased; for he shall carry away nothing with him when he dieth, neither shall his pomp follow him. O would we could but consider the equal necessity of dying in all, and the like putrefaction in all being dead. This would plant in our hearts true humility, if we call to mind what we are now, and what we shall be shortly. We are now in our best estate but as a dunghill covered with snow, which when Death shall dissolve, there shall nothing be seen of all our pomp and glory, but dust, rottenness, and corruption. The consideration of all which things as a dial putteth us in mind that we must all hence; when we have run our certain race in an uncertain time; the course whereof because it shall be intercepted, not when we please, but when the Lord will, it is good that we be forewarned to meditate on Death, that we may be the better armed to encounter with Death when it comes.  
When we look to the waters to see how swiftly they run, let us think, that so our life passeth; when we behold the fowls flying in the air, whose passage is not seen, so is the path of our life. When we see the Sun and the Moon how they hasten their course, even so do we. We can turn ourselves no way, but something there is which may put us in mind of our mortality. Cast your eye upon your hourglass, and consider that as the hour so passeth our life. Sat in your chair by the fire, and see much wood turned into smoke and ashes, and say with the Poet. Sic in non hominem veritur omnis homo. So man will suddenly become no man. See in the fields some grass coming, 
Esa. 40.6.  some come already, and some withered and gone, and confess with the Prophet that all flesh is grass, and all the beauty thereof as a flower of the field; when the air moves, and the wind beats in your face, remember that the breath of man is in his nostrils, which being stopped his breath is gone, and that the strongest tenor of your life is but by a puff of wind. Standing by the rivers side, 
Esay 2.22.  confess that as the river runneth, and doth not return, so doth your life. As the arrow which you see fly in the air, so swiftly conclude that your days do pass. 
Psal. 32.9.  Or if we be like horse or mule without understanding to consider this, yet I am sure, we cannot be so senseless as to consider that which every days light presenteth to our view. And surely if we go no further than our own selves, and consider how many diseases we continually carry about us, what aches affect our bones, what heaviness our bodies, what dimness our eyes, what deafness our ears, what trembling our hands, what rottenness our teeth, what baldness our heads, what grayness our hairs; all and every one of these, as so many loud alarms would sound unto us, Death is near. Or if none of these did affect us within, yet how many thousand dangers do daily threaten us without, and seem to show us present death: sitting on horseback, in the slipping of one foot thy life is in danger: by an iron tool or weapon in thine own or thy friend's hand, a mischance, and that deadly, may happen. The wild beasts, which thou seest, are armed to thy destruction. If thou shut up thyself in a garden well fenced, where nothing appears but sweet air, and that which is pleasant, there perhaps lurketh some dangerous or venomous Serpent. Thy house subject to continual winds and storms, doth threaten thee with falling on thy head. I speak not of poison, treasons, robberies, open violence, of which, part do besiege us at home, and part do follow us abroad. Examples tending to this purpose are infinite; whereof some have been mentioned before in the former Division: and I will produce here some few more, thereby to put us in mind that the same things may happen to ourselves. For which cause, hardly should a moment of our life be spent without due consideration of our death.  
If then we ascend the Theatre of man's life, and look about, we shall see some to have perished with sudden death; Ananias and Saphira: others with grief, Ely: others with joy, Rodius Diagoras: others with gluttony, Domitius Afer: others with drunkenness, Attilla King of Huns: others with hunger, Cleanthus: others with thirst, Thales Milesius: others in their lascivious dalliances, Cornelius Gallus: others with overwatching, M. Attilius: others with poison, Photion, Henry 7. Emperor, in a feast by a Monk: some by fire from heaven, the Sodomites, Anastacius the Emperor an Eutychian Heretic: some by waters, M. Marcellus: some by Earthquakes, Ephasius Bishop of Antioch: some swallowed up quick, Corah, Dathan, and Abiran: some stifled with smoke and vapours, Catulus: some with a fall, by slipping of their feet, Nestorius the Heretic: some at the disburdening of nature, Arrius the Heretic: some with a sudden fall from their horse, Philip King of France: others killed and torn in sunder by dogs, Heraclitus Lucian the Apostata: by horses, Hippolytus: by Lions, Lycus Emperor: by Bears, two and forty children: by Boars, Ancaeus King of Samos: by Rats, Hato, Bishop of Mentz, and the like. I speak nothing of others, who have untimely perished, some by one means, some by another. What shall I say then? do so many things within us, so many things without us, so many about us threaten continual death unto us? Then wretched man thou art, that dost not meditate on these things, seeing thou art so near thy death, and must certainly die.  
Herodotus writeth of Sesostris, a King of the Egyptians, that he was carried in a Chariot drawn with four Kings, whom he before had conquered: One of the four casting his eyes behind, looked often upon the wheels of the Chariot, & was at length demanded by Sesostris what he meant to look back so often. I see (saith he) that those things which were highest in the wheel, became presently lowest, and the lowest eftsoon became highest again. I think upon the inconstancy of all things. Sesostris hereupon advising himself, waxed more mild, and delivered the said Kings. Which History putteth us in mind of our mortality and change.  
As a bird guideth her flight with her train, so the life of man is best directed by continual recourse to his end. Do we not know by Scripture, that death stealeth upon us, as travel upon a woman, or as a thief in the night, which giveth no warning. And experience showeth the truth of this plentifully. The rich Churl in the Gospel, 
Luk. 12.19.20.  that boasted of store for many years, even that very night had his soul fetched from him, when like a jay he was prouning himself in the boughs, he came tumbling down with the arrow in his side; his glass was run, when he thought it but new turned, & the axe was lifted up to strike him to the ground, when he never dreamt of the slaughter-house.  
We had need of monitors, of Philip's boys to put us in mind of our end: not the oldest man, but thinks he shall live a year: and the young man in the April of his age, when his breasts are full of milk, and his bones run full of marrow, full little thinks of the slimy valley, and that he shall shortly remain in the heaps.  
Certainly we dwell but in houses of clay, and Corruption is our father, 
job 17.14.  the worms our mother and sister. We are creatures but of a days life, and the four Elements are the four men that bear us on their shoulders to the grave. Assure thyself, ere many years or months be past, pale Death will arrest thee, bind thee hand and foot, and carry thee whither thou wouldst not, to a land dark, as darkness itself. What then remaineth, but that thou make thy grave presently, with joseph of Arimathea, in thy garden (the place of thy delight) to put thee in mind of thy death, and mourning every day amongst thy enticing pleasures, as if the sun of thy life were to set at night. For time past is irrevocable, time present, momentary, and time to come, full of uncertainty.  
When thou goest to bed, and art putting off thy clothes remember and meditate that the day cometh when thou must be as barely unstript of all that thou hast in the world, as now thou art of thy clothes. And when thou seest thy bed let it put thee in mind of thy grave, which is now the bed of Christ, which he hath sanctified and warmed for the bodies of his dear children to rest in; and let thy bed-clothes represent unto thee the mould of the earth that shall cover thee, thy sheets, thy winding sheet, thy sleep thy death, thy waking thy resurrection, for when we rise in the morning, we must remember thereby that we shall rise out of the grave of the earth at the last day. For all these things appertaining to Death, yea and Death itself Christ jesus hath sanctified unto us, by laying his blessed body three da●es and three nights in the grave, from whence the third day he rose again, overcoming thereby Death itself, and all the difficulties thereof, and the miseries incident to the same, for us most miserable distressed sinners.  
With this key of meditation we should open the day, and shut in the night, and what befalleth others in the dust of their bodies, we must think will come to us, we know not how soon in our own dust and mortality here. And therefore as the third Captain sent from the King of Israel to Eliah to bring him, 
2. King. 1.13.  and perceiving that the other two Captains with their fifties were devoured with fire from heaven (at the request of Eliah) grew wise by their experience, and therefore fell down, and besought favour for him and his fifty, so we hearing and seeing of so many fifties, young and old, that in these late years of mortality have ended their lives in a fire of pestilence sent from the Lord, should make supplication day and night, not as that Captain to the man of God, but as true Christians to the Man and God Christ jesus, that our l●ues and deaths may be precious in his eyes. And that we may not forget, that what is done to others may come to ourselves. Again, the meditation of Death is a most sovereign and effectual medicine against disease's of the soul, if we would well practise the same, and apply it to our spiritual wounds. Other medicines are available to some certain and particular diseases, and serve for their several uses, and seldom doth one medicine profit for many diseases, though it excel treacle of Venice, Mythridatum, or the herb Moly, so much extolled by Homer, but only the meditation on Death is profitable to the extirpation of all the diseases of the soul. Of this it may be said, as David said of the sword of Goliath, 
1. Sam. 21.9.  there is none to that, give it me, and I, by the grace of God, will be a conqueror of vices.  
As bread is necessary for a man before all other elements so the serious meditation on Death, beareth the prize above all other good exercises of piety and virtue. And surely, as wings are to the bird to fly, to the Mariners their sails, Compass, pole-star, government and direction for their navigation: to fishes their tails and fins to swim, to a Chariot wheels to carry it, to horses hooves, and shoes for their travel. So necessary is the meditation on Death, to the leading of a holy, Christian and godly life. The Wiseman saith, 
Eccls 7.3.  Remember thy end, and thou shalt never do amiss: and Seneca could say. That nothing profiteth so much to keep us within the bounds of temperance in all our actions, as the often meditating on our short and uncertain life.  
Aptly and elegantly speaketh the golden mouthed Doctor, john Chrysostome, of sins (saith he) are borne two daughters, Sorrow and Death, but these two daughters destroy their wicked mother, as the worm which is bred in timber or cloth, doth by little and little consume the same. As the Viper killeth his Dam, and the Dam the male in conceiving, and (as the Naturalists affirm) the biting of a Viper is cured with the ashes of a Viper; the stinging of a Scorpion with the oil of a Scorpion; the biting of a dog with the  hairs of a dog; as Achilles spear cured Tellephus, whom before it had wounded, the rust thereof being cast into the wound: so sin which is more hurtful than any Viper, or Scorpion, or other thing, hath begotten Death, which hath stung and hurt us, and of immortal, made us mortal, but the meditation on Death doth wound and kill sin which begat it. The wound of this Viper, Scorpion Dog, Spear, that is our propension and greediness to sin, the ashes of this Viper, the oil of this Scorpion, etc. that is, the remembrance and meditation on Death, doth wound and slay in us, in as much as Sin is the parent and author of all evil. And shall a Christian man then be so senseless and doltish▪ to entertain and embrace sin in his heart, which hath been the murderer and parricide of mankind, and will also be our destruction, unless by time we banish it by often meditation on our end.  
Had it not been for sin, Death had never entered into the world, and were it not for Death, sin would never go out of the world. Basil saith, God made not death, but we ourselves, by our wicked minds, of our own accord, we have drawn it on ourselves, which God did not at all forbidden, lest it should keep in us an immortal disease. For he that made heaven and earth, air and fire, Sun and Moon, all elements, all creatures good, surely would not make him evil, for whom all these good things were made. How comes he then thus bad? The words of our royal Preacher teach us to say, This only have I found, 
Eccl. 7.29.  that God hath made man upright, but he hath sought out many inventions. Man was created happy, but he found out tricks to make himself miserable.  
Theophrastus & Aristotle wrangled with Nature herself, as if in a malignant humour she brought forth men (borne to great affairs) to be snatched away in a moment, whereas to Ravens and Hearts she granteth many ages, which can neither prise nor use their time. But the truth is▪ ourselves do shorten our lives, with riot, idleness, dissoluteness, and excess. Kingly treasures committed to evil husbands, are quickly wasted. Life is short, only to the prodigal, of good hours.  
For to speak as the truth is, and as the matter deserveth, we live not, but linger out a few dolorous days. So much time only we do live, as is virtuously bestowed, and no more. And as Epiphanius brings in Methodius disputing with Produs the Originist, saith God as the true Physician, hath appointed Death to be a physical purgation, for the utter rooting out and putting away of sin, that we may be made faultless and innocent; and that as a goodly golden image (saith he) sightly and seemly in all things and all parts, if it be broken and defaced, must be new cast and framed again, for the taking away of the blemishes and disgraces of it: even so, man, the Image of God, being maimed and disgraced by sin, for the putting away of the disgraces, and repairing his ruins and decays, must by the meditation on death be renewed by weakening of sin, which is the cause of death in us.  
As for example, if the covetous man would seriously take a view of himself in this glass of the meditation on Death, then would h●e not so miserably torment himself with carking and caring, moiling and toiling in the world, by falsehood, deceit and oppression, grinding the faces of the poor, and all to get a handful of feathers, or to catch at a little smoke of vanity, being every hour in danger to hear this voice of the lord 
Luke 12.20.  Thou fool this night they will fetch away thy soul from thee, than whose shall these things be, which thou hast thus scraped and gathered together? Then would they consider that death will deprive them of all their treasures, their houses which they have builded by fraud, their rents, for which they have made shipwreck of their souls, their fields, which they have gotten by deceit, their silver and gold, which they have gotten by usury and oppression, their life which they have so lewdly and unprofitably spent, making their pleasures their Paradise, and their gold their god Then shall they perceive their error, that they have chosen dross for gold, grass for grace, rust for silver, loss for gain, shame for honour, pain for rest, yea for heaven hell. Come also to this school of the meditation on Death, you drunkards, swearers, whoremongers, blasphemers, swaggerers, profaners of Gods Sabbathes, and all carnal, riotous and ungodly livers, small pleasures would you take in these vices, nay, soon would ye leave and forsake them, if you would give yourselves to this meditation.  
The ancient Egyptians well knew the force of this medicine, who in the midst of their mirth at their solemn Feasts, were wont to have the image of Death brought in and laid before them, with these words; Hoc intuens epulare: beholding this Image, eat and drink, but within the bounds of temperance; for you must all be as this dead carcase is, wheresoever ye go. But if we carry not with us the ugly picture of Death, yet let us carry in our hearts the true picture of our Death, and then this meditation will correct and amend these vices in us. It is written of those Philosophers, called Brackmani that they were so much given to think upon their end that they had their graves always open before their gates, that both going out and coming in they might always be mindful of their Death and latter end.  
Dionysius the tyrant caused his notable flatterer Damocles (who affirmed the life of a King to be most happy) to be set in his regal Throne in stately robes and all Princely cheer, and dainty fare before him, and a naked sword tied but with a horse-hair to hang over his head, menacing him Death. Can this Parasite (think you) take any delight in this princely fare and pomp? No verily, but as if he had sat amongst the greatest hags of hell, he durst not once touch the dainty dishes before him; and shall not the meditation on Death either present or hard at hand, and the sword of the wrathful judge drawn and hanging over thine head restrain thee from immoderate and superfluous eating and drinking.  
It is recorded also of a certain King whose mind was so fixed in the deep meditation on Death, that thereby he became more sober and modest in all his actions, who being incited by his jester or Parasite to be merry, banquet and carouse; he commanded his Parasite to be set on a seat made with rotten wood, fire to be put under, and a sword to hang over his head, and also princely dishes to be set before him, and willed him to eat, drink and be merry, but this stomach would not serve him so much as to taste one of thief dainty dishes; and wilt thou O drunkard or glutton sin in excess, and make thy belly thy God, who sittest upon a rotten body, with the fire of natural heat continually devouring within it, which the fire of the elementary qualities on every side disturbeth, having the Aetna of hell beneath, and the sword of God's wrath above.  
Even thus standeth our case; a certain divine writer useth this comparison. A poor traveler pursued by an Unicorn, by chance in his flight, slips or falls into the side of a deep pit or dungeon, which is full of cruel serpents, and in his fall catcheth hold by one small twig of the arm of a tree. As he thus hangeth, looking downward, he seethe two worms gnawing at the root of the tree, and looking upward he sees an hive of sweet honey, which makes him to climb up unto it, and to sit and feed upon it. While he thus feedeth himself, and becometh secure and careless of what may come, the Unicorn being hungerbitten, and biting and bruising on other boughs, is each moment ready to crop of the twig whereon this wretched man sitteth. Now in what woeful plight is this distressed creature? Then after this the two worms gnaw in sunder the root of the tree, which falling down, both man and tree fall into the bottom of that deep pit. This hungry Unicorn is swift death, the poor traveler that flieth is every son of Adam, the pit over which he hangeth is hell, the arm of the tree and slender twig is his frail and short life, those two worms are the worms of conscience, which day and night without intermission consume the same, the hive of honey is the pleasures of this world, to which while men wholly devote themselves (not remembering their last end) the root of the tree, that is the temporal life is spent, and they fall without redemption into the pit and gulf of hell. If thou thus seriously ponder this thy unstable estate, I suppose thou wilt take little pleasure in riot and dissolute living.  
Give those that are condemned to die, Nectar, give them Ambrosia, give them Manna, the bread of Angels, and will they taste it? No, they can neither eat, drink, laugh or sleep, and wilt thou that art already condemned and guilty of death (perchance) this very moment to be inflicted upon thee, securely addict thyself to drunkenness, gluttony, excess, and to all manner of riotous and intemperate living? Remember rather the rich glutton in the Gospel, 
Luke 16.23.  who after he had pampered his body all the days of his life, in the end Death made him a fat dish for the worms, his flesh and bones were consumed into dust, but (which was most terrible) his soul was cast into hell, the burning lake of brimstone, and at this time calleth for one drop of cold water to cool his tongue, which yet is denied him.  
What adamantine and flinty heart can think upon this without relenting? I speak not here of the harms and hurts that intemperance in meats and drinks bringeth to the body, for meat should be used as oil put into a lamp, to keep it burning, not to quench it. And Galen the Prince of Physicians saith that abstinence is the whole sum or abridgement of Physic. How then can they live long, that live by so many deaths, whose bellies are sepulchres of lusts, and very gulfs and sinks of the shambles, to their own destruction? For as he that allows less to his body than he owes to his body, kills his friend, so he that gives more to his body than he owes to his body, nourisheth his enemy. If the glutton did remember that God is able to come against him, yea at the very disburdening of nature, he would not make his kitchen his Church, gormandizing his Chamberlain, his Table his Altar, his Cook his Preacher, the odours of his meat his sacrifice, swearing his prayer, quaffing his repentance, and his whole life wanton fare. Did the Drunkard but remember this; that God is ready to come quickly against him, yea even in his drunkenness, he would not rise early to follow strong drink, 
Esa. 5.11.  which doth trouble the head, overthrow the senses, cause the feet to reel, the tongue to stammer, the eyes to roll, and the whole fabric of his little world to be possessed with this voluntary madness, loss of many friends, credit and time.  
It would make too great a volume to insist upon all other sins; for the subduing whereof the meditation on Death is a most sovereign remedy. Are we strangers upon earth and is our country in heaven, and must we all die? Yea verily; this necessity then should enforce us to aspire to our heavenly country; and let us rather meet Death in our meditation, than carelessly attend it, lest we be surprised by it at unawares.  
Before thy miserable spirit resign over his borrowed mansion, bethink with thyself what thou art, and whether thou goest, the remembrance whereof will breed in thy heart sorrow, sorrow remorse, remorse repentance, repentance humility, humility godly affection, and love to Godward. And here assure thyself, that nothing in all the world can enforce a man sooner to live soberly, righteously, and godly in this present evil life, than the due consideration of his own infirmities, the certain knowledge of his mortality, and the often and continual meditation and remembrance of his last gasp, death and dissolution, when as a man then becometh no man. For when once he beginneth to wax sick, and still by sickness groweth more sickly, then doth a wretched man despair of life, having only his pain & grief in remembrance. His heart doth quake, his mind is amazed with fear, his senses vanish quite away, his strength decays, his careful breast doth pant, his countenance is pale, neither willing nor able to call for mercy, his favour out of favour, his ears deaf, his nose loathsomely foul and sharp, his tongue furred with phlegm and choler quite flattereth and faileth, his mouth unseemly froathing and foaming, his body dieth and rots, at length his flesh consumes, his shape, his beauty, his delicacy leave him, and he returns to ashes, and in stead and place of these succeed filthy worms, as one saith elegantly. 
Next after man do worms succeed,  
then stink in his degree,  
So every man to no man must  
return by God's decree.   
Behold here a spectacle both strange and dreadful, and assure thyself that there is neither skill nor means of art nor any kind of learning that can be more available to quail the pride of man, convince his malice, confound his lusts, and abate his worldly pomp, and vainglorious vanity, than the often remembering of these things. For in all the world there is nothing so irksome, nothing so loathsome, and vile as the carcase of a dead man, whose scent is so tedious and infectious, that it may not lodge and continue in a house four days, but must needs be cast out of doors as dung, and deeply buried in the mould, 
joh. 11.39.  for fear of corrupting the air. Then blush for shame thou proud peacock, who in death art so vile, and worms meat, and shortly shall become most loathsome carrion.  
Think therefore upon these things, and thou shalt receive great profit thereby. When the Peacock doth behold that comely fan and circle of the beautiful feathers of his tail, he jetteth up and down in pride, beholding every part thereof, but when he looketh down & seethe his black feet with great misliking he vaileth his top-gallant, and seemeth to sorrow. Even so many know by experience that when they see themselves to abound in wealth and honour, they glory much & are highly conceited of themselves, they draw plots, and appoint much for themselves to perform for many years to come. This year (say they) we will bear this office, and the next year that, afterward we shall have the rule of such a province, than we will build a palace in such a City, whereunto we will adjoin such gardens of pleasure, and such vineyards, and the like. And thus they make a very large reckoning before hand with the rich man in the Gospel. Who if they did but once behold their feet, that is, if they did but see how fast they stoop toward death, 
Luk. 12.16.  and considered the shortness of their life, so frail, so inconstant and transitory, and upon Death so black and ugly, how soon would they let fall their proud plumes, forsake their arrogancy, and change their purposes, their manners, their minds, their lives? In that they tend and hasten as fast as they can to death, some at one mile's end, some at two, some at three, and some when they have gone a little further. And thus it cometh to pass that some are taken out of this life sooner, and some tarry a little longer. Abhor therefore thy haughtiness, avoid thy vanities, leave off thy lusts, & amend thy life. For he that is godly wise vieweth his death present, and by the meditation and remembrance thereof he armeth himself to amend.  
If the greatest man in the world do in a holy meditation strip himself out of his robes and ornaments of state, and have the scanning of this one point often in his mind; hence I must, as great as I am, and whether then? Like men who traveling, no sooner come to their lodging, but they are talking of their next Inn, the debating of this question in the mind would bring forth most excellent fruit; and so likewise if every man would thus meditate and reason, I must remove, and whither then? Hell is my desert, how shall I escape it? Heaven is the only place I desire to go to, how shall I come to it? And thus one good meditation and thought would make way for another, and so lead us on by degrees unto the kingdom of God.  
Mark the life and behaviour of the wicked to avoid their steps, and of the godly to provoke thyself to a holy imitation of the like course; as a thing best pleasing to God. It is one way whereby we honour those that are departed in the faith, when we resemble them in those heavenly graces, which (like the stars of heaven) did shine within them, while they were alive. Mark also their death with like diligence, & think seriously upon thy own death, how thou must shortly die and lie down in the dust, and part with whatsoever delight thou dost here enjoy, that this may breed in thee a contempt of the world, and a longing after a better life.  
Gregory said that the life of a wise man must be a continual meditation on Death, and he only is ever careful to do well, who is ever thinking on his last end.  
It were good that Christians, which tender their salvation, would among so many hours of the day as they misspend in idle, vain and wandering thoughts, talk, play or fruitless exercise, employ but an hour of the day, after the example of a holy man, in reading, meditating and pondering of one little book (trium foliorum) but of three leaves, which I will commit to your Christian consideration. I have read of a certain holy man, who at first had led a dissolute life, and chancing on a time into the company of an honest godly man, he in short time so wrought by his holy persuasions with his affections (such is the force of godly society) that he utterly renounced his former course of life, and gave himself to a more private, austere, moderate and secluse kind of living; the cause whereof being demanded by one of his former companions, who would have drawn him (such is the nature of evil company) to his usual riot, he answered, that as yet he was so busied in reading and meditating on a little book, which was but of three leaves, that he had no leisure so much as to think of any other business: and being asked again, a long time after, whether he had read over these three leaves; he did reply, that these three leaves were of three several colours, red, white, and black, which contained so many mysteries, that the more he meditated thereon, the more sweetness he always found, so that he had devoted himself to read therein all the days of his life. In the first leaf which is red, I meditate (quoth he) on the Passion of my Lord and Saviour jesus Christ, and of his precious blood shed for a ransom of my sins, and the sins of all his Elect, without which we had been all bondslaves to Satan, and fuel for hell fire. In the white leaf, I cheer up my spirit with the comfortable consideration of the unspeakable joys of the heavenly Kingdom, purchased by the blood of my Lord and Saviour jesus Christ, a great motive of thankfulness. In the third leaf, which is black, I meditatate upon the horrible and perpetual torments of Hell for the wicked and reprobate provided and kept in store; who, if they behold the heavens, from thence they are justly banished for their sins: If they look upon the earth, there are they imprisoned; on the right hand they have the Saints, whose steps they have not rightly followed; on the left hand the wicked, whose course they have ensued; before them, they have Death ready to arrest them; behind them, their wicked life ready to accuse them; above them, God's justice ready to condemn them; and under them, hell-fire, ready to devour them. From which the godly are freed by the death of jesus Christ.  
This book of three leaves, if we would always carry in our hearts, and meditate often therein, assuredly great would be the benefit which we should make thereby to restrain our thoughts, words and actions, within the bounds and limits of the fear of God.  

1. Sam. 24.10.11.  But we are, on the other side, so busied like Nabal, about white earth, and red earth, and black earth, in gathering and scraping of transitory trash, and in uncharitableness, and so devoted unto fleshly pleasures and deceitful vanities, and spending our hours like Domitian, in hunting of flies, others like little children, in catching of Butterflies, and playing with feathers; the rest like fools, in toys and leasings, that we have not leisure at all to read and meditate on that book of three leaves, nor to think on death. And so on the sudden the sun of our pleasure setteth, the day of our life doth end, the night of our death cometh, and we chop into the earth before we be aware, like a man walking in a green field covered with snow, not seeing the way, runneth on, and suddenly falls into a pit.  

Lam. 1.9.  When the Prophet jeremy had remembered all the calamities and sins of the jews, at the last he imputed all to this She remembered not her end: so if I may judge why natural and carnal men care for nothing but their pomp, their honour and dignity: why covetous men care not for any thing, but their golden gain: why voluptuous Epicures care for nothing but their pleasures and Delicates (whose posy is, that Death hath nothing to do with them) I may say with jeremiah, They remember not their end: And with Esay, Thou didst not lay these things to thy heart, 
Esay 47.7.  nor didst remember the latter end of it. 
Deut. 32.29.  O that they were wise (saith Moses) that they understood this, that they would consider their latter end, or that we did conceive the happiness and felicity of our end; and this we should do, if we would thus meditate in this sort on our end.  
When Solomon hath spoken of all the vanities of man, at last he opposeth this Memorandum, as a counterpoise against them all. 
Eccle. 11.9.  Remember that for all these things thou shalt come to judgement. As if he should have said, men would never speak as they speak, think as they think, nor do as they do, if they were persuaded that their thoughts, words and deeds should come to judgement. For surely, if a man could persuade himself that this day were his last day (as God knoweth it may be) he would not defer this meditation on Death; If he could think that the meat now in eating, is his last meat, or his drink now in drinking, his last drink, he would not surfeit, nor be drunk therewith. If he could believe that the words which he speaks this day, shall be the last that ever he shall speak, 
Psal. 39.1.  he would with the Prophet take heed to his ways, that he offend not with his tongue, in lying, swearing, railing and blaspheming.  
Pambus, one without learning, came to a certain man to be taught a Psalm, who when he had heard this first verse of the 39 Psalm, would not suffer the next verse to be read, saying, this verse is enough, if I could practise it, and when his teacher blamed him, because he saw him not in six months after, he answered, that he had not yet done that verse. And one that knew him, many years after asked him whether he had yet learned the verse; I am (saith he) forty years old, and have not yet learned to fulfil it. Now than the harder it is to rule the tongue, the more care is to be had therein, especially seeing the words we speak may be the last words (for aught we know) that ever we shall speak.  
If he were or would be persuaded, that this were the last lesson, admonition, or sermon, that ever God would afford him for his conversion, he would hear it with more care, diligence and profit, than ever he had done before. Let us therefore remember ourselves whilst it is called to day, 
Psal. 95.7.8.  lest our meditation on Death come too late. For which of us all can assure himself of life till to morrow, or what if he should live one, two, three, four or five years longer, or what if twenty years longer, who would not live like a godly Christian so many years, for to live in heaven with Christ for ever? We can be content to live seven years Apprentice with great labour and toil, to be instructed in some trade, that we may live the more easily the rest of our days; and about this we spend our thoughts and meditations, and cannot we then be well contented to labour a little while in the matters of our salvation, & spend our thoughts, endeavours and meditations therein, that we may rest from all our labours for ever after in heaven.  

Matth. 26.40.  Our Saviour Christ said unto his Disciples, when he had found them sleeping, What, could ye not watch one hour? And so I say unto all men, What, can you not meditate on Death some few hours?  
Which meditation on Death we must not make a naked discourse, or bare reading only, but a vehement application of the mind to the thing itself, with an inward sense and feeling of the heart, all the distractions of our thoughts being abandoned. For meditation is an action or work of the soul, bending itself often, earnestly, and orderly to think upon a thing; and it is either of God's word or works, and Death is one of God's works, even a work of mercy, to his elect and chosen children, but a work of justice to the ungodly and reprobate. Therefore that thou mayest meditate profitably on Death, whereby it may prove a work of God's mercy unto thee, put thyself humbly in the sight of God, who beholdeth thee in all thy actions, and thus present, beg of him, that all thy thoughts, words and works, yea and all thy meditations, may wholly be guided and directed to his glory, and thy own salvation, and entreat thy God with hearty affections to give thee grace that thou mayest take profit by the consideration, and the meditation of thy last end. And let us not imitate foolish men, who look and think upon present things only, but let us meditate on things to come; and so by the grace of God we shall bring to pass that the same hour, which to others that are inconsiderate, is the beginning of sorrows and miseries, to us shall be the entrance into all joy and happiness.  
The end of the second Division.   

THE THIRD DIVISION, OF THE PREPARATION FOR DEATH.  
NOw by way of preparation unto death, let us observe that the greatest work we have to finish in this world is to die well; & they which die well die not to die, but to live eternally. That man doth finish his days in his best sort, that every day esteemeth the last day of his life to be present or near at hand, and that a man may die well, God's word requireth a preparation for Death.  
The Preparation for death is an action of a repentant sinner, whereby he makes himself fit and ready every day to leave this life, and to die well. And it is a duty very necessary, and of great weight and importance, to which we are tied and bound by God's Commandment, and therefore it can in no wise be omitted of him, that desires to make a happy and blessed end.  
Wherefore this preparation is twofold, General and particular. General preparation is that whereby a man prepares himself to die, through the whole course of his life. The reasons are these, viz.  
First, Death which is certain, is most uncertain; I say it is certain, because no man can avoid it: and it is uncertain three ways. First, in regard of the time, for no man doth know when he shall die. Secondly, in regard of the place, because no man knoweth where he shall die: and thirdly, in regard of the kind of death, for that no man knows whether he shall die of an ordinary or extraordinary death, whether of a lingering or sudden death, whether easy or violent. Therefore from thence it follows that we should every day and in all places prepare ourselves for death.  
Indeed if we could know when, where, and how we should die, the case were otherwise; but seeing we know none of all these, but are ignorant thereof, therefore it stands us greatly in hand to look about us to prepare ourselves for our latter end.  
A second reason serving further to persuade us to the performing of this duty, is this, that the most dangerous thing in all the world to the hazard of our souls, is to neglect this preparation. It must not be put off till sickness, for than it will be unfitting by reason of the pain, and of other lets and hindrances at that time. It must not be put off to be done when we will, for it is not in the power of man, to do this duty at his pleasure, but when God will. 
jer. 10.23.  O Lord saith the Prophet) I know that the way of man is not in himself, it is not in man (that walketh) to direct his steps.  
And again, this late preparation, which consisteth chief in repentance, is seldom or never true: It is sick like the party himself, commonly languishing and dying together with us. This preparation should be voluntary (as all obedience to God ought to be) but preparation taken up in sickness is usually constrained and extorted by the fear of hell, and other judgements of God. For in true and sound preparation (wherein chiefly we must repent) men must forsake all their sins, but in this, the sin forsakes the man, who leaves all his evil ways only upon this that he is constrained, whether he will or no, to leave the world.  
Therefore ponder with thyself, what then thou wouldst that thou haddest done, when being near unto death, thou hast no more time to live, and the same thing which thou wouldst wish thou haddest done, when thou art at the point of death, the same thing without delay do, while thou art in health, that thou mayst be ready every hour to embrace the message of Death, as Seneca persuades. Mors ubique nos expectat, tu si sapiens eris ubique eam expectabis, so it shall never take thee at any advantage. To this end remember Augustus his admonition, be afraid to live in such an estate, as thou art afraid to die in. And pray unto God that by his grace these things may penetrate into the bottom of thy heart, and be there so fixed, that they may never be quenched; and that from this time forward thou mayst make such use of the preaching and hearing of his holy word, of the comfortable sacraments of his Church, and all other the good means of thy salvation that thou mayst begin to walk now with a better conscience before him, that in the peace of a quiet conscience (after this preparation) thou mayst thereby arrive at the heaven of eternal glory and happiness, and say with the blessed Apostle. 
Act. 24.16.  Herein do I exercise myself to have always a good conscience void of offence toward God and toward men.  
Thus than this point being manifest, that a general preparation must be made, let us now see in what manner it must be done. And for the right doing of it five duties must be practised in the whole course of our lives. The first is the meditation on Death; for the life of a Christian is nothing else (as was noted) at large in the second division; but a meditation on Death; A notable practice whereof we have in the example of joseph of Arimathia, 
Mat. 27.60.  who made his tomb in his life time in the midst of his garden, to this end (no doubt) to put himself in mind daily of his death, and that in the midst of his delights and pleasant walks, he might be the better prepared for Death.  
And in this respect a decent funeral is a duty to be performed, and a debt to be pa●d to the bodies of all Christians, who are the temples of the holy ghost, and members of the body of Christ, 
1. Cor. 6.19. Eph. 5.30.  and therefore are to be laid with honour into their graves, as into houses of safe custody and beds of rest, to remain there in peace, until the resurrection, to the end that thereby all others might be admonished to meditate hereon, to prepare themselves for their end. 
Gen. 23. Gen. 25 9 Gen. 50.  And therefore did not only the fathers in the old testament, but the faithful also in the new, perform funerals for their friends departed this life. So Abraham performs a funeral for Sarah, Isaac and Ishmael for Abraham, joseph, 
Num. 20.29. Deut. 34.8.  the Israelites and the Egyptians a most sumptuous one for jacob, and all Israel at two times kept a solemn mourning thirty days together for Aaron and Moses. In the new testament john the Baptist is buried and entombed of his disciples. 
Mat. 14.12. Mark. 15.43.  Our Saviour Christ by two great Counsellors. And Stephen is carried out to be buried by men fearing God, who made great lamentation for him. And likewise all the rest of the patriarchs and holy men of God.  
This honour is to be given unto the dead, which from the Church was derived unto the very gentiles with whom to violate the sepulchres of the dead, was ever accounted an heinous offence, and the place of burial sacred. But God threateneth it is a judgement to the wicked that they shall not be buried and lamented, and denounceth it twice as a great curse against jehoiakin the son of josiah that he shall be buried as an Ass is buried, 
jer. 16.4.6. Ier 22 18.19. jer. 36.30.  and that his dead body shall be cast out with contempt without any pomp or decency of burial.  
It appears also in Ezechiel that it was a custom in old time to enter valiant men in their arms, 
Ezech. 32.27.  to put them into their graves with weapons of war, and to bury them with their swords under their heads, which thing God seems there to threaten that his enemies shall not have; giving us thereby to understand that the having of such funeral pome and ceremonies is an honour a worldly blessing and a gift of God of which he deprives his enemies, and therefore threatens in the next verse that they shall lie by them that are slain wi●h the sword, that is, shall not be honourably interred like Conquerors, but basely buried amongst the conquered.  
And although the wicked do come to this honour of sumptuous funerals, and to be laid in costly and painted tombs and sepulchres (as it often falleth out) yet it may be said of such a one, that he which was not long since clad in silk, purple, and gold, and shined with diamonds, is now assaulted with troops of worms, and breathes forth intolerable scents; while that his heir liveth pleasantly in riot and excess, possessing the fruit of his labours which he himself never, or a small time enjoyed. And herein his very dust and corruption doth appear, and his ambition, and pride doth rest itself within this tomb; for then behold stately sepulchres, engraven stones, that report some famous actions, and proud titles upon his tomb, set out with false narrations, to the end that passengers may say here lieth a goodly stone, but a corrupted body.  
But the use that we must make of all burials and funerals for whomsoever they be, is to admonish and put us in mind, that we must make preparation for our own end, and for the felicity & happiness of the life to come. Which kind of preparation is of especial use and brings forth many excellent fruits in the life of man. For a worldling surfeited with vanities, a proud man in the midst of his aspiring thoughts, the covetous man in the dogs-hunger of his avarice, the voluptuous man in the fury of his fornication, the envious man in the torment of his malice, if they can be so happy as once to prepare themselves for Death in a holy meditation, into what amazement will they be brought to consider of their wondrous folly in their dangerous estate? Then pride will strike her sails, covetousness will be satisfied, voluptuosness more continent, and envy more charitable, 
Gen. 18.27. job. 42.6.  it will make us say with Abraham, I am but dust and ashes; and with the holy man job, to abhor ourselves, and to repent in dust and ashes.  
The second duty in this general preparation, is that every man must daily endeavour to take away from his own Death the power and sting thereof. 
judg. 16.5.  The Philistimes saw by experience that Samson was of great strength, and therefore they used means to know in what part of his body his strength lay● and when they found it to be in the hair of his head, they never ceased practising with Daliah till it was cut off, and then they had their will of him. In like manner the time will come, when we must encounter hand to hand, and grapple with cruel death; and therefore the best way is before hand, while we have a breathing time to learn where the sting of Death (which is his strength) doth lie, which being once known, we must with all speed cut off his Samsons locks, bereave him of his power, disarm him, and make him weak and unable to destroy us.  
Now to find out the way, we need not use the counsel of any Dalilah, but we have the oracles and counsels of God, which direct us plainly, wherein the strength and sting of Death consists, namely in our sins, 
1 Cor. 15.56.  The sting of Death (saith the Apostle) is sin. And seeing we now know that the power and force of every man's death doth lie in his own sins, (the wages whereof is death, as the same Apostle telleth us) and the body is to die because of sin, 
Rom. 6 23. Rom. 8.10.  we must therefore endeavour before Death come upon us, to pull out this sting, and take from him his power & strength by humbling ourselves in the time present for all our sins past, and by turning ourselves to God for the time to come; and to labour to have our sins pardoned and forgiven by the precious death and bloodshedding of our Saviour jesus Christ; by which means, and none other, the power of Death is much rebated. For Christ died not to take away Death (as yet) but to change Death, not to overthrow the being of death, but to pluck out the sting of Death, not quite to stop up the grave, but to remove and quell the victory of the grave. By which means Death cannot now sting them that have their sins forgiven, nor the grave triumph over them.  
Death in itself is the way to hell unto the wicked, but it is altered and changed unto the children of God by grace, and is become unto them a portal, by which the soul passeth out of the frail body into heaven. In itself Death is as a Sergeant to arrest men, and bring them to judgement, but to the elect children of God, by the Death of Christ, it is as the Angel which guided the Apostle Peter out of prison, 
Acts 12.  and sets them at liberty, and leads them from the vale of tears into the land of righteousness; and by this means of a mighty and bloody enemy, is so far forth made tractable and friendly, that we may now with comfort encounter with Death, and prevail, seeing now it is become a piece of our happiness.  

Exod. 8.8. Acts 8 24.  The most notorious & wicked person when he is in dying, perchance will pray, and (with Pharaoh) desire others ●o pray for him, and will promise amendment of life with solemn protestations, that if he might live longer, he would become a practiser of all the good duties of faith, repentance and reformation of life, although God knows, there be too many that after recovery do with Pharaoh break this promise. This therefore is a duty which you must be careful to do every day.  

Num. 23.10.  Wicked Balaam that false Prophet would feign die the Death of the righteous, Let me (saith he) die the death of the righteous, and let my last end be like his; buthe by no means would live the life of the righteous. But this preparation will bring thee to live the life of the righteous, and then no doubt but thou shalt also die the death of the righteous.  
The third duty in our general preparation, is in this life to enter into the first degree of life eternal; for eternal life and happiness hath three degrees, one in this life, and that is when a man can truly say with the Apostle, 
Gal. 2.20.  I live, and yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by faith in the son of God, who loved me, and gave himself for me; and this all such can say as do unfeignedly repent, and believe, and that are justified from their sins, sanctified against their sins, and have the peace of a good conscience, with other good gifts and graces of the holy Spirit, being the earnest penny of their salvation.  
The second degree is in the end of this life, that is, when the body goes to the earth, from whence it came, and the soul returns to God that gave it, and is carried by the angels into Abraham's bosom.  
The third degree is in the end of the world, that is, at the resurrection and last judgement, when body and soul being reunited together, who were ancient loving familiars, living and suffering together, and from their first conversion did draw together as sweet yokefellows in the Kingdom of grace, do now jointly enter together into the Kingdom of glory. So that the first of these three degrees is in this life into which we must enter. For he that will live in eternal happiness, must first begin in this life to rise out of the grave of sin, in which by nature he lies buried, and then live in newness of life by grace.  
The fourth duty in our general preparation, is to exercise and enure ourselves in dying by little and little, before we come to that point that we must needs die indeed. For he that leaves this world, before the world leave him, gives Death the hand like a welcome messenger, and departs in peace. Wherefore as they in open games of activity, as running, shooting, wrestling and such like, long before hand, breathe their bodies, and exercise themselves, that in the day of trial they may win the game, etc. Even so should we begin to die now while we are living, that we may be the better prepared for it when it shall come indeed.  
But some may here object & say, how can this be done? The Apostle Saint Paul doth answer it in giving us direction by his own example, when he saith, 
1. Cor. 15.31.  By our rejoicing which we have in Christ jesus our Lord, I die daily. And doubtless this Apostle died daily, not only because he was often in danger of death by reason of his calling, but also because in all his dangers and troubles he enured himself to die. For when men do make the right use of their afflictions, and do with their might endeavour to bear them patiently, humbling themselves, as under the Lord's chastisement and correction, than they are said to begin to die well. And he that would mortify his greatest sins, must first begin to do it in his smallest sins; which being once reform, he shall with more ease be able to overcome his master sins. For this is the way to keep sin from reigning in our mortal bodies. So likewise he that would be able to bear the cross of all crosses, as namely death, which is the end of all crosses, must first of all learn to bear small crosses, as sicknesses, diseases, troubles, losses, poverty and the like, which may fitly be termed little deaths, and the beginnings of the greater death; with which little deaths we must first acquaint ourselves, before we can be able to encounter with great Death. For as one well saith, Death after the cross is the less.  
The world is set unto us as a house, wherein we are but tenants at will; out of which the Lord by sickness and crosses giveth us warning, and by death determineth his will, and requireth it again at our hands, and willeth us thereby to prepare ourselves for a better house; and the new house for which we are to prepare ourselves is most pleasant, and not so frail, ruinous and weak, as our worldly house; for the tiles do sometimes fall off this house, the walls do reel, the roof doth drop, the pillars do lean, the foundation doth sink; And what are these, but so many warnings of the Lord to us to departed hence, and prepare for a better place? Therefore when thou dost perceive thy falling hairs, thy watering eyes, thy trembling hands, thy weak knees, and thy stooping body; what are these, but only the citations of Death, which seems to warn thee to prepare to pack up, that thou mayst with more ease be able to go out of this ruinous house of thine.  
It is a fable, but it hath a good mortal: A certain man did covenant with Death that he should never surprise him at unawares or suddenly, before that he had first sent a messenger to him to give him warning that shortly he would arrest him; to which Death assented, that though he could not always forbear him, yet before he did strike him, he would give him warning. Upon Death's promise thus past, this man lived secure, spending his time in all manner of riot and excess; and when he thoughtful little of Death, than came Death to take him away; with whom this man expostulating for breach of promise: Death in discharging of his fidelity, replied, that with none, no not those that violate all promises, had he broken promise, for (saith he) I have sent many messenger unto you, from time to time, to give you warning of my coming; thou wast six years since taken with a grievous Fever; within these two years sore troubled with Rheums and distillations; since that, taken with the cough and pain in the head, & then troubled with the consumption of the Lungs: And did I not lately send my brother German unto thee, the drowsy sleeping disease veturnosum soporem, in which thou didst lie for a while like a dead man? All these were forerunners of my coming, to warn thee to make thyself ready for me, who was near at hand. Is there any amongst us, that is not sometimes admonished of deaths approaching by some of these his Apparators, that he must shortly departed? The Poet saith truly: 
mill modis lethi miseros mors una fatigat.  
A thousand kinds, yet but one death,  
Hath death, to take away our breath.   
From whence let all men learn, that have care of their salvation, what they ought to do, and be wary to prepare themselves for Death, before Death doth end their life. Often we ought to prepare for Death, and do not, at last we die indeed; and would then and cannot.  
Therefore while our feet are at liberty, and before we be bound hand and foot, let us run the way of the Lords Commandments, and while we have tongues, and before we become speechless, let us use our tongues well, and not suffer them to sin. 
Mat. 22.12.13.  And while we have hands and arms, and before our arms not from our shoulders, 
Ephes. 4.28.  let us work with our hands the things that are good, and procure things honest in the sight of all men; 
Psal. 150.6.  and while we have breath, before God stop our breath, let us praise the Lord. And while we have ears, 
Eccl. 12.4:  before these daughters of singing be abased, let us lift up our ears to hear the word of God, and not to vanity.  

Gal. 6 10.  All we therefore (saith the Apostle) have opportunity, to do good unto all men, especially to them that are of the household of faith. All this is a good preparation for death, and by our patience in suffering afflictions, it will make Death when it comes, the easier for us, and the less able to afflict us. For he that dieth (saith one) before he die, shall not die when he doth die.  
In a temporal building the stones must be broken, cut, hewn, and squared, ere they be fit to make up the work. The corn must be cut down, bound up, carried into the barn, threshed, winnowed, cleansed and grinded, before it be ready for good bread. And the whirlwind must first blow, 
2. King. 2.11.  before Eliah be rapt up into heaven. And we must be cut, hewn and squared with a number of deaths messengers before we can be made fit for the Lords building. We must be tossed with the wind and weather, before we can arrive in the haven of heaven. The very victuals which we eat, must first from life be brought to the fire, and be clean altered in losing their property, from the fire to the table, from the table to the mouth, so to the stomach, and there be concocted and digested, before they can nourish and work their perfection in us. Even so God's children must be mangled and defaced in this world, which is the mill to grind us the kitchen to receive us, and the fire to boil, roast and bake us, to alter the property from that we were at the first, that we thereby may be made fit to be brought to the Lords table. For as raw flesh is wholesome meat for men, so unmortified men be no creatures fit for God.  
By all which means the Lord brings us to mortification, which be the little Deaths, that thereby we may be the better armed and prepared for the great death, when it cometh, to endure the same with more ease. For we must learn to give entertainment, to the Herbengers, servants, and messengers of Death, that we may the better entertain the Lord and Master when he cometh.  
This point, that blessed martyr, Saint Bylney, well considered, who oftentimes before his burning and martyrdom, did put his finger into the flame of a candle, not only to make trial of his ability in suffering, but also to arm, strengthen, and prepare himself against greater torments and pains in his death, which he did suffer with the more ease. And thus you see the fourth duty which we must in any wise learn and remember, because otherwise we cannot be so well able to bear and endure the pangs of death well, except we be first well schooled, nurtured, and trained up by enuring ourselves to die through the sundry afflictions and trials of this life.  
The fift and last duty of our general preparation is set down unto us by the Preacher, who saith, 
Eccl. 9.10.  All that thine hand shall find to do, do it with all thy power. And mark the reason, For there is neither work, nor invention, nor knowledge, nor wisdom in the grave, whither thou goest. Therefore if any man be able to do any good service or office, either to the Church of God or Commonwealth, or to any public or private person, let him do it with all speed, and with all his might, lest by Death he be prevented. He that hath care thus to spend his days, shall with much comfort and peace of conscience end his days. Thus much of the general preparation for death.  
Now followeth the particular preparation for Death, and this is in the time of sickness; and in the right and true manner of making this particular preparation, are contained three sorts of duties: one concerning God, another man's self, and the third, our neighbour.  
The first concerning God is to seek to be reconciled unto him in Christ, and by Christ, though we have been long since assured of his favour: all other duties must come after in the second place, and they are of no value or effect without this.  
Touching the duties which he is to perform to himself, they are twofold, the one concerning his soul, the other his body.  
The duty concerning his soul, is, that he must arm and furnish himself against the immoderate fear of present death, and the reason hereof is very plain, because how soever naturally men fear Death through the whole course of their lives more or less, yet in time of sickness, when death approacheth, this natural fear bred in the bone, will most of all show itself even in such sort, as it will astonish the senses of the sick party. And therefore it is necessary that we should use some means to strengthen ourselves against the fear of Death: which means are of two sorts, Practice and Meditation. Practice, that the sick man must not so much regard Death itself, as the benefits of God whi●h are obtained after death. He must not fix his mind upon the consideration of the pangs and torments of death, but a●l his thoughts and affections must be upon that blessed estate that he is to enjoy after death. He that is to swim over some great and deep River, must not look downward to the violent running of the stream, but if he would prevent fear, he must cast his eyes to the bank on the further side, to the which place he is to pass: and even so, he that draws near unto death, must look, as it were over the waves of death, and directly fix the eyes of his faith upon the eternal life and happiness.  
The meditations which serve for this purpose are principally three: the first is borrowed from the special providence of God, namely that the Death of every man, much more of every child of God is not only foreseen, but also appointed by God. Yea the death of every man deserved and procured by his own sins, is laid upon him by God, who in this respect may be said to be the cause of every man's death. 
Acts 4.28.  The Church of jerusalem confessed that nothing came to pass in the Death of Christ, but that which the foreknowledge and eternal counsel of God had appointed; therefore also the Death of every member of Christ is foreseen and foreordained by the special decree and providence of God. I add further that the very circumstances of Death, as the time, place, and manner, the beginning of the sickness, the continuance, the end of it, every fit in the sickness, and the pangs of Death are set down particularly in the counsel of God. For unto the Lord (saith the Psalmist) belong the issues of Death. 
Psal. 68.20.  The careful consideration of this one point will be a notable means to arm us against all fear, distrust and impatience in the time of sickness, as also of our Death.  
The second meditation is to be borrowed from the excellent promise that God hath made to the death of the righteous, which is this, Blessed are they that die in the Lord, for they rest from their labours and their works follow them; 
reve. 14.13.  this the Author of truth that can not lie, hath spoken.  
Now then let a man but thoroughly consider this, that Death joined and accompanied with a reformed life hath a promise of blessedness adjoined with it, and it alone will be a sufficient means to stay the rage of our affections, and all immoderate fear of Death.  
The third meditation, is that God hath promised his special, blessed and comfortable presence to his servants in their sickness, and at their death. And the Lord doth manifest his presence three ways. The first is by moderating and lessening the pains and torments of sickness and Death; and hence it comes to pass, that to many men the sorrows and pangs of sickness and death are nothing so grievous and troublesome, as the crosses and afflictions which they suffer in the course of their lives. The second way of God's presence is by an inward and unspeakable comfort of his holy spirit (as Saint Paul saith) We rejoice in tribulation; 
Rom. 5.3.4.  but why is this rejoicing? Because (saith he) the love of God is shed abroad in our hearts by the holy Ghost, 
2 Chro. 2.5.  which is given unto us. Again this Apostle having in grievous sickness received the sentence of Death, saith of himself, that as the sufferings of Christ did abound in him, so his consolation did abound through Christ. Here than we do see, that when earthly comforts do fail, the Lord himself draws near unto the bed of the sick, and (as it were) doth visit them in his own person, and ministereth unto them from above refreshing for their souls, with his right hand he holds up their heads, 
Can. 2.6.  and with his left hand he embraceth them; 
Psal. 41.3.  yea the Lord (saith the Psalmist) will strengthen them upon the bed of languishing, and he will make all their beds in their sickness.  
The third means of God's presence, is the ministery of his good Angels, whom he hath appointed as keepers and nurses for his servants, 
Psal. 91.11 12.  to hold them up and to bear them in their arms as nurses do their young infants and babes, and to be as a strong guard unto them against the devil and his wicked Angels. And all this is observed especially in the time of sickness; at which time the holy Angels are not only present with the children of God to succour them, but they are ready also to receive their souls at their last gasp, and carry them into Abraham's bosom. 
Luk. 16.22  And thus much of the first duty of a sick man, and the means to arm him against the fear of Death. Now followeth the second duty concerning the body, and that is, that all sick persons must be careful to preserve health and life, till God do wholly take it away, Therefore we must refer our life and our death to the goodwill and pleasure of the Lord. And touching this temporal life it is a precious jewel, and as the common saying is, life is very sweet, being given to man to this end, that he might have some space of time, wherein he might prepare himself for his happy end, and use all good means to attain unto eternal life.  
In the preservation of life two things must be considered the means, and the right use of the means. The means, is good and wholesome physic, which must be esteemed as an ordinance and blessing of God We read that King Asa is blamed for seeking to the Physicians in the extremity of his sickness. 
2 Cor. 16.12.  Whereupon a question may rise whether it be lawful (when necessity of sickness constraineth) to fly to the remedies of Physic whereunto the answer is easy. Asa is not here blamed for seeking the ordinary means of physic, but because he sought not the Lord in his disease, but only to the Physicians. 
jam 5.14.  Is any sick amongst you (saith Saint james) let him call for the elders of the Chu ch, and let them pray over him, and that is in the very first place before all other help be sought Wh●re the divine ends, th●re the Physician must begin, and it is a very preposterous course, that the Divine should there begin where the Physician makes an end; for until help be had for the soul, and sin which is the root of sickness, be cured. Physic for the body is nothing worth: therefore it is a thing much to be misliked that in all places almost the Physician is first sent for, and comes in the beginning of the sickness, & the Minister comes when a man is half dead, and is then sent for oftentimes, when the sick party lies drawing on and gasping for breath; as though Ministers of the Gospel in these days were able to work miracles. The art of Physic therefore, nor the Physician is here disallowed, but over much confidence in Physic and in the Physician, without relying upon God the sovereign Physician; without whose blessing no Physic nor potion can be available to the curing of any malady or disease; neither can the Physician any ways profit the sick and diseased patient, except the Lord in mercy giveth a powerful working and operation to the medicine against the disease, to predominate over it for the curing of the same.  
The doctrine then from hence is, that the helps of physic are not to be despised, not too much to be depended on; but our chiefest hope is to be fixed upon God, who as he only puts the soul into the body, so he only can take it away again when it pleaseth him. Yea these ordinary means which God hath appointed, are not to be contemned or neglected, lest we seem thereby to tempt God, especially in dangerous diseases. 
Eccle. 38.1.2.3.4.56.78.9.12.13.14.  Hereof jesus the son of Sirach saith, Honour a Physician with the honour due unto him, for the uses which you may have of him, for the Lord created him; for of the most high cometh healing, and he shall receive honour of the King; the skill of the Physician shall lift up his head, and in the sight of great men he shall be in admiration. The Lord hath created medicines out of the earth, and he that is wise will not abhor them. Was not the water made sweet with wood, that the virtue thereof might be known; and he hath given men skill that he might be honoured in his marvelous works. With such doth he heal men, and taketh away their pains, of such doth the Apothecary make a confection, and of his works there is no end, and from him is peace over all the earth. My son in thy sickness be not negligent, but pray unto the Lord, & he will make thee whole, then give place to the Physician, for the Lord hath created him, let him not go from thee, for thou hast need of him. There is a time when in their hands there is good success, for they shall also pray unto the Lord, that he would prosper that which they give for ease & remedy to prolong life. And hereof also jesus the son of God saith, they that be whole need not the Physician, but they that are sick; which speech of our blessed Saviour commendeth that art, 
Matth. 9.12.  and the good service done thereby. This commendation also the Prince of Poets giveth to the Physician, The Physician alone (saith he) is to be equalled with many other in honour.  

Gen. 17.12.  Again whereas God did not command circumcision of children before the eight day, he followed a rule of physic observed in all ages, that the life of the child is very uncertain till the first seven days be expired. And upon the very same ground the Heathen men used not to name their children before the eight day. 
2. Sam. 12.18.   
And that Physic may be well applied to the maintenance of health, special care must be had for the choosing of such Physicians as are known to be well learned, and men of experience, as also of a good conscience, of sound religion in the profession of the Gospel of Christ, and of upright life and conversation.  
Now touching the manner of using the means, these rules must be followed. First of all, he that is to take physic, must not only prepare his body, as Physicians do commonly prescribe, but he must also prepare his soul by humbling himself under the merciful hand of God in his sickness for his sins; and making earnest prayers unto him for pardon, before any medicine come in his body.  
The second rule is, 
1. Tim. 4.5.  that when we have prepared ourselves, and are about to use the physic, we must sanctify it as we do our meat and drink, by the word of God and prayer.  
The third rule is, that we must carry in mind the right and proper end of Physic, lest we deceive ourselves. We must not therefore think that Physic serveth to prevent old age, or death itself; for that is impossible: neither do we eat, drink and sleep, that we may never die; but that we may prolong our l●fe for a few days and to spend those days in the service of God, preparing ourselves to die. For life c●nsists in a certain temperature and proportion of natural heat, and radical moisture, which moisture being once consumed by the heat, is not by all art reparable; and therefore Death must needs follow. But the true end of physic is to continue and lengthen our life to his full natural period, which is, when nature which hath been long preserved by a●l possible means, is now wholly spent. Now this period though it cannot be lengthened by any art of man, yet may it easily be shortened by intemperance in diet, by gluttony, by drunkenness, by violent diseases, and such like. But care must be had to avoid all these evils, and the like, that the little lamp of corporal life may burn, till it go out of itself by God's appointment, and until God hath fulfilled the number of our days. 
Exod. 23.26.  And this very space of time is the day of grace and salvation. And whereas God in his justice might have cut us off, and utterly destroyed us long before this day, yet in his great mercy he doth give us thus much time, that we might prepare ourselves for our end. Which time when it is once spent, (which may be nearer than we are aware) if a man would redeem it with the price of ten thousand worlds, 
Mat. 16.26.  it cannot be obtained. For what is a man profited (saith our Saviour) if he shall gain the whole world, and lose his soul?  
And having thus seen what be the duties of the sick man to himself: now let us see what be the duties which he oweth to his neighbour. And they are two: First, the duty of reconciliation, whereby he is freely to forgive all men, and to desire to be forgiven by all. In the old Testament when a man was to offer a Bullock or a Lamb in sacrifice to God, 
Matth. 5.23.24.  He must leave his offering at the Altar, and first go and be reconciled to his brother, if he had aught against him, and then come and offer his gift; much more than must this be done, when we are dying, to offer up ourselves, souls and bodies, as an acceptable and reasonable service and sacrifice to God, in forgiving of all men. And if the party be absent, or will not be reconciled, yet the sick party by forgiving, hath discharged his own conscience, and God will accept his will for the deed in such a case. For if ye forgive men their trespasses (saith our Saviour) your heavenly Father will also forgive you; 
Matth. 6.14.15.  but if ye forgive not men their trespasses, neither will your Father forgive you.  
The second duty is, that those which are Rulers and Governors of others must have great care that they which be committed to their charge and government, may be left in good estate after their death; wherein are three duties to be handled, the first of the Magistrate, the second of the Minister of the Gospel, and the third of the Master or Governor of the family.  
The Magistrate's duty before his death, is to provide as far forth as he can, for the godly and peaceable state and government of all such as are under his charge and government; and that is done partly by procuring the maintenance of piety, godliness, and sound religion, and partly by establishing of good and wholesome laws for their safety, peace, and quietness. Whereof there are examples of the practice of these duties in God's word. 
Deut. 31.1.  When Moses was an hundred and twenty years old, and was not longer able to go in and out before the people, he called them before him, and signified that the time of his departure was at hand, and therefore he took order for their welfare after his death. And first of all he placed josua over them, in his stead, to be their guide to the promised Land. Secondly, he gave special charge to all the people, to be valiant and courageous against all their enemies, and to obey the Commandments of their God. And joshua follows the same course, 
joshua 24.1,  for he called the people together, and tells them that the time of his death is at hand, and gives them a charge to be courageous, and to worship the true God; which being done, he ends his days as a worthy Captain of the Lord. And so when King David was to go the way of all flesh, 
2. King. 1.1.  and lay sick on his deathbed, he placed his own son Solomon upon his throne, and gave him charge, both for the maintenance of true religion, and for the execution of civil justice.  
Touching the duty of Ministers of the Gospel, when they are going out of the world, they must cast about and provide, as much as in them lies, that the Church of God, over which God hath made them overseers, may flourish after they are gone. An example whereof we have in Saint Paul, Take heed therefore (saith he) unto yourselves, 
Acts 20.28.29.30.31.  and to all the flock over which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. For I know this, that after my departure shall grievous wolves enter in amongst you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember that by the space of three years, I ceased not to warn every one night and day with tears.  
If this duty had been well observed and performed, there could not have been such abundance of errors and heresies in the Church of God, as hath been and are at this day. But because men have had more care to maintain personal succession, than the right succession, which stands and consists in the wholesome word and doctrine of the Prophets and Apostles, therefore Wolves, and unprofitable teachers have come into the places and rooms of faithful and painful Pastors and teachers, not sparing the flock of Christ, but have made havoc of the same; the Apostasy whereof hath overspread the face of the Church.  
Thirdly, householders and masters of families, must have great care to set their household and family in good order before they die. Which duty the Lord himself, by his Prophet Esay, doth command that good King Ezechiah to perform. 
Isa. 38.1.  Thus saith the Lord, set thy house in order, for thou shalt die and not live. And for the procuring good order in the family after death, two things are to be done. The first concerning this life, and that is touching the ordering and disposing of lands and goods. And that this may be well and wisely done, if the last will and testament be unmade in the time of our health, (which is a great fault) it is with godly advice and counsel to be then made in the time of sickness, according to the practice of ancient and worthy men. 
Gen. 25.5.6. Gen. 27. Gen. 49.1.  Abraham before his death makes his will, and gives Legacies; so did Isaak and jacob, in whose last will and testament are contained many worthy and notable lessons, blessings and prophecies of the estate of his children. And our Saviour Christ, 
Ioh 19.25.  when he was upon the Cross provided for his Mother, especially in remembering her unto john his well-beloved Disciple. And indeed, this duty of making a Will, is a matter of great consequence, for it cuts off much hatred and contention in families, and it prevents many troubles and suits in Law. It is not therefore always a matter of indifferency, which may or may not be done, as many falsely imagine, who upon blind and sinister respects abstain from making their last Wills. Some, because they fear they shall die the sooner, and others for such like carnal respects; but all such are greatly deceived; For by disposing thy worldly goods in thy will and testament, thou shalt not thereby die the more quickly, but the more quietly, and shalt thereby prevent the jars and brawls, that otherwise when thou art gone, may arise amongst thy children, kindred and friends. And herein remember that thou partest from earthly possessions, and art going to take possession of heavenly. And in the bestowing of their possessions and goods, it must be principally upon their wines and children. This man (saith God unto Abraham, 
Gen. 15.4.  of Eleazar a stranger) shall not be thine heir, but the son which shall come forth of thine own bowels, shall be thine heir. Therefore it is utterly a fault in any man, to alienate his lands or goods, wholly and finally from his blood and posterity; it is a thing which the very law of Nature itself hath condemned. Again it is utterly a fault to give all to the eldest, and little or nothing in respect to the rest, as though the eldest were borne to be the gentleman only, and the younger brethren borne to bear the wallet. Yet in equity the eldest is to have more than any of the rest, 
Deu. 21.17.  because unto him there belongeth by the law of God, a double portion, and because Stocks and families in their persons are to be preserved and maintained; and because also there must always be some that must be fitted thereby, to do some special service for the good both of Church and Commonwealth.  
In the second place, in the will there must be provision made for the godly preaching Minister, and poor of the place, and for others well deserving the same, according to every man's ability, 
Num. 27.1. Num. 36.1.  and especially for want of children, the next of kin must be remembered in their stead.  
The second duty of the governor and master of the family, concerneth the good of the souls of all those that are under their charge and government. And this consisteth in teaching and instructing of them in the fear of the Lord, and to give them charge that they may persevere and continue in the same, after the example of faithful Abraham, whom the Lord himself commendeth to his everlasting praise and commendation, for the performing of this duty, as appeareth in the book of Genesis, 
Gen. 18.19.  For I know him (saith the Lord) that he will command his children and his household after him, that they shall keep the way of the Lord, to do justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. And after the example likewise of King David, 
1. King. 2.1.2.3.4.  who gave his son Solomon on his deathbed a most excellent and solemn charge. And this duty is also commended unto us in the second book of Esdras, 
2. Esdr. 14.13.14.15.  where it is said, Now therefore set thy house in order, etc.  
Thus if masters and governors of families shall so carefully dispose of their estate, and give such a godly charge to them whom they shall leave behind them, than they shall hereby greatly honour God dying, as well as living. O that they were wise (saith Moses) 
Deut. 32.29.  that they understood this, that they would consider, and prudently provide for their latter end. Wherein four things are commended unto us, to wit, knowledge, understanding, wisdom and providence: whereby it is apparent that God would have us to know, understand and wisely provide for our end. But first to know; what? This our life to be both short and dangerous, stuffed with miseries, subject to vanities, defiled with sins, corrupted with lusts and desires, and ever sliding toward an end.  
Likewise God wisheth us well to understand, what? Our own frail estate, that as naked as we came out of our mother's womb so naked we must return again, and as earth we are, so to earth eftsoon we are to be converted. Well may we be compared unto men scaling the walls of a besieged City, 
Ecle. 5.15.  at whom the Citizens discharging their pieces, encounter their assault with darts, stones & other munition, the better to defend themselves, and to offend their enemy. Who as they be wounded, fall down, some from the top, some from the midst and at the bottom of the wall, some being wounded with gun-shot, some with darts, and some with stones, some with one thing, some with an other; even so it fareth with the men of this world, if we well under stood it, who while they labour to climb up to the top of honour & wealth, are tumbled down by death some from the highest degree of honour, some from a middle estate, & some from a low & poor estate, some in their old age, some in their middle age, some in their youth, and some in their infancy.  
If a man were tied fast to a stake, at whom a m●… cunning archer did shoot, wounding many about him and nearer him, some above, some under, and some against him, and the poor wretch himself so fast bound to the stake, that it were not any way possible for him to escape; would it not be deemed madness in him, if in the mean while forgetting his misery and danger, he should carelessly fall to bib and quaff, to laugh and be merry, as though he could not be touched at all? Who would not judge such a man beside himself, that would not rather in this case provide for his end? And are not we much rather to be accounted stark mad, who do or should know and understand that the most expert Archer that ever was, even God himself hath whet his sword, 
Psal. 7.12.13.  and bend his bow (as the Prophet saith) and made it ready, and hath also prepared for him the instruments of Death, and ordained his arrows. Yea he hath already shot forth his darts and arrows of Death against them that are above us, that is against our ancestors elders and betters, and now one while he shooteth at them that be right against us, that is at our equals, another while he hitteth such as be very near us, as our nearest and dearest friends, on the right hand he woundeth our friends on the left hand our enemies, and under us such as are our inferiors and youngers. And if among so many arrows of death, we in the mean time shall become secure and careless, and never provide nor prepare for our end, as though we should ever escape; who would not say that we were worse than lunatic?  
O then let us understand thus much that we are fast bound to the stake of mortality, and that it is not possible for us to escape God's arrows and darts of Death, but that at one time or other we shall be as deadly wounded therewith as others; that so by the right understanding of these things we may prepare ourselves against the time that it shall happen unto us; 
Psal. 91.5.6.7.  and then thou shalt not (as the Pslmist saith) be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in the darkness, nor for the destruction that wasteth at noonday; a thousand shall fall at thy side and ●en thou●and at thy right hand, but it shall not come nigh thee.  
Let us therefore be wise, but in what? Moses in another place telleth us in what. 
Psal. 90.12.10.  Lord (saith he) teach us so to number our days that we may apply our hearts to wisdom. So that this wisdom consisteth principally in numbering of our days, which may be done four ways.  
First the account which Moses maketh, the days of our life are threescore years and ten; and though some be so strong that they come to fourscore years, yet is their strength then but labour and sorrow: for it is soon cut off, and we fly away. Therefore the sum of our years (whereunto nevertheless, all do not attain is threescore years and ten. But this number every child can tell.  
Secondly, by comparison of three times, first, past, which being ●…ee gone, and past is nothing now it is past, were it a thousand years, it is but as a thought; secondly, future which being to come, is but uncertain whether it will be to us or no; thirdly present, and know that the same is only ours, which is but a moment or instant.  
Thirdly deduction, or abstraction, as thus, take from threescore and ten years, thirty five spent in sleep; and fifteen years for our childhood, the time of our vanity, for this, part of a man's life is spent before he knows what time is; and ten years allowed, for eating and drinking, tricking and trimming, moiling and toiling, recreating and sporting, idle talking and complementing, such like; then there will be found but ten years remaining to be well spent, (whereof Lord how little is spent in thy service!) these three ways of numbering may be taught us of men.  
The fourth way God only can teach us by a Christian and heavenly Arithmetic, that is, so to number, as we may by due consideration of the shortness and uncertainty of our life, apply our hearts unto wisdom. And so we should learn to provide, what? To provide with joseph for the dearth to come, and imitate the Ant, who provideth her meat in the summer, and gathereth her food in the harvest for the winter to come. (As the wise man saith) 
Gen. 41.33.  Go to the pismire, O sluggard: behold her ways and be wise. For she having no guide, governor nor ruler prepareth her meat in the summer, and gathereth her food in harvest. 
Prover. 6.8.   
Saint Austin saith that in this our pilgrimage we must think of nothing else, but that we shall not be ever here, & that here we should prepare for ourselves that place from whence we shall never departed. Damascene reporteth an excellent history touching this purpose. There was a certain country (saith he) where they chose their King of the poorest and basest sort of people, and upon any dislike taken, they would depose him from his throne, and exile him into an Island, where he should be starved to death. Now one more wise than the rest considering hereof, sent money before hand into that Island, into which he should be banished; which coming to pass to him as to others before him, he went and was received into that Island with great joy & triumph. Even so against thou be banished by Death from this world, 
job 1.21.  without penny or farthing (for naked thou camest, and naked thou shalt return) thou must provide and prepare for it, whilst thou art in this life whereby thou mayst be received into Heaven hereafter with great joy and triumph.  
And as a Merchant being to travel into a far country, doth first deliver here his money upon the exchange, that so he may be sure to receive it again at his arrival in that country, even so for as much as we must pass from hence having here no abiding, nor continuing City, being out of our own Country, 
Hebr. 13.14.  but we seek one to come, let it therefore be our care, wisdom and providence, to pass by these things which will pass from us, and to lay up something that may serve us beyond the grave, against our arrival there, 
Matth. 6.19.20.21. Luke 12.33.  which is heaven. To which purpose tendeth that exhortation of our Saviour Christ in the Gospels of Saint Matthew and Luke. Lay not up for yourselves treasures upon earth, where moth and rust do corrupt, and where thieves break through and steal, but lay up for yourselves treasures in heaven. Sell that yea have, and give alms, provide yourselves bags which wax not old, a treasure in the heavens that faileth not &c. For whe●e your treasure is there will your heart be also. So that we must send our substance & our treasures before hand to our standing house, and to our continuing country, as Chrysostome speaks, and our Saviour Christ doth advise us here. For we lose them if we lay them up here, where we must leave them, and can neither tarry with them, nor carry them hence; but we keep them, if we send them to heaven, as it were by bills of exchange, by the hands of Christ's poor member, where we shall receive interest for them of the Lord himself. 
Pro: 19.17.  He that hath pity on the poor (saith the wiseman) dareth unto the Lord, and that which he hath given will he pay to him again. So that the god●y provident man like wise Bias, either carries all with him, or rather hath sent them before him to his heavenly habitation. Therefore I say unto you (saith our Saviour) make to yourselves friends of Mammon of unrighteousness, that when ye fail, 
Luke 16.9.  they may receive you into everlasting habitations. So that we may say when the world is on a fire, I have left nothing where I loved nothing; and I have my whole portion when I have Christ my only love and joy with me.  
Let us not therefore build, where we cannot long continue, but let us make our provision for that place where we may live and remain for ever.  
It is wisdom then in every one to labour to be fitted for this passage. Let us be prepared for this journey (as Chrysostome saith) for we have need of much provision, because there is much heat, much drought, much solitude, no Inn, no resting place, no place of abode, there is nothing to be bought by him who hath not taken all things here. Hear what the Virgins say, 
Mat. 25.9.  go ye rather to them that sell, but going they found not. What ought we then to do? Even that we do not so labour for the things of this life, from which we must be taken, and which we must leave behind us, but for those things which concern a better life, which we may carry with us, not for those things, which shall have either finem tuum, vel finem suum (as Bernard speaks) an end of thee, if thou have not an end of them. Either shall they be taken from us as they were from job; 
job 1. Luke 12.20.  or else we from them, as the rich man was from his substance and wealth, but for those things which we may carry with us, and ●…ay either bring us to, or adorn us where we must be perpetually even for ever.  
It were a very foolish part, and senseless practice for strangers when they are in exile, or far from their own Country, in a foreign soil, where they are sure either to be called by their own Prince; or cast out by the prince of the Country, to lay out all their wealth upon some land there, never providing for that which they may carry with them to their Country, for to adorn them when they come there; especially if the so employing of themselves and their estate be a means to keep them from enjoying the happiness of their Country, yea a cause why they shall be cast into prison, or plunged into miseries. So is it mere madness for us to employ all our care, and spend our time and endeavours for this life and things pertaining to it, and the body, which we found here and must leave here, and being here from home, strangers in the body, 
2 Cor. 5.6.  absent from the Lord, and our own land (as the Apostle speaketh) whence we know we shall be called either by a natural or violent death, ordinary or extraordinary, taken away by God, or thrust out by the cruelty of man; never providing for that which must adorn us there or further our passage, yea procure our entrance; & specially when such things and the care for them, (which was joined with the neglect of so great things, even of so great saluati n) shall procure misery and punishment, where the other would procure mercy and happiness; here these things are left behind us, those other go with us, of these we shall give an account of those there we shall reap a reward (as Chrysostome saith.) 
Luk. 16.2.   
We must therefore imitate strangers, who provide for their departure, and store themselves with such things as are both portable and profitable, and may stead us in our passage and possession of our Country, so must we provide for things spiritual; and store ourselves with them, which we shall only carry with us, and cannot be ●aken from us, and shall be only commodious to us when we come to our Country.  
Chrysostome saith, he that is endued with virtue hath such a garment, which as moths cannot, so neither can Death itself hurt. And not without cause, for the virtues of the mind take not their beginning from the earth, but are fruits of the spirit. They are then eternal riches, and we shall be eternal by them; and though Death dissolve body and soul, and destroy our present being in this life, yet as justine Martyr spoke for himself and others to their persecutors, you may kill ●s, but you cannot hurt us: so Death, may kill us but it cannot hurt us; whilst it comes expected and provided for, it will be to our great commodity and advantage. And thus shall Death, when it cometh, be less hurtful, as a tempest beforehand expected.  
Death is compared to the Basilisk, which if she see before she be seen, is dangerous, but if a man first descry the Basilisk, the Serpent dieth, and then there is no fear. So if Death be not seen, and provided for beforehand, there is great danger; but if it be seen and provided for, the danger is passed before their death come. And they who with the glorified Virgins wait for Christ in the life of the righteous, 
Mat. 25.10.  are always prepared for Death, when it knocketh, to open unto it; and what is a prepared death, but a happy death? and what follows a happy death, but a happy life, never to die again? Such go in with Christ to his marriage, and have everlasting life.  
Let us not therefore forget heaven for earth, the soul for the body, and heavenly joys for earthly toys, one month or day, for one hour or minute; let us not deprive ourselves of that everlasting happiness, that shall never be taken from us, if we prepare ourselves for it.  
O that men would be wise to understand & know, what? 
Acts 1 7.  that the great and general day of judgement cannot be fa●re off, as that likewise of their own death; that they might in time prepare themselves for the same. And although this day cannot be known of mortal men, For it is not for you (saith our Saviour) to know the times and seasons, 
Mark. 13.32.  which the Father hath put in his own power, and is unknown to the Angels, and to the Son, as he is man, yet nevertheless they must know that this day cannot be far off. As Daniel searched and found out by the books of jeremiah, not only the return, but the time of the return of Israel to their own land from their captivity. So by the study of the Scripture ought they to search, and so may they come to know the time of their return from their exile on earth to their country in heaven. And though they cannot find the particular day or year, yet shall they find it to be most certain, and in short time to be finished.  
Man should be wise to understand and know the reasons of the certainty of this day of judgement & they are these. First it is the will and decree of God. For the Apostle saith, And the times of this ignorance God winked at, 
Acts 17.30.31.  but now command's all men every where to repent, because he hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. Now the will and decree of God is unchangeable, 
Esay 46.10.  His counsel (saith the Prophet) shall stand, and he will do all his pleasure.  
Secondly, it is an article of our faith grounded on the word of God, and from thence (saith the Article) he shall come to judge both the quick and the dead.  

Eccles. 12.14.  Thirdly, the Scripture saith, That God shall bring every work unto judgement, with every secret thing, whether it be good or evil. But all this is not done here, for here many matters are cloaked, and carried in a mist, that deserve judgement, and merit condemnation. Therefore, that God may be just in his sayings, there must be a sessions of gaoledelivery, which the Scriptures call the judgement of the last day.  
Fourthly, the godly do here groan under many miseries, & the ungodly wallow in many delights and pleasures. The rich live delicately, and Lazarus is in pain; therefore it is necessary (as it is certain) that a day should come, wherein the Lord may make known his righteousness, and magnify his justice before his most glorious throne; that they who have lived merrily and dishonoured God, might live in torments of fire; and they whose life hath been miserable, serving the Lord, might be comforted for ever. Some have offended deeply, and have not been touched by the Magistrate: some have suffered great rebuke, and sometimes death, who have done good, and deserved not only favour, but recompense, and therefore a day must come, and is appointed, wherein the Lord that is just, 
2. Thess. 1.6.7.8.  will recompense tribulation to all that have troubled the righteous, and rest to them that were troubled. On the otherside, would it not be hard for the godly, who have here endured the cross, for the joy that was set before them, if there should not come a time of refreshing from God. And would it not too much obdurate the wicked (who drink iniquity as water) if they should escape all punishments and vengeance here, and also after death?  
Fiftly, this is shadowed out in that Housholder, 
Mat. 20.8.10. Matth. 25.19.  who when evening was come, called the labourers, and gave every man his hire, and penny.  
And if a wise master will reckon with his servants, shall we think that Wisdom itself will not one day reckon with impeniten sinners, and call them before him for his money, that is, precious graces of wit, learning, authority, wealth, and other outward and inward ornaments of life, which they have consumed on their lusts.  
Sixtly, every man's conscience doth by a trembling fear (as in Felix) at one time or another, 
Acts 24.26.  justify this point of a judgement to come. And therefore as the Flood of waters once drowned the world, 
Gen. 7.1.7.  except a few who were sau●d in the Ark: so it is certain that the flood and tempest of the last day with fire shall consume it, and all therein, 
2. Pet. 2.5.  except such as Christ hath, or then will gather into the little Ark of his Church. In the evening of the world, and when there shall be no more time, he will call the labourers before him, giving them the penny or pay of everlasting life; but for the idle and loiterers, he will put them out of the vineyard, 
Matth. 7.23.  and out of Christ, and send them with sinners to the place prepared for them: as they have lived without the Church, or idle in it, so when the labourers receive their penny, th●y shall hear this sentence, Depart from me ye that work iniquity I know you not.  
Thus it is proved not only to be certain, but necessary that there should be a judgement, which we are to understand, know, and wisely provide for.  
But some will say, seeing men come to their account at their death, what needeth any other day of audit or hearing; to whom I answer, That men at their death receive but private judgement, but here they shall receive public sentence, than they are judged in their souls only, here they shall be in soul and body. This first is but a close sessions, the other is an open and solemn assize. In the first, much of their shame is hid, here they shallbe ashamed to the full and utterly confounded. If our own laws do not condemn and execute malefactors in prison, but in open place and manner for their greater shame; it is great reason that wicked sinners should not privately in the graves, as in prison, be judged, and led to execution, but be brought to the public scaffold and bar of solemn sessions, there to receive their shame and sentence together, and not to be executed by a close death in the jail, but be brought forth to suffer upon the high stage of the world, in the sight of Saints and Angels, where all eyes may see and behold them.  
And that this day cannot be far off, it may appear, both according to the prophecies of holy Fathers▪ as also the truth of the Scriptures. Augustine in his book on Genesis, saith against the Manichees, That the world should last six ages, The first from Aadam to Noah, the second from Noah to Abraham, the third from Abraham to David, the fourth from David to the Transmigration to Babylon; the fift from the Transmigration to the coming of our Saviour Christ in the flesh; and the sixth from the coming of our Saviour in the flesh, to his coming again to judgement. So that according to this Prophecy we live in the last age; 
1. john 2.18.  which last age is called by Saint john, the last hour. And how long this last hour shall continue, 
reve. 1.11.  he only that is Alpha and Omega, the first and the last, knoweth.  
The Hebrews, they boast of the Prophecy of Eliah, a great man in those days; who prophesied that the world should last six thousand years, two thousand before the Law, two thousand under the Law, two thousand from Christ's coming in the flesh, to his coming again unto judgement If this Prophecy be true, then cannot the world last four hundred years. But leaving men, and coming to the Scriptures, which cannot err.  
Saint Paul saith, 
1. Cor. 10.11.  That we are they upon whom the ends of the world are come; If therefore the end of the world were come upon them that lived above one thousand and five hundred years ago, then surely dooms day cannot now be far off.  
Saint james saith 
jam. 5.9.  Behold the judge standeth before the door.  
Saint john Baptist preached repentance to the jews, saying, 
Matth. 3.2.  Repent, for the kingdom of heaven is at hand.  
Saint Peter says, 
1. Pet. 4.7.  The end of all things is at hand. Though no man can show the fingers of this hand.  
The Apostle Saint Jude saith 
Jude 1.14.15.  And Enoch, the seventh also from Adam prophesied of these saying, Behold the Lord cometh with ten thousand of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. The tense or time that the Apostle speaks in noteth the certainty, or (as I may say) the presentness of the judges coming, where he useth the time present for future, (he cometh, for, he will come). And this is to teach us, that a judgement will and must most certainly be, ere long. So it is said, 
Reu. 6.17.  That the great day of the Lords wrath is come, not will come as if tha● had been come a thousand and five hunddred years ago, that is not come yet.  
The like speech we have in the Prophecy of Esay, 
Isa. 13.9.  Behold the day cometh, when it was further off.  
In the time of the Prophet Zephany it is said, 
Zeph. 1.14.  The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord.  
And Malachy, the last of the Prophets, speaketh as Enoch, 
Malac. 4.1.  For behold the day cometh that shall burn as an oven, and all the proud, yea and all that do wickedly shall be stubble, and the day that cometh shall burn them up, saith the Lord of Hosts.  

Revel. 3.11.20.  The Son of God saith, Behold I come quickly, nay (he saith) behold I stand at the door, as if he were come already. And indeed, as the day will most surely come, so it cannot be long in coming, as may appear by the signs & tokens which should immediately go before this day. Of which many, yea almost all are already fulfilled. And although some flatter themselves with an imagination of a longer day, than God hath set unto them, or perhaps unto the world, for the last hour thereof. (Who are such as the Apostle Saint Peter speaketh of, 
2. Pet. 3.3.4.  That there shall come in the last days, scoffers, walking after their own lusts, and saying where is the promise of his coming, for since the Fathers fell asleep, all things continue as they were from the beginning of the Creation.) But let such know, that though the day of judgement were far off, yet the day and hour of every man's particular judgement in death cannot be far off: it being a common and true saying, 
2. Pet. 3.10.  To day a man, to morrow none. And unto such than Death doth specially come, when they do least think of it▪ even as a thief in the night.  

Revel. 3.3.  The Son of God also saith, Behold I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. And thieves have this property, to break open houses when men sleep sound suspecting nothing.  

Amos 8.9.  The Prophet Amos saith, It shall come to pass in that day (saith the Lord) that I will cause the Sun to go down at noon, and I will darken the earth in the clear day. That is to say, when men think it to be the high noon of their age, when they think they have many years yet to live, and when they shall say Peace and safety, 
1. Thess. 5.3.  then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape.  

Matth. 24.48.49.50.51.  And hereupon also our Saviour Christ saith, But if that evil servant shall say in his heart my Lord delayeth his coming and shall begin to smite his fellow servants, and to eat and drink with the drunken; the Lord of that servant shall come in a day, when he looketh not for him, and in an hour that he his not aware off, and shall cut him in sunder, and appoint him his portion with the hypocrites, There shall be weeping and gnashing of teeth.  
And for the day of the general death of this languishing world, he that wisely considereth the waying and declinings that have been found in it within these few years, and how like a woman with child (which hath many pangs and fits before the throws of her great labour come) it is now in pain, till it be delivered, having much complained in those signs and alterations which have gone before, I say, that he that well observeth to the true purpose of his salvation, these and such like throws, or rather downe-throwes of things in the womb of this old and sickly world, so near unto the time of her travel, and appointed end by fire, cannot but say, that it cannot continue longer, and that the Lord will come amongst us very shortly.  
When we see a man in whose face wearing age hath made many wrinkles, and deep furrows, we say this man cannot live long; so when we see the furrows of old age to appear and be manifest in so many wastes and consumptions, as this feeble world is entered into, why do we not see and conclude that the Death of it is near.  
More particularly and specially, as there is no greater sign that a man is drawing towards death, then when he always is catching at the sheets and blanckets, and ever pulling at somewhat; so seeing ●hat every one catcheth & pulleth all that he can in this gripple and covetous age, and that there is so insatiable a mind of having, now in all conditions and callings of people, it is a sure sign to the heart of a wise man, that this world is sick even to death; so as it cannot hold out long. And if there be no greater sign of Death then that the body is so cold, that no heat will come unto it; 
Mat. 24.12. Luke 18.8.  surely the cold charity of the world, men's want of zeal in religion, our nullity of faith, or poor growth therein) in so much as good sermons are seldom heard, and with small amendment) these things cannot but testify, that the world itself can be of no long life. And if it be so should it not much concern us presently without delay to turn unto God, to repent, and believe the Gospel, to enter into, and keep the way of truth and virtue, and to prepare ourselves for our end. Which sort of people are rare birds in our days.  
The reasons why God would not have us to know either the general or particular day of judgement are principally these.  
First to prove and try our faith, patience, love preparation for Death, and other virtues, to see whether we will be constant in them, till the very day itself shall come. He that endureth (saith Christ) 
Math. 24.13.  to the end shall be saved.  
Secondly as it is the glory of a King to know something that no man else can know, so it is a part of God's glory to hide from men and Angels the particular hours of man's death, and this world's doom, which he hath closed up with the seal of secrecy, and put in his own power. In which respect the wise man saith 
Pro. 25.1.  it is the glory of God to conceal a thing. Therefore this is hidden from us to bridle our curiosity and peevish inquisition after such high and hidden matters above our reach and capacity. For it is not in the fathom of man's head to tell, or heart to know how near or far off the day is; only God knoweth, and Christ as God in what year, month, day and moment this frame shall go down. In an age long since the day was near; now the hour is near; but curiosity is to be avoided in a concealed matter, & in this forbidden tree of knowledge. For secret things (saith Moses) 
Deut. 29.29.  belong unto the Lord our God.  
Many men beat their heads about frivolous matters, some (saith Chrysostome) being more busy to know where hell is, then to avoid the pains of it, others pleasing themselves in pelting and needless questions (as this is) to seem singular amongst men, neglecting in the mean time this duty of their preparation for their end, and such necessary things. But when they come to their departing they shall find that they have beaten their brains about fruitless matters, and wearied themselves in vain. It is sufficient for us therefore to know that such a day will come, and it shall be wisdom in us always to be ready for it, that it come not upon us as the snare upon the bird unlooked for. Therefore our Saviour Christ saith, 
Luk. 12.34.35.  take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life, and so that day come upon you unawares; for as a snare shall it come on all them that dwell on the face of the earth.  
Thirdly if we knew the day, hour, or certain time of our death, we would put off all ti●l the coming of that day and it would give us too great boldness and encouragement to wallow in all manner of sin till that time or hour came.  
The whorish woman because she knew the just time when her husband would return, who went into a far Country, did the more liberally power out her soul to sin and wantonness. 
Pro. 7.19.20.  For the good man (saith she) is not at home, he is gone along journey, he hath taken a bag of money with him, and will come home at the day appointed.  
Fourthly and lastly. It is therefore unknown to us when we shall die, to the end that all the days of our appointed time, we may wait for this day, and all our time look for this last time, and prepare ourselves for it. Argus (as is feigned) had his head environed with an hundred watching eyes, signifying thus much unto us, that he was every way endued with great wisdom, providence, and singular discretion. Therefore if a pagan and Heathen man so excelled in wisdom and providence, how much rather ought a Christian man to be well furnished with wisdom & circumspection for his latter end. Be thou therefore an other Argus, nay more wary than he, more wise and provident than he, more watchful & circumspect than he that thou mayst learn to know, to understand, and finally to provide for thy last end.  
Gregory upon the watches mentioned by our Saviour Christ in the Gospel of Mark in these words; 
Mark. 13.35.36.37.  Watch ye therefore, for ye know not when the Master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning, lest coming suddenly he find you sleeping; and what I say unto you, I say unto all, watch; he saith that there be four watches in a man's whole life, wherein it behoveth him to be vigilant and careful, and as a wakeful and wary watchman, to keep his watch, and so prepare himself for his end.  
The first is childhood, the second youth, the third manhood, the fourth old age. In all which ages he must prepare himself for death; but he which remiss●ly passeth over his childhood without this preparation and watchfulness, let him be more careful of his watch in his youth, and pray as it is in jeremy, 
jer. 3.4.  My father, be thou the guide of my youth. If he hath passed his youth dissolutely, let him be more careful of his watch in his manhood. And if he hath passed over his manhood carelessly, let him in any case look to his last watch of his old age. Nay, if we prepare not for death before we come to this last watch of old age (to which very few do attain) it is so frail, weak and feeble, and decayed by the custom of sin, that it is an age not so fit for this preparation and watchfulness. For at such an age men for the most part are like to the Idols of the Heathen, 
Psal. 115.4.5.6.7.  which have mouths, but speak not, eyes, but see not, ears, but hear not, etc.  
Therefore put not off this preparation and watchfulness to thy old age, which is thy dotage, but be thou watchful and prepared in thy childhood▪ youth, manhood.  

Eccl. 12.1.  Remember now thy Creator (saith the Preacher) in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say I have no pleasure in them. Wherefore not without cause our Saviour Christ crieth so often in the Gospel. 
Matth. 24.42. Mar. 13.32.33.  Take ye heed, watch and pray, because ye know not the day nor the hour, nor when the time is, the which is as much as if he had more plainly said, because ye know not that year, watch every year; because ye know not that month, watch every month; because ye know not that day, watch every day; and because ye know not that hour, watch every hour. That is to say, watch continually, years, months, days, hours, yea all your life, if you have a care of everlasting life. And let your loins (saith our Saviour Christ) be girded about, and your lights burning, 
Luke 12 35.36.37.38.  and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that when he cometh and knocketh, they may open to him immediately. Blessed are those servants, whom the Lord when he cometh, shall find watching. Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or in the third, and find them so, blessed are those servants. 
Prou. 19.20.  Therefore hear my counsel and receive instruction, that thou mayest be wise in thy latter end.  
The end of the third Division.   

THE FOURTH DIVISION, OF THE RIGHT BEHAVIOUR IN DEATH.  
THis behaviour is nothing else, but a religious and holy behaviour, especially toward God, when we are in or near the agony and pangs of death. Which behaviour contains four especial duties.  
The first is to die in, or by faith. And to die by faith, is, when a man in the time of death, doth with all his heart wholly rely himself on God's especial love, favour & mercy in Christ, as it is revealed in his holy word. And though there be no part of man's life void of just occasions, whereby he may put faith in practice, yet the special time of all is in the pangs of death, when friends, riches, pleasures, the outward senses, temporal life, and all earthly helps forsake us. But put thy trust, confidence, & faith in God, which neither fadeth nor vanisheth, 
Psal. 118.8.9.  but abideth & continueth for ever. 
Psal. 146.3.4.  For if thou be in amity with God, the night will be short, and thy sleep sweet, thy grave will be to thee as a bed of down, there to rest till the day of resurrection; thy prayers at that time will smell as perfume, and thy praises sound in thy soul, as the harmony of the heavens, where thou shalt reign for ever and ever. And then true faith will make us to go wholly out of ourselves, and to despair of comfort and salvation in respect of any earthly thing, and to rest and rely wholly with all the power and strength of our heart upon the pure love and mercies of jesus Christ.  
When the Israelites in the wilderness were stung with fiery Serpents, and lay at the point of death, they looked up to the brazen Serpent, 
Num. 21.8.9.  which was erected for that purpose by Gods own appointment, and then were presently healed; even so, when any man feels death to approach and draw near with a fiery sting to pierce his heart, he must then presently fix the eyes of a true and lively faith upon Christ his Saviour exalted, lifted up, 
john 3.14.15.  and crucified upon the Cross: which being done, he shall by death enter into eternal life. It is recorded by the Author to the Hebrews, 
Heb. 11.13.  that the holy Fathers of the old Testament died in faith, and so entered into glory. And if we will look to be glorified with them, then must we follow their steps in dying in the same faith with them. And because true faith is no dead thing, it must be expressed by special actions, as namely, by the last words, which for the most part in them that have sincerely and truly served God, are very excellent and comfortable, and full of grace; some choice examples whereof I will rehearse for instructions sake, and for imitation, viz.  
The Last words of jacob, 
Gen. 49.18.  O Lord I have waited for thy salvation.  
The last words of Moses his most excellent song set down in Deuteronomy. 
Deut. 32.   
The last words of David, 
2. Sam. 23.1.2.  The Spirit of the Lord spoke by me, and his word was in my tongue.  
The last words of Zacharias the son of jehoiada the Priest, when he was stoned to death by King joash, 
2. Chro. 24.22.  The Lord look upon it, and require it.  
The last words of the converted Thief upon the Cross, 
Luke 23.40.41.44.  first rebuking his fellow for railing on Christ, then confessing his and his fellows guiltiness; thirdly, his justification of Christ, that he had done nothing amiss: and lastly, his sweet prayer, Lord remember me, when thou comest into thy Kingdom.  
The last words of our Saviour Christ himself, 
Luk. 23.34.43.  when he was dying upon the Cross, are most admirable, and stored with abundance of spiritual graces. First to his Father, concerning his enemies, he saith, Father forgive them, for they know not what they do. Secondly, to the Thief upon the Cross with him, 
john 19.26.  I say unto thee, this day shalt thou be with me in Paradise. 
Mat. 27.46.  Thirdly, to his Mother, Woman behold thy Son, and to john his beloved Disciple, Behold thy Mother. 
john 19.28.30.  Fourthly, in his agony he said, My God, my God, why hast thou forsaken me? 
Luke 23.46.  Fiftly, he earnestly desiring our salvation, said, I thirst. Sixtly, when he had made perfect satisfaction for us, he said, It is finished. And seventhly, when his body and soul were parting, he said, Father into thy hands I commend my spirit, and having thus said, he gave up the ghost.  

Act. 7.56.59.60.  The last words of the Martyr Saint Stephen at his stoning. First, Behold I see the heavens open, and the Son of Man standing at the right hand of God. Secondly, as they were stoning of him, he called upon God, and said, Lord jesus receive my spirit. And thirdly, he kneeled down, and cried with a loud voice, saying, Lord lay not this sin to their charge, and when he had said this he fell a sleep.  
By these and such like examples we see what a blessed thing it is to learn to die well, which is to die in faith, at which end true wisdom wholly aimeth; and he hath not spent his life ill, that hath thus learned to die well. For the conclusion of our life is the touchstone of all the actions of our life, which made Luther both to think and say, that men were best Christians in death, and Epamynandas, one of the wise men of Greece, being asked, whom of the three he esteemed most, viz. himself, Chabrius, or Ephicrates, answered, We must first see all die before we can answer that question; for the act of dying well is the science of all sciences, the way whereunto, is, to live well, contentedly, and peaceably.  
But what must we think, if in the time of Death such excellent speeches be wanting in some of God's children, and in stead thereof idle talk be used? Answ. We must consider the kind of sickness whereof men die, whether it be more easy or violent; for violent sickness is usually accompanied with frenzies or unseemly motions, or gestures; which we are to take in good part in this regard, because we ourselves may be in the like case, and we must not judge of the estate of any man before God, by his behaviour in death or in a troubled soul; for there are many things in Death, which are the effects of the sharp disease he dieth of, & no impeachment of the faith he dieth in; and these may deprive his tongue of he of reason, but cannot deprive his soul of eternal life.  
One dieth (saith holy job) in his full strength, being whole, 
job. 21.23.24.25.26.  at ease and quiet, his breasts are full of milk, and his bones are full of marrow; another dieth in the bitterness of his soul, and never eateth with pleasure, they shall lie down alike in the dust, and the worms shall cover them. Wherefore in this case we must judge none by the eye, nor by their deaths, but by their lives.  
The second duty is to die in obedience, otherwise our death cannot be acceptable to God, because else we seem to come unto God upon fear and constraint as slaves to their Master, and not of love, as children to their father. And thus to die in obedience, is when a man is ready and willing to go out of this world without murmuring, grudging and repining, when it shall please God to call him. Death is the fear of rich men, the desire of poor men, but surely the end of all men; to this step man cometh as slowly as he can, trembling at this passage, and labouring to settle himself here; the sole memory of Death, mournful funerals, and the reading of inscriptions engraven on sepulchres do make the the very hair to stare and stand on end, and strike many with an horror and apprehension of it; which is a reproof to those, who can see nothing in their own deaths, but what is dreadful beyond measure, and simply the end of man. Such conceive Death not as it is to the righteous, and as Christ hath made him to be by his glorious death, but as fools judge of him, who behold him through false spectacles as he is in his own uncorrected nature considered out of Christ, 
Amos 6.3.  that is, most ugly, terrible, & hideous; so did they behold him in Amos, who put the evil day of his coming, (that which they call evil, and the godly long for, and judge happy) as far from them as they could by carnal delicacy and wantonness. So did Baltashar look upon him, 
Dan. 5.5.6.30.  whose heart would not serve him to read the hand writing of his own end so near. 
1 Sam. 25.37.38.  And Nabal who had no heart to die, when he must needs die, died like a stone, that is, died blockishly, and so faintly that he was as good as slain before Death slew him. He had no comfort in Death, being churlish and profane, and no marvel, for this adversary Death armed as Goliath, 
1 Sam. 17.10.11.  and vaunting as that proud Giant of Gath cometh stalking toward such in fearful manner, insulting over weak dust, and daring the world to give him a man to fight withal. Therefore at the sight of him the whole host of worldlings bewray great fear, turning their faces, and flying back, as men ready to sink into the earth, with abated courages, and dejected countenances, stained with the colours of fear and Death, trembling like leaves in a storm, and stricken with the palsy of a sudden and violent shaking through all the body. But the true child of God, armed as David, with trust in God, and expectation of victory by the Death of Christ, (who by Death overcame Death, as David cut off the head of Goliath with his own sword) dares, and doth boldly, and obediently encounter with this huge Philistime Death (supposed invincible and seeming great) but neither with sword nor spear, but in the name of the God of the host of Israel, by whose might only he woundeth and striketh him to the earth, trampling upon him with his feet, and rejoicing in the return of his soul to the place from whence it first came, he singeth this joyful and triumphant song of victory. O Death where is thy sting etc. 
1 Cor. 15.55.  he hath the eyes of Stephen to look up into heaven, and therefore in obedience and a willing mind he dieth.  
But a wicked man dying may say to Death as Ahab said to Eliah, hast thou found me, O mine enemy: 
1 King. 21.20.  but when it is told the child of God that Death is come within his doors▪ & gins to look him in the face, he to show his courage and obedience, may say as David saith of Ahymaaz, 
2 Sam. 18.27.  let him come and welcome, for he is my friend and a good man, and he cometh with good tidings; so he, Death is my friend, let him come, he is a good man and bringeth good tidings. As for the wicked they do with Felix, tremble, 
Acts 24.26.  if they do but hear of death and of judgement, and are like unto Saul having no strength in them, but fall into a sound when they hear of death, and if they could but see it, they would cast a javelin as Saul at David, 
1 Sam. 18.11.  to slay it.  
But the children of God do willingly welcome Death, as God's servant and messenger, and applaud it as jacob applauded the Chariots that joseph his son sent for the bringing of him out of a Country of misery into a land of plenty, 
Gen. 45.27.48  where he should have food enough, the best in the land. So the hope and expectation of the Saints is that they shall see God, and come to Christ by Death presently in their souls, and in their bodies at the last day. So they may say of Death as Adoniah said unto jonathan the son of Abiathar the Priest come in, for thou art a valiant man, 
1 Kings 1.42.  and bringest good tidings.  
Cruel and unmerciful Death makes a league with no man, 
Esay 28.15.  and yet the Prophet Esay saith that the wicked man doth make a league with death: how may this be? There is no league made indeed, but only in the wicked imagination of man, who falsely thinks that Death will not come near him, though all the world should be destroyed. And therefore the separation of the soul from the body will be bitter to the wicked, which cannot be separated without great grief, woe, and lamentation. As the Ox doth commonly low and mourn, when his yoke-fellow wont to draw with him, is taken away, so the wicked then mourn, when the soul shall be separated from the body; then will the soul and the body with tears repeat again and again, dost thou thus separate us bitter Death? O Death etc. Then griefs follow griefs, and sorrow comes upon sorrow, and then what a wound doth the heart of the wicked receive which loveth this present life? When the Physician saith unto him, thou must from henceforth think no more on life but of Death; at the hearing of which heavy news, the body shall die once whether he will or no, but the heart shall die so often, as the things and sins be in number which he loved. Then shall the most clear light be turned into darkness, because those things which aforetime were occasions of great joy, shall now become most horrible vexations and torment, which will make the wicked set their throats upon tenterhooks, and lift up their voices like trumpets, and cry out at that time upon Death, as the devils did upon Christ in the Gospel, saying what have we to do with thee O cruel Death, 
Mat. 8.29. job 2.4.  art thou come hither to torment us before the time? And therefore well said the devil pellem pro pelle, skin for skin, and all that ever a man hath will he give for his life, so that he may enjoy that, although but for a moment longer. As Pharaoh said to Moses departed from among my people, so say the ungodly to death be banished from us, thy presence, thy shadow & the very remembrance of thee is fearful to us, to hear Saint Paul speak of God's terrible judgement to come is too trembling a doctrine for their delightful dispositions, to hear with Felix they are not at leisure, for this is jarring music which sounds not arright in the consort of their worldly pleasures, to think of death is Aceldama (saith one) even a field of blood: but if any Physician would take upon him to make men live ever in this world what a multitude of patients should he have? And how well would they reward him?  
But the children of God rejoice at the news of Death, to show their obedience to it, and their joy is according to the joy of harvest (as the Prophet speaketh) and as men rejoice when they divide the spoil. 
Isa. 9.3.  And they may say of Death when it cometh, as the people triumphantly sometime spoke of the day of King David's coronation, 
Psal. 118.24.  This is the day which the Lord hath made, we will rejoice and be glad in it. And they may call Death, as jacob did the place where he came, Mahanaim, because there the Angels of God met him, when he was to meet with his cruel brother Esau, 
Gen. 32.1.2.  even so when the children of God are to meet with cruel Death, the Lord will send his holy Angels, 
Hebr. 1.14.  (who are all ministering spirits, sent forth to minister for them who shall be heirs of salvation) to carry them into Abraham's bosom.  
Tell one of our gallants in his sickness, that Death is come for him, 
2. King. 9.20.  and that his driving is like the driving of jehu, coming furiously toward him, he hath the Athenian question presently ready, What will this babbler say? 
Acts 17.18.  But this news coming to the child of God in his sickness, he may be talked withal; for he hath learned with Samuel to say, Speak Lord, for thy servant heareth: 
1. Sam. 3.10.18  and to say with Ely, It is the Lord, let him do as seemeth good to him: and with David to say, Hear am I, let him do to me, 
2. Sam. 15.26.  as seemeth good to him.  
Now the reason of this great difference betwixt the wicked and the godly, why they are thus diversly affected unto Death, is this; the wicked enjoy their have-best in this life, but the godly look for their good, and are walking toward it. And if it should be demanded when a wicked man is at his best: the answer is, the best is evil enough, and that his best is, when he comes first into the world; for than his sins are fewest, his judgements easiest; they go astray as soon as they are borne, saith the Psalmist. 
Psal. 58.3.  It had been good for him therefore, that the knees had not prevented him, but that he had died in the birth; Nay, it had been good for him, 
job 3.11.12.  (as our Saviour Christ said of judas which betrayed him) if he had never been borne. 
Mat. 26.24.  For as a River which is smallest at the beginning, increaseth as it proceeds by the accession of other waters into it, till at length it be swallowed up in the deep. So the wicked, the longer he liveth, he waxeth ever worse and worse, 
2. Tim. 3.13.  deceiving, and being deceived (saith the Apostle) proceeding from evil to worse (saith jeremy) till at length he be swallowed up in that lake that burneth with fire and brimstone. 
jerem. 9.3. Revel. 19.20.  And this the Apostle expresseth most significantly, when he compares the wicked men to one gathering treasure, wherein he heaps and treasureth up wrath to himself against the day of wrath, and the revelation of the righteous judgement of God. For even as the worldling, who every day casteth in a piece of money into his treasure, in few years multiplies such a sum, the particulars whereof he himself is not able to keep in mind, but when he breaks up his chest, than he finds it in sundry sorts of coin, whereof he had no remembrance. Even so, and worse it is with thee, O impenitent sinner, who not only every day, but every hour and minute of time multiplyest thy transgressions, and defilest thy conscience, hoarding up one evil work upon another. To what a reckoning (thinkest thou) shall thy sins amount in the end? though thou forgettest them, as thou dost commit them; 
Rom. 2.5.  yet the Apostle telleth thee that thou hast laid them up in a treasury, and not only so, but that with every sin, thou hast gathered a portion of wrath proportionable to thy sin, which thou shal● perfectly know in that day, 
Psal. 50.21.  wherein the Lord shall break up thy treasure, and open the book of thy conscience, and set thy sins in order before thee.  
But if you will ask when the children of God are at their best, I answer, praised be God, our worst is away, our good is begun, 
john 7.6.  our best is at hand. As our Saviour said to his kinsmen, so may we say to the worldlings, Your time is always, but my time is not yet come: the children of God are not at their best now, it is in the working, only we were at our worst before our conversion; For our whole life till then was a walking with the children of disobedience, in the broad way that leads to damnation; and then were we at the worst when we had proceeded furthest in the way of unrighteousness, because than we were furthest from God. Our best, began in the day of our recalling, wherein the Lord by his word and holy Spirit called upon us, and made us turn our backs upon Satan, and our face toward the Lord, and caused us to part company with the children of disobedience, amongst whom we had our conversation before; then we came home with the penitent forlorn, to our Father's family, but they went forward in their sins to judgement. That was a day of division betwixt us and our sins; in that day with Israel we entered into the borders of Canaan into Gilgal, and there we were circumcised, 
josua 5.9.  and the shame of Egypt was taken from us, even our sin, which is our shame indeed, and which we have borne from our mother's womb. The Lord grant that we may keep it for ever in thankful remembrance and that we may count it a double shame to return again to the bondage of Egypt, to serve the Prince of darkness in brick and clay, that is, to have fellowship any more with the unfruitful works of darkness, but that like the redeemed of the Lord, 
Psal. 84.7.  we may walk from strength to strength, till we appear before the face of our God in Zion. For here we are not at our best, but our best is to come Now our life is hid with the Lord, and we know not yet what we shall be; 
1. john 3.2.  but we know when he shall appear, we shall be like him, the Lord shall carry us by his mercy, and bring us in his strength to his holy habitation; he shall plant us in the mountain of his inheritance, 
Exod. 15.13.  even the place which he hath prepared, 
Isa. 35.10.  and the Sanctuary which he hath established. Then everlasting joy shall be upon our heads, and sorrow and mourning shall fly away from us for ever.  
Therefore for this cause, we must first endeavour that our death be voluntary; for to die well, is to die willingly. Secondly, we must labour that our sins die before us. And thirdly, that we be always ready and prepared for it. O what an excellent thing it is for a man to end his life before his death, that at the hour of death he hath nothing to do, but only to be willing to die, that he have no need of time, nor of himself, but sweetly and obediently to departed this life, showing thereby his obedience to the ordinance of God; for we must make as much conscience in performing our obedience unto God in suffering death, as we do in the whole course of our lives.  
Our Saviour Christ is a notable example and pattern for us to follow in this case. And therefore the Apostle saith, Let this mind be in you, 
Phil. 2.5.6.7.8.  which was also in Christ jesus, who being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself and became obedient unto death, even unto the death of the cross.  
And although the wicked be ill affected unto death, (as we have already heard) and would (if it lay in their power) most villainously entreat and handle death, 
2. Sam. 10.4.  as Hamon the son of Naash King of the Ammonites, did the messengers of King David; yet let every good man (when Death shall come for him, as it may seem to him untimely, before the thread of his life be half spun out) be here informed to entertain it kindly, 
Gen. 19.1.  as Lot did the Angels, who came to fetch him out of Sodom. For though he be pulled from his seat, which was to him, as the plain of Sodom seemed to Lot, as a pleasant Paradise, yet shall he find with Lot, that he is taken away from the judgement to come, howsoever he be taken away, either by the malice of wicked men, or by the mercy of God; and that he is separated from the sins of this world, which grieved his soul; yea from sinning himself, and from his own sins, which grieved the Lord his so gracious and kind Father. How can it be, but that Death should be a welcome guest, & this a choice blessing, which as a gentle guide leads us to Christ, carrieth the soul to her beloved Husband? The resolution of Saint Ambrose was neither to loath life, nor fear to die, but obediently yield unto Death, because (saith he) we have a good Lord to go unto.  
The third duty is to die in repentance, which must be performed by us at all times, and especially at this time. Tertullian saith of himself, that he is a notorious sinner, and borne for nothing but repentance; and he which is borne for repentance, must practise repentance as long as he lives in this sinful world, into which he is borne upon this condition, that he must leave it again, and repent at his end also.  
Repentance is a very sore displeasure, which a man hath in his heart for his sins, even because they are the breach of God's holy Laws and Commandments, & an offence to God his most merciful and loving Father, which engendereth in him a true hatred against sin, and a settled purpose and holy desire to live better in time to come, ordering his life and death by the will of God revealed in his holy word.  
Repentance consisteth of four parts: the first of confession; by which the Prophet Daniel saith, 
Dan. 9.4.  We acknowledge our own wickedness, and the wickedness of our fathers, for we have sinned against thee; righteousness therefore belongeth unto thee, but unto us shame and utter confusion. Father (saith the prodigal child) I have sinned against heaven, and in thy sight, 
Luke 15.21.  and am no more worthy to be called thy son. He that covereth his sins (saith the Wiseman) shall not prosper, 
Prou. 28.13.  but who so confesseth and forsaketh them, shall have mercy. 
1. john 1 9  If we confess our sins (saith the Apostle) he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  
Secondly, Contrition. 
Psal. 51.17.  The sacrifices of God (saith the Prophet) are a broken spirit; and a contrite heart, O God, thou wilt not despise. 
Isa. 57.15.  For thus saith the high and lofty one that inhabiteth eternity, whose name is holy. I dwell in the high and holy place, with him also that is of an humble and contrite spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For all these things hath my hand made, 
Isa. 66.2.  and all these things have been (saith the Lord) but to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my words. So that this contrition is the bruising of a sinner's heart (as it were) to dust and powder, through unfeigned and deep grief conceived of God's displeasure for sin; and this is evangelical contrition, and is a work of grace, the beginning of renewed repentance. Therefore the Apostle saith, 
2. Cor. 7.10.  Godly sorrow worketh repentance unto salvation not to be repent of.  
The third is faith. For without faith, neither by repentance, nor by any other means are we able to please God, neither indeed can there be any true repentance without faith.  
The fourth and last point is amendment. To amend, is to redress and reform faults; repentance is as the root, amendment the fruit. 
Matth. 3.8.  Bring forth therefore fruit (saith Saint john) meet for repentance, or answerable to amendment of life. Repent (saith the Apostle Paul) and turn to God, 
Acts 26.20.  and do works meet for repentance; so that first there must be a change of the heart from evil to good, by the gift of repentance put into it of God, and then will follow amendment of our lives and manners.  
There is no part of Christian religion, of that main importance, wherein men do more voluntarily deceive themselves, then commonly they do in this duty of repentance. In respect whereof it will not be amiss, but very material to deliver, certain infallible signs, and unseparable fruits, whereby we may assure ourselves that we have repent.  
The Apostle Saint Paul nameth seven fruits, which in some measure always follow, where true amendment goeth before. 
2. Cor. 7.11.  Behold (saith he) your godly sorrows, what care (1) it hath wrought in you? yea what clearing (2) of yourselves? yea what indignation (3)? yea what fear (4)? yea how great desire (5)? yea what zeal (6)? yea what punishment? Those then who are true converts, who do unfeignedly amend their lives they are not sluggish or secure in sin, but careful to redress what is amiss, not hiders or excusers of evil, but confessors, and by humble supplication clearing their offences; they are not contented to dwell in wickedness, but vexed in soul, and full of indignation against themselves for their sins committed; they stand in awe and are afraid of God's judgements, they desire his favour as the Hart desireth the water-brookes, 
Psal. 42.1.  they labour by religious zeal to approve their lives to God and good men, and they are so far from favouring their faults, as that they severely punish them upon themselves.  
Must then amendment of life yield such worthy works and fruits? Is care, clearing, indignation, fear, desire, zeal, and punishment required thereunto? O then to repent can be no light matter, nor trifling labour, which a man may have at commandment, or perform when he listeth; no, no, for much toil and travel belongeth unto it.  
Sin cannot be cast off as an upper garment, the hearts of sinners must suffer an earthquake within them, and tremble, and rend like the vail of the Temple, 
Mat. 27.51.  which was rend in twain from the top to the bottom, and like the earth which did quake, and like the rocks which rend at the yielding up of the host of our Saviour Christ for our sins; so that must torment us at the heart, which delighteh us in our bodies, that must be sour to our souls, which was sweet in our lives; we must change our vices into so many virtues, and so turn to our gracious God, as if never more we would return unto sin. For mourning is in vain, saith Saint Augustin, if we sin again. Great sins, saith Saint Ambrose crave great weeping & lamentation; the Angels in heaven sing at this lamentation, neither doth the earth afford any so sweet music in the ears of God. And if we will purge ourselves from the filthiness of our sins, we must often rinse ourselves with tears, we must undergo the agony of repentance, mingle our drink with weeping, water our couches with tears, 
Psal. 6.6.  yea the very blood (as it were) of our souls must gush out of our eyes. O that our head (saith the Prophet) were waters, 
jerem. 9.1.  and our eyes a fountain of tears that we might weep day and night for our sins. 
Psal. 119.136.  O that rivers of waters (saith the Psalmist) would run down our eyes, because we keep not the law of God. We must be grieved because we cannot always be grieved. Repentance is a baptisime of tears; & the greater that our fall hath been, the greater must be the terrent of our tears. It is natural to men that their lamentation be in some sort answerable to their loss. Naamans' body must be seven times washed in water, and our souls seventy times seven times purified by repentance.  
Will examples move us to the performance of this duty? Look upon repenting David, and behold there are ashes upon his head, and sackcloth upon his back; he did not brave it in attire, nor lie streaking upon his bed, with a bare (Lord help me) in his mouth. Look upon the repenting Ninevites, 
Luk. 7.37.  and behold King and people are strangely humbled; men and beasts fast and drink water; they sat not belching at their boards, saying pardon Sir, and so post it over. Look upon repenting Magdalen, and behold (saith Gregory) so many pleasures as she found in herself she had abused, so many sacrifices she made of herself, she had abused her eyes to wanton looks, and therefore now she caused them to overflow with tears, she had made her lips the weapons of lasciviousness, and gates of vanity, and therefore now she caused them to kiss her saviours feet, her hair once set out and frizzled after the newest fashion, doth she now make serve in stead of a napkin, her precious ointment that was her wont perfume, she now powered upon Christ's feet, which her eyes had watered, her hair wiped, her mouth had kissed, so many sins, so many sacrifices, such sins such sacrifices, notable examples to teach all their duties. Have you delighted in pride of attire? Put on sackc-loth; have you offended in surfeiting and drunkenness? Fast and drink water. Hath your mirth been immoderate? Weep and strangle that sin with the stream of tears. Have you rob, oppressed, and wronged your brethren? Make restitution with Zacheus. No restitution, no atonement. Nay further, 
Luke 19.8.  revenge that sin upon yourselves, by giving somewhat of your own. Have you been unclean and fleshly livers? Chastise your bodies with Paul, and keep it under, and br●…g it in subjection by all means possible; 
1. Cor. 9.27.  avoid uncleanness, which commonly driveth two at once to the Devil together. 
Psal. 38.8.  Roar with David for very grief of heart and not for one sin alone, but for all. Christ cast not six devils only, 
Luk. 8.2.30.  out of the woman, but the seventh also, he left not one of a whole legion. We are not freed till we be freed from all. We must not slay Amaleck only, which is a master-sin, 
1. Sam. 15.3.  but likewise all his cattle even all our beloved sins, and say unto the devil as Moses said unto Pharaoh, 
2. King. 5.18. Exo. 10.26.  we will not leave a hoof behind, which may cause desire of returning into Egypt. It is not sufficient to pluck out the arrow, but we must apply a plaster to the wound. We must leave off the rotten rags of Adam, and be wholly renewed & turn unto our God with a settled purpose ever whilst we live, more and more to amend our lives.  
Hast thou failed in thy faith, and repent? 
Luke. 22.61:  Behold God's mercy to repenting Peter.  
Hast thou rob thy neighbour and repent? 
Luk. 23.40.  Behold God's mercy to the repenting thief.  
Hast thou covetously gained and repent? 
Luke 19.8.  Behold God's mercy to repenting Zacheus.  
Hast thou burned in unclean lust, and repent? 
Luke 7.37.  Behold God's mercy to repenting Magdalen.  
Hast thou committed adultery, and repent? 
2. Sam. 12.13. Psal. 136.2.  Behold God's mercy to repenting David.  
Unto the repenting person he giveth a soft heart, for his mercy endureth for ever. He sendeth the comfort of his holy spirit, for his mercy endureth for ever. He gi●…h peace of conscience, for his mercy endureth. And bestoweth on them the joys of Heaven, for his mercy endureth for ever.  
We must repent instantly & continually without any delay. God will not permit us to give the prime days to the devil, the dogdays to him, to pour out our wine to the world, and to serve him with the dregs. We may not repent by quavers and starts, but go through stitch. We must follow repentance as the widow in the Gospel did her suit, 
Luke 18.40.  and keep our hold as jacob did in wrestling. 
Gen. 32.26.  Amend to day, amend to morrow, run on, not for a time, but even our whole time with a continued act; immoderately at the first time, constantly in the midst, and cheerfully to the end. All the trees in God's orchard must be Palms, and Cedars; Palms, which bring forth fruit betimes, and Cedars, whose fruit lasteth very long.  
And let us consider well the manifold dangers which follow the want either of speed, or continuance in repentance. First our lives of all things are most uncertain, as we have at large observed in the first division.  

Matth. 25.6.  The foolish Virgins supposed the Bridegroom would not come like a bat in the night; there is time enough (said they) to repent, what needs all this haste? But poor fools they were excluded. Many thousands are now (no doubt) in hell, who purposed in time to have repent; but being prevented by death, are fallen into the burning lake there to be tormented for ever. Therefore let us esteem it as an imminent danger to live in that estate, wherein we would be loath that death might find us.  
Secondly bad customs are dangerous, and greatly to be feared. He that from his youth hath wickedly in his old age shall have sin in his bones, 
job 20.11.  his bones (saith job) are full of the sins of his youth, which shall lie down with him in the dust. Sins are not like diseases in the body, the older the sorer, but (saith Saint Augustine) the older the sweeter, and yet the more toothsome the more troublesome. The Disciples of Christ could not cast out a foul spirit that had remained in one from his childhood; 
Mark. 9.18.21.  he that hath had long possession will plead prescription; a custom long retained is not quickly changed; and therefore it is very dangerous not to repent before we can sin no more.  
Thirdly, we must remember that the longer we continue in sin without repentance, the further we run from God. And there is no great likelihood that he that hath been running from God forty, fifty, or perhaps three or four score years together, and with the Prodigal runneth into a far Country, can return again in the space of six days, six hours, six minutes; for it may be his sickness (unto which time he deferreth his repentance) will not be so long as the shortest of these times, how then is it possible to turn in time to our God by repentance? Neither is this a work of one day or two, as it is said in the book of Ezra in another case. Solomon giveth a young man counsel to remember his Creator in the days of his youth, 
Ezra. 10.13.  early to begin repentance, that is, in the prime and bud of his life, 
Eccle. 12.1.  while he is fresh and gallant, and not to tarry till the dead winter of age cause his buds to fade, and leaf to fall, or till the brawn of his strong arms fall away, or till the keepers of the house (the hands which defend the body) tremble, or till every thing be a burden, seeing even then the grasshopper shall be a burden; or till they wax dark (the eyes) that look out at the windows, or till the grinders cease, that is, his teeth fall out of his head, or till the doors of his lips be shut, and jaws fallen, or till the daughters of singing (the ears) be abased, being not able any longer to hear the voice or sound of Instruments, or till it be too late to knock, 
Eccle. 12.3.4.  when the Lords door is made fast, 
Mat. 25.10.12.  and there shall be no more opening.  
And lest this young man should think the term of his age (which Solomon calls the evil day or time) to be the most convenient time and term of beginning repentance, in the verses following he brings the old man, deaf, blind, lame, shortwinded, full of aches and diseases in his body, trembling upon his staff, his lips and hands shaking, without memory, and almost rob of his senses; as if he should say: look my son, is this man fit to learn or repent, who cannot hear, speak, see, go, nor remember? Thus Solomon schooleth his young man.  

Exod. 2.22.29.  Further God requiring the first borne for his offering, and the first fruits for his service, doth (no doubt) require the prime and maidenhead of every man's work, 
Levit. 23.10.  and that we should repent betimes, and serve him with our first and best means.  
It is for young men to believe. And therefore the ordinary Creed (which is both for young & old) saith, I do believe. In the Levitical temple, there was a morning offering as well as an evening sacrifice. And when the Angel of the covenant stirreth the pool, that is, offereth salvation, not he that is oldest, 
john 5.2.  but he that steps in first (young or old) is healed.  

Eph. 5.16. Colos. 4.5.  Some, say that youth must have a time, but Christians must redeem the whole both of youth and years. For here God will not be satisfied with the first fruits, as in the legal Priesthood, but must have the whole crop of time offered to him in his service, and performance of his commandments. Elisha could say to his servant is this a time to take rewards? And amidst the pangs of death, is that a time to think of amendment of life?  
Again let us remember that in time of sickness we think most upon that which we most feel. Death doth besiege us, sin affrighteth us, our wives grieve us, our children withdraw us; being many ways distracted, how shall we then repent and amend? Being then at the weakest; how can we resist Satan, who is then at the strongest? Our repentance then will be late repentance, and late repentance is never or very seldom true repentance; according to this saying, sera poenitentia rarò est vera, sed vera poenitentia nunquam est sera; late repentance is seldom true, but true repentance is never too late. Also those repentance● that men frame to themselves at the last hour, are but false conceptions, that come not to bearing; for in such repentance men forsake not their sins, but their sins forsake them. It will be too late to come to the key when the ship is launched, too late to transplant trees, when they be many years grown, too late to season flesh, when it crawleth with worms, too late to mend a house when it is on fire; so stands the case with him that hath lived long in sin without repentance.  
Such as by their profaneness, do wilfully refuse the offer of God's mercy, and do prefer their pleasures and profits before it, may run so far, that all the means they can use shall never obtain mercy at the hands of God. I say as there is a time in the which the Lord will woo us, yea he sends his Ministers to entreat us, he will chide and expostulate the matter with us, why we will not accept of his mercy. O Ephraim (saith the Lord) what shall I do unto thee, 
Hos. 6.4.  O juda what shall I do unto thee? So there is and will be a time that after the refusing of grace, and contemning of mercy offered, the Lord will shut up and bolt the gate of mercy, so as he will not be entreated at our hands any more. This is proved unto us by the Prophet David in one of his Psalms, 
Psal. 95.7.8.  where he exhorts the people that they will take and accept the time the Lord offers them, lest it come to pass by their contempt, and refusing the time of grace, the Lord cast them off and reject them.  
I deny not, but that in respect of us, till God hath manifested his will, there is hope; but in respect of Gods secret decree, the time of God's mercy may be out even during this life; therefore when mercy is offered, we must take heed we wilfully cotemne it not, lest we provoke the Lord to be gone, and utterly to reject us.  
One of the most fearful signs of a Castaway is to delay and put off the Lords gracious offer of mercy; as we read of Pharaoh, who when Moses offered himself to pray to the Lord for him, he put it off till the next morrow; 
Exod. 8.9.10.  so he that hath the mercies and graces of God offered him to day, and puts them off from his youth to his age, and from his old days till his deathbed, may justly fear an utter rejection, even then when he hopes for most comfort.  
And as it is most certain that after death, tears are fruitless, repentance unprofitable, as after death no mercy is to be expected, nothing but misery, nothing but wrath, so is it doubtful and very dangerous, that our sighs, tears, and groans, are of little force at the very near approach of death, whether by age, extremity of disease, or otherwise. For at that time when our powers are distracted or spent, when no part is free either from the sense or fear of his cruel gripe, we may well be said to be in death, or at leastwise in such a condition or state that doth less participate of life then death. And therefore at the least it is doubtful that at that time we shall not remember God, and that our repentance shall come too late.  
What a shame is it that the children of this world are wiser in their kind, than the children of light? A good husband will repair his house while the weather is fair, and not defer till winter doth rise. A careful Pilot will furnish his ship whiles the Seas are calm, and not stay until tempests do rage. The traveller will take his time in his journey, and will hasten when he sees night approach, lest darkness overtake him. The Smith will strike while the iron is hot, l●st it cool upon him, and so he lose his labour. The Mariner will not let the tide pass him, for (as the common proverb is) the time and tide tarry for no man. The Lawyer will take the term, because he knoweth that it being ended, his clients will be gone. So we ought to make every day the day of our term, and a provident man will repent him of his sins in the seasonable time of health and strength, and not protract till he be in the very arms and the embracement of death; when many occasions may cut from him either his mind or power, or time to repent. For we have just cause to fear, that if we would not when we might, we shall not be able when we would, and that by our will to do evil, we may happily lose the power to do well. Thy very tongue will condemn thee in thy trade: if thou trust a man with thy wares, thou wilt require a bill or bond, saying, all men are mortal, and at less than an hours warning. But let the Preacher exhort thee to accept of the gracious time of the Lord, and put thee in mind that thy life, as a vapour, is soon gone, yet thou wilt not believe him, but so lead thy life in sin, as if thou hadst the same in see farm.  
And to thee that callest thy neighbours, friends and companions to Cards, Dice, or any such pastime, saying, come let us go pass the time away. Is time so slow that it must be driven? I tell thee there are at this day many thousands in hell, who if they had many kingdoms, would gladly give them all, for one hour of that time, whereof thou hast many, not to pass it away or drive it from them, but in hope to recover that which thou dost most gracelessely contemn.  
Alas, who dares trust to the broken reed of extreme sickness or age, bruised by original, but altogether broken by our actual sins. We have good cause not to trust to this deferring of time, and late repentance. For if Esau could not find repentance, albeit he sought it with tears; 
Heb. 12.17.  how may we with good reason suspect our extreme late seeking for repentance? Not because true repentance can ever be too late, but because late repentance is seldom true, (as we have already heard) Et sera rarò seria, that which is late is seldom lively, as proceeding rather from fear, then from love, from necessity, then from willingness, and desire, rather outwardly pretended, then with the heart intended.  
We all of us in our jollity, think we may do what we list, and so long as God forbears to punish, we will never forbear to sin, but still defer the time of repentance. But God grant we may remember and lay to our hearts, what that good Father Saint Augustine saith, Nihil est infoelicius, etc. Nothing is more infortunate than the felicity of sinners, whereby there penal impiety is nourished, and their malice strengthened and increased. When God doth suffer sinners to prosper, than his indignation is the greater toward them (saith that Father) and when he leaveth them unpunished, than he punisheth them most of all.  
For the further pressing of this doctrine on our consciences, let us observe some places of Scripture. And first let us see what the Lord saith to such as despise wisdoms call; being of three sorts, viz.  
The first, that like fools content themselves with ignorance.  
The second that scoff at the Lords offer by his servants.  
The third which are carried away by their own lusts.  

Prou. 1.24.28.  Because I have called, and ye refused, I have stretched out my hand, and none would regard, and then they shall call upon me, but I will not answer; they shall seek me early, but shall not find me. Noting to us, that as they did refuse the time in which he called, so they should call in hope of mercy, but find none. 
Esay 23.12.13.  The like we read how the Prophet Esay, calling jerusalem to repentance in sackcloth and ashes for their sins; she fell to sporting and feasting, despising the Lord's message, and offer of grace by his Prophet; what came of it? You may read presently, that their contempt coming to the Lords ears, he doth answer. Surely this iniquity shall not be purged from you till you die (saith the Lord of Hosts) giving them to understand, that seeing they set so light by the admonitions of the Prophet, there should be left them no time to repent in, till he had destroyed them. But of all the places of Scripture for this purpose, let us see what the Lord saith to jerusalem by his Prophet Ezechiel. 
Ezech. 24.13.  Because (saith he) I would have purged thee, and thou wast not purged, thou shalt not be purged, till I have caused my wrath to light upon thee. Mark this Place well, which may terrify our hearts, (if we carry not the hearts of Tigers) in which the Lord testifies not only to them, but to us, then when by all kind means and loving allurements, he offereth his favour, and we obstinately refuse it, let us be sure, then when we would have mercy and favour from him, though we beg it, crying and howling, he will deny us. For there is a time set in which we may repent, but being despised and outrun, there is after no hour to obtain mercy. The reasons whereof are speciallly three. viz.  
The first taken from God, who, because it proceeds from his love to offer mercy, it must needs stand with his justice to punish the wilful contempt of it, with a perpetual denial of mercy.  
The second from Satan, who by contemning and neglecting the Lords gracious offer of mercy, gets great advantage of us, and hereby makes a way for such sins as hardly in time we can repent us of.  
The third is from the nature of this sin which hatcheth three horrible sins; for delay breeds custom, custom breeds security, and security breeds impenitency. A drunkard, we see, is more easily reclaimed from that sin at the first, then when he hath gotten the custom of it; and so it is of all other sins. And hence it is that the Lord by his Prophet doth note it a thing impossible in respect of human power to leave those sins which are customably committed, saying. Can the black-more change his skin, 
jerem. 13.23.  or the Leopard his spots, then may ye also do good, that are accustomed to do evil.  
Oh beloved, let us take heed of despising the Lords kind offer of mercy, lest he be angry, 
Psal. 2.13.  and so we perish in his wrath. For which cause let us call to remembrance these four motives to move us to accept of the time of grace, 
2. Cor. 6.2.  this acceptable day of salvation. viz.  
First, how merciful the Lord hath been to us, who might have cut off our time in our youth, in which it may be we were unthrifty, or in the midst of some grievous sin. that we committed heretofore, or of late days, and so have sent us to hell.  
Secondly, consider how many good motions of his holy spirit we have let slip, and made light account of, and sent him away from us with grief, which it may be we shall never enjoy again.  
Thirdly call to thy mind how he hath this day offered thee his majesties gracious pardon upon thy willing accepting of it, which for aught that either I or thou know, he will never offer again unto thee.  
Fourthly consider that at the Lord hath given thee a time, so he hath given thee thy senses, thy wits, thy memory, which he hath deprived others of, and may thee also, for aught thou knowest, because thou hast made no better use of them for his glory, and thy own salvation. Therefore say, Lord turn me unto thee, and deliver my soul, enlighten my understanding, from this gross darkness, free my desires from these iron chains, from these massy fetters of sin, that I may turn unto thee in the seasonable time of health and strength; and not defer the great and weighty work of my repentance, until either by long custom of sin, or by debility of body or mind or both, I shall not be able to think upon thee.  
But some will object, what is there no hope of salvation for him that repenteth at the last hour? Answer. I will not say (saith Saint Augustine) he shall be saved, I will not say he shall be damned. You will say, the thief was saved at the very last cast of life, 
Luke 23.43:  or some short time before he departed from the cross to paradise. Answer. I confess that the scripture speaketh of such a one crucified at the right hand of the son of God, who craving with faith mercy to salvation, received this answer, to day shalt thou be with me in paradise. He was called at the eleventh hour at the point of the twelve, when he was now dying and drawing on; and therefore his conversion was altogether miraculous and extraordinary. And there was a special reason why our Saviour Christ would have him to be then called; that while he was in suffering he might show forth the virtue of his passion, that all which saw the one, might also acknowledge the other. Now it is not good for any man to make an ordinary rule of an extraordinary example, and besides the scripture speaks but of one that was so saved; and it speaks of another in that very place, and at that very instant that was damned. And hereupon a father saith, we read of one, that no man should despair, and but of one, that no man should presume. And upon this also Origen writeth thus, there is no man hath cause to despair of pardon, seeing Christ said unto the thief verily this day thou shalt be with me in paradise, and yet may not too much presume of pardon, because Christ said not verily this day shall ye be with me in paradise.  
This example therefore is a medicine only against desperation, and no cloak for sin. And therefore let us remember before we sin, that Christ pardoned not the multitude, and thereby fear his justice; and after we have sinned, let us remember that Christ pardoned the thief; and so hope for mercy. Etsi poenitentia est sera, tamen indulgentia non est fera. Saith Lombard God's mercy is above our misery, and an evening sacrifice is accepted by him; & yet on the other side we never read that Christ cured one blind man often, that he healed the same lepers divers times, that he raised Lazarus twice. Mark well (saith one) what I say, that a man which repenteth not but at his latter end shall be damned; I do not say so, what then do I say? He shall be saved? No. What then do I say? I say I know not, I say I presume not, I promise not, will thou then deliver thyself out of this doubt? Wilt thou escape this dangerous point? Repent thou then whilst thou art whole, for if thou repent whilst thou art in health, whensoever the last day of all cometh upon thee thou art safe, for that thou didst repent in that time when thou mightest yet have sinned: but if thou wilt repent when thou canst sin no longer, thou leavest not sin but sin leaveth thee. One being demanded when it was time to repent, answered, one day before our Death; but when it was replied, that no man knew that day; he said, begin then to day, for fear of failing; and boast not of to morrow, for thou knowest not what a day may bring forth: many pretend to mend all in time, and this time is so deferred from day to day until God (in whose hands only all times consist) doth shut them out of all time and send them to pains eternal with out time, for that they abuse the special benefit of time in this world.  
Again concerning those which post off their repentance till age, sickness, or death; of these there are specially two sorts. viz.  
The first sort are such as plead the sweet promises of the Gospel, 
Ezech. 18.21. Mat. 11.28.  as namely these. At what time soever a sinner doth repent etc. Come unto me all ye that labour and are heavy loaden, and I will refresh you. Answer. True it is and most true, but to whom are these promises made, and to what sinners? They are made to all repentant sinners that turn to the Lord with all their hearts, but thou art an unrepentant wretch and continuest in thy sins, therefore those comfortable promises belong not unto thee. And what sinners doth he bid come unto him? Those that be weary and heavy laden, that is, whose sins pinch and wound them at the very heart, and withal desire to be eased of the burden of them. Therefore take not occasion to presume of the promises of the Gospel; for unless thou turn from thy evil ways, and repent of thy sins, they belong nothing at all unto thee. I know the Gospel is a book of mercy, I know that in the Prophets there are many aspersions of mercy; I know that out of the eater comes meat, and out of the strong comes sweetness; and that in the ten commandments (which be the administrations of death) there is made express mention of mercy, I will have mercy upon thousands; yea, the very first words of them are the covenant of grace, I am the Lord thy God; yet, if every leaf and every line, and every word in the bible were nothing but mercy, mercy: yet nothing avails the presumptuous sinner that lies rotting in his iniquities; O but he is merciful, gracious, slow to anger, abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression, and sin; is not here mercy mentioned nine or ten times together? It is, but read on the very next words, and not making the wicked innocent, visiting the iniquity of the fathers upon the children, and upon children's children unto the third and fourth generation: is not this the terrible voice of justice? But stay, in the 136 Psal. there is nothing but his mercy endureth for ever which is the foot of the Psal. and is found six and twenty times in 26 verses, yet hark what a rattling thunder-clappe is here, and overthrew Pharaoh and his host in the red sea, and smote great Kings, and slew mighty Kings etc.  
The second sort are such, that by reading and hearing of the story of Lot's drunkenness, of David's adultery, of Peter's denial, do thereby bless themselves, and strengthen and comfort their hearts, yea they have learned to allege them as examples to extenuate their sins, and to presume that they shall find the like mercy. Am I a Drunkard? (saith one) so was that good man Lot. Am I an Adulterer? (saith another) so was David, a man after Gods own heart. Am I a swearer, a forswearer, a curser, a denier of Christ? So was the holy Apostle Saint Peter. Shall I despair of salvation, saith the wicked persister in sin, and I read that the thief repent on the cross, and found mercy at the last hour? O vile wretches, who hath bewitched you to pervert God's word to your destruction? It is as much as to poison the soul. Look on their repentance. Lot fell of infirmity, and no doubt repent with much grief; yet look upon God's judgement upon that incestuous seed. Look upon David. 
Psal. 38.  Read the 38 Psalm, it made him grow crooked, his sins were as fire in his bones; he had not a good day to his death, but the grief of his sins made him to roar out; thou wouldst be loath to buy thy sin so dear as he did. Look upon Peter who wept for his sins most bitterly. 
Mat. 26.75.  And as for the example of the thief (as we have heard already, and cannot hear too often) seeing it is so often objected and urged; the Lord knocketh but once by one sermon, and he repent, but thou hast heard many sermons crying and calling unto thee, and yet thou hast not repent; and this is as we have heard) an extraordinary example, and thereof not the like in all the scripture again; and the Lord hath set out but one, and yet one, that no man should despair, and yet that no man should presume by this one example, for what man will spur his Ass till he speak, 
Num. 22.28.  because Balaam did so, and yet one, that no man should despair, but to know that God is able to call home at the last hour. And by this he did declare the riches of his mercy to all such as have grace to turn unto him; where contrary we see, many thousands of those, who having deferred their repentance, have been taken away in their sins, and died impenitent. But this example is for all penitent sinners, who upon their hearty repentance may assure themselves that the Lord will receive them to mercy. Now if thou canst promise to thyself the same repentance and faith in Christ, that he had, then mayst thou promise thyself the same felicity which he now enjoys.  
S. Ambrose calls the history of this man, pulcherrimum affectandae conversionis exemplum, a most goodly example to move men to turn to God. But look thou on his fellow, who had no grace to repent, and who hangs as an example to all impenitent wretches to look upon, that they despise not the mercy of God, nor reject his call by his messengers and Ministers, lest it come to pass, that when they would repent they cannot.  
To thee than that art privy, thou hast had many calls, many offers of grace, yea that hast seen the painful and faithful Preachers of Gods holy Word & Sacraments, spend their wits, their strength, yea overspend themselves for thy good, what devil hath bewitched thee to post off all, and willingly to cast away thyself?  
To thee therefore, that dost strengthen thyself in thy sins upon presumption of mercy to others, I refer thee to the words that the Lord himself speaks in Deuteronomie, 
Deut. 29.19.20.  He that when he heareth the words of this curse, blesseth himself in his heart saying, I shall have peace, though I walk according to the stubbornness of my own heart, thus adding drunkenness to thirst, the Lord will not spare him, nor be merciful unto him, but the wrath of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall light upon him, and the Lord shall blot out his name from under heaven. Besides this place, there are many others in the Scriptures against those that strengthen their hearts in their sins. If you presume that a Lord Lord will serve the turn at the close of your life, it is nothing else but Infidelis fiducia, a faithless confidence, as Saint Bernard calls it.  
Again, by that parable in the Gospel of the Labourers, 
Mat. 20.1. etc.  that were called into the Vineyard at several hours in the day, do many wicked men take great encouragement to neglect the time of their calling, & repentance, because they that were called in the last hour were accepted, and rewarded equally with those, which came in the first hour of the day. But show me which of those labourers, being called, did refuse to come. It seemeth rather unto me, that hereby they should learn without delay to repent, when they are called to repent, at what time soever it be, for he is not bound to us, but we to him. He that saith, when the wicked man turneth from his wickedness that he hath committed, 
Ezech. 18.27.  and doth that which is lawful and right, shall save his soul alive, doth say also. It is good for a man that he bear the yoke in his youth: 
Lam. 3.27.  for old age is like to flint, you may break it before you can soften it. In youth sins are few and feeble, but by continuance they grow to be as strong as Giants, and increase into mighty armies. And where Solomon said before to the young man, Remember thy Creator in the days of thy youth; 
Eccles. 12.1.  in the same verse he also showeth the reason of the same, and therefore saith, Before thy evil days come, and years approach, wherein thou shalt say, I have no pleasure in them. These are the reasons for which Solomon would have his young man not to put off in the age of youth (which is most prime, and teachable) the remembrance of his Creator, and his repentance; and they are taken from the many infirmities and withdrawings that are to be found in old age, when youth is abused: As much as if Solomon should have said; Well, my son, thou art now young, lusty and active, of good apprehension and sharp conceit, endued with fresh and strong faculties of wit and remembrance, thy feet are nimble, thy sight is good, and thy hearing perfect, now therefore serve God, and repent, whiles thou mayest; the time will come, when thou wilt be old, weak, and sickly, dull in apprehending, and of bad capacity and remembrance, without good legs to bring thee to Church, without a good ear to hear at Church, and either without eyes, or darke-sighted, and not able to read long, nor to see a good letter, but thorough spectacles. Then it will be too late to do any good service to God thy Creator. This I take to be the Wiseman's meaning in these words; which teacheth us that old age is no fit time wherein to begin repentance and godliness, when the green and fresh age of youth hath been consumed in vanities.  
The Israelites are complained of by the Lord in Malachy, 
Mal. 1.8.  that they offered the blind for sacrifice, and the lame and sick for a hallowed thing. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? Offer it now unto the Governor, will he be pleased with thee? or accept of thy person? saith the Lord of Hosts. He that would not have a beast (while he had no eyes) in his service, would have thee, while thou hast eyes, to serve him; the sick and the lame were no good offerings then, 
Leu. 22.20.  as being forbidden in the Law, and be they good ware now in the sick and lame body of a man, that hath desperately put off his repentance, and turning to God, till he can neither draw wind nor leg? Moses knew this, and therefore bore this burden young, and whiles his legs were able to bear him; for the text saith, 
Heb. 11.24.  That when he was come to age, he refused to be called the son of Pharaohs daughter, that is, would not live in delicacies, while he had strength to live unto God. joseph also in his beauty, and fair person, turned his back to his tempting Mistress, 
Gen. 39.10.12.  and his face to the Lord, he would not put off to serve God till old age had made wrinkles in his fair face, and his skin withered. josiah, a good King, 
2. Chro. 34.3.4.5.6.  in the eight year of his reign, and sixteenth of his age (when he was yet a child) began to seek after his God, the God of David his Father, and in the twelfth year of his reign, and twentieth of his age, made a famous reformation. What? So soon and so young? So saith the Scripture; and so it was without controversy. For God's children take the good days of youth for good duties, and not the evil days of sickly and sapless old age, as commonly the children of the world do. Samuel served God in his minority, 
1. Sam. 3.19.  and grew in spirit, as he shot up in years; he was a good man, and the better, because a good young man. And Timothy from a child did know the holy Scriptures, 
2. Tim. 3.15.  as the Apostle Saint Paul witnesseth for him.  
The reasons why we must thus begin to repent betimes, are these, viz.  
First, repentance, as it can never come too soon, where sin is gone before, so it must needs with much ado, and not without some special work of God, overtake so many sins of youth and manhood, so far, and much before it.  
Secondly, old age is full of weariness and trouble, and where we have elbow-room in youth, we cannot turn us in old age; perhaps we shall neither hear, nor see, nor go, nor sit, without pain and torment in all parts; and is this (say you) a fit condition of life, and time of age to serve God in. But say that the forcible working of the holy Spirit, like a great gale of wind, be able to blow thee home on the sudden, yet art thou not sure to have it. And dost thou think, seeing thou wilt not repent & know God in youth, that he will know thee at these years, and in this case and state? And wilt thou bestow on Satan the beauty, strength and freshness of youth, & offer to God the wrinkles, weakness, and foul hue of old age? or when thou hast given away the flower of thy youth to God's enemy, wilt thou offer to God (who will have the first, and deserves the best) the dregs and leavings? To all such I say, if you will not know God in your youth, he will never know thee, (for aught that thou knowest) when thou art gray-headed. If (as hath been said) thou wilt not give him the young and sound, and that which is without blemish, he will never take in good part the old and sick, and evil favoured, which no man will give to his friend, nor dare offer to his prince. If thou wilt not, when thou art quickwitted, when thou art come to the years of dotage, he will not. If thou wilt not hear him in his day, thou shalt cry in thy day, that is, in the evil day, and shalt not be heard. Yea God hath told thee (as we have said before) Because I have called and you refused, you shall call upon me, 
Prou. 1.24.28.  and I will not answer you. A doleful and heavy doom for a dying man. It is too late to sow, when thy fruit should be in, and no time to leave sin, when sin must leave thee.  

Luke 16.24: Heb. 12.17. Mat. 25.11.12.  Dives prayed, but was not heard. Esau wept, but was not pitied. The foolish Virgins knocked, but were denied. By which fearful examples it appeareth, that it will be too late to call for mercy after this life, when the gates of mercy will be shut up, and repentance comes too late. For if we through our negligence and carelessness overslip this opportunity, which the Lord in mercy offereth us, we cannot recover it afterward, although we seek it with tears; which we find truly verified by the fore-alleged fearful examples. 
Esay 59.2.  For your iniquities have separated between you and your God, and your sins, have hid his face from you, that he will not hear. It is therefore the surest and safest way, and better by many degrees, for the salvation of our souls, to leave our sins now in our youth, and now to repent in our health, than hereafter (alas!) when it may be too late.  
The holy Ghost in the Scriptures pointeth us to the present time and exhorteth us to make that the time of our repentance; and upon this Theme many of the holy men of God spent their Sermons. Look in Esay, jeremy and the rest, and you shall ever find that they beat upon this present time. 
Esay 55. jer. 35. Heb. 3. Psal. 95. joel. 2.  Now turn unto the Lord; now whiles it is called to day; to day if ye will hear his voice, this is the accepted time; and therefore we may not come for it many years hence, being promised to day.  
Iniquity did then abound (as now it doth) and procrastination was ever dangerous, and therefore they judged no doctrine so fit, as often to urge repentance without all delay.  
So that now even now is the time of repentance, even now whilst he calleth, now whilst he speaketh, now whilst he knocketh, now let us take up this day, and make it the joyful day of our repentance. For joy shall be in heaven (saith our Saviour in the Gospel) 
Luke 15.7.  over one sinner that repenteth. Therefore let us now say, this shallbe my day of repentance, I will defer it no longer; and so let us repent from day to day, even to our dying day; and than whosoever shall continue so repenting to the end, he shall surely and undoubtedly be saved. 
Mat. 24.13.   
Now for conclusion of this duty of repentance, mark here how happily we fall upon repentance; God grant repentance to fall upon us. It is a grace (when it falls upon a sinful soul) that makes the devils murmur, 
Luke 15.  and vex themselves in hell, and the good Angels rejoice in heaven.  
This is that which makes the eternal Wisdom content to forget our iniquities, and to remember them no more, then if they had never been; and this is Magnaspongia (as Saint Augustine calls it) the great sponge that wipes them all away out of the sight of God: this speaks to mercy to separate our sins from the face of God, to bind them up in bundles, and drown them in the sea of oblivion: this is that mourning Master, that is never without good attendants, tears of contrition, prayers for remission, and purposes of a mended life. This makes Mary Magdalen of a sinner, a Saint: Zacheus of an extortioner, charitable; and of persecuting Saul, a professing Paul. Repentance is the Supersedeas that dischargeth all bonds of sin. Behold the office of repentance, she standeth at the door, and offers her loving service; entertain me, and I will unload thy heart of that evil poison, and return it to thee empty, though it were full to the brim. Peccasti? poenitere; millies peccasti? millies poenitere; millies poenitet? adhuc etiam poenitere: Hast thou sinned? repent; hast thou a thousand times sinned? why then a thousand times repent: hast thou repent a thousand times? I say despair not, but still betake thyself to repentance.  
If you welcome repentance, knocking at your door from God, it shall knock at God's door of mercy for you. It asks of you amendment, of God forgiveness. Receive it therefore and embrace it.  
The fourth duty is to die in prayer; for when it shall please God in the weakness of our bodies, to give us a remembrance of our mortality and our end: let us pray to God for grace, that we may spend the time of our sickness in reading God's word and comfortable books, in godly conference, in holy meditation, and in fervent prayer to the Lord: first for patience in thy sickness: secondly, for comfort in Christ jesus: thirdly, for strength in his mercy: and four, for deliverance at his good pleasure; yea endeavour as much as thou canst to die praying. For when thou art in the depths of miseries, and at it were at the gates of death, there is a depth of God's mercy, who is ready to hear and help thee: for misery must call upon mercy, and Prayer is the chiefest thing that a man may present God withal. For by prayer we are oftentimes in spirit (with the blessed Apostle) rapt up into the third heavens, 
2. Cor. 12.2.  where we that are otherwise but worms, walk with the blessed Angels, and even continually to our very end, talk familiarly with our God. And hence it is, that holy men and women in former times could never have enough of this exercise.  
Nazianzen in his Epitaph for his sister Gorgonia, writeth that she was so given to prayer, that her kne●s seemed to cleave unto the earth, and to grow to the very ground, by reason of her continuance in prayer.  
Gregory in his Dialogues writeth, that his Aunt Trasilla being dead, was found to have her elbows as hard as horn, which hardness she gate by leaning to a desk, on which she used to pray.  
Eusebius in his History, writeth, that james the brother of our Lord, had knees as hard as Camels knees, benumbed and bereaved of all sense and feeling, by reason of his continual kneeling in prayer.  
Hierom, in the life of Paul the hermit, writeth that he was found dead kneeling upon his knees, holding up his hands, lifting up his eyes, so that the very dead corpse seemed yet to live, and by a kind of religious gesture to pray still unto God. O how blessed was that soul without the body, when as that body without the soul seemed so devout!  
O would to God that we likewise might be so happy, so blessed as this holy man was, that we might departed hence in such sort as he did; nay in such sort as our Saviour Christ did, who died in prayer: 
Luke 23.46.  Father (saith he) into thy hands I commend my spirit: and in such sort as Stephen died, for when Death had seized his body, he died in prayer, 
Acts 7.59.  Lord jesus (saith he) receive my spirit. And in such sort as jacob died, who in the seizure of death upon his body, raised up himself, and turning his face toward his bed's head, leaned on the top of his staff, by reason of his feebleness, and so prayed unto God. Which prayer of his at his death, was an excellent fruit of his faith: For by faith, jacob, 
Heb. 1.21.  when he was in dying, blessed both the sons of joseph, and worshipped leaving upon the top of his staff. God grant when he cometh, that he may find us so doing, that when we shall lie upon our deathbeds gasping for breath, ready to give up the ghost, that then the precious soul of every one of us, redeemed with the most precious blood of our sweet Saviour Christ jesus, may pass away in a prayer, in a secret and sweet prayer, may pass (I say) out of Adam's body into Abraham's bosom.  
But here it may be objected, that in the pangs of death men want their senses, and convenient utterance, and therefore are unable to pray. Answer: The very sighs, sobs, and groans of a penitent and bleeding heart, are prayers before God at such a time, even as effectual as if they were uttered by the best voice in the world. For prayer standeth in the affection of the heart, whereof the voice is but an outward messenger. For God at such a time especially looks not upon the speech and voice, but upon the heart. And therefore the Psalmist saith. 
Psal. 10.17. Psal. 145.19.  That God hears the desire of the humble, the Lord will fulfil the desire of them that fear him.  
What prayer maketh the little infant to his mother? He weary and crieth, not being able to express what he lacketh, the mother offers him the breast, or giveth him some other thing, 
Psal. 38.9. Matth. 7.11.  such as she thinketh his necessity requireth; much more than the heavenly Father, heedeth the desires, sighs, groans, and tears of his children, and doing the office of a Father, he heareth them, and provideth for them.  

Exod. 14.15.  We read in the book of Exodus, that the Lord said unto Moses, Wherefore criest thou unto me? and yet (as it is there said) there was no voice heard. We read also in the first book of Samuel, 
1. Sam. 1.12.13.  that Hannah continued praying before the Lord, that she spoke in heart only, her lips moved, but her voice was not heard; and yet the Lord heard her hearty prayer, and granted her request. Yea the very tears of the children of God are loud, and sounding Prayers in his ears who will (as the Psalmist saith) put them into his bottle, 
Psal. 56.8.  and register them in his book; yea the very blood of his Saints are crying prayers unto him. And therefore the Lord said unto Cain, 
Gen. 4.10.  when he had slain his brother Abel, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.  
If thou canst not pray distinctly and orderly, lifting up thine eyes on high; with Hezekiah chatter like the Swallow, mourn like the Done. For the sorrow of his heart did so oppress his soul, that though he remembered God, and looked up unto him, and had all his desires waiting upon the hand of God, yet he was not able to pray to God in any distinct manner, like a well advised man; his praying was all out of order, it was more like the mourning of a Done, and the chattering of a swallow, then like the holy and orderly prayers of a wise and godly man, as we may read in the Prophecy of Esay. 
Esa. 38.14. Luke 22.62.  We read not in what words Peter prayed, but only that he wept bitterly; let thy tears flow likewise, when thy words can find no free passage. Which tears of sinners S. Bernard calls the wine of Angels.  
And as concerning the true vigour of praying, S. Augustine in one place sayeth; It stands more in tears then in words: for instructing a certain rich widow how to pray unto God, among other words, he hath this saying: Plerumque hoc negotium plus gemitibus quàm sermonibus agitur, plus fletu quàm afflatu. This business of prayer (for the most part) is performed rather with groaning then with words, with weeping then with speech. Let God hear thy sighs and groans, let him see thy tears, when thou canst not show him thy desire in words. 
Psal. 6.6.  Water thy couch with tears as did the Prophet, and God will gather up, and put every drop into his bottle. Thus doing, when thou thinkest thou hast not prayed, thou hast prayed most powerfully. For as Saint Jerome saith, Oratio Deum lenit, lachryma cogit, prayer greatly moveth God, tears forcibly compel him; he is alured and won with the words of prayer, to hear us, but with the tears of a contrite heart, he is drawn and enforced to hear and help, where otherwise he would not. And in this case we must remember, that God accepts affecting for effecting, willing for working, desires for deeds, purposes for performances, pence for pounds,  
S. Chrysostome saith, That prayer is the soul of our souls, and in this affliction growing in thy soul, because thou knowest not how to pray, hear a notable comfort that the Apostle gives thee, saying; The spirit helpeth our infirmities; 
Rom. 8.26.  for we know not how to pray as we ought, but the spirit itself maketh request for us with sighs that cannot be expressed. Where thine own strength and wisdom faileth in this service of prayer unto God, there the wisdom and power of God's spirit kindleth in thee strong desires, and earnest longing after mercy; and the meanings of those desires and long God perfectly understandeth, and needs not be informed by thy words. So that though thou canst not pray as thou oughtest to do, yet that service goeth forward well, while hearty thou desirest God's favour. 
Esay 65.24.  And it shall come to pass (saith the Lord) that before they call to me for aid, (that is, in our purpose of prayer) I will answer, and whiles they are yet speaking, I will hear.  
Remember that many go to bed, and never rise again, till they be raised up and wakened by the sound of the last trumpet. 
1. Thess. 4.16.  If therefore thou desire to sleep safely and securely, whether in health or sickness, go to bed with a reverence of God's Majesty, and a consideration of thine own weakness, frailty and misery, which thou mayest imprint in thy heart in some poor measure, and pray thou thus, and say: If it be thy blessed will to call for me in my sleep, O Lord for Christ jesus sake have mercy upon me, forgive me all my sins, and receive my parting soul into the heavenly kingdom. But if it be thy blessed will and pleasure, to add more days unto my life, than (good Lord) add more amendment to my days, and wean my mind from the love of this world and worldly things, and cause me more and more to settle my conversation and meditations on heaven and heavenly things.  
And whether thou shalt recover or not recover thy former health again by prayer, that belongeth to thy God, and resteth altogether in his good will and pleasure. For God (saith Wisdom) hath power of life and death. 
Wisd. 16.13.  And to God the Lord (saith the Psalmist) belong the issues of death. 
Psal. 68.20.  And to speak truth, God (for the most part) seemeth to sleep, that so he might be awakened by our entreaties. For God (as S. Augustine notes) amat nimium vehementes, and is so delighted with our prayers, as that he doth many times deny us our suits, that he might hear us continue earnest in our prayers. And again, if he should upon every motion we make unto him, grant our requests, his benefits at last would come to be contemned of us. For we know it an ordinary practice amongst men, citò data citò vilescunt, we account it scarce worth the taking, that is not twice worth the ask. Therefore before he grant, he would have us earnest with him indeed, and to awake him with our prayers, if perchance he should seem to us to be asleep. For God loveth, and is especially delighted with an earnest suitor, and therefore doth many times deny men their requests at the first, that he might find them more fervent and constant in their prayers to him afterwards.  
But if God of his mercy be awakened by thy importunity, and hath at length heard thy prayer, or the prayers of others for thee, and hath restored thee to thy health again, (For the Lord (saith Hanna) killeth and maketh alive, 
1. Sam. 2.6.  he bringeth down to the grave, and bringeth up. And the Lord himself saith in Exodus: I am the Lord that healeth thee, 
Exod. 15.26.  and again I kill and give life, I wound, and I make whole) thou hast thy desire, or rather perhaps not thy desire, seeing the holiest and best men of all incline neither this way nor that way, but wholly resign themselves, as in all other things, so especially in this case, to Gods good will and pleasure; or if they determinately desire any thing, it is for the most part with the Apostle, to be dissolved, and to be with Christ, 
Phil. 1.23.  which is best of all. But suppose thou desirest to recover, and dost recover indeed, consider then with thyself, that thou hast now received from God, as it were another life; and know, that it is but for a short time, and therefore spend it to the honour and glory of God, that restored it unto thee, and in newness of life: let thy sins die with thy sickness, but live thou by grace to holiness.  
But then as thou obtainest thy desire, thou must perform thy promise which thou madest when thy body was grieved with sickness and pain even ready to die, and when thy soul was oppressed with heaviness, pensiveness, and sadness, 
Isal. 6.6.  when thou (with the Prophet) didst water thy couch with thy tears. And what was that promise? namely, that if it pleased God to grant thee life and health, and add unto thy days some few years more, as he did to king Ezechiah; 
2. King. 20.6.  then thou wouldst love him more sincerely, serve him more obediently, tender his glory more dearly, pray unto him more hearty, repent more sound, follow thy calling more faithfully, hate sin more effectually, and live hereafter more warily and religiously then ever thou didst before. And if thou hast offended him with pride, to humble thyself hereafter; if with dissolutones, to be more sober; if with swearing, to leave it; if with profaning of the Sabbaoths, to make more conscience in sanctifying it; if with uncleanness, to be chaste and unblamable; it with conversing with the wicked, to abandon their society, and to say unto them with the Prophet David: Depart from me all ye workers of iniquity, 
Psal. 6.8.9.  for the Lord hath heard the voice of my weeping, the Lord hath heard my supplication, the Lord will receive my prayer: 
Psal. 119.115.  and again, Depart from me you evil doers, for I will keep the commandments of my God.  
Remember that thou hast promised and vowed amendment and newness of life, defer not to perform the same. When thou vowest a vow unto God (saith the Preacher) defer not to pay it, 
Eccles. 5.4.5.  for he hath no pleasure in fools; pay that which thou hast vowed: for better it is thou shouldest not vow, then vow, and not pay. Again, When thou shalt vow a vow unto the Lord thy God (saith Moses) 
Deut. 23.21.  thou shalt not be slack to pay it, for thy Lord thy God will require it of thee, and it would be sin in thee.  
Thus, if these and such other like promises and vows thou wilt most conscionably and constantly perform, then in a good hour (as we say) and in a happy time thou didst recover. And be thou not then the more secure and careless in that thou art restored to health, neither (with the chief Butler) be thou forgetful of thy promises, 
Gen. 40.23.  nor insult in thyself that thou hast escaped death, but call thy sins and faults to remembrance with the same chief Butler, 
Gen. 41.9.  and remember rather, that God seeing how unprepared thou wast, hath of his infinite mercy spared thee, and given thee some little longer time and space of breathing and respite, that thou mayest perform thy vows and promises in the amendment of thy sinful life, and in putting thyself in a better readiness against another time, (and how soon thou knowest not:) for though thou hast escaped this dangerous sickness, (which many others have not) and then canst say with the Prophet, The Lord hath chastened me sore, 
Psal. 118.18.  but he hath not given me over unto death, yet it may be that thou shalt not escape the next. It may be when a ship is come to the mouth of the haven, a bl●st driveth it back again, but there it will arrive at the last, so must thou at length at the gates of death, though thou hast escaped this.  
Too too many there are that when God visits them with sharp diseases, that wakens up their consciences, and then sick, sick, and then if God will reprieve them until a longer day, oh what Christians courses they vow to take, God proves them they mend in bodies, years: in manners? no, no more than Pharaoh after the plagues removal: for many in their afflictions and sicknesses looking for death, how liberal are they in their promises? but afterward how basely niggardly are they in their performances? they play children's play with God, they take away a thing assoon as they have given it. When Nabuchadnezzar besieged jerusalem, than the jews made a solemn covenant with the Lord to set free their servants: but no sooner had the king removed his siege, but they retracted and repealed their vow, and brought back again their servants into their former bondage, jerem. 34.10. So fareth it with these kind of men, when God layeth siege to them by sicknesses or some other pinching affliction, than covenants and promises are made concerning the putting away of their sins, but no sooner doth God begin to departed and slack his wrath, but we return with the dog to the vomit, and with the so we to the wallowing in the mire, like Pharaoh that dismissed the Israelites when death entered within his palaces; but presently after in all haste makes after them to fetch them back again.  
Consider therefore how fearful a reckoning thou hadst made before God's judgement seat ere this time, if thou hadst died of this sickness, and spend the time remaining in such pleasing sort to thy gracious God, that thou mayest be able to make a more cheerful and joyful account of thy life when it must expire indeed. Therefore put not far off the day of thy death, though the Lord for thy good (if thou use it well) hath put it off; for thou knowest not for all this how near it is at hand, and see that thou (being so fairly warned) be wiser against the next time. For if thou be taken unprovided again, thy excuse shall be the less, and thy judgement the greater. Thy work is great which thou hast to do, and thy time can be but short, and he who will recompense every man according to his work, standeth at the door. Think how much work is behind, and how slowly thou hast wrought in the time past. The unclean spirit is cast out, 
Mat. 12.43.  let him not enter and come in again with seven worse than himself. Thou hast sighed out the groans of contrition, thou hast wept the tears of repentance, thou art washed in the pool of Bethesda streaming with five bloody wounds, 
joh. 5.4:  not with a troubling Angel, but with the Angel of God's presence, troubled with the wrath due for thy sins; who descended into hell according to our Creed, that is, the extreme humiliation and abasement of Christ in his manhood, under the power of death and of the grave, being kept there as a prisoner in bonds until the third day, to restore thee to saving health and heaven. Now therefore return not (with the dog) to thy vomit, nor like the washed Sow to wallow in the mire again, 
2. Pet. 2.22.  and the filthy puddle of thy former sins; left being entangled and overcome again with the filthiness of sin, (which now thou hast escaped) thy latter end prove much worse unto thee than thy first beginning.  
Twice therefore doth our Saviour Christ give the same cautionary warning to healed sinners: 
joh. 5.5.14.  The first to the man cured of his eight and thirty years disease: the second to the woman taken in adultery, go and sin no more: 
joh. 8.11.  hereby teaching us, how dangerous a relapse and falling again is into our wont and accustomed sins. And for this present mercy and health, 
Luke 17.15.  imitate the thankful Leper in the Gospel, and from hence forward tarry thou the Lords leisure, because the Lord tarrieth thine; he tarrieth for thee, till thou change thy evil life, tarry thou for him therefore until he crown thy good life; and remember these two things to thy dying day, and thou sha●t never do amiss: First, that there is about thee an all seeing eye, and an all-hearing eat. He that planted the ear (saith the Psalmist) shall he not hear? 
Psal. 94.9.  he that form the eye shall he not see? goest thou out? he seethe thee, returnest thou home? he seethe thee: 
Psa. 139.11.12.  doth the candle burn? he seethe thee, is the candle put out? he seethe thee: be it light or darkness, he seethe thee: he seethe how thou dost converse with thine own heart, and how with other men. Therefore in this case the counsel of the Philosopher is good: Sic vive cum hominibus quasi Deus audiat, sic loquere cum Deo quasi homines videant: So converse with men as if God heard thee, so confer with God, as if men saw thee.  
But suppose that thou desirest to recover, and yet neither thyself sees any likelihood, nor God sees it good that thou shouldest recover; then if thou hast enured thyself to repentance heretofore, and to prayer, it will be the more familiar with thee now at this time. Fervent prayer, 
Psal. 6.6.  hearty repentance, and watering thy couch with tears are most of all necessary at this time, that the fear of death may not affright thee, but be a welcome guest unto thee. For that being truly penitent at thy departure, thou mayest be sure with Simeon to departed in peace. 
Luk. 2.29.  And so God granting not thy will, but his will, may indeed grant both thy will and his will; thy will, which is not simply to recover, but if God will; and his will, which is not to have thee lie linger and languishing any longer in this short pilgrimage and warfare, but to triumph for ever in heaven.  
Therefore when the pangs of death do come upon thee, and the worms of the earth do wait for thee: it God giveth thee then thine understanding, say thou then inwardly to thyself, to thy sick soul, Now my pilgrimage is ended, my harvest is inned, my journey is finished, my race is run, my hourglass spent, my candle burning in the socket. Many of the godly are gone before me, and I am now to follow after, 
2. Tim. 4.7.8.  I have fought a good fight, I have finished my course; I have kept the faith, henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day, and not to me only, but to all them also that love his appearing. And, O Lord, I thank thee, that I am a Christian, that I have lived in a Christian Church, that I shall die amongst a Christian people, and that I am going to a Christian society.  

Exod. 33.14.15.16.  And whereas the Lord said unto Moses, My presence shall go with thee, and I will give thee rest: let us at this time pray unto the Lord as Moses doth, and say, If thy presence go not with me at this time, then carry me not up hence. For wherein shall it be known here that I have found grace in thy sight? Is it not in that thou goest with me?  
And if we thus spend the time of our sickness in this sort, the Lord when he calleth for us by Death, shall find us either reading, or hearing, or meditating, or counseling, or resisting evil, or doing some good, or repenting or praying; and then we may be sure that God will be our guide even unto death, 
Psal. 48.14.  and will also send us his Ange●s to stand at our beds-head, 
Luke 16.22.  waiting for us, to carry our souls into Abraham's bosom, where we shall see God the Father, behold God the Son, and look upon God the holy Ghost, where we shall enjoy the fellowship of the Angels, the society and company of the Saints, and where we shall live eternally, obey God perfectly, and reign with him triumphantly. And besides all this, if we spend the time of our health, of our sickness, and of our death in this sort, we shall leave a good name and report behind us, 
Eccles. 7.1.  which is better (saith the Preacher) then precious ointment, and is rather to be chosen (saith the Wiseman) then great riches, 
Prou. 22.1.  and it will be like the coats and garments which Dorcas made, 
Acts 9.36.  that will remain behind us after that we are dead and gone, for the good example and encouragement of all others which are to follow us.  
The end of the fourth Division.   

THE FIFTH DIVISION, THE COMFORT AT OUR OWN DEATH.  
THe Preacher saith, 
Eccles. 7.1.  That the day of our death, is better than the day of our birth. In which parcel of holy Scripture for our comfort at death, three points are to be considered. First, what is death that is here mentioned. Secondly, how it can be truly (that is here mentioned) said, that the day of our death is better than the day of our birth. Thirdly, in what respect it is better.  
For the first, Death is a privation of life, as a punishment ordained of God, and imposed on man for his sin. It is a privation of life, because the very nature of death is an absence or defect of that life, which God vouchsafed man by his creation. I add further, that death is a punishment, more especially to intimate the nature and quality of death, and to show that it was ordained as the means of the execution of God's judgement and justice.  
Furthermore, in every punishment there be three workers, the ordainer of it, the procurer, and the executioner.  
The ordainer of this punishment is God, in the estate of man's innocency, by a solemn law then made in these words. In the day that thou eatest thereof, 
Gen. 2.17.  thou shalt die the death. The Executioner of this punishment is also God himself, as himself testifieth in the Prophet Esay, in these words. I make peace and create evil. And this is material or natural evil, 
Esay 45.7.  to the latter of which, Death is to be referred; which is the destruction and abolishment of man's nature created.  
The procurer of this punishment is not God, but man himself, in that man by sin and disobedience did put upon himself this punishment. Therefore the Lord in the Prophet Osea saith, O Israel thou hast destroyed thyself, 
Hosea 13.9.  but in me is thy help.  
Against this it may be objected, that man was mortal in the estate of his innocency before the fall.  
Answer; The frame and composition of man's body considered in itself, was mortal, because it was made of water and earth, and other elements, which are of themselves alterable and changeable; yet if we respect the grace and blessing which God did vouchsafe man's body in his creation, it was unchangeable and immortal, and so by the same blessing should have continued, if man had not fallen; and man by his fall, depriving himself of this gift, and the blessing, became every way mortal. And hereof it is that the Preacher saith, Lo this only have I found, that God made man upright, 
Eccles. 7.29.  but they have sought out many inventions. Again, before the fall, man's body was but subject to death, and could not then be said to be dead, but after the fall, it was then not only subject to death, but might also be said to be dead. And therefore now in this respect the Apostle saith, 
Rom. 8.10  The body is dead because of sin.  
Again, man's body in his innocency, was like unto the body of Christ, when he was upon the earth, that is, only subject unto death, for he could not be said to be dead, because in him there was no sin; and this was man's case in his innocency before his fall.  
Thus it appears in part what death is. And yet for the better clearing of this point, we are to consider the difference between the death of a man, and a beast. The death of a beast is the total and final abolishment of the whole creature; for the body is resolved to the first matter, and the soul rising from the temperature of the body, is but a breath, and vanisheth to nothing. But in the death of a man it is otherwise: For though the body for a time be resolved and turned into dust, out of which it came, yet it must rise again at the last day, and become immortal; but the soul subsisteth by itself out of the body, and is immortal. The reason of which difference is, for that the soul of man is a spirit or spiritual substance, whereas the soul of a beast is no substance, but a natural vigour or quality, and hath no being in itself without the body, on which it wholly dependeth. The soul of a man contrariwise, being created of nothing, 
Gen. 2.7.  it is said, God breathed into his nostrils the breath of life, and then man became a living soul, and so as well subsisting forth of it, as in it. But when God made the beasts of the earth, he breathed not such matter into them, but their blood is as their soul, 
Levit. 17.14.  and their life; for the life of all flesh is the blood thereof. 
Psal. 49.20.  So that, when beasts die, they perish, as the Psalmist saith, and that is their end, and their spirit goeth downward to the earth, 
Eccles. 3.21.  but the spirit of man goeth upward, saith the Preacher.  
Saint Ambrose takes occasion by this difference, & from the shape of man's body, to advertise our mind what our affections should be. It is well ordained (saith he) that man hath only two feet with birds, and not four feet with beasts, for by this he may learn to fly aloft with the birds, and not with beasts incline and decline to the grosser and earthly things of this world.  
Hear than we see, that since the fall of man, man is not: only subject to death, but also may be said a dead man, because he shall as surely die, as if he were dead already, whereas notwithstanding he hath a form and show of immortality. Other things, so long as they retain their form, so long they do remain; A house falleth not all the time that his form and fashion lasteth; the brute beast dieth not, except he first forego his life, which is his form; but man hath a form which never is dissolved, as namely, a mind endued with reason, and yet he liveth now but a very short time, in respect that his body, by reason of sin and disobedience, is become mortal, whereby man is the procuter of his own death and punishment.  
Therefore it is a true saying of Saint Gregory, Man is the work of God, sin is the work of man; let us therefore discern what God hath made, and what man hath done; and neither for the error committed by man, let us hate man, whom God made, nor for the man that is God's work, love the sin that man hath committed. And again here note we must hate none in respect of his creation, but in respect he perverteth the use of his creation, for they bear the Image of God which is lovely, but they deface and scratch it out to their own damnation; so that we must hate not virum, but vitium, the wickedness of the man, and not the wicked as he is man.  
The kinds of death, as we have heard in the first Division, are threefold; Natural, Spiritual, Eternal, but they may be reduced into two only, as the kinds of life are, that is, bodily and spiritual. Bodily death is nothing else but the separation of the soul from the body, as bodily life is the conjunction of body and soul. And this death is called the first, because in respect of time it goes before the second. Spiritual death is the separation of the whole man, both in body and soul, from the gracious and glorious fellowship of God. Of these two, the first is but an entrance to death, and the second is the accomplishment of it: for as the soul is the life of the body, so God is the life of the soul, and his Spirit is the soul of our souls.  
Again, this spiritual death hath three distinct and several degrees. The first is, when it is alive in respect of temporal life, and yet it lies dead in sin. Of this degree the Apostle speaks, when he saith, 
1. Tim. 5.6.  She that liveth in pleasure is dead while she liveth, and this is the estate of all men by nature, who are said to be dead in sin. 
Ephes. 2.5.   
The second degree is in the very end of this life, when the body is laid into the earth, than the soul descends into the place of torments, 
Luk. 16.22.23.  as the soul of the rich man in the Gospel.  
The third degree is in the day of judgement, when the body and soul at the resurrection of the last day meet together again and shall go to the place of the damned, there to be tormented for ever. And this is called by the name of the second death, 
Mat. 25.41.  which doth belong only to the Reprobate.  
Having thus found the nature, differences, and kinds of death, it is more than manifest, that that place of the Preacher is to be understood, not of the spiritual death, but of the bodily death, because it is opposed to the nativity and birth of man. The words than must carry this sense, The time of bodily death, in which there is a separation of the soul of man from the body, either natural or violent (being called a bodily or worldly death) is better to the child of God, than the time in which one is borne, and brought into the world.  
Now followeth the second point; and that is, how this can be true which the Preacher saith, That the day of ones death is better than the day of birth. I make not this question to call the Scriptures into controversy, which are the truth itself, but I do it to this end and purpose, that we might without doubting or wavering be resolved of the truth of this, which the Preacher here avoucheth for the comfort of all the children of God at their death. For there may be sundry reasons brought to the contrary of this, which the Preacher here avoucheth.  
Therefore let us now handle the questions, reasons, and objections, which may be alleged to the contrary; which all may be reduced unto six heads.  
The first is taken from the opinion of wise men, who think it the best thing of all never to be borne. And the next, best to die quickly as soon as he is borne. For Cicero an Heathen man, and renowned for his eloquence and learning, complains that nature hath brought man forth into the world, not as a mother, but as a stepmother, with a body naked, weak and sickly, and with a mind distracted with cares, dejected with fears, faint with labours, and addicted to lusts and pleasures; And hence grew this common speech amongst the Gentiles related by Aristotle, repeated by Cicero and Plutarch, and fathered upon Sylemus, by all three, That the best thing in the world was, not to be borne at all, and the next, best to die soonest. Now if it be the best thing in the world not to be borne at all, than it is the worst thing that can be, to die after a man is once borne. Answ. There be two sorts of men, the one that live and die in their fins; the other, that do unfeignedly repent, and believe in Christ, the one goats, the other sheep, the one good, the other evil. Now this sentence and speech of those Heathen men may be truly applied & avouched to the first sort, of whom we may say, as our Saviour Christ said of judas. 
Mat. 26.24.  It had been good for that man that he had never been borne. But the saying applied to the second sort, is most false. For to them that in this life turn to God by true and unfeigned repentance, the best thing of all is to be borne, because their birth is a degree of preparation unto all joy and happiness, and the next best for them is to die quickly, because by death they do enter into the possession and fruition of the same joy and happiness; for their birth is an entrance into it, and their death the accomplishment of the same. And this was the cause that made Baalam so desirous to die the death of the righteous, and to wish that his last end might be like theirs. 
Num. 23.10.  And therefore in this respect the Preacher in this place prefers the day of death before the day of birth, understanding thereby, that death which is joined, coupled, and accompanied with a godly life; and this is called the death of the righteous.  
The second objection is taken from the testimonies of the holy Scriptures, and namely these. 
Rom. 6.20 1. Cor. 15.26.  Death (saith the Apostle) is the wages of sin. Death is an enemy of Christ. Death is the curse of the Law. 
Gal. 3 13.  Hence it seems to follow that in and by death men receive their wages, and payment for their sins; and so thereby the day of death is become the doleful day, in which the enemy prevails against us, for that he which dieth is cursed. Answ. We must distinguish here of death: it must be considered two ways; first, as it is in itself in his own nature; secondly, as it is altered and changed by the death of Christ. Now death by itself considered, is indeed the wages of sin, the enemy of Christ, and of all his members, and the curse of the law, yea the very suburbs and gates of hell, and so it is still unto the wicked; yet in the second respect it is not so; for by the virtue of the death of Christ it ceaseth to be a plague or punishment, and of a curse is made unto us a blessing, and become unto us a friend, and a passage or middle way between this life and eternal life; and is become as it were a little wicket, entrance or door, whereby we pass out of this world into heaven. And then in this respect this saying of the Preacher is most true; for in the day of birth men are brought forth and borne into the vale of misery; but afterward when the children of God go hence, having death altered unto them by the death of Christ, they enter into eternal life and happiness.  
The third objection is taken from the example of most worthy men, who (as it should seem) have made their prayers against death, 
Mat. 26.39.  as our Saviour Christ.  
We read when our Saviour Christ was borne, it was a joyful time; at whose birth there was great joy and mirth. Simeon and Anna, 
Luke 2.10.13.28.38. Luke 19.41. Mark 16.10. Luke 23.28.45 Matth. 27.51.  yea and the Angels of heaven did sing, and they bid the Shepherds sing, because they brought them glad tidings of great joy, which should be unto all the people. But when our Saviour Christ suffered death, than it seemed that it was a doleful time; for then there was as much lamentation and weeping. Our Saviour Christ himself wept (whom we read to have wept three times, at the destruction of jerusalem, 
john 11.35.  at the raising of Lazarus and in his agony) the disciples wept, the daughters of jerusalem wept, 
Heb. 5.7.  the Sun was darkened, the vail of the Temple was rend, the stones were cloven in sunder. Yea all these and all senseless creatures in their kind did weep and lament the death and passion of their maker. And so it should seem that our Saviour Christ prayed against death on this manner, 
Psal. 6.4.5.  Father if it be thy will, let this cup pass from me. We read also that the Prophet David prayed against death, Return O Lord (saith he) deliver my soul, O save me for thy mercy's sake; for in death there is no remembrance of thee, in the grave who shall give thee thanks? Again, 
Esay 38.1.  we read that King Ezechiah prayed against death; for when the Prophet brought him word from the Lord, that he should die and not live, this good king at this news wept very sore, and prayed for further life.  
Now by the examples of these most worthy men, yea by the example of the Son of God himself, it should seem that this should not be true, which the Preacher doth here avouch, That the day of death should be better than the day of birth, but rather that the day of death should be the most doleful and terrible day of all.  
Answ. We are here to understand, that when our Saviour Christ prayed in this sort as we have heard, he was in his agony, and he then, as our Redeemer stood in our room and stead, to suffer and endure all things, which we ourselves should have suffered in our own persons for our sins, if he himself had not vouchsafed to suffer for us: and therefore he did not pray simply against the bodily or natural death, but against the cursed death of the Cross; for he feared not death itself, which is the separating of soul and body, but the curse of the Law which went with death, as namely, the unspeakable wrath and judgement of God, which was due for our sins. The first death troubled him not, but the first and second joined together. Therefore the Author to the Hebrews saith, 
Heb. 5.7.  That Christ in the days of his flesh, whe● he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, that he was heard in that he feared. By which place it appeareth, that Christ did not pray simply against the natural death, but against the cursed death of the Cross, which was the second death.  
Concerning David's praying against death, we are to understand, that when he made that sixth Psalm, he was not only sick in body, but also perplexed with the greatest temptation of all, in that he wrestled in conscience against the wrath of God, as appears by his own words. For he there saith, 
Psal. 6.1.  O Lord rebuke me not in thy anger, etc. Wherein we may see that he prayed not simply against death, but against death at that instant, when he was in that grievous temptation, for at other times he had no such fear of death. And therefore in another Psalm he saith, 
Psal. 23.4.  Yea though I walk through the valley of the shadow of death, I will fear none ill, etc. Wherefore he prayed against death only in that sixth Psalm, as it was joined with apprehension of God's wrath, as our Saviour Christ did.  
Lastly, touching king Hezekiah, we are to understand that he prayed against death, not only because he desired to live, and to do service to God in his kingdom, but also it was upon a further and more special regard, because when the Prophet brought him this message of death he was then without issue, having none of his own body to succeed him in his kingdom.  
But than it will be objected, What warrant he had to pray against death for this cause.  
Answ. His warrant was good; for God had made a particular promise unto David and his posterity after him, 
1. King. 2.4.  that as long as they feared him, and walked in his commandments with all their heart, and with all their soul, there shall not fail thee (saith he) a man on the throne of Israel. Now this good king Hezekiah at the time of the Prophet's message of death, remembering what promise God had made to David and to his seed, and how that he for his part in some poor and weak measure had kept the condition, in that he had walked before God with an upright heart, and had done that which was well pleasing and acceptable in his sight, as he himself saith in the same place; 
Isay 38 3.  therefore he prayed against death, not for that he feared it, but he desired to have issue of his own to succeed him according to the Lords promise to his servant David. Which prayer of his was so well accepted of God, that he gave him his request, and added unto his days fifteen years; and three years after God gave him Manasses. 
Isay 38.5.   
Again, beside these examples it will be further objected, that the godly have feared death, 
1. Kings 19.30.  or esse why did Eliah fly from it in the persecution of jezabel, and Christ teach his to fly it in the persecutions of men: 
Mat. 10.23.  and Christ himself (as we have already heard) did pray against the bitter cup of it in his agony, 
Mat. 26.39.  and before his apprehension.  
Answ. Those Saints did not, nor were to fly from death as it is the end of life, and a most blessed end of a good life, but used the means of flight only to prevent violent and hasty death till the hour appointed should come, that they were to give their spirit in peace into the hands of him that made it; and because such untimely death was enemy to the good they had to do, and course they were to finish, therefore they went aside by flying for some time, and till the time of their departure come, that they might do the good to which they were appointed, and finish the course for which they were sent. For if a removing or flying for thine ease in this respect may be effected by shifting thy place, that may both be desired and used without sin. Isaak sent his son jacob away from his brother Esau. when Esau in his anger, had sworn to slay him: David fled from the hand and javelin of Saul, and shifted for himself by removing from place to place, and conveyed all his father's house into the land of Moab from saul's reach. The Lord jesus oftentimes withdrew himself from the rage of the jews, and he gave his Disciples a rule for times of persecution, saying, When they persecute you in this city, 
Mat. 10.23.  fly into another. And many honest men have removed their habitations to avoid evil neighbours, and free themselves from being troubled by 'em.  
But where it is again alleged that Christ himself prayed against the cup of death; for the further satisfying of this point, I answer further two ways: First, that he prayed without sin against it, seeing that in his supplication of tears, and much fear he submitted to his Fathers will always. 
Mat. 26.39.42.  Nevertheless (said he) not as I will, but as thou wilt. And again, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. Also death was not to him as it is to us; for to us the sting of it is conquered, and the force broken, but to him it was in full power, he felt the sting of it, and wrestled with the force of it in soul and body. Secondly I say (as was said before) that it was not merely a bodily death (though unsubdued, save where himself subdued it) that he trembled at, but by the burden of our sins, which he was to undergo, in which he beheld the whole. There he saw his Father's countenance turned against him, and there knew that he must bear his wrath, because he bore our sins. And beside, Christ feared death, being clothed with our flesh, to show that he took our infirmities, 
Isay. 53.4,5,6.  and bore our sorrows, and was perfect man.  
And so death may in some case be feared, and at sometime prayed against; but ever under the correction of Gods will. For the rod of death turned into a serpent, made Moses fear; 
Exod. 4.3.  and the best have moderately declined and shrunk at the stroke of death, when it came in some tempest; and who doth not dread all God's terrors, whereof death is one, and fear that which is the punishment of sin, and curse of sinners, and decline that, which is the ruin and destruction of human nature, and shrink at that which hath made the strongest, the wisest, the greatest, the richest to fall down flat before it.  
Therefore the fear of death thus reproved, is not the natural fear of it, which is in all, but the servile fear of it proper to evil doers, and common to those who can have no hope in death, because they never cared to live, till they were compelled to die.  
The fourth objection is, that those who have been reputed to be of the better sort of men, have oftentimes miserable ends; for some end their days despairing, some raving and blaspheming, some strangely tormented. It may therefore seem that the day of death is the day of greatest woe and misery.  
To this I answer first of all generally, that we must not judge of the estate of any man before God by outward things, whether they be blessings or judgements, whether they fall in life or in death. For as the Preacher saith, 
Eccles. 9.1.2.  No man knoweth either love or hatred by all things that are before them; all things come alike to all, and the same condition is to the just and to the wicked, and to the good and pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; he that sweareth, as he that feareth an oath. Again the Preacher saith, 
Eccles. 8.14.  There is a vanity that is done upon the earth, that there be just men to whom it happeneth according to the work of the wicked, and there be wicked men to whom it happeneth according to the work of the righteous.  
Secondly, I answer to the particulars which be alleged, in this manner; First for despair: it is true, that not only wicked and lose persons despair in death, but also godly and penitent sinners, who often in their sickness testify of themselves, that being alive and lying in their beds, they feel themselves to be as it were in hell, and to apprehend the very pangs and torments of it; and I doubt not for all this, but that the child of God which is most dear unto him, may through the gulf of desperation attain to everlasting life and happiness. Which appears to be so by Gods dealing in the matter of our salvation: For all the works of God are done in and by their contraries. In the creation all things were made not of something, but of nothing, clean contrary to the course of nature: In the work of redemption God gives life not by life, but by death. And if we consider aright of Christ upon the Cross, we shall see our paradise out of paradise, in the midst of hell; for out of his own cursed death, he brings us a blessed life, and eternal happiness. Likewise in our effectual vocation, when it pleaseth God to convert and turn men unto him, he doth it by the means of the preaching of the Gospel, which in reason should drive men from God, for it is as contrary to the nature of man, as fire to water, and light to darkness. For the Apostle saith, 
1. Cor. 1.21.22.23.52.  After that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the jews require a sign, and the Greeks' seek after wisdom; but we preach Christ crucified, unto the jews a stumbling block, and unto the Greeks' foolishness. And yet for all this, though it be thus against the nature and disposition of man, it prevails with him at length, and turns him unto his God, it he belong unto him.  
Furthermore, when God will send his own servants unto heaven, he sends some of them a contrary way, even as it were by the gates of hell. For our way to heaven is by compass, even as the Lord led the Israelites out of Egypt into the Land of Canaan, not through the Land of the Philistims, 
Exod. 13.17.18  although that were near, For God siad lest peradventure the people repent, when they see war, and return to Egypt, but God led the people about thorough the way of the wilderness of the red sea. So God for many causes best known to himself, doth bring his children out of this Egyptian world unto the spiriutall Canaan, which is the kingdom of heaven; not the nearest way, but by many windings and turnings, and the furthest way about, even as it were thorough the red sea of miseries and afflictions, that all God's waves and billows may go over them. 
Psal. 42.7.   
The Lord can (if he please) bring them, as he doth many other of his children, the nearest way to heaven, but this further way about is for Gods own glory, and for his children's own good. And God as a most wise Father, is not ever kissing his child, but many times correcting him: and the same God that doth mercifully exalt us, by giving us a sweet taste, and lively feeling of his grace, and the efficacy of it in us, doth in much love many times for our health humble us, when he leaves us without that sense and feeling in ourselves, and then doth he cure us of the most dangerous disease of pride, and confidence in ourselves, settle in us a true foundation of humility, cause us to deny ourselves and depend wholly upon him, to cast ourselves into the arms of his mercy, to hunger for his grace, to pray more zealously and with greater feeling of our wants, and to set an high price upon the sense of God's favour, to make more esteem of it when we have it again, and to kill and mortify some special sin, for which before we had not seriously and hearty repent. For when it is his good will and pleasure to make men depend on his favour and providence, he maketh them first to feel his anger and displeasure, and to be nothing in themselves, to the end they might value and prise their vocation and calling at an higher rate and estimate, and wholly and altogether rely and depend upon him, and be whatsoever they are, in him only.  
This point being then well weighed and considered, it is more than manifest, that the child of God may pass to heaven even thorough the very depth and gulf of hell. For the love, favour, and mercy of God is like to a sea, into which, when a man is cast, he neither feels bottom, nor sees bank: For thy mercy (saith the Psalmist) is great above the heavens, 
Psal. 108.4.  and thy truth reacheth unto the clouds. So that touching despair, whether it ariseth of the weakness of nature, or of the conscience of sin, though it fall out about the time of death, it can be but the voice and opinion of their sickness; and a sick-man's judgement of himself, at such time, is not to be regarded; and beside, it cannot preiudize the salvation of their souls, that are effectually called: For the gifts and calling of God (saith the Apostle) are without repentance; 
Rom. 11.29.  and those whom God loveth, he loveth to the end, and world without end. And as for other strange events which fall out in death, they are the effects of diseases. Rave, blasphemies and idle speeches arise of the disease of melancholy and frenzies, which often happen at the end of hot burning fevers, the choler shooting up to the brain; the writhing of the lips, turning of the neck, and buckling of the joints and the whole body, proceed of cramps and convulsions, which follow after much evacuation; and whereas some in sickness are of that strength, that three or four can hardly hold them without bonds; it comes not always of witchcraft, as people commonly think, but of choler in the veins; and whereas some when they are dead, become as black as pitch, it may rise by a bruise or impostume, or by the black jaundice, or the putrefaction of the liver, and doth not always argue some extraordinary judgement of God; in the wicked it doth, but in the godly not.  
Now these and the like diseases with their symptoms, and strange effects, though they do deprive man of his health, and of the right use of the parts of his body, and the use of reason and understanding, yet they cannot deprive his soul of eternal life and happiness, which with the soul of David is bound up in the bundle of life, 
1. Sam. 25.29.  with the Lord his God in eternal peace and blessedness. And all sins procured by these violent and sharp diseases, proceeding from repentant sinners, are sins only of infirmity and weakness, for which if they knew them, and came again to the use of reason and understanding, they will further repent, if not, yet they are pardoned and buried in the blood of Christ, and in his death, who is their Saviour and great Bishop of their souls; 
1. Pet. 2.24.25.  for he that forgiveth the greater sins, will also in his children forgive the less. And again, we ought not to stand so much upon the strangeness of any man's end, when we knew before the goodness of his conversation and life. For we must judge a man in this case, not by his unquiet death, but by his former quiet godly life.  
And if this be true that strange diseases, and thereupon very strange behaviour in death may befall the best child of God, we must then learn to reform our judgements of such as lie thus at the point of death.  
The common opinion is, if a man lie quietly in his sickness, and go away like a lamb (which in some diseases, as in consumptions and such like lingering diseases, any man may do) that then he goes straightway to heaven, though he have lived never so wickedly. But if the violence of the disease stir up impatiency, and cause in the party frantic and unseemly behaviour, than men use to say, though he be never so godly, that there is a judgement of God, serving either to discover an Hypocrite, or to plague a wicked man. But the truth is far otherwise, for in truth one may die like a lamb, and yet go to hell. For the Psalmist saith, 
Psal. 7 3.4.5.  There are no bonds in their death, but their strength is firm, they are not in trouble as other men, neither are they plagued as other men. And again, another dying in exceeding torments and strange behaviour of the body, may go to heaven; examples whereof we have in that holy and just man job, as may appear throughout his whole book; and in divers others Gods dear Saints and children. Therefore by these strange and violent kinds of sickness and death, which do many times happen to the dear Saints of God: we must take great heed that we judge not rashly of them in condemning them to be wicked and notorious Hypocrites and offenders; for it may be our own case for aught we know. This rash censuring and judging, was the sin of the wicked Barbarians, as we may read in the Acts of the Apostles. 
Act. 28.3 4.5.6  This rash censuring and judging, was also the sin of the wicked jews, as we may read in the Gospel of Saint Luke, 
Luke 13.1.2.3.4.5.  wherein they did utter a secret corruption, naturally engendered in all men, that is, very sharply to see into the sins of others, and severely to censure them; but in the mean time to flatter themselves, and be blindfold in seeing their own; for these men thought, because the like judgements did not fall on themselves, that therefore they were safe enough, and not so great sinners, but rather highly in the favour of God; even as many in the world do now adays falsely imagine and suppose that they are always the worst sort of people, whom God doth most strike and press with his punishing hand; having forgotten that God doth not keep an ordinary rate here below, to punish every man as he is worst, or to cocker and favour him as he is best; but only taketh some example as he thinketh good for the instruction and advertisement of others, and to be as it were looking-glasses, wherein every man may see his own face, yea, and his own cause handled, and that God is a severe revenger of sin, that all men may learn by the example of some to tremble and beware, lest they be constrained in their own turns to know and feel the punishment they have deserved. Whereupon our Saviour Christ is justly occasioned to correct their erroneous and sinister judgement, and to teach them that they must not rejoice at the just punishment of others. For this is the property of the wicked, as appeareth in the book of the Lamentations, where it is said, All mine enemies have heard of my trouble, 
Lam. 1.21:  they are glad that thou hast done it; but he that is glad (saith the Wiseman) at calamities, 
Prou. 17.5.  shall not be unpunished: but he should rather be instructed thereby to repent. And to all such barbarous, unchristian, and uncharitable censurers of the children of God, the Lord by his Prophet saith, Lo, I begin to bring evil upon the City which is called by my name, 
jer. 25.29.  and should ye be utterly unpunished? 
jer. 49.12.  Ye shall not be unpunished. And again, Behold, they whose judgement was not to drink of the cup, have assuredly drunken; and art thou he thou he that shalt go altogether unpunished? Thou shalt not go unpunished, 
1. Pet. 4.17.18.  but shalt surely drink of it. And the Apostle saith, The time is come, that judgement must begin at the house of God: And if it first begin at us, what shall the end be of them that obey not the Gospel of God? Therefore judge not thus rashly of those that are thus grievously handled in this manner, but think thyself as bad a sinner, if not worse, and that the like defects may befall thee, and think some great temptation befell them, and that thyself shouldest be worse, if the like temptation should befall thee, and give God thanks that as yet the like hath not happened unto thee.  
The fift objection is this: When a man is most near death, than the devil is most busy in temptation; and the more man is assaulted by Satan, the more dangerous is his case; and therefore it may seem that the day of death is the worst day of all.  
Answ. The condition of God's children in earth is twofold; some are not tempted, and othersome are. Some are not tempted (I say) as Simeon, 
Luk. 2.29,30.  who (as we read in the Gospel of S. Luke) when he had seen his Saviour Christ, broke forth into these words: Lord now lettest thou thy servant departed in peace according to thy word, for mine eyes have seen thy salvation: foresignifying no doubt, that he should end his days in all manner of peace: And as Abraham; 
Gen. 15.15.  For thou shalt go (as God said unto him) unto thy fathers in peace, and be buried in a good old age. And as josiah that good king. Behold therefore (saith the Lord unto him) I will gather thee unto thy fathers, 
2. Kings 22.20.  and thou shalt be gathered unto thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place.  
And as for them that are tempted (as divers of God's children are subject thereunto) though their case be very troublesome, yet their salvation is not the further off; for God is then more specially present by the unspeakable comfort of his holy Spirit; and when we are most weak, he is most strong in us, because his manner is to show his power in our weakness. An example whereof we have in the Apostle S. Paul, who was greatly assaulted and tempted by Satan. And lest I should (saith he) be exalted above measure, 
2. Cor. 12.7,8,9.  through the abundance of the revelation, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might departed from me, and he said unto me my grace is sufficient for thee; for my strength is made perfect in weakness. And for this cause even in the time of death, the devil receiveth the greatest foil, when he looks for the greatest victory.  
The sixth and last objection is this: that violent and sudden death is a grievous curse, and of all evils which befall in this life, none is so terrible, therefore it may seem that the day of such a kind of death is most miserable.  
I answer: It is true indeed, that such death as is sudden, is a curse and grievous judgement of God; and therefore not without good cause feared of men in this world. Yet all things considered, we ought to be more afraid of an impenitent and evil life, then of sudden death. For though it be evil as death itself in it own nature, is, yet we must not think it to be simply evil, because it is not evil to all men, nor in all respects evil: I say, it is not evil to all men, considering that no kind of death is evil, or a curs● unto them that are engrafted in Christ, for that they are free in him from the whole curse of the law. 
Reu. 14.13:  Blessed are they (saith the Son of God) that die in the Lord, for they rest from their labours, and their works follow them. Whereby it is signified that they which depart this life, (being members of Christ jesus, of what death soever they die, yea though their death be never so sudden and violent) do enter into everlasting joy and felicity. 
Psal. 116.15.  Again, Precious in the sight of the Lord (saith the Psalmist) is the death of his Saints. Their death therefore (be it never so sudden or otherwise) must needs be precious; yea, though death cometh upon the children of God never so sharply, 
Prou. 14.32.  and suddenly, yet the righteous (saith the Wise man) hath hope in his death. Again, that sudden death is not evil in all respects, is apparent. For it is not evil because it is sudden, but commonly it takes men unprepared, and therefore evil, and so makes the day of death a black day, and as it were a speedy downfall to the gulf of hell; otherwise if a man be ready and prepared to die (as he ought always to be) then sudden death is in effect no death, but a quick, easy, and speedy passage and entrance unto eternal life and happiness. For why shouldest thou, being the child of God unwillingly suffer a short death, that will bring thee to the fruition of life eternal, and all happiness? Rather persuade thyself that if thou live in the fear of God thou shalt do well, and so living, though thou die never so suddenly thou shalt do better; and that the worst hurt that sudden death can do thee (if this may be called hurt) is to send thee but a little sooner than (peradventure) thy frail flesh would be willing, 
joh. 14.2.3.  to thy Saviour jesus Christ, who is gone but a little before thee, through great and manifold dangers and temptations, to prepare a place (as he himself saith) for thee, and to receive thee unto himself, that where he is, there thou mayest be also; and remember that that worst is thy best hope. The worst therefore of sudden death is rather a help then a harm.  
Now all these objections being thus answered at large, it doth appear plainly to be a manifest truth, which the Preacher here saith, That the day of death is better than the day of ones birth.  
Now I come to the third point, in which the reasons and respects are to be considered, that make the day of death to surpass the day of ones birth; and they may all be reduced to this one, namely, that the birth day is an entrance into all woe and misery; whereas the day of death joined and accompanied with a godly and reformed life, is an entrance and degree to eternal life and glory. Which appeareth thus: viz. Eternal life hath three degrees; one in this life, and that is, when a man can truly say with the Apostle, 
Gal. 2.20.  I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me. And this all such can say, as truly repent and believe, and that are justified, sanctified, and have the peace of a good conscience, and are furnished with the gifts and graces of Gods holy Spirit, which is the earnest of their salvation.  
The second degree is in the end of this life, when the body goes to the earth from whence it came, and the soul returns to God that gave it.  
The third degree is in the end of this world at the last judgement, when body and soul being reunited, do jointly enter into the kingdom of heaven.  
Now of these three degrees, death itself (being coupled with the fear of God) is the second, in as much as death is as it were the hand of God, to sort and single out all those that are the servants of God, from amongst the wicked of this wretched world. So that death is a freedom from all miseries, which have their end in death; and which is the first benefit that comes by death, and the first step to eternal life and glory. And the second benefit that comes by death, is, that it gives an entrance to the soul, and makes way for it, and doth (as it were) usher it into the glorious presence of the everlasting God, of Christ, of the holy Angels, and the rest of God's Saints in heaven. And this is a notable comfort against death; for as all other evils of pain, are to a godly Christian changed into another nature, and of punishments are become favours, and benefits; so is it also in this of death; for now it is not a token of God's wrath for sin, but an argument of his love, mercy, and favour to his children. It is not properly death, but as it were a bridge by which we pass to a better life; from corruption to incorruption, from mortality to immortality, from earth to heaven; that is in a word, from vanity and misery, to perfect joy and felicity, and a way thereby made for the resurrection. Now who would not willingly pass over this bridge that is so easy, whereby he goeth from all cares and sorrows, to all delight and pleasure, leaving all miseries behind him, and having all contentation and happiness before him.  
The gentiles taking it for granted, that either after death we should be happy, or not be at all, concluded that at least death would free us from all evil and misery, and thereupon did willingly embrace death, as a rich treasure. The Egyptians also builded gorgeous Sepulchres, but mean houses, because the one was to them but an Inn, the other, as they did think, an eternal habitation, which freed them from all misery. And Seneca again exclaims, that our whole life is a penance, which the Thracians confirmed by their practice, celebrating their children's birth with weeping and lamentation, but their death with great joy and mirth, as divers ancient Writers record; whereby insinuating, that our life is nothing but misery, and death the end of misery. But they have been all greatly mistaken therein, for it is the godly Christian only which enjoyeth these benefits by death, as namely the exemption and freedom from all cares, troubles and miseries. For which cause the death of the godly is called in the Scriptures by the names of Bed and Peace. 
Esay 57.2.  He shall enter into peace, they shall rest in their beds (saith the Prophet). It is called by the name of Rest, 
Reu. 14.13.  They shall rest from their labours (saith the Son of God.) And the Author to the Hebrews saith, 
Heb. 4.9.  There remaineth therefore a rest to the people of God.  
Again, the Scripture entitles death by the name of sleep, and speaketh of the dead, as of such as are asleep; and therefore the Prophet Daniel saith, 
Dan. 12.2.  Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting shame and contempt. And our Saviour Christ speaking of jairus daughter which was dead, seeing all the people weep and lament her, said unto them, Weep not, 
Luke 8.52.  she is not dead, but sleepeth. 
john 11.11.12.13. Act. 7.60.  And touching Lazarus death, our Saviour saith, Our friend Lazarus sleepeth. And touching Stephen's death, it is said, He fell asleep. For this cause our forefathers called the place allotted for the burial of the dead, Dormitorium, a bedchamber, wherein their body's rest, expecting the joyful resurrection. Homer calleth sleep fratrem mortis, the brother of death. Diogenes awaked out of a deep sleep by the Physician, and asked how he did, answered, Rectè, nam frater fratrem amplectitur, Well, (quoth he) for one brother embraceth another. The like is reported of Gorgias Leontinus: and the Poet saith, Sleep is the kinsman of death: Quid est somnus (saith one) nisi brevis mors, What is sleep but a short death? Et quid est mors nisi longus somnus, What is death but a long sleep?  
By beds, the Scripture understandeth the places, where the Lord bestoweth the bodies of his servants after their death, whether fire or water, or the paunches of wild beasts, or the chambers of the earth, sea, or air; and these are called beds, because they shall rest quietly in them, as in their beds, till the morning bell, or loud trumpet of the last great day, warning all flesh to rise, shall raise them. And therefore it is such an usual thing in the Scriptures, so soon as men die to say they fall asleep, because thereby is meant that they are laid in their beds of peace; and they are called beds of rest, to put difference between these beds of our night's sleep and those of our sleep in death: for here be our beds never so soft or well made, we often take no rest, by reason of some distemper in our bodies, or fancies in our head; but in these sleeping places, 
Psal. 4.8.  which are called beds of rest, we may lay us down (saith the Psalmist) and sleep in peace, because the Lord our life being our keeper, will make us dwell in safety.  
Indeed in it own nature, the grave is rather an house of perdition, than a bed of rest; but being altered to the jews in promise, to us in performance, by Christ's grave, who was buried in the earth, to change the nature of it, it is made to us a chamber of rest, and bed of down.  
These titles which are thus given unto death, is a sweet comfort to the children of God against the terrors of death, for the graves of the righteous, which by nature are the houses of destruction, and chambers of fear, are by Christ and the grave of Christ made unto them chambers of safety, and beds of rest. Christ by his burial hath consecrated and perfumed our graves, making them which were prisons to hell, gates to heaven. At night we take our chambers, and lie down in our beds, so when death comes (which is the end of life, as the night is of the day) we go to the chambers of the earth, and there lie down in our beds, till the day of refreshing (which is the day of rising) come, that cometh from the Lord.  
This is a confutation of that fancy, that hath so long deluded the simple world, which is, that dead bodies walk after their death, and appear unto men. For how can that be, when the bodies of God's children rest in their beds, so soon as the breath departeth, and the bodies of the wicked are in their prisons, till the day of assize. Whereof, if any make a question, let him open their graves, and see. And seeing the soul returneth not, after it hath left the body, how can the body walk that wanteth a soul, or the soul be seen, if it should walk, which hath no body? 
Phil. 1.23.  or if death be a losing of our souls from our bodies, how can there be any death, when soul and body are not parted, and when the man is not dead, but liveth.  
But this fancy came from Pythagoras, and is but a Philosopher's dream, told by him to the world, which was that the souls of men departed, did enter into the bodies of other men, good souls into good, and bad into bad men's bodies. The world than believed him; and since that time Satan, who can turn himself into all forms, did in the dark night of Popery (to deceive that ignorant age) change himself into the similitude of some person, that was lately, or had been long dead, and was believed by such a transformation to be the party, man or woman, that he resembled. So entered the error, that spirits did walk, and that dead bodies came out of their graves, and haunted sundry houses in the night, which were not the bodies of the dead, but the Devil in those bodies or shapes, as it is to be seen in samuel's counterfeit shape, raised by the Witch at Endor. 
1. Sam. 28.14.15.  And this error, as it deceived the blind world, and somewhat troubled the seeing, 
Mat. 14.26.  so is it still in the mouth and faith of credulous superstition at this day. But God having given eyes to us to see his truth, 
Act. 12.15.  and the light of judgement to discern it: let us not walk in so great darkness, as they that know not the truth, nor whither they go. But the especial drift of the holy Ghost in the holy Scripture, by entitling death by the names of bed, of peace, of rest, of sleep and such like (being all names of singular commodity and benefit) is for the singular comfort of all God's children, signifying unto them thereby, that they shall feel no bitterness in death, but rather joy, and rejoice in their deliverance, as if they were going to their beds, and their lives are not lost, but their body's sleep, as in a bed, most sweetly, until the resurrection.  
How sweet is peace to them which have been long troubled with wars and tedious contentions; how pleasant is the bed, rest and sleep, to them that have overwatched themselves. The labourer is glad when his task is done, the traveler rejoiceth when he cometh to the end of his journey, the Mariner is happy, when after a dangerous voyage he arriveth in his harbour. All men shun pain, and desire ease, abhor danger, and love security. It were madness then for a godly Christian to fear so advantageous a death, and to wish for continuance of such a wretched life.  
Tertullian hath a most excellent and elegant saying. That (saith he) is not to be feared, which sets us free from all that is to be feared, and that is death, which putteth an end to all fears and miseries. But the true Christian hath yet a far greater benefit by death, for it doth not only put an end to evils of pain, but also to the evils of faults, not only to the punishment for sin, but to sin itself. Now the evils of faults are far worse than the evils of pain; yea the least sin is more to be hated, abhorred and shunned, than the greatest punishment for sin. How comfortable then and welcome should death be unto us, that endeth not only our sorrows, but also our sins.  
As long as we live here, and bear about us these earthly and sinful tabernacles, we daily multiply our transgressions and rebellions against our gracious God, and sustain fiery conflicts and continual combats in our very bosoms. O bondage of all bondages, to be in bondage unto sin!  
The Gentile that apprehended vice only as a moral evil, could say that men being in bondage to their lusts, were more cruelly handled by them, than any slaves were by most cruel tyrants and monsters; how much more than should we that feel sin as a spiritual evil, and groan under the burden thereof, account that bondage more intolerable, and worse subjection, then can be to the most barbarous and cruel tyrant in the world, from whose tyranny he that should set us free, must needs be welcome. Which death, and only death can do. What great cause have we then with all willingness to embrace death, and be greatly comforted when it appproacheth?  
But death do●h yet much more for us, than all this; for it not only frees us from all evils, even sin, but puts us also into actual and peaceable possession of all good things, and bringeth us to that good place, where (if there were any place for any passion) we would be offended with Death for not bringing us thither long before. And though the body rot in the grave, or be eaten of worms, or devoured by beasts or swallowed up by fishes, or burnt to ashes, yet that will not be to us a matter of discomfort, not-onely because (as we have heard before) they are at rest and do sleep in peace in their beds till the last day, but also (if we do well consider the ground of all grace) as namely our union and conjunction with Christ our head) it is indeed a spiritual and yet most real conjunction and union. For we must not imagine that our souls alone are joined and united to the body or soul of Christ, but the whole parson of man both body and soul, is united and conjoined to whole Christ. For we are united wholly to whole Christ (who is not divided) even according to both natures, 
1. Cor. 1.13. 1. Cor. 3.21.  by which he is wholly our; but after this good order, as first to be united to the manhood, and then by the manhood unto the Godhead of Christ. And when we are once joined and united to whole Christ in this mortal life by the bond of the Spirit, we shall so abide and remain eternally joined and united unto him. And this conjunction and union being once truly made, can never afterward be dissolved.  
Hence it follows that although the body be severed from the soul by death, yet neither the soul nor body are severed or sundered from Christ, but the very body rotting in the grave, or howsoever else consumed, abide still joined and united unto Christ, and is then as truly a member of Christ, as it was before death. For look what was the condition of Christ in death, the same or the like is the condition of all his members. Now the condition of Christ was this; though his body and soul were severed and sundered for the time the one from the other, as far as heaven and the grave, yet neither of them were sundered from the Godhead of the Son, but both did in his Death subsist in his person. Even so though our bodies and souls be pulled in sunder by natural or violent death, yet neither of them, no not the body itself shallbe pulled or disjoined from Christ the head; but by the virtue of this conjunction and union shall the dead body (howsoever it be wasted and consumed) arise at the last day to eternal glory. For although the dead bodies of God's Saints are often mingled with the bodies of beasts, fowls, fishes or other creatures that devour them; yet as the Goldsmith by his art can fever metals, and extract one metal out of another: even so God can and will distinguish these dusts of his Saints at the last day of the glorious resurrection.  
In the winter season the trees remain without fruit or leaves, and being beaten with the wind and weather, they appear to the eye and view of all men, as if they were withered, and rotten dead trees; yet when the spring time comes, they become alive again, and (as before) do bring forth their buds, blossoms, leaves, and fruits; the reason is because the body, grain and arms of the tree, are all joined and fastened to the root, where all the sap and moisture lies in the winter time, and from thence by reason of this conjunction it is derived in the spring to all the parts of the tree.  
Even so the bodies of men have their winter also, and this i● in death, in which time they are turned into dust, and so remain for a time dead and rotten. Yet in the spring time, that is at the last day at the resurrection, by means of the mystical conjunction and union with Christ, his divine & quickening virtue shall stream and flow from thence to all the bodies of his elect and chosen members, and cause them to live again, and that to life eternal. For the bodies of Gods elect being the members of Christ, though they be never so much rotten, putrefied and consumed, yet are they still in God's favour, and in the covenant of grace, to which, because they have right, being dead, they shall not remain so for ever in their graves, but shall arise again at the last day unto glory. And by reason of this union and conjunction with Christ, we gain the prayers of the Saints yet living with us, the love of the Saints glorified before us, the ministry of Angels working for us, grace in earth, and glory in heaven. And in Christ, our gain is such, as that we shall have all losses recompensed, all wants supplied, all curses removed, all crosses sanctified, all graces increased, all hopes confirmed, all promises performed, all blessedness procured, Satan conquered, death destroyed, the grave sweetened, corruption abolished, sanctification perfected, and heaven opened for our happy entrance. And as for death itself, we are to consider, that it is chiefly sin that makes it so terrible unto us; for in itself, and by itself, it is the wages of sin, and the revenging scourge of the angry God, but unto those that believe in Christ, it is changed into a most sweet sleep. For although the regenerate, & those that believe in Christ, do as yet carry about the relics of sin in their flesh, from whence also the body is dead, that is to say, subject to death, 
Rom. 8.10.  for the sin that dwelleth in it, yet the spirit is life for righteousness, that is, because they are justified from sin by true faith in Christ, and resist the lusts of the flesh through the Spirit; therefore that sin which yet remaineth in the flesh, is not imputed unto them, but is covered with the shadow of the grace of God. Therefore by death the true and spiritual life of the soul doth not die in them, but doth rather begin; to which death is constrained to do (as it were) the office of a midwife. So that now we are delivered from sin, in Christ, that it cannot hurt us, nay it is converted to our own profit; and therefore death having her strength from sin, is not to be feared, sith sin, the sting of death, is overcome. What need we fear the snake that hath lost her sting, she can only hiss and make a noise, but cannot hurt; and therefore we see that many having taken out the sting, will carry the snake in their bosoms without any fear. Even so although we carry death about us in our mortal bodies, yea in our bosoms and bowels, yet sin which was her sting, being pulled out by the death of Christ, she can only hiss and make a stir, and ordinarily look black and grim, but can no ways annoy us.  
Which will be the more manifest, if we well weigh how Christ our head and Captain hath quelled and conquered this mighty Giant for us, whereby none that are Christ's members need stand in fear thereof. Death (saith the blessed Apostle) is swallowed up in victory, and Christ was dead, and now liveth, 
1. Cor. 15.54. Reu. 1.18.  and that for ever. And he hath the keys of hell and death, as he testifieth of himself in the book of the Revelation. Now he that hath the keys of a place, hath the command of that place. It is as much then as if it had been said, he had the command of death, and power to dispose of it at his pleasure. And will Christ then that hath such an enemy at his mercy, let him hurt and annoy his dear friends; nay his own members, and so in effect himself? No, Noah, he conquered death for us, not for himself, seeing death had no quarrel to him.  
By his unjust death then, he hath vanquished our just death, as Saint Augustine very excellently saith, Death could not be conquered, but by death, therefore Christ suffered death, that an unjust death might overcome a just death, and that he might deliver the guilty justly, by dying for them unjustly. Whereunto agreeth that speech, The unjust sinneth, and the just is punished; the guilty transgresseth, and the innocent is beaten; the wicked offendeth, and the godly is condemned; that which the evil deserveth, the good suffereth; that which the servant oweth, the master payeth; that which man committeth, God sustaineth. For although, because he was man, he could die, and did so, yet because he was just, he ought not to have died; and he that had no cause to die for himself, in reason and equity should not die for others unprofitably,; neither did he surely, but to the greatest purpose, that the Son of God dying for the sons of men, the sons of men might thereby be made the sons of God; yea that they of bad servants, might be made good sons. And this glorious mystery of our saviours Incarnation and Passion must needs bring forth glorious effects: this strange and unspeakable love of God, that his only Son should die for us, that the Lord should die for disobedient servants, the Creator for the creature, God for man, this strange love (I say) must needs be of strange operation, as it is, even to make of sinners just men, of slaves brethren, of captives fellow-heirs, and of banished persons Kings, and to make of death, as it were, no death, but a very easy passage to eternal life: for the death of Christ is the death of our death, sith he died that we might live; and how can it be, but that they should live, for whom life itself died?  
Surely Death by usurping upon the innocent, forfeited her right to the guilty, and while she devoured wrongfully, she herself was devoured. Yea in that Christ hath vanquished death, we may be truly said to vanquish it. 
Rom. 8.37. Ephes. 5.30.  For in this (saith the Apostle) we are more than conquerors through him that loved us, he being our head and we his members, and where the head is conqueror, the members cannot be captives.  
Let us then rejoice, that we have already seized on heaven in Christ, who hath carried our flesh thither in his own person, as an earnest penny and pledge of the whole sum that in time shallbe brought thither. We may then boldly say, that there is somewhat of ours above already, yea the best part of us, as namely, our head, from which the members cannot be far; yea we may assure ourselves, that we being members of such a head, yea body to it, we are in effect where our head is. For S. Augustine saith, This body cannot be beheaded, but if the head triumph for ever, the members also must needs triumph for ever.  
And that we have this benefit by Christ's ascension into heaven aforehand for us, Bernard excellently showeth. Be it (saith he) that only Christ is entered into heaven, yet I trow, whole Christ must enter; and if whole Christ, than the body as well as the head, yea every particular member of the body. For this head is not to be found in the kingdom of heaven without his members.  
In a word, the head being above water, the body can never be drowned, although it be never so much beaten and tossed in this world with waves and tempests. Oh, but life is sweet and death is fearful, how then may I be prepared against that hour, to undergo it in a Christian patience without earthly passions? I answer, this is indeed the infirmity of our flesh, and the property of our corrupt nature, that we are more desirous of this life fading, then of the life to come that is not flitting; and hence comes that fear and terror of death. 
john 10.28.  Death in itself, and out of Christ is (as we have heard) very dreadful, and we have reason to fear it, as it is an effect of sin. But we speak not of death considered out of Christ, or considered in itself, but of death altered by the death of Christ; for so it is no dreadful thing, but much to be desired: he is our Pastor, we need not fear to be taken out of his hands: our Advocate, 
1. john 2.1. 1. Tim. 2.5. john 8.12. Psal. 91.1. john 5.22.  therefore we need not dread damnation; our Mediator, therefore we need not fear the wrath of God, our light, we need not fear darkness, our shadow, we need not fear the heat of hell fire; our judge, we need not fear that sentence shall be denounced against us; our life, and therefore we need not fear death. Well may the brute beasts fear to die, whose end of life is their end of being: well may the Epicure fear and tremble at death, who with his life looketh to lose his felicity: well may the faithless and impenitent sinner fear and quake, whose death is the beginning of their damnation: well may the voluptuous worldling, (whose felicity consists wholly in the fruition of these transitory things) greatly fear death as that which depriveth him of his pomp and preferment, of his honours and high calling, robbeth him of his jewels and treasure, spoileth him of his pastimes and pleasures, exileth him from his friends and country, and utterly bereaveth him of all his expectations, solace and delight. Which jesus the son of Sirach noting, said, 
Eccles. 41.1  O death how bitter is thy remembrance to the man that liveth at rest in his possessions, unto the man that hath nothing to vex him, and that hath prosperity in all things, yea unto him that is yet able to receive meat? Yea it is for wicked and ungodly men to fear death exceedingly, because death in them, is not joined with a godly and well reformed life, they have not done that good for which they came into the world; and therefore it is for them to fear to die. They apprehend death as a strong enemy, finding in it (through their continual wickedness and infidelity) no likelihood of salvation, no sign of peace; and therefore it is for them to fear to be dissolved, and to think death to be no other change then a plague, death to them is a beginning of eternal death, and no pathway to Christ, but a portall-doore to destruction, and therefore they may justly fear death.  
But seeing the Lord hath vouchsafed you a penitent and believing heart, go on boldly, 
Psal. 116 9:  and receive your portion in the land of the living, and although the assault of death be very violent, bitter and strong to the trial of your faith, yet call to mind that our Saviour Christ hath overcome death and hell, (as we have heard) he hath broken the strength of this battle, confounded the Captain of this host, and set up the songs of triumph to all true believers, that they may have the fullness of joy.  
So now it remaineth that you do as one that hath his house on fire, burning all in a flame, that it is unpossible to be quenched, who will throw out from thence and fetch his treasures and jewels, that so he may with them build another house; even so must you do: Let your own ruinous house burn, let it perish, seeing it may not be otherwise. Only think and bestir yourself how you may save your treasure and jewels, I mean your soul, and that is by a true and lively faith in jesus Christ; that so at the resurrection of the just you may come unto a new house that cannot fade nor perish, but remain immortal for ever. Only let us be faithful and courageous, for so hath our Captain jesus Christ been, who already is proved the Conqueror, and if we faint not, nor turn back, he will also make us conquerors. Therefore let not the violence and multitude of torments affright us, we have but one life, and we can lose but one; and we shall find eternal life and blessedness by losing it.  

1. Sam. 17.49. judg. 16.30. 1. Sam. 4.18. 2 Kings 9.33. 2. Kings 4.19,20. judg. 9.53. Acts 7.59. Luke 16.22.  Goliath that mighty Giant was as much hurt by David's little stone, as Sampson by the weight of a whole house. Ely had as much hurt by falling backward, as jezabel by falling down out of a high window. The Shunamites son had as much harm by the headache, as Abimelech by a piece of a millstone cast upon his head. And they that stoned Stephen to death, took no more from him then an ordinary sickness did from Lazarus, and doth daily from us all. One death is no more death than another, and as well the easiest as the hardest take our life from us. And therefore the four leprous men said one to another, 
2. Kings 7.3,4.  Why sit we here till we die; If we say we will enter into the City, the famine is there, and we shall die; and if we sit still here, we die also. Now therefore let us fall into the host of the Syrians, if they save us alive we shall live, and if they kill us, we shall but die.  
And indeed our torments (how great and grievous soever) cannot be so great and so grievous, as those which the Martyrs and Saints of God in former ages have sustained and suffered.  
Of the Fathers in the old Testament, the Author to the Hebrews saith, That some were racked and tortured, 
Heb. 11.35.36.37.38.  others had trial of cruel mockings, and scourge, of bonds and imprisonments, etc. of whom the world was not worthy, etc. And of the Saints and Martyrs of God in the Primitive Church in the ten persecutions, they were thrust out of their houses, spoiled of their patrimony, loaded with irons, locked up fast in prisons and dungeons, burned with fire, beheaded, hanged, and pressed to death, roasted on spits, broiled on gridirons, boiled in hot oil and scalding lead, thrown down from high and steep mountains upon sharp stakes, torn with wild horses, rend in sunder with the violence of bowed trees, condemned to toil in the metal mines, thrust thorough with spears, brained, racked, pricked with pen-knives, their eyes bored out, their tongues cut out, their bowels ripped out of their bellies, their bodies dismembered with variety of punishments, some whipped to death, others famished to death, some stabbed in with forks of iron, some drowned in sacks, some their skins plucked off alive, some killed with cold, and left naked to the open shame of the world. Cities lay full of dead men's bodies, and the blood ran streaming in the streets, their torments were so great, that the lookers on were amazed, and they were so mangled that the inward veins and arteries appeared, and the very entrails of their bodies seen; they were set upon sharp shells taken out of the sea; and made to go upon sharp nails and thorns, and rolled up and down in vessels full of sharp nails, plates of iron were laid red-hot to their armpits, they were torn and pulled in pieces, strangled in prisons, gnawn with the teeth of cruel savage beasts, tossed upon bulls horns, their bodies were laid in heaps, and dogs left to keep them that none might come to bury them, they were put into bears skins, and baited by dogs, and yet were not dismayed at any kind of torment or cruelty; the tormented were more strong than the Tormentors, and their beaten and torn members overcame the beating scourges, and tearing hooks, the tormentors were weary with tormenting, and being overcome, were feign themselves to give over.  
And in truth, what is it that we suffer, being compared with their sufferings? 
Heb. 12.4.  even nothing in a manner: Ye have not (saith the Author to the Hebrews) yet resisted unto blood. And why then should we fear death in the least degree, seeing all those holy Martyrs and Saints of God feared it not at the highest degree? 
1. Cor. 6.3.  Nay, why should we fear men, that are ourselves feared of the Angels? for we shall judge the very Angels. 
Luk. 9.1.  We were feared of the devils, for over them God giveth us authority; yea that are feared of the whole world; 
1. Cor. 6.2.  for we shall judge the world.  
Let us therefore with our whole might arm ourselves for this combat of death. The persecutors, when they wound us most, are deepliest wounded themselves, and when they think most of all to be conquerors, then are they most conquered. Ignatius going to his martyrdom, was so strongly ravished with the joys of heaven, that he burst out into these words: Nay, come fire, come beasts, come breaking of all my bones, rackings of my body, come all the torments of the devil together upon me, come what can come in the whole earth or in hell, so that I may enjoy jesus Christ in the end.  
One seeing a martyr so merry and jocund in going to his death, 
Luk. 22.44.  did ask him why he was so merry at his death, seeing Christ himself sweat water and blood before his Passion? Christ (said the martyr) sustained in his body all the sorrows and conflicts, with hell and death due unto us for our sins, by whose sorrows and sufferings (saith he) we are delivered from all the sorrows and fears of hell, death and damnation. For so plenteous was the passion and redemption of Christ, as, that faint and cold sweat that is upon us in the agony of our death, the same he hath sanctified by the warm and bloody sweat of his agony, and making the grave a quiet withdrawing chamber for our bodies, and death which before was so terrible to body & soul, is now by his means become the very door and entrance into the kingdom of glory. And hereof Blessed Hillary, who from the fourteenth year of his age served the Lord in singleness of heart, and in sincerity of life to his lives end, spoke these words upon his deathbed. Go forth my soul go forth, why art thou afraid? Thou hast served Christ these seventy years, and art thou now afraid to departed? Bishop Ridley the night before he did suffer, at his last supper, invited his hostess & the rest at the table with him, to his marriage, for, said he, tomorrow I must be married, showing thereby how joyful he was to die, and how little he feared, seeing that he well knew he was to go to Christ his Saviour.  
So by these examples we see what great troubles the Saints, and servants, and martyrs of God endured, and how joyful they were as at a royal feast, in all those troubles and sufferings of Christ, that they might enter upon that comfortable death of the righteous. They were so far from fearing death, as worldlings fear it, that they ran gladly unto it, in hope of the Resurrection, and rejoiced in the welcome day of death, as in a day of the greatest good that could befall them. Why then should we fear death at all, to whom many things happen far more bitter and heavy than death itself, and yet nothing so bitter and heavy, as happened to these Martyrs and Saints of God.  
Therefore when thou comest to die, set before thine eyes Christ thy Saviour, in the midst of all his torments upon the Cross, his body whipped, head thorned, face spitted upon, his cheeks buffeted, his sides gored, his blood spilled, his heart pierced, and his soul tormented, replenished on the cross with a threefold plenitude, as true God, true man, God and man, gloria, gratia, poena, full of glory and all magnificence, because true God, full of grace and mercy, because God and man, and full of pain and misery, because perfect man, a pain continuing long, various in afflicting, and bitter in suffering. One saith he continued in his torments twenty hours at the least; others say, he was so long in pain on the cross, as Adam was in Paradise with pleasure: for it was convenient that at what time the door of life was shut against the sinner, in the same moment the gate of Paradise should be open to the penitent, and at what hour the first Adam brought death into the world by sin, in the same the second Adam should destroy death in the world by the Cross. Others report that Christ slept not for fifteen nights before his Passion in remembrance of the pain; yea from the first hour of his birth to the last minute of his death, he did carry the cross of our redemption. In the beholding of which spectacle to thy endless joy and comfort, thou shalt see Paradise in the midst of hell, God the Father reconciled unto thee, God the Son and thy Saviour reaching forth his hand toward thee, for to secure thee, and to receive thy soul unto himself, and God the holy Ghost ready to embrace thee, and thou shalt see the Cross of Christ, 
Gen. 28.12.  as jacobs' Ladder set upon the earth, and the top of it reaching heaven, and the Angels of God ascending and descending on it, to carry and advance thy soul to eternal life and glory.  
Then seeing we are thus graced by God both in our life and at our death, be not thou afraid to die. And sure it is the will of God, 
Matth. 20.22.  that you should drink of the cup that he hath filled for you, and therefore pray that you may sup it up with patience, and receive great comfort thereby.  
Again, there be three things that make death tolerable to every godly Christian. The first is the necessity of dying; the second, the facility of dying; the third, the felicity of dying. For the first, that which cannot be avoided by any power, must be endured with all patience. 
Eccles. 8.8.  There is no man (saith the Preacher) hath power over the spirit to retain it, neither hath he power in the day of death. The first age had it, and therein may plead antiquity; the second age felt it, and may plead, continuance; the last, age hath it, and may plead property in all flesh, till sin and time shall be no more. Call it then no new thing that is so ancient, nor a strange thing that is so usual; neither call it an evil properly thine, which is so common to all the world. Wilt thou fear that to be done, which is always in doing, I mean thy dying; and dost thou fear to die in thy last day, when by little and little thou diest every day? Oh, well said the Apostle Saint Paul, 
1. Cor. 15.31.  I protest by our rejoicing, which I have in Christ jesus our Lord I die daily. Then I may well say ye are always dying, and death is still in doing. Remember my judgement (saith jesus the son of Syrach) for thine also shall be so; yesterday for me, 
Eccles. 38.22.  and to day for thee. Solomon saith, All things have here their time, you to day, and I to morrow, and so the end of Adam's line is soon run out. Death is the Empress and Lady of all the world, it seizeth upon all flesh without surrender of any, till the day of restoration, no place, no presence, no time can back it; there is no privilege against the grave, 
Eccles. 41.4.  there is no inquisition in the grave, there is no pity to be showed by the grave, there is no pleading with the grave: For there is no work (saith the Preacher) nor devise, nor knowledge, 
Eccles. 9.10.  nor wisdom in the grave, whither thou goest. And therefore antiquity never made altar to Death, or devotion to the grave, because it was implacable, ever found to be cruel, and never felt to be kind.  
And here from the necessity of dying, we come to the facility of dying, which maketh it less fearful, and more tolerable, for that the sense of death is of no continuance, it is buried in its own birth, it vanisheth in its own thought, and the pain is no sooner begun, but is presently ended. Though the flesh be weak and frail, yet the spirit is strong to encounter the cruelty of Death, and to make it rather a kind kiss, 
1. Cor. 4.16.  than a cruel cross. We faint not (saith the Apostle) for though the outward man perish, yet the inward man is renewed day by day. Our Saviour Christ said at his death and last farewell, 
john 17.1.  Father the hour is come, glorify thy Son, that thy Son also may glorify thee. Is there glory in death, and is death but an hour? It is of no long abode, that abideth but an hour; and little do I doubt, but that in that hour the soul is more ravished with the sight of God, than the body is tormented with the sense of death. Nay I am further persuaded that in the hour of my death, the passion of mortality is so beaten back with impression of eternity, that the flesh feeleth nothing, but what the soul offereth, and that is God, from whom it came, and whither it would (as Saint Augustine saith) with as great hast as happiness. And therefore, whether you please to define or divine of death, what it is, if it be rightly broken into parts and passages, the elect of God shall find it a very easy passage, even as it were but a going out of prison, a shaking off of our gives, an end of banishment, a breaking off our bands, a destruction of toil, an arriving at the haven, a journey finished, the casting off an heavy burden, the alighting from a mad and furious horse, the going out of a tottering and ruinous house, the end of all griefs, the escape of all dangers, the destroyer of all evils, Natures due, Country's joy, and heavens bliss. And from hence do flow those sweet appellations, by which the holy Ghost, which is the Spirit of truth, doth describe the death of the godly, in saying that they are gathered or congregated to their people, that is, to the company of the blessed and triumphing Church in heaven: to come to those which have deceased before them in the true faith, or rather have gone thither before them. So that the holy Ghost useth a most sweet Periphrasis of death; as speaking of the death of Abraham, 
Gen. 25.8.  Then Abraham gave up the ghost, and died in a good old age, 
Gen. 35.29. Gen. 49 33. Numb. 20.24. Num. 27.13.  an old man and full of years, and was gathered to his people. And of the death of Isaac, And Isaac gave up the ghost, and died, and was gathered unto his people: and so likewise of jacob, of Moses, of Aaron, etc.  
It is but the taking of a journey, which we think to be death, it is not an end, but a passage, it is not so much an emigration, as a transmigration from worse things to better, a taking away of the soul, and a most blessed conveying of it from one place to another, not an abolishing; for the soul is taken from hence, and transposed into a place of eternal rest; it is a passage and ascension to the true life, it is an outgoing, because by it the godly pass out of the slavery of sin, to true liberty, even as heretofore the Israelites out of the bondage of Egypt into the promised land. And as S. Peter terms it, it is a laying down of the tabernacle, 
2. Pet. 1.14. 2. Cor. 5.4.  for so he styles our bodies. And as S. Paul terms it, it is an unclothing or putting off of it, and a removing out of the body from a most filthy lodging to a most glorious dwelling. They are said to be loosed from a port or from a prison, and to come to Christ, 
Phil. 1.23.  seeing they are led out of the Inn of this present life to the heavenly Country, and out of the dregs of wicked men to the most blessed society of Christ and his Saints in heaven. They are loosed by death out of the bonds of the body: for even as cattle, when they have discharged the labour of the whole day, at last about the evening are set free: and as they which are bound in prison are loosed from their fetters, so the godly are led forth by death from the yoke of their labours and sorrows of this life, and out of the filthy prison of sin, and by a wonderful and most sweet translation are carried to a better life.  
Out of all which it clearly appeareth, 
Phil. 1.21.  how truly the Apostle hath called the death of the godly advantage, seeing it is advantage to have escaped the increase of sin, advantage by avoiding worse things to pass to better, from labour and danger to perfect rest and security, and which is all in all to eternal blessedness. All which appellations of death, do teach us to be so far from being afraid of it, that we ought willingly to welcome it, as the easy and joyful messenger of our happy deliverance, and not sing loath to departed, as all worldlings do, who tremble at the very name of it.  
And thus I pass from the facility of dying, to the felicity of dying, of which I may say as Samson did of his riddle, Out of the eater came meat, 
judges 14.14.  and out of the strong came sweetness. Now the meat that cometh out of this eater, and sweetness that proceedeth forth of this strong one, is a cessation of all evil, and an endowment of all good, and by this door we have an easy and ready passage to all blessedness and happiness, where God, and with him, all good is. Man that is borne of a woman (saith job) hath but a short time to live, 
job 14.1.  and is full of misery. O sweet death, that turneth time into eternity, and misery into mercy: so graciously hath our Saviour done for us, making medicines of maladies, cures of wounds, and salves of sores, and to his children producing health out of sickness, light out of darkness, and life out of death. 
Psal. 27.13.  This made David to dance in the midst of all his affliction and calamity, when he said, I should verily have fainted, unless I had believed to see the goodness of the Lord in the land of the living. This hath supported the souls of God's Saints in the seas of their sorrows, when they thought upon the day of their dissolution, wherein they should be made glorious by their deliverance.  
For as our Saviour Christ took his flight from the heaven to the Virgin's womb, from her womb to the world, from the world to the cross, from the cross to the grave, from the grave unto heaven again: Even so from the womb we must follow his steps, and tread the same path that he hath traced out for us. 
john 14.6.  I am the way (saith our Saviour) the truth and the life. He is the way without wandering, the truth without shadowing, the life without ending; he is the way in our peregrination, truth in deliberation, life in remuneration: the way whereby our paths are directed, the truth whereby our errors are corrected, and the life whereby our frail mortality is eternised. Therefore you may not look to leap out of your mother's warm womb, into your father's hot joy: 
Matt. 10.24.25.  For the disciple) saith our Saviour) is not above his master, nor the servant above his Lord: you must for a while endure death, that you may be dignified, I had almost said, deified; and surely you shall be near it. 
john 1.13.  For we are borne of God (saith the Evangelist) and we shall be fashioned like unto the glorious body of Christ: for he shall change our vile body, 
Phil. 3.21.  that it may be fashioned like unto his glorious body: and we shall follow the Lamb (saith the holy Ghost) 
Revel. 14.4.  whithersoever he goeth.  
And now tell me in am of all I have said, if death doth thus divide us from all evil, and bring us into all good? if death be like unto the gathering host of Dan, 
Numbers 2.31 Numb. 10.25. joshua 6.9.  that cometh last to gather up the lost and forlorn hope of this world, that they may be found in a better? whether is it better to live in sorrow or to die in solace?  
Let Agamades and Trophonius assoil the doubt, of whom it is written by Plato in his Axiaco, that after they had builded the temple of Apollo-Delphick: they begged of God that he would grant to them that which would be most beneficial for them; who after this suit made went to bed, and there took their last sleep, being both found dead the day after; in token that the day of death is better than the day of life, this being the entrance into all misery, and that the end of all misery, yea our dissolution is nothing else, but aeterni natalis, the birth day of eternity, as Seneca calls it more truly than he was aware: For this dissolution gives to our souls an entrance and admission into the most blessed society of eternal glory with God himself: for what other thing is death to the faithful, but the funeral of their vices, and the resurrection of their virtues. Christians therefore (one would think) need not as pagans, consolations against death, but death should serve them as a consolation against all misery.  
But you will here object and say, me thinks I am called back too timely out of this life, 
Psal. 102.24:  God snatcheth me a way in the midst of my days. I might yet live longer, for I am young and in my blood. I fear therefore lest this be a sign of the wrath of God, 
Psal. 55.23.  seeing it is written, Bloody and deceitful men shall not live out half their days. I answer there is no time now to consult with flesh and blood, but readily to obey the heavenly call: And for your few years, Seneca saith well, He that dieth when he is young, is like him that hath lost a die, wherewith he might rather have lost then won; more years might have ensnared you with more sins, and have hardened you in your impenitency, to the hazard of your life in this world, and your soul in another. And for the flower of your youth, if you compare it with eternity, whether now you are going, and aught to long after it, indeed all are equally young and equally old. For the most extended age of a man in this world is but as a point or minute, and the most contracted can be no less. And jesus the son of Sirach saith, 
Eccl. 41.13.  A good life hath but few days, nothing is too timely with God, which is ripe. Long life truly is the gift of God, and the hoary head a crown of glory (saith the Wiseman) if it be found in the way of righteousness. 
Pro. 16.31.  Yet short life is not always a token of the wrath of God, seeing God sometime commands the godly also, and those that are beloved of him to departed timely out of the house of this world, that being freed from the danger of sinning, they may be settled in the security of not sinning, neither be constrained to have experience of public calamities, more grievous oftentimes then death itself.  
An immature and untimely death, for a man to be taken away before he be come to the full period of his life, that by the course of nature, and in the eye of reason he might have attained unto, is a thing that may betide good men, and not be a curse to them. 
Esay 57.1.  The righteous man perisheth, and no man layeth it to his heart, saith the Prophet, the merciful man is taken away, (namely, untimely.) For if they died in a full age, it were not blameworthy for a man not to consider it in his heart. jacob knew this full well, that untimely death belongeth to God's children, for when josephes' particoloured coat was brought to him all bloody, it is said that he knew it, 
Gen. 37.33.  It is my sons coat (saith he) some evil beast hath devoured him, joseph is without doubt rend in pieces. So Abiah, 
Gen. 44.28.  the son of jeroboam, falling sick, jeroboam sending his wife to the Prophet Abiiah with presents, 
1. Kings 14.1.2.3.6.12.13.17.18.  to tell her what should become of the child; when she was come, the Prophet told her, that he was sent to her with heavy tidings. Arise thou therefore (saith he) get thee to thine own house, and when thy feet enter into the City, the child shall die, and all Israel shall mourn for him; & bury him; for he only of jeroboam shall come to the grave, because in him there is found some good thing toward the Lord God of Israel, in the house of jeroboam.  
Now this truth is confirmed unto us by two arguments, the one drawn from the malice of the wicked against the godly, the other from the mercy of God to the godly.  
For the first, the wicked through their malice seek by all means to cut off the godly, because their wickedness and sinful life is reproved by their godly conversation, neither can they follow their sins so freely as they would, nor quietly without detection or check. The Apostle saith, Cain, 
1. john 3.12.  that wicked one, cut off and slew his brother Abel; and wherefore slew he him? because his own works were evil, 
Gen. 37.2.  and his brothers good. The patriarchs sold joseph their brother, and sent him out of the house of his Father, because he was a means that they were checked for their evil sayings. And this is that we have in the book of Wisdom. Therefore the ungodly men say, let us lie in wait for the righteous, 
Wisd. 2.12.14.15.16.18.19.20  because he is not for our turn, but is clean contrary to our doings, he upbraideth us with our offending the law, and objecteth to our infamy in the transgression of our education. He was made to reprove our thoughts. It grieveth us also to look upon him: for his life is not like other men's: his ways are of another fashion. He counteth us as bastards, and he withdraweth himself from our ways as from filthiness: he commendeth greatly the latter end of the just, and boasteth that God is his Father. For if the righteous man be the son of God, he will help him and deliver him from the hands of his enemies. Let us examine him with rebukes and torments, that we may know his meekness, and prove his patience. Let us condemn him unto a shameful death: for he shall be preserved as he himself saith.  

Gen. 19.16,17.  For the second, because in the goodness of God wherewith he affecteth his children, he taketh them from the evil of the plagues to come, as Lot out of Sodom, and as good king josiah: 
2. Kings 22.20.  Therefore I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace, and thy eyes shall not see all the evil, which I will bring upon this place.  

Esay 57.1.  The righteous man perisheth (saith the Prophet as we heard before) and no man layeth it to heart, and merciful men are taken away, and none consider that the righteous is taken away from the evil to come. And though he saith he perisheth, he meaneth not simply that they were perished, but as Chrysostome saith of one, He sleepeth, he is not dead; he resteth, he is not perished. For the Prophet speaketh according to the opinion of the wicked, who were fixed in the world, and therein had their felicity, and so judged them to be perished, who were taken out of the world somewhat untimely and unseasonably, as it seemed to their sense and judgement. But all this is in God's mercy, from the evils to come.  

Wisd. 4.7,8,9,10,11,12,13,14,15,16.  To this purpose Wisdom saith, Though the righteous be prevented by death, yet shall he be in rest. For honourable age is not that which standeth in length of time, nor that is measured by number of years, but wisdom is the grey hair unto men, and unspotted life is old age. He pleased God, and was beloved of him, so that living amongst sinners, he was translated; yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul. For the bewitching of naughtiness doth obscure things that are honest, and the wandering of concupiscence doth undermine the simple mind. He being made perfect in a short time fulfilled a long time, for his soul pleased the Lord, and therefore hasted he to take him away from amongst the wicked. This the people saw, and understood it not, neither laid they up this in their minds, that his grace and mercy is with his Saints, and that he hath respect unto his chosen. Thus the righteous that are dead shall condemn the ungodly that are living, and youth that is soon perfected, the many years and old age of the unrighteous.  
Plotinus the Philosopher (as S. Augustine hath it) saw in part this very thing, that men are bodily mortal, and thought it an appurtenance to the mercy of God the Father, lest they should always be tied to the misery of this life. It is no less mercy to be taken sooner away, that they may see and suffer less misery, which the length of their days would effect. Therefore the godly man dies well, whether he die in a good age, or in the first flower of his youth. By how much the more timely the heavenly General doth call thee back out of the station of this life, by so much the sooner doth he place thee in a place of rest, peace and victory. Again, it may be you will object and say, I am loath and unwilling to die, because than I must leave my loving wife, my dear children and kinsfolks. I answer, howsoever we be left and forsaken, or rather sequestered and separated from our wives, children, kinsfolks and friends by death, yet are we not forsaken of God, nor of his Son jesus Christ. But take heed that thou be not so careful for the bodily safety of wife, children, kinsfolks and friends, that in the mean time thou neglect the care of thy soul. Behold, he calls thee by death, take heed thou do not so love thy wife and children, that therefore thou refuse to follow God calling thee with a ready heart. The love of thy heavenly Father must be preferred before the love of children: the love of our bridegroom Christ jesus before the love of thy wife, the benefit must not be more loved than the benefactor. And we must consider that we, our wives, children, kinsfolks and friends are all as it were travelers, going forth of this world, in a manner, we take our voyage together; if we go a little before, 
2. Gen. 24. Mat. 19.5.  they shall follow shortly after. Wherefore as at the beginning of our marriage and acquaintance, God did appoint that we should leave father and mother, and cleave to our wives, even so now in this case, it ought not to grieve us to leave them when God will have it so, and to return unto him, who is better unto us, than father, mother, wife, children, friends or any thing else: yea he is worth ten thousand of them, 
2. Sam. 18.3. 1. Cor. 15.28.  as the people said of David; yea he than shallbe all in all to us. Therefore let the godly ones fetch comfort from hence, that though by death they leave the world, wife, children, and friends and kinsfolks, yet they shall be gathered to their fathers, kinsfolks and friends.  
I read of Socrates being but an heathen man, that when Crito persuaded him, that if he would not regard his life for his own sake, yet for his wife, children, kinsfolks and friends sake, which depended on him: he answered, God will care for my wife and children, who first gave them unto me, and for my kinsfolks and friends, I shall find the like unto them, and far better in the life to come, neither shall I long want your company, for you also are going thither, and shall shortly be in the same place: and they are not lost but sent before us, 
Esay 26.19.  neither are they dead, but fallen asleep, hereafter they shall awake, saith S. Cyprian, and they shall rise again, and we shall see one another, and rejoice and sing.  
Again, another objection: Oh, but my debt is great, if I die now, how can I be comforted at my death, for after my death my creditors will come and seize on all that I have, so cruel are they, and merciless, and so shall my poor wife and children be undone for ever: and therefore I would to God I might live to be out of debt, and to leave my wife and children free, though I left them little or nothing besides. Alas, how shall I do, nay how shall they do? This is it that tormenteth my heart, when I think of it: these careful thoughts go to bed with me, lodge all night with me, and rise with me, and lieth all day in my bosom; these things considered, what comfort can I have in death, dying in such a case?  
Answ. Still be patiented I pray you, and drink often of the Lords Fountain some sweet water to refresh you in this case. I know this you speak of is a very great grief, and biteth the heart, and that even this maketh many a man and woman more loath to die, than otherwise they would be, and because divers men have divers means to rid their debts by, some by leases & livings in revertions, some by discharging every year a portion by such helps as already they enjoy, every man wisheth as his case is, some to live till those leases and revertions come to them and theirs, till they may by such yearly parcels acquit the whole, and so forth, every one wisheth life, trembling and shaking to think on death till these things be so. To all which minds thus grieved and pinched, I say this, you cannot commit your wife and children into the hands of a more faithful guardian and overseer, than God is; for he will take them into his charge and protection. And therefore hearken and give ear, what the Spirit of comfort speaketh, with great comfort in the first Epistle of Saint Peter. 
1. Pet. 5.6.7.  Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time, cast all your care upon him, for he careth for you. As if he should say, I know your woe and careful thoughts, be not discouraged, nor faint in fear under the Cross; you have care in your heart, cast it upon me, and I will discharge it; what you cannot, I can, and of my will be assured, I do care for you. O my God, what sayeth thou? Dost thou care for me? and shall I remove it from myself to thy Majesty, and lay it all upon thee? So indeed thou speakest; mine eyes see, and mine ears hear. Why, then will I indeed both believe and do (most dear Father) here grovelling in the dust before thee, humble my soul, and bless and praise thee for easing me of so grievous a burden; my care be hereafter (my sweet God) cast wholly upon thee, and as thou hast spoken, so do for me and mine, I hunbly beseech thee, for jesus Christ his sake.  
Consider the Ravens (saith our Saviour Christ) 
Luk. 12.24.27.28.29.  how they neither sow nor reap, which have neither storehouse nor barn, and yet God feedeth them. 
Psal. 147.9.  He gives to the beast his food (saith the Psalmist) and to the young Ravens which cry. 
Psal. 104.27.  These wait all upon thee, that thou mayest give them their meat in due season. How much more (saith our Saviour) are ye better than beasts or fowls? 
Math. 6.26.  Consider also (saith our Saviour) of the lilies of the field, how they grow, they neither labour nor spin, and yet Solomon himself, in all his royalty, was not clothed like one of these, etc. What concludeth then our Saviour there? Surely even this, your heavenly Father knoweth, that you have need of all these things. As if he should say, let this stay and strengthen you, and satisfy and content you evermore, that God, yea God your heavenly Father knoweth your case what you and yours from time to time and ever are in need of. O strange and strong comfort drawn from God's mercy, love and knowledge, how overwhelmeth it all, that ever fearful and distrustful man can object? 
Gen. 32.10.  I am unworthy, it is true (for so we must acknowledge with the Patriarch jacob) that we are not worthy of the least of all God's mercies. My debts be great, be it so that they are ten thousand talents; the Creditors are very cruel and merciless, yea so cruel as that merciless Creditor, which our Saviour Christ speaketh of in the Gospel, 
Mat. 18.28,29,30. Psal. 88.18.  myself void of friends, and the like. Be it so that all thy lovers, friends and acquaintance are put far from thee; as the Prophet David complaineth in the Psalm; yea let all thy brethren hate thee, as joseph was of his brethren; 
Prou. 19.7.  let all thy friends go far from thee, and be wanting unto thee; as it is in the Proverbs, or whatsoever else it be, put it all off with this (saith our blessed Saviour) that your heavenly Father knoweth the same, and despair you of help, when he faileth to know, and not before, I charge you, but take it at my hands as a sequel sure; he knoweth, and therefore he will provide in fit time for all things; and his care shall do, what yours never can, 
Psal. 10.14. Psal. 68.5  both for you and yours, if you commit it unto him. It is God which calls himself the Father of Orphans, and defender of the Widows; commmend them therefore to his patronage and defence. Ever in such griefs as these are, we should remember the promise of the Lord, which he made to Abraham and to his seed. 
Gen. 17.7.  And I will establish my covenant between thee and me, and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.  
All souls are mine (saith the Lord) both the soul of the father and of the son are mine. God which is thy God, 
Ezech. 18.4.  will also be the God of thy seed; thy children are not only thine, but also Gods, yea more Gods than thine; therefore doubt not of the fatherly care of God towards them. The Prophet of the Lord doth testify that he hath been young, and also old, yet never did he see the righteous forsaken, 
Psal. 37.25.  or his seed to beg their bread; not meaning that it was impossible that the child of a righteous man should go a begging, but that it is a thing very rare, and that he was now fourscore years old, yet did he in all his life never see it; and so have many men lived till they have been of great years, and yet seldom, or not at all, have they seen any such thing come to pass. And again he saith, 
Psal. 112.2.  The seed of the righteous shall be mighty upon earth, the generation of the upright shall be blessed. God hath promised to thy children the heavenly treasures, he will not suffer them to perish for hunger, he hath given them life, and will not deny them maintenance for life: he hath given them a body, which he hath wonderfully framed, he will also kindly sustain he will never forsake his own, nor give over to nourish them whom he hath created, and hitherto by ourselves through his blessing provided for. Therefore fear not at Death, for if he take you away, he will give some other good means to perform his promise by. He is your God and their God after you, and will not fail them, for he hath said it, I will never leave thee, 
Heb. 13.5.  nor forsake thee.  
In the very matter we speak of, see the experience by a most memorable example, and be comforted with it. The husband died being one of the sons of the Prophets, 
2. Kings 4.11.  and a man that feared God, he died much in debt, not by reason of any prodigality or unthriftiness (as many do) but by the hand of God, and he left his poor wife and children to the cruelty of the cruel Creditor, who came in fierce manner to take away the children from their mother, to answer the debt by bondage. This was a heavy cross to a man fearing God, to live in debt and die in debt, especially debt being so dangerous to his poor wife & children: yet this it was, that we may not be discouraged ourselves, or be over heady to censure too far, 
1. Sam. 2.7.  if the like befall any one of us. For the Lord doth make poor, and the Lord maketh rich; he bringeth low, and lifteth up. 
Prou. 27.24.  And as the Wiseman saith, Riches are not for ever. Happily this man wished that he might live till he had paid his debt, as you do, and with condition of God's good liking; 
1. Tim. 5.8.  it was but well, if he did so. For a man is tied and bound to provide for his own family. But it so pleased not God, for he died and left the debt unpaid, and his Creditors will be answered with the bodies of his poor crying children, which he left with a very sorrowful and heavy mother behind him; how now shall this woeful widow and fatherless children do? Now see if God fail to provide for that thing, he saw this poor widow had need of, to relieve herself and her children? He directeth his Prophet to bid her borrow vessels of her neighbours, and himself by his powerful mercy, and merciful power, so increased and multiplied that little oil, which she had in a cruse, that it paid her Creditors, and yielded her further maintenance for her and hers, to her unspeakable joy and comfort; you know the story. Thus then behold and think of it, and write this in the palms of your hands that you never forget it, 
Deut. 11.12. Abac. 2.2.  And writ it upon the door-posts of thine house, and upon thy gates; yea writ it, and make it plain upon tables, that he may run that readeth it. God is not the God of this man alone, or of his wife and children, which he left behind him, but he is your God and our God yea, 
john 20.17.  he is a God most merciful to all those that do wholly rely and depend upon him.  
If you may live to free things yourself, it is to be wished, and you may with condition ask it, if it may stand with the good will and pleasure of God; but if it please God to have it otherwise, then grieve not to departed, lest you appear to tie God to your providence, life and means, when you see by this example what he can do when you are gone; and not what he can do, but what he will do, 
jam. 1.6.  if you waver not but believe. God was to this Widow in stead of her husband, and far better, so shall he be to your wife. God was to these children in stead of their father, and better far, so shall he be to yours. God was the Executor and paid this debt, and the overseer that all was well, friends were not wanting to mother or children, but God was a friend in the greatest need, that most fully, mercifully, and bountifully performed all, and suffered not the care of his deceased servant to be uncared for, nor uncomforted.  
Wherefore, let it not grieve thee to die, but thereby receive comfort, if God will have it so, leave all to him, and remember his promises, together with this practice, committing your wife and children to God, and he will protect and provide for them. Therefore what is unpaid by thee, he will pay as shall be best, and effect what you cannot think of, to give testimony of his mercy to you and yours. So God is not tied to your leases and livings, when they shall descend unto you, if he please he will use them, if not, he can well want them, and yet pay all, 
1. Sam. 2.8.  and set up the poor fatherless child even with the rulers of the people, as he hath done in all ages.  
The end of the fift Division.   

THE sixth DIVISION, THE COMFORT AGAINST THE DEATH OF FRIENDS.  
RIght well said Chrysostome of the word of God, 
Rom. 3.2.  Hast thou the Oracles of God? care not for any other teacher, for there is none shall teach thee like them. So say I for comfort in this case, as Chrysostom doth for doctrine. Hast thou the holy Scriptures? care not for other comforters, for none shall comfort thee as these do, nay without these there is no comfort to be had at all; and as David said to Abimelech the Priest concerning the sword of Goliath, 
1. Sam. 21.9.  so let us say of these holy Scriptures, There is none like unto this, give it me. For if these will not serve, than nothing will serve. For whatsoever woe wringeth, whatsoever sorrow nippeth, whatsoever cross grieveth, and whatsoever loss troubleth, there is for them all in the word of God most sweet comfort; if it be diligently sought, and truly and carefully applied.  

Gen. 27.38.  We read in the book of Genesis, that profane Esau mourned upon his father Isaac, and cried out most pitifully to him, saying, Hast thou but one blessing my father? Not one, but many and infinite are the consolations of God our heavenly Father; for the storehouse of his consolations can never be emptied: he hath not dealt with us niggardly or sparingly, but a good measure of consolations pressed down: 
Luke 6.38.  and running over hath he given to us in our bosom. For every cross and loss he hath several comforts and consolations in the holy Scriptures. 
2. Cor. 1.3.4.  Blessed be God (saith the Apostle) even the Father of our Lord jesus Christ the Father of mercies, and God of all comfort, who comforteth us in all our tribulations, that we may be able to comfort them, which are in any trouble, by the comfort wherewith we ourselves are comforted of God. No marvel therefore if Chrysostome saith again in the true feeling thereof, Ever I exhort, and I will never cease exhorting, that not only here in the Church of God, you would attend unto those things, which are there said and taught, (and to say as Cornelius said unto Peter, 
Acts 10.33.  Now therefore are we all here present before God to hear all things that are commanded thee of God.) But at home also, that you would daily give yourselves with the men of Be●ea to the searching and reading of the holy Scriptures. 
Acts 17.11.  Search the Scriptures, (saith our Saviour Christ) for in them ye think to have eternal life, and they are they that testify of me. 
john 5.39.  If you will not utterly war against all truth and reason, and even against God himself, I know you will hearken unto these things. Consider (saith the Apostle) what I say, 
2. Tim. 2.7.  and the Lord give thee understanding in all these things.  
It is sufficient to weigh these matters with the weights of the Lords Sanctuary, and not needful to try them by fetching helps of human reason. Yet to give them over measure, that will not rest satisfied with the comforts which the holy Scripture doth afford, let it be first considered what human wit and reason hath said in this case.  
And touching this matter which now is moved, I have read, and you may see what Heathens by learning and natural light, have said to themselves and their friends in such losses; but this did I never read, neither shall you find, that all their comforts have countervailed one promise out of God's book. I confess the books of heathen Writers do promise comfort in this case, but (alas) they perform it not: but are like a brook that swells in winter when there is no need of it, and is dry in Summer when the passenger fainteth and panteth for heat: no, if we will have good gold, we must go to Ophir: if good balm, to Gilead: if good wine, to Christ at the wedding of Cana: and if good tidings, to the book of God. They did say well in many things, but never like this word that is from the lord 
john 7.46.  For never man spoke like this man, as the officers told the chief Priests and pharisees concerning Christ. They considered the necessity of death, the miseries of life, the examples of great men that had gone before them, and such like. But what are these to those that the word of God will show us; our safety in Christ, our resurrection in immortality in the presence of the Father, the Son, and the holy Ghost, with such like, yet both good unto a sanctified mind.  
First the necessity of death is a true comfort against death, be it of ourselves, or of our friends; no living flesh but must die, as we have heard in the first Division. What man is he (saith the Psalmist) that liveth and shall not see death? 
Psal. 89.48.  And shall we fear that in ourselves, or bewail immoderately that in our friends, which cannot be avoided? This were with witless will to disturb the peace of our whole life, and with a servile dread of the last hour, to bereave of comfort all the rest of our hours that we are to live in this present evil world, which in your judgement conceive how fond a thing it were.  
The careful view of nature's course, doth show us degrees from age to age till we come to a full, and a like decrease by step after step, till we come to the change again. Youth followeth childhood, and age followeth youth by assured necessity, if we live. But when we are children, we fear not to be men, neither when we are men, to become old; but many rather wish it, why then should we either fear in ourselves, or lament in our friends, death to follow age in his course appointed, more than age to follow youth, as was said before? Surely the one must be received as well as the other without choice. And whereas Christ said in the Gospel touching man and wife, 
Matth. 19.9.  What therefore God hath joined together, let no man put in sunder, it may be more peremptorily said of this, What God hath joined or coupled together no man can separate nor put asunder. And therefore a wise content both in our friends, and in ourselves shall become us best. Who will not die, let him never live; for we receive the one to endure the other when God appointeth, and we must all die both friend and foe: to wise men necessity is a comfort, and so (I hope) to you.  
Secondly, the miseries of this life is another head, from whence heathen men have derived comfort against death, be it of ourselves, or of our friends. Consider then with yourself from the first age unto the last hour, the diseases incident to our bodies, to vex us with woe, according to their several natures, some more, some less, and yet the least too much. All the changes and chances of this most wretched sinful world; whereunto, whilst we live we must lie open, will we nill we; from all which our death doth free us, and our friends. Therefore how should we either fear or sorrow for ourselves or for our friends, for that which doth so befriend us? If we conceive hereof as we ought, we must needs be of the same judgement with Seneca, and in some sort approve his speech: O men most ignorant (saith he) of their own miseries, who praise not death as the best invention that ever nature had, which includeth felicity, excludeth misery, finisheth the toils of age, preventeth the perils of youth; to many is a remedy, to some a wish, to all an end, and deserveth better of none then them, to whom it cometh before it be called. Yea we must confess (these things being well considered) that it befalleth to men concerning death, as unto young children concerning their friends. Little children if their friends be disguised with some strange shows, they are afraid of them, and crying, fly from them, 
Exod. 4.3.  as some that would hurt them; as Moses fled from his rod of death, when it was turned into a Serpent. But take off these vizards that their friends may appear as they are, and then by and by they are comforted and rejoice, and embrace them gladly again: even so it is of death, when we are misled, it appeareth unto us disguised and covered by ignorance of the truth, and his approaching maketh us shrink, but pluck off that vizard of supposed evil, and behold it as it is to us in Christ, and it is then but a painted death, and we see him then our great friend, that cutteth the third that we do weave, and then we neither fly nor fear any more, but are truly comforted, and embrace him most willingly as we ought, and love him as jonathan loved his friend David, 
1. Sam. 18.1.  as his own soul.  
Thirdly, the heathen considered again the famous and worthy men that died before them, and what they endured, and could not avoid; and thereupon thought great shame either to fear or fly, to lament in themselves or in their friends. The greatest lights that ever were amongst them died all; Socrates, Demosthenes, Plato, Pompey, Caesar, Cicero, learned, martial, or whatsoever; yea what wisdom and knowledge, what valour and prowess, what act, what government soever they had, all gifts and graces, all pomp and power, all empire and majesty, were it over thousands, or thousand thousands, yielded to death, death had his place, when his time was come; and as well these great lights and lofty gallants, as the lowest wretches and poorest worms, the high oaks, as the small shrubs, drunk of death's cup, when they were invited and enjoined.  
Shall it not then even in reason seem unjust and unequal, if any of less merit, yea of no merit, in comparison of such men, shall grieve for themselves, or any friend of theirs to endure that which these endured. Surely not only to grieve, but not most willingly to welcome, what all these men embraced, is tenderness, intolerable folly, unfitting, and a fault no way to be excused. Yea the fault is so much the greater, by how much either you or your friend are inferior to these men in service and use unto the common state.  
Thus did the heathens seek to salve the sore which grew by death of any, and to this end many things of like persuasion, they heaped up, which I pass over, as hastening to the word of God, without all comparison the fountain of all comfort. This only I say, and pray you to observe concerning the mention made of the heathen, that it is meant only to show, that they were ashamed to fear death in themselves, or immoderately bewail it in any friend, and will you fail of the strength of an heathen? shall they fight better against foolish affections by the light of nature, than you by the power of grace, and the most bright Sunshine of God's word? God forbidden: and as you tender your credit to be judged truly a soldier that answereth the promise made in baptism, that you would fight manfully under Christ's banner, and not yield to your foe, and God's enemy and yours: let not Satan overcome you in this to make you worse than an heathhen, more passionate, more impatient, more subject to will, and less subject to reason, nay more disobedient to God and of less reputation before men, for government of your mind than they were. You know more, perform not less than they did: you have seen a light that they never saw, nor many other worthy men. 
Luke 10.23.24  Blessed are the eyes (saith our Saviour) which see the things which ye see; for I tell you that many Prophets and Kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them. Walk therefore in that light as a child of light, that you may be more comforted for the death of your friends, than the very heathen were Seneca saith, He that laments that a man is dead, laments that he was a man. And now to come to the word of God, to the Law, 
Isay 8.20.  and to the testimony (saith the Prophet) even to the sweet fountain of Israel, that cools indeed the scorching heat of all sorrows, and by name of this, when God taketh away any of our friends by death, if Moses and the Prophets will not comfort us in this case, than (as Abraham told Dives in another case) nothing can persuade, 
Luke 16.31.  nor prevail with us.  
Many are the places of holy Scriptures, when comfort arise and flow, if they be well and duly considered, but meaning only to give you a taste, some few shall serve at this time, to which may be added (by your own diligence) some more at your best leisure.  

job 1.21.22.  The Lord gave (saith job) and the Lord taketh away, blessed be the name of the Lord. Where, I pray you, consider well what job lost, when he said thus, and consider what you have lost now at this time, and you shall find your ca●es far differing. job had his Oxen and Asses taken away by strangers, and his servants slain with the edge of the sword. This was his first news. The fire of God fell down from heaven, and burnt up his sheep and his servants, and consumed them. This was the second news, His Camels were taken by the Chaldeans, and his servants slain. This the third news, all of them bitter and grievous to happen at once. You will confess this was sore, and any one of them falling by itself alone upon many of us in these days, would plunge us very sore. Yet see far greater, his fourth and last news was, that his sons and daughters were eating and drinking wine in their eldest brothers house, and there came a great wind from the wilderness, and smote the four corners of the house, and the house fell upon them, and they all died, yea all, and all at once, by this sudden means, to the utter amazing and astonishing of all that should see or think of it. Yet for all this (saith the holy Ghost) job did not sin, to wit, by raving and railing impatiently, nor did he charge God foolishly, as dealing unjustly or cruelly with him; but considered with himself, who had given, and who had taken, and weighed with himself that they were Gods and not his, and should he forbid the Lord to do with his own what was his good pleasure? Is it not lawful (saith our Saviour Christ in another case) for me to do what I will with mine own. 
Mat. 20.15.  Therefore sweetly and meekly, patiently and peaceably he cast up his eyes, his heart, his soul, his mind, his affections, and all unto the Lord, and said, Blessed be the name of the Lord; of which Lord? surely of this Lord that had thus dealt with him, and taken away all that ever he had.  
God hath not dealt thus with you, by many and many degrees with you at this time; and will you then take on, and (as it were) bid battle to the Lord, by weep and wail, by sobbings and sigh, by groan and crying, by mutterings and murmurings, and by such like testimonies of a discontented and offended mind, above that which can stand with a dutiful child's behaviour to his heavenly Father? If your losses were as great as jobs was, yet you see what he did, and this was God's Spirit in him, much more in a far less loss must you do it, if you be endued with the same spirit. Think with yourself (as you see job did) what estate you had in this friend of yours, that now you have lost; you held him not in fee, but for a term, and what term? no certain term, but during the Lords good will and pleasure. Now your term is out, and the Lord will have his own again. Grieve not for the loss then, but be thankful for the loan so long.  
Again, I warrant you, job did carefully ponder with himself, what the Heathen, and strangers to religion about him would say. If he should be impatient and outrageous, they would say, see even thus the man that feared God, and was so religious, that he taught others, and rebuked many when they did offend, that spoke so much of the Lord, and had his will so ever in his mouth, that gave such testimonies sundry ways to the show of man of a reformed life, now where is all become? Now see this man's practice, how it answereth his speeches, before he was tried; what do we see now in him more than in many others that made not half the show? Is there but so much in him, as in many Heathen that knew not his religion? Have they not taken patiently loss of fathers, mothers, husbands, wives, children and friends etc. and never started at it, in comparison of this man? O vain fable then of religion, that yields no more patience nor quiet content of need. We will no such religion for our parts, neither will we hereafter regard this man, as in former time, etc. What a fearful fruit had this been of jobs impatience? how could the Lord have endured it at his hands, if he had in this sort opened the mouths of the wicked against his holy fear. Therefore job laid his hand upon his mouth, and submitted himself wholly with all his affections to the Lords good will and pleasure, without causing any one to speak evil by his means, to his praise, and Gods good liking, as a memorial for all posterity. For as our Saviour Christ told the Disciples, touching the commendation of the woman that anointed him with a very precious and costly ointment to his burial, saying. 
Matth. 26.13.  Verily I say unto you, wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done be told for a memorial of her. Even so it may be said touching the commendation of the patience of job in this case. That wheresoever this story of job shall be read and preached, there shall also this that he hath performed, be told for a memorial of him. And therefore to this purpose the Apostle Saint james saith, Ye have heard of the patience of job, 
jam. 5.11.  and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy.  
The case is yours at this time, in some sort and measure, you have lost a loss, and men's eyes are upon you, you have loved the truth, and spoken of the Lords fear before divers; now they look for the power of it in yourself; and as they see you now to govern your affections according to the same so happily will they think both of Religion, and of yourself, while they live.  
Therefore pluck up your heart in God's name, and show patience and comfort, and cause not the name of God to be blasphemed among the wicked and irreligious, 
Rom. 2 24.  through your impatience; but honour the Lord by blessing his name, as job did honour his truth, which you profess by a godly government and stay of a weak nature, and as the Lord liveth, he will honour you again, as he did job, with mercy and compassion, that shall countervail this loss, and far exceed it, for all is the Lords that you enjoy, and this friend of yours was his also. He hath not taken all, but part, and left you much more than he hath taken. Both now and ever be content with his holy will, he gave, and none but he; he hath taken, and none but he, not mine, but his own, my time was out, and the right returneth to the true owner. I may not grudge a mortal man his own, when my time is out; much less God, my dear God, my most merciful Father, that yet sendeth me many mercies and comforts, though this be gone.  
Secondly, to your comfort consider, what this holy man job saith again to his impatient wife, she rageth and stormeth, not only like a weak woman, but like an ungodly woman, and coming to her husband in his greatest affliction, increased now much more by Satan's malice upon his body, she said unto him, Dost thou still retain thy integrity? 
job 2.9.10.  curse God and die. To whom this sweet and meek spirited man made this answer unto her. Thou speakest like a foolish woman, shall we receive good at the hand of God, and not receive evil also? Not sinning yet for all this with his lips, as the holy Ghost there saith, but bridling his affections, that his tongue through intemperancy did not once murmur against the Lord.  
Now mark, I pray you, jobs reasons to his wife: He telleth her that both he and she had, received many good things at God's hand, and therefore they were bound to welcome such woe as the Lord should send, without any wayward grudging or repining at the change, because by good things, we are bound to take worse things in good part, if the Lord do send them. As for himself he followeth this rule, and for the manifold mercies which he had received, he will now endure with willing heart and quiet mind the misery which was present. Blessed job, thou man of God, for thy thus doing, how sweet was this argument in God's ears, that prevailed so little with thy wayward wife?  
Apply this now to your own estate, and tell me, as you tender the truth, whether God hath not been so good to you many ways as unto job? Cast up the bills of your receipts, and call yourselves to a Christian audit, and I warrant you the summa totalis will amount very high, and yet you can never remember the one half. Think then what job said for his part, that he took himself bound by the good, to endure the evil, and so if your case be not all one, you may not gainsay it; and therefore unless you will wilfully fight against the Lords good will and pleasure, you must yield as he did, and in effect of words say with him. O my dear God and blessed Father, God of all comfort and consolation, how many have thy mercies been upon me, and to me? How deep a draft have I drunk of this sweet cup of thine? Now thou hast taken one comfort from me, shall I set the one against the other, as thy servant job did? Shall I receive good things of thine hand, and not evil? Shall I prescribe unto thee what I will have? O far be it from me, I thank thee my dear God, for thine infinite and manifold mercies, and in this change I humbly cast down myself at the foot of thy Majesty, and let thy will be done, and not mine. Lord make me content, and I am content as a weak wretch may be content. By my loss thou hast gained, and I doubt not, but that this friend of mine is removed from me to dwell with thee, at the which I may not grudge; many mercies I enjoy still, and they shall content and please me. Thus if you reason, you shall please God, resemble job here before your eyes, and that eye of God that spied him, and was glorified by the patience of his servant, he shall do the like to you, to your great joy and comfort. Comfort yourself in the Lord then, after this sort, and remember this speech of job to his wife. job received good things, so have you: job received evil, and so must you; yet job was patiented, so ought you to be; which the God of patience grant unto you.  

Rom. 8.28.  Thirdly, I think in this case of the blessed Apostles words, which are these. We know that all things work together for the best to them that love God. If the dead belonged then to God, this was best for him to be released; and if yourself belong to God, it is best for you also at this time to lose him; best, I say, in the wisdom of God, and to some end; (although not so in your own reason, which seethe not so far) and in all respects best. Now think with yourself thus much, if you had done good to one, and pleasured him much, and all the friends he hath, or any of them should cry out for it, would it not grieve you? surely it would grieve you so much the more, by how much that unthankful dislike should be more vehement and last long. So it is with God; and therefore see what you do, and whom you move to anger. The Apostles words are plain, All things work for the best unto them that fear God: if you believe it, and also think of your dead friend and yourself: God the holy Ghost (who cannot lie) concludeth that the same was best both for him and you, which now is come to pass.  
When good is done, we should not grieve, and when the best is done, much less should we grieve; for God calleth him out of this life, when he is at his best, if he be good, that he turn not to evil; if evil, that he wax not worse. Away then with sorrow and sour looks, and let the Lord for his mercy, receive your thanks, from faithful content, and not murmuring and repining from unbridled affections: not only good is done, but the best, even the very best, by the best that only knows what is best; and it should appease and satisfy you: God is no liar, neither can he be deceived, but if one hours life might have been better either for him or you, than is not the best done; and then the Apostles words are not true; but that were wicked once to imagine so. Therefore no longer life would have profited him or you, but the very best is done; blessed therefore be God for his goodness ever.  
Fourthly, I consider what the same Apostle saith in another place, I desire to be loosed and to be with Christ, 
Phil. 1.23.  which is best of all. And I ask of you, whether yourself do not the like, as you are able; if you do not, you are yet over earthly, and further in love with this wicked and sinful world than you should be. If you do it, why then grieve you that your friend hath obtained that which you desire? this will seem rather envy then love in you to conceive dislike for ones well doing. What, again if your friend wish as the Apostle doth, long before he obtained his request, and now the Lord hath granted, what he so hearty wished? this is mercy to be rejoiced for, and not any misery to be wept for. A true friend acknowledgeth a debt for the pleasuring of his friend, and is not moved with anger or grief for the same: stay then your tears, if you will be judged a friend, and neither grudge to God the company of his child, nor to the child the presence of his God, because this is wicked. Think of the glory, company, immortality, and joy, and comfort with the blessed Trinity, and all the host of heaven, that now your friend enjoyeth, think of the woes and miseries in this wretched vale of tears, from which he is freed, and then judge you if the Apostle say not true, that it is best to be loosed and to be with Christ. If this best be now at this instant fallen to your good friend by God's good mercy, bless God for it, and comfort yourself, that your friend enjoyeth such endless joy and comfort; and thereby shall you show yourself a friend indeed, and all that are godly and wise cannot but think well of you. Again, the Apostle saith, 
2. Cor. 5.6.8.  That we know, that whilst we are at home in the body, we are absent from the Lord: therefore we love rather to remove out of the body, and to dwell with the Lord. From which absence from God your friend is freed, and by presence and dwelling with God he is now blessed; a true cause, and a great cause (as hath been said) of good content. Then do not you provoke the Lord with unthankful tears, sighs, and groans, but stay that course which offendeth greatly; and tread the steps of all such as upon the like occasion have walked rightly by their discreet mourning. Who are ever patiented and moderate in sorrow, repressing and ruling their affections, and gave them not a lose rain, and so ought you. Again, in the first Epistle to the Thessalonians, it is said; I would not have you ignorant, brethren, concerning them that sleep, that ye sorrow not, 
1. Thess. 4.13.  as they which have no hope. Read the place, and examine your own course, whether you hope or no. First, that your friend is well, and then, that Almighty God will supply his want to you some other way: for both these are necessary; our friends are our comforts if they be good. But if I tie God to them, and think all is gone when they are gone, where is my hope? what pleasure to God, so to trust in him, that I trust more in my friends, and cry out when they go? how shall I do? how shall I live? what joy can I now have? Is this hope? is this trust? is this faith? fie, that ever affections and passions should carry any good child of God so far from his duty, and from true knowledge. I say again, our friends are our comfort, while the Lord dareth them, and when our friend returneth to his earth, yet the Lord is in heaven, where he ever was, (if I have lost my father) to be my father, mother, sister, friend, yea all in all to me, whatsoever I want. Therefore while he liveth, which is and shall be for ever, I cannot be friendless, though my friends die or departed from me, but that either for one, he will raise me up another, or himself supply the place which is best of all. Mourn not then I pray you as one without hope, but hearken unto the Apostle, and show forth your faith, hope, and obedience unto God, to the glory of God and your own praise.  
Again, we read in the book of Leviticus, 
Levit. 10.3.  that the sons of Aaron, Nadab and Abihu were slain by the Lord in his anger, for their sinful presumption in offering up strange fire, which the Lord commanded them not, which was a fearful sight and spectacle to the father's eyes, to see two sons at once, and in such sort dead. Yet what did Aaron; I pray you mark the text, I will saith the Lord be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron (saith the holy Ghost there) held his peace. And what an example is this, if any thing may move you to stay your affections for the death of your friends. Again, it is said in the book of the Revelation, And I heard a voice from heaven, 
Reu. 14.13.  saying unto me, Writ, Blessed are the dead which die in the Lord from henceforth, yea (saith the Spirit) that they may rest from their labours, and their works follow them. Your friend is dead in the Lord, and therefore blessed: will you then weep and lament for him? his works follow him, and the Lord in mercy hath crowned his obedience, according to his promise, and will you look awry at it? God forbidden. Again, consider with yourself that your friends walk with God, and are gone to their heavenly Father in peace, they are gathered unto their people, they are not dead, but sleep, and their flesh resteth in hope, they are gone the way of all flesh, and do now behold the face of God in heaven, and what cause of sorrow is this to any friend that loveth them? If your friend were discharged and released out of prison and misery, and preferred to the palace of an earthly prince, and to his Court, to his great and exceeding joy and content, would you show your love and contentment toward him in bewailing the same? how much less than should you lament his preferment into God's everlasting Court and kingdom, to his unspeakable joy and comfort?  
Thus may you gather many places of holy Scripture, and on this sort meditate on them. For sweet is the word of God against all sorrows and griefs, and by name against this.  
But it may happily be objected, it is your child that is dead, and it died before it could well be baptised, this grieveth me more than otherwise it would, and so you fear your child's estate.  
Answ. God forbidden that we should either speak or think so, seeing the Lord never said so, but contrariwise the Scripture witnesseth, that they are in the Covenant of God, and so in state of salvation so soon as they are borne: and Baptism doth not make them Christians that were none before, but is the Sacrament, the seal, the sign, the badge of them that are Christians before. Besides it is not the want of the Sacrament, that depriveth a man of God's favour: for the children of the Israelites were not circumcised all those forty years which they lived in the wilderness: the reason whereof was, because they were ever to remove and journey whensoever the pillar of the cloud that was their guide, ascended and went forward, Numb. 9.18, etc. so that they were always to attend upon the cloud both night and day, not knowing when it would remove; and therefore could not circumcise their children in the wilderness, as ye may read, Josh. 5.2, etc. but it is the contemning or despising of the Sacrament, that depriveth men of God's favour when they make no more account of it, than Esau did of his birthright, Gen. 25.32. then Ahaz did of the Lords help, Esay 7. and it is also the neglecting of it, when God offereth time and opportunity that we might have it. Again, the Lord never said, that whosoever died uncircumcised or unbaptized should be wiped out of the book of life, but he hath said, Gen. 17.12.14▪ that whosoever contemneth, or carelessly neglecteth the Sacraments, shall be cut off from among his people. And so read you the notes upon that seventeenth chapter of Genesis, and I hope they shall content you for this matter. God is not tied to the Sacrament, nor ever was. The contempt hurteth, but not the want, when it is against your will.  
Object. Happily your child was of ripe years, and withal so toward, that it could not be, but that he should come to some great place and preferment if he had lived, both for the good of himself and his friends; and that he in his youth and the flower of his age, should thus be taken away, is a great loss say you.  
Answer. True it is, that the loss is great in respect of the world, but what is that if we consider God; God is also able to supply all that, some other way, if we take it well. This is apparent, that what good or preferment could have come to him any way or to his friends, if he had lived, the Lord for some purpose as yet happily hidden, hath prevented: but yet his arm is not shortened, as I said, to do us good some other way, but it might perhaps prove otherwise contrary to our expectation, if he had lived longer, and then it would have been a great grief unto us. But admit that it would have been as you hope if he had lived longer, yet he is more highly preferred even to the highest heavens, and to the presence of God, and this no earthly preferment can match. And except we be wholly earthly ourselves, we cannot but savour this, and not let his youth grieve us, for no youth nor age is too good for God, when he is pleased to take them.  
A fool or a child seeing a goodly cluster of grapes, thinketh it pity to put them into the press to deface them, but he that is wise knoweth that thereby the liquor which is in them is preserved, and that this timely gathering is a means to keep them from corruption. So we think sometime, Oh, it is great pity such a one should die so soon, so towardly a youth, so good a creature can hardly be spared; but God in his wisdom knoweth it to be good. And if he cut off the life of that good and godly king josiah, as it were in the middle of the stem, 
2. Kings 22.20.  doubtless it is for this cause, that his eyes may not see the manifold evils to come. If you will be ruled to weigh things with reason, you may well see mercy even in this timely death; for many are the perils both of body and soul, that young men avoid when they are taken hence, false doctrine, heresies, errors, and many grievous sins, wounding the very conscience with a biting worm that ever gnaweth; public calamities, and ruin of state, many private miseries great and grievous, which no man can think of beforehand, more bitter to good men than any death: from all which this happy deliverance in time of youth doth free your child, and set him safe, that you shall never mourn with him, nor for him that way. And herein we have David an example of godly fortitude, who having a child sick, did while it lived afflict his soul, besought God for the child, and fasted and wen● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and lay all night upon the earth, and would not be comforted. Thus while there was hope of remedy, he gave way to the sorrow of his heart, 
2. Sam. 12.16.  but when David perceived that the child was dead, than he arose from the earth, and washed and anointed himself, and changed his apparel, and came into the house of the Lord, and worshipped, and after came to his own house, and bad that they should set bread before him and he did eat. His sorrow ended, when he once saw there was no hope of enjoying any longer the company of his child. Now this course seemed unto his servants a new and strange kind of Philosophy, that he should mourn in the danger of death, and yet rejoice, or at least comfort himself with any content in death. And therefore his servants said unto him, What thing is this that thou hast done, 
2. Sam. 12.21,  thou didst fast and weep for the child while it was alive, but now he is dead thou dost arise and eat meat. And what reason had he for this strange and unwonted behaviour? He said, While the child was alive I fasted and wept, for I said, Who can tell whether God will have mercy on me, that the child may live, but now being dead, wherefore shall I fast? Can I bring him again any more. I shall go to him, but he shall not return to me any more. Behold the same thing that maketh thee to mourn, namely, that thy dead shall not return to thee, the very same consideration David made the ground of his quiet and content. And thereupon he comforted his heart, and would not continue in heavinsse for that which could not be helped. So that it is to a right understanding man, ground enough to build content and quietness of heart upon, that God hath done his work which thy sorrow cannot revoke. But peradventure it will be here objected, that afterward when David heard of his son Absalon's death, he did so greatly lament and bewail the same, that he would in no sort be comforted quite contrary to that which before he practised; for it is said that he was much moved, 
2. Sam. 18.33.  and went up to the chamber over the gate, and wept as he went saying. O my son Absalon, my son, my son Absalon, would God I had died for thee. O Absalon my son, my son.  
For the answering of this objection, and your better satisfaction herein, we are to understand that David knew that he had a wicked and rebellious son, of the estate of whose salvation he had great cause to doubt, because he died in rebellion, which indeed may seem to be the principal cause of his exceeding sorrow and lamentation, and not so much for the death of his son, as for that cause. But of his child he believed that he died in the state of grace, and so was made partaker of salvation, which was the cause that he was comforted presently after his death, saying, that his son should not return, but that he himself should go to him. Even so in like manner, if we fear the estate of our child or friend that is dead, then indeed have we great cause to weep, mourn and lament for him, as David did here for Absalon: but if we have no such fear, and do hope well and the best of the estate of our child or friend; then must we with David comfort ourselves, and say, But now he is dead, wherefore should I fast and weep? can I bring him back again, I shall go to him, but he shall not return to me.  
Let them mourn for their dead, that know not the hope of the dead, and suppose them extinct that are departed. But let them that in the School of Christ have learned what is the condition & hope of the dead▪ how their souls do presently live with Christ, and that their bodies shall be raised up in glory at the last day, let them rejoice on the behalf of their dead, 
Amos 8.10.  and throw off that burden of sorrow, which is so heavy unto them. But you will say he was my only child, and therefore his death must needs be grievous. 
Zach. 12.10.  Indeed the death of an only child is very great and grievous to parents, and a cause of great heaviness and lamentation: yet remember that Abraham was ready to have sacrificed his only son Isaak, 
Gen. 22.3.10.  the promised seed, at God's commandment. 
john 3.26.  And God gave his only Son Christ jesus to death for our salvation. And to comfort you to the full, as Elkanah said to Anna, so also much more may the Lord say to us, 
1. Sam. 1.18.  Am not I better to you then ten sons? Then though he be your only child, and all that you have, there is no just cause of complaint and grief, seeing the Lord hath taken but his own, and also seeing in his taking of him, you give him but as your pledge and earnest, to bind unto you the right of that inheritance, that you expect, or as your feoffee in trust gone before to take possession, and keep a place for you in heaven.  
Trust me now, or else the time will come when you shall trust me, that you have cause, and cause again to lament and mourn, not for them, who dying in the Lord, are happy with the Lord, and rest from all their labours and miseries, but as Christ said in the Gospel to the woman that followed him, Weep not for me, but weep for yourselves and your children: 
Luke 23.28.  so we for ourselves and our children; for having been safe by them, and strengthened through them, they are taken away from the plague, we lie open to it, and it cometh the faster, because they which kept it from us, are removed. And the greater our loss is, the greater is their gain, and the more cause have we to sorrow for ourselves, although to rejoice on their behalf, and to lament for our sins, that have deprived us of their graces, goodness, prayers and holy company; and let us follow them in their faith, virtue, piety, godliness and good works.  
And yet, if for all this, their loss, & the want of their presence be grievous unto you, and that you still desire their presence, and would see them: let me speak to you, as Chrysostome did to some that were so affected. Do you desire to see them? then live a like unto them, and so you shall soon enjoy their holy and comfortable presence, but if you refuse so to do, never look to enjoy or see them again.  
It is written of Jerome, that when he had read the life and death of Hillarion, and saw that after he had lived religiously, he died most comfortably and happily, said, Well, Hillarion shall be the champion whom I will imitate: even so let us say with Jerome, Well, this godly friend of ours, which is deceased, shall be our champion, whom we will imitate, we will follow his chastity, justice, piety and godliness. And so, if you endeavour and do, say and perform, you shall be sure to enjoy that in future time, which he possesseth in the present, that is, heavenly and eternal bliss and happiness.  
What Pilgrim doth not make speed to return home into his own country? Who hasting to sail homewards, doth not wish for a prosperous wind, that he may speedily embrace his long desired friends and parents? and what are we but pilgrims on earth: what is our country, but Paradise, who are our parents, but the patriarchs? Why make we not hast to run unto them, that we may see our country, salute our parents? an infinite number of acquaintance expect us there; our parents, brethren, sisters, friends, children, kindred, that are already secure of their own immortality, but yet solicitous for our safety, what joy will it be to see, to embrace them?  
Conclude then with your heart, that you will be strong against such losses, and pray to the giver of strength that you may be strong, and leave your losses to the Lord your God, that hath gained them, blessed for them, blessed for you, with many thanks for ever and ever.  
The end of the sixth Division.   

THE SEVENTH DIVISION OF THE CASES WHEREIN IT IS Unlawful, and wherein Lawful to desire DEATH.  
TOuching the cases wherein it is unlawful to desire death, they may be reduced principally into three.  
The first is, if God can be more honoured by our life, then by our death, then in such a case, it is altogether unlawful to defy death, but rather on the contrary we are to desire and pray for life. For which purpose we have divers examples in the holy Scriptures to warrant the same, as of King David, and king Ezechiah. David bewailed himself in many of his Psalms, that If God took him away, he should lack occasion to honour & praise him, as he was wont to do whilst he was amongst men; and therefore he desired longer life, that he might set forth the honour of God amongst the people. Return O Lord (saith he) 
Psal. 6.4.5.  deliver my Soul, O save me for thy mercy's sake; for in death there is no remembrance of thee, in the grave who shall give thee thank? Again, 
Psa. 30.8.9.10  I cried unto thee O Lord, etc. When I go down into the pit, shall the dust praise thee? etc. Again, 
Psal 88 9 10 11 12.  Mine eye mourneth by reason of affliction, etc. shall the dead rise and praise thee? And again, 
Psal 118.17.  I shall not die but live, and declare the works of the Lord.  
Ezechiah bewailed himself, 
Esa. 38.18.19.20.  when he heard the message of death, and prayed for longer life, knowing thereby that God should be more honoured by his life, then by his death: And therefore saith he, The grave cannot praise thee, etc.  
And thus may every godly Christian desire life, and not death, to this end only that God thereby may be glorified: But yet in this case, although it be unlawful to desire death, so long as God may be glorified by our Life, yet in praying for life to this end, we must refer all to God's good will and pleasure. Therefore if any will object & say, I might in my place by mine endeavour (such as it is) for the time to come; further profit the Church of God, and greatly honour him; for this end therefore, I could wish that the space of a longer life might be granted unto me.  
Answer. As the Lord said unto David, 
1 King. 8.18.19.  Whereas it was in thine heart to build an house to my name, thou didst well that it was in thine heart. Nevertheless thou shalt not build the house, but thy son which shall come forth of thy loins, he shall build the house unto my name. Even so it may be said to thee, that whereas it is in thine heart to glorify God, and to profit his Church; and therefore thou couldst wish, that the space of a longer life might be granted unto thee; to that end thou dost well that it is in thine heart to do so. Nevertheless, all this must be commended to God's disposing, that is, how long God will have thee to remain in health and life for his glory, and for the good of his Church. For he that hath furnished thee with the gifts of teaching or exhortation, or any other good gift for the glory of God and good of his Church, he doth know how to furnish others also with the same, when thou art gone; and as God would not let David build his Temple, but did reserve it to be performed afterward by Solomon; so God for some secret cause, will not have that good work furnished by thee, but reserveth it for some other time, and some other person. Therefore if thou art straightened with the Apostle, 
Philip. 1.23.  that thou dost not know which of these thou shouldest choose, having a desire to be dissolved, and to be with Christ (which is better for thee) or to abide in the flesh, which is more profitable for the church; Know that to die, is advantage unto thee; but to live, is advantage to the Church. No man of us (sayeth the Apostle) 
Rom. 14.7.8  liveth to himselsf, and no man dieth to himself; for whether we live, we live to the Lord, (to the end that we may glorify him, and gain more souls to him in the Church) or whether we die, we die to the Lord, (that we may obey his Fatherly will, calling us out of our Station.) Whether therefore we live or die, we are the Lords, (that most mighty, gentle, and merciful Lord, From whose love, neither life nor death can separate us. 
Rom. 8.38.39.   
Thou hast hitherto obeyed the will of the Lord most faithfully, spending thy services on the Church militant; obey him further most readily, embracing his will, that calls thee to the society of the Church triumphant.  
Thou art rightly careful out of charity for the increase of the church, notwithstanding thou oughtest out of faith to commit the care of governing, teaching and conserving the same unto God.  
There is nothing here more wholesome, nothing better, nor more conformable to piety, then for a man to resign himself wholly to the will of God; and to commend the full power of disposing our life and death to him with godly prayers. And one of these two things, we may undoubtedly hope for; that either he will give us that which we ask, or that which he knoweth to be more profitable; Delight thyself in the Lord (sayeth the Psalmist) 
Psal. 37.4.5.  and he shall give thee the desires of thine heart, commit thy way unto the Lord, trust also in him, and he shall bring it to pass.  
Secondly, it is altogether unlawful to desire death through impatience, in that we cannot have our own wills, wishes, and desires. 
Gen. 31.1  In which case Rachel offended, for seeing that she bore jacob no children, she envied her sister, 
Exo. 16.23.  and said unto jacob, Give me children, or ●lse I die. In like case also the children of Israel offended, who murmured against Moses and Aaron in the wilderness, and said, Would to God we had died by the hand of the Lord in the Land of Egypt, when we sat by the flesh pots. & did eat bread to the full. 
Numb. 11.10.  In this case Moses offended who said unto the Lord; Wherefore hast thou afflicted thy servant and wherefore have not I found favour in thy sight, that thou layest all the burden of this people upon me? Whence should I have flesh to ●iue unto all this people? For they weep unto me saying give us flesh that we may eat, I am not able to bear all this people alone, because it is too heavy for me, and if thou deal thus with me, kill me (I pray thee) out of hand, etc. In this case King David offended, 
2. Sam. 18.33.  when he hearing of the death of his rebellious and wicked son Absalon, being much moved, he said mourning; Would to God I had died for thee O Absalon my son my son.  
In this case also the Prophet jonas greatly offended, for when God saw the works of the Ninevites, that they turned from their evil way at the preaching of jonah, 
jonah. 3.10.  and that then God repent of the evil that he had said for their destruction, and did it not. jonah is so much displeased, 
jonah. 4.1.2.3,  that he besought the Lord to take his life from him, saying, It was better for him to die, then to live.  
Thirdly, it is altogether unlawful to desire death, to be revenged upon our own selves, which is most monstrous, barbarous, and most unnatural for one to lay violent hands upon himself, to whom he is tied & bound by all bonds: for one to rend his own body and soul in sunder (which God hath coupled together, and no man but he must separate) is a sin most horrible and fearful, and breaks the bonds of God and Nature, and this no Beast (be it never so savage and cruel) will do. Sometime they will tear, rend, and gore one another; but no beast was ever in such extreme pain and misery, as to rage & seek to deprive himself of life. For the cause that one grows to this (more than beastly) rage and cruelty, against his own body, is first a monstrous pride, that he will not be at all, unless he may be as he list himself, he will not submit himself to Gods will Secondly, that he hath not any belief in God, nor ever looks for a good issue out of troubles. Thirdly, it is noted of most impious and desperate persons, that who first were barbarous, and cruel to others, at length they turned the point of cruelty against themselves. And this was the sin of the heathen people which knew not God; for they taught and practised voluntary death, and self-murder, whereby men might free themselves at their own will and pleasure from all evil of pain. And yet some of them (as Plato that approached so near to a Christian truth in many points) maintained also the self same murder; yet he did appoint some public shame and infamy in the manner of burial, for those that kil●ed themselves. Yea some others of them, having gone further (as Vergil) who seeing the dangers thereof, (as namely, that it is punished in the life to come) hath placed those that offend in that kind in Hell, and that in such torments as they wish themselves back again, and upon that condition, would be content to endure all the torments, miseries and calamities incident to this life.  
So that this self-murder is not to avoid misery, but to change misery; yea, and to change the less for the greater misery, & (as we use to speak) leap out of the frying pan into the fire; who are in a very woeful case after this life, dying out of God's favour, as they needs must that thus make away themselves.  
In the whole History of the Bible that containeth the Records belonging to the Church of God, and to the people that pretend to have any knowledge of good; of how many hath he heard or read that did so? and what were they? In the first age of the world that lasted from the creation to the flood, sixteen hundred fifty and six years, we read of much wickedness, 
Gen. 4.8.23.  how Cain unnaturally killed his brother Abel, how Lamech transgressed God's ordinance for marriage, and gloried in his own cruelty. We read of the carnal licentiousness of the men of the best line, 
Gen. 6.2.  how the sons of God saw the daughters of men that they were fair, and took them wives of all that they listed. Yea, of the whole race of mankind we read, that the earth was corrupt before God, and their wickedness so vile in his fight, that he repent that he made man, 
Gen. 6.11.12.  and he brought a deluge upon the earth, wherewith he destroyed all living Creatures, in whose nostrils was the breath of life. And in all this time it is not read, that any grew unto this height of wickedness to encroach so far upon the right of God, as most unnaturally, and sinfully to kill himself.  
In so many years the Devil that was a murderer from the beginning, could not prevail so far amongst the most wicked, as to persuade any to lay violent hands upon himself. This wickedness was then unknown from the flood to the nativity of our Lord jesus Christ, for the space of two thousand, three hundred and eleven years. We read of most horrible wickedness of bloody wars among Nations, of the tyranny of Nimrod, of the building of Babel, of the uncleanness of the Sodomites; of the slaughter of the Sichemites, of the tyranny of Pharaoh, of the sin of the Canaanites, of the rebellion of Korah, of the covetousness of Balaam, of the fornication of Zimry, and of infinite ungodliness in every age of man, in every generation; but of this kind of unnaturalness, for men to lay violent hands upon themselves, we have very few examples, 
1 Sam. 3 1.4.5  of which Saul is one, who fell upon his own Sword, and killed himself, and his Armour-bearer by his lords example encouraged, did the like unto himself. And not many years after, Achitophel the great Counsellor, that followed Abs●lon, 
2 Sam. 17.23  upon discontent left Absalon, went home to his own house and hanged himself. 
1 Kings 16,18  We read of a fourth, named Zinry, that being besieged in Tirzah, and not able to defend himself and the place, went into the King's Palace, & setting the house on fire, burned himself. And these are all that I remember mentioned in the old Testament, that are guilty of this impiety. 
Iudg: 16,30.  For we are not to number Samson amongst them, whose purpose was not to kill himself, but to execute the judgement of God upon the Philistines, which was a work of his calling, in the faithful and zealous performance whereof, he lost his life.  
The History of Razis that fell on his sword, 
2, Mach: 14.41,42.  and slew himself, I wittingly pass over, leaving the credit of that History to the authority of the Writer; whom yet if you add to the former, the number is not much increased by him. So few they were in so many years, with whom the ancient murderer could prevail, to make them enemies of their own lives. And if we consider what manner of persons they were, with whom he did so far prevail; their wickedness will serve to warn any man that hath any one dram of piety, wisdom, or care of his credit, not to put himself in rank with them. Saul was a man envious, traitorous, perfidious, cruel and profane, who being bloodily minded against the Priests of God, and against David Gods own anointed, he made his conscience so fierce and cruel, as that it set upon himself, and he became his own Butcher. Whose Armour-bearer verified the Proverb, Like Master, like man. As for Achitophel he was a great Statesman, but withal a great Traitor; he was very wise in matters pertaining to government, but therewithal very wicked; he assisted the subject against the King, therein was treason; the Son against the Father, that was unnatural; a wicked, ungodly, proud son against a godly father, even holy David, therein most impious treason. Zimri likewise was a traitor, who slew Elah his Lord and Master, and invaded the Kingdom of Israel.  
Such were the men, with whom the ancient Murderer prevailed in three and twenty hundred years; few in number, and men of most wicked hearts and lives. And shall any imagine or think to match himself with such forlorn Wretches? In wickedness so rare will he be so forward, and with men so vile will he join?  
For the time after the coming of our Lord jesus in the flesh, we have record in the scriptures for seventy years. In which time we read of much wickedness, of the rage of the jews, in crucifying and killing the Lord jesus, the Lord of life, of the persecution of Saul, wherein Stephen was stoned; the persecution of Herod, wherein Saint james was slain with the sword; of the malice of the jews in every place, forbidding the Apostles to preach the Gospel to the Gentiles, and of their endless malice against Paul being converted, and become a witness of jesus.  
And amongst all the enraged sinners of this time, in whom the Prince of this world exercised his power most imperiously; We read but of one that laid violent hands upon himself, even judas the Apostle, and he is marked out by the names of a Traitor, a Devil▪ the Child of Perdition. So rare is this iniquity in comparison of other sins, and so notoriously and incurably evil are those in comparison of other sins.  
And shall any one sinner be so wicked, as resolved to increase this number, and to match, if not exceed these men.  
Let the rareness of the sin, (wherein the Devil seemeth to have some modesty, as fearing to allure too many to such extreme wickedness and madness) and the extreme incurable iniquity of the men, as if the Devil thought it not fit to tempt any to so geeat wickedness, but such as had already outrun all his allurements by their own forwardness in sin; Let those things stay the resolution of any sinner, and make him fear to execute this injustice upon himself. Whom loveth he that loveth not himself, whose friend can he be that in this manner, and in this merciless measure is his own enemy? Go then, and be more cruel than ever was murdering thief, oppressing Tyrant, bloody Cain, Senacherib, ungracious Imps, go and be more cruel, than any cruel beast, that though an enemy to other creatures; is yet a resolved Defender of his own life. If thou strive for the name and shame of most cruel, yea more cruel than man or beast, yea then the Devil himself: (For the devils study not to do themselves hurt) then go, and do that violence that thou intendest against thyself; but if thou be willing to let the cruelest of men, the fiercest of beasts, yea, the Devils themselves to go before thee in merciless cruelty, then preserve thine own Life.  
Besides, consider whose thy life is, who quickened thee at the first, who preserved thy life hitherto, who hath numbered thy days, and appointed thy time, to whom the service of thy Life doth belong to use while he pleaseth, to whom the issues of Death do appertain; and who hath the Keys of Hell and of Death, and in whose hands the rule of all these things remaineth; so shalt thou discern whether thou have any power and authority or no, to meddle in this business. Didst thou appoint the beginning of thy own Life; Didst thou fashion and quicken the flesh in thy mother's womb? Doth not the Prophet say (speaking unto God,) Thine hands have made me and fashioned me. 
Psal. 119.73.  He confesseth God to be the workmaster, and himself to be God's work; wherein he doth no more than the pot, which taketh not his own shape, but receiveth it from the Potter. Hereof he speaketh more fully in another place. 
Psal. 100.3.  Know ye that even the Lord he is God, he hath made us and not we oar selves. And wilt thou pull the building down that God hath set up? Go to then, and pull down heaven, which God hath spread, roll it up in a bundle, and cast it into the deep, scatter it in the air, in the water of the Sea, and fling abroad the drops of it, until it be dry; pound the earth into dust, and raise a mighty wind to scatter it, that the place of it may be found no more. If thou have a purpose to destroy that which God hath made, and wouldst oppose thy hand in destroying against the hand of God in building; attempt some of these things, and try thy strength, that thou mayest survive thy fact, and live to reap the glory of it. If these things be too great for thee, then cease to hold this conceit, to attempt the pulling down of that which God hath built up; oppose not thyself against his Works, especially in pulling down the frame of thine own Life, where thou must needs perish with thy own Works; and not live to glory in that thou hast done.  
As God made thee at the first a living Wight; so it is he that hath preserved thee all thy time, in the feebleness of thine Infancy, in the carelessness of thy youth, in the rashness of thy riper years, all which seasons of thy life, made thee subject to many decays, through their proper frailties. But God made thy feeble Infancy strong with his strength, thy ignorant and careless youth advised, and wise by his Wisdom, thy rash and bold manhood safe through his providence; He that keepeth Israel neither slumbering nor sleeping, he it is that hath kept thee. The Prophet speaketh thus to God in one of the Psalms; Thou didst draw me out of the Womb, thou gavest me hope, even at my mother's breast, 
Psal. 22.9.  I was cast upon thee even from the womb, thou art my God from my mother's belly. By which words he giveth us to understand, that the same God that gave us life in our mother's womb, is he that keepeth us from the womb to the grave, he preventeth dangers, he giveth food; he healeth our sickness, and disappointeth our enemies; he is our guard to defend us, he is our shield and buckler to save us from hurt. He hath done this for thee from thy conception to this day; and wilt thou in one hour attempt to overthrow, and destroy that which with so much care God hath cherished so long? Wilt thou make thyself hateful by making opposition against his love; Wilt thou maliciously oppose thyself against the work of his care, while in fatherly love he is desirous to keep thee in safety; Wilt thou strive more than all the World beside, to work thy own decay? The Angels in heaven understanding the care of God for thee, do willingly pitch their tents about thee; and refuse not (for thy safety) to bear thee in their hands, and keep thee in thy ways; the Devils of Hell by God's providence are kept off from thee, as with a strong hedge, which they can neither climb over, nor break through, whereby to impeach thy safety. 
job. 5.23.  And while the Creator of all things remaineth thy keeper, the creatures are in league with thee, and thou livest in peace amongst them; and while the work of God that preserveth thy life, hath this power amongst all Creatures, that the creatures of heaven will not attempt thy hurt, the creatures of the earth do not, nor dare attempt it, and the creatures of Hell cannot. Wilt thou alone seek unmercifully to cross the care of God, in working thine own woe? Thou art then worthy whom the heavenly Creatures should abhor, whom the earthly creatures should forsake, and the hellish Creatures embrace, receiving thee into their Company with this greeting. This is he whom God would have kept, but against the love of the Angels of heaven, against the peace of the Creatures of the earth, and beyond the power and malice of us the Angels of darkness, he hath destroyed himself. Besides, it is God that hath assigned to every one of us the measure of our time; he hath appointed to us the number of our days; our life did not begin, till he appointed the first day of it; and so long it must last, until he say, this is the last day of it.  
No man did set down for himself when he would come into the world, nor no man may set down for himself, when or how he will leave the world. The soul of man (saith the Orator) before her departure from the body, doth oftentimes divine, but than it destroys not itself, for God sent us into the world giving us life, and God must call us out by taking our life. It is the saying of job, Is there not an appointed time to man upon earth, 
job. 7.1.  and are not his days, as the days of an hireling? The beginning and end of man's time is appointed by God, he cannot lengthen it, when the end cometh, nor aught to shorten it before the time come. Saint Ambrose saith, we are bound to maintain our bodies, and forbidden to kill; our souls and bodies they are married together by God himself, and those whom God hath joined together, let no man be so bold to put in sunder. Cogimur diligere ut sponsus sponsam, Adam Euam, saith S. Barnard. We must be so far from hating our own flesh, as that we are commanded to cherish it, to love it entirely as the husband ought to love his wife, Adam his Eue. We may employ it in labour, but we must not slay it; and the more we shall employ it, the less hurtful and dangerous it will prove unto us. His days are as the days of an Hireling; an Hireling is entertained for so many days, longer than his covenant he may not stay; and a shorter time, he may not stay. Such is the life of man, he is God's hireling, for so many days & years he hath hired him in this world, as in God's Vineyard to work in some honest calling. When we have served out our time here, we may stay no longer, and till we have served out our time here, we may not departed. Thou wilt therefore be found to be a fugitive servant from God, if thou depart his service before the time be full out, & that belongeth to God and not to thee to set down.  
The Prophet David sayeth of God in one of the Psalms. 
Psal. 68.20.  To the Lord God belong the issues of death. To God it belongeth, and not to man, to set down who shall die, when, and by what means he shall die. Sometime he useth the hand of the Magistrate, sometime the hand of the violent, and so endeth one man's life (as we think) by the counsel and work of another man. But never did he give licence to any man to kill himself; he hath forbidden murder by his commandment. Thou shalt not kill. 
Exod. 20,13.  He condemned it in Cain from the beginning of the World, to whom (having slain Abel) he said, 
Gen. 4,10.  What hast thou done? the voice of thy brother's blood cries to me from the ground; Now therefore thou art cursed from the earth, which hath opened her mouth to receive thy brother's blood from thine hand. And after the flood, when he began again to replenish the earth with Inhabitants, he made a Law against murder, to restrain both man and beast from committing it; saying, 
Gen 9.5.  I will surely require your blood wherein your lives are, at the hand of every beast will I require it, and at the hand of man, even at the hands of a man's brother, will I require the life of man. Who so sheddeth man's blood, by man shall his blood be shed; for in the Image of God hath he made man. So offensive unto God it is, for a man without warrant and authority to kill any, because man was made in the Image of God, a creature of understanding endued with excellent virtues of knowledge and righteousness, with resemblance in these virtues unto God himself, in making of whom it pleased God to show his excellent power, his wisdom, and his mercy. Man is Microcosmos, saith one, an abridgement of the world; he hath Heaven resembling his soul, earth his heart, placed in the midst as a Centre, the liver is like the Sea, whence flow the lively springs of blood, the brain, like the Sun, gives the light of understanding, and the senses are set round about like the Stars; the heart in man is like the root of a tree, the Organ or Lung-pipe that comes of the left cell of the heart, is like the stock of the tree which divides itself into two parts, and thence spreads abroad (as it were) sprays and boughs into all the body, even to the arteries of the head; the head is called the Tower of the mind, the throne of reason, the house of wisdom, the treasure of memory, the Capitol of judgement, the shop of affections. And concerning man, sayeth another, God hath made such divers and contrary elements to meet together in one and the self same body, and accord in one, fire and water, air and earth, heat and cold, and all in one and the self same place, & yet hath so tempered them together, as that one is the defence and maintenance of another. Nay more than this, saith Saint Bernard, mirabilis societas, in man he hath made a wonderful society; for in him, Heaven and earth Majesty and baseness, Excellency and poverty he hath matched together. What is higher than the Spirit of life, what base than the slime of the earth; his soul it was infused into him the Spirit of life; his body was made of the dust of the earth. This was that which made Gregory Nazianzen to break into that exclamation of himself; What great and wonderful Miracle was within himself! I am little (sayeth he) and yet I am great, I am humble and yet exalted; I am mortal, and yet immortal; I am earthly, and yet heavenly; little in body, but great in soul; humble, as being earth; and yet exalted above the earth; mortal, as he that must die; and immortal, as he that shall rise again; earthly, as whose body was taken from the earth; heavenly, as whose soul was breathed from above. Nay, more than this, sayeth the Prophet David in one of his Psalms; 
Ps. 8.4.5▪ 6.7.8.9.  What is man that thou art mindful of him? and the son of man that thou visitest him? for thou hast made him a little lower than the Angels, and hast crowned him with glory and honour, thou madest him to have dominion over the works of thy hands. etc. Therefore no man, no beast can destroy this excellent Creature in this fashion framed, and be innocent before God. It belongeth only to him that gave life, to take it away: Where he takes it away, none can restore it, nor aught to take it away being given, but only by him that gave it. So that the whole rule of life must remain in the hands of the Lord of Life; who of himself saith, I kill and give life▪ except thou canst do both, 
Deut. 32.39.  do not attempt to do either. First, make a living man if thou canst, and then kill him to whom thou gavest life, thou shalt then herein hurt no work, but the work of thine own hands: but if thou canst not give life, presume not to take away life; thou shalt therein violate the work of another. And if thou mayest not kill another, thou mayest much less kill thyself. One God made thee & them; and if thou shalt be guilty of blood in killing thy neighbour, thou shalt be guilty of blood in killing thy nearest neighbour (thy self.) When Elias was weary of his life, being persecuted by jezabel, he said unto God. It is enough, O Lord, take my Soul, for I am no better than my Fathers. 
1 King. 19,4.  He was weary of his travels and dangers, and desired to be out of this world; but he did not lay violent hands upon himself, or let out his own Soul. He remembreth that God had placed his soul in this earthly Tabernacle; and he entreateth God to set his Soul at liberty. He held his hands, howsoever his heart was affected: So hold thou thy hands from any fact of violence, lifting them up with thy heart unto God in heaven, desiring him to take thy soul when he thinks good. When Saint Paul was in a strait between two, 
Phil. 1: 23.  and witted not whether he should desire life or death, because his life should be profitable to the Church; but death gainful to himself; he expressed the inclination of his heart to death for his own advantage, in these words: desiring to be loosed, and to be with Christ, which is best of all. His reward was in heaven, which he desired to obtain, his Redeemer in Heaven, with whom he wished to be. And because he could not come to enjoy the same, except by death, he should pass out of this world; he was willing to departed, and for that end to be loosed, and set at liberty from his flesh; but did he incline to set himself at liberty, to lose the bonds of his own life, by which his soul was tied, and fast bound to the fellowship of his body. No, he desired to be a Patient, not an Agent, a Sufferer, not a Doer in this business; his words are desiring to be loosed, not desiring to lose myself; this he longed for, and in time obtained it.  
In these men behold and see how to crave, and how to demean thyself. Learn of Eliah and Paul to fear God, and not of Saul and ●udas. Learn not of wicked men that went astray in their doings And tell me, if at any time thy life were so vile in thy sight, and the glory of God so dear unto thee, that thou wert desirous or content to give thy life unto God, and to put it in hazard for his name, and for his truths sake? Where hast thou despised the threatenings of Tyrants? Where hast thou contemned the sword, the fire, or any other death? hast thou been cast into the fiery furnace? or into the lions den, or imprisoned, or stoned, or suffered rebuke, or loss of goods for the name of Christ, as divers the Saints of God have done before thee? In these cases if thy life had been vile in thy sight, it had been honourable and Christianlike, because thou dost not take it thyself, but yield it up for his sake that gave it. Wherein thou hast the Prophets of God, and Apostles of jesus Christ to be thy Pattern; who were ever ready and willing to lay down and lose their lives in the service of God; but did not kill themselves, to be delivered from the fury of Tyrants; but they yielded themselves to the cruel will of Tyrants, as jeremy told them that went about to kill him for preaching, 
jerem. 26.14.  as God had commanded him. As for me, behold I am in your hand do with me as you think good and right. It was all one to him, and equally welcome to die or live, so that he might faithfully do his office. Of the like mind was Saint Paul saying to the Elders of Ephesus. 
Act. 20.22,  Behold I go bound in the spirit to jerusalem, and know not what things shall come unto me there, save that the Holy Ghost witnesseth that in every City, bonds and afflictions abide me: but I pass not at all, neither is my life dear unto me, so that I may fulfil my course with joy▪ etc. Hear was a most godly contempt of frail life. If thou hadst resolution in any like quarrel, to yield thy life, when there should be any attempt to take it; thou hast the Prophets of God, and the Apostles of Christ, thine example, and thou hast also the promise of the Lord jesus, to recompense that loss of life with the gain of eternal life, saying; He that will save his life shall lose it, 
Math. 10.39.  and he that looseth his life for my sake, shall save it. That is, if any shall to save his life deny to confess me before men, his life shall be taken from him by some such judgement of God, as that he shall have no comfort in the loss of it, but shall die eternally; but if any constantly confess me, putting his life in danger, either God shall most miraculously deliver him, and save his life in this world, or for the loss of his life here (in which loss he shall have abundant comfort) he shall have eternal life in the Kingdom of heaven. Here are comforts for thee, if thou have, or shall come (in these cases) into danger, if thou retain this resolution to lay down thy life for God, and his glory; for jesus Christ and his truth. But there was never in thee any such resolution, thou didst not love God so well, and thyself so ill as to die for the truth, for the glory of God, for the name of jesus; thou didst never esteem the Gospel, true Religion, and Righteousness at so high a price. O vile man, O unworthy sinner, wouldst thou not gratify God with contempt of life, and wilt thou gratify the Devil with it? wouldst thou not lose it for him that is the Truth; and wilt thou lose it for the Father of Lies? Was he not worthy (in thy sight) to be served with this manly resolution, that gave thee this life, and for the loss of it, is ready to recompense it with eternal life, and is he worthy to be served with it, that was ever an enemy to it, and when he hath spoiled thee of this life, makes thee amends with a higher mischief, to plunge thee in eternal death? O monstrous absurdity to be admitted amongst the professors of Christianity! Pause a while, and consider of this point, that if it be possible, thou mayest be recovered from this desperate purpose. Think what it is to have held God off at the staves end, and never to have yielded in thine heart to die for his love; though he gave thee life, to lose one drop of blood for his sake, though he filled thy veins, to have thy breath stopped for his glory; though it was he that breathed into thy nostrils the breath of life, and made thee a living soul; yet to embrace the Devil in thy bosom, as if he were thy God, to tell him that he shall have thy life; thy blood shall flow for his sake, if thou get a sword or knife; that thou wilt strangle thyself, and stop thy breath for his love; If thou canst get a halter. Where is thy wisdom that resolvest so foolishly? thy justice to resolve so injuriously, thy love to God, and thine own soul (to whom thou owest thy love) to God, to procure his glory; to thy soul, to procure the salvation of it, that dost resolve so hatefully. For more foolishly for himself, more injuriously against God, and more hatefully against both himself and God. Did ever any man conclude and resolve in any thing than thou dost in this most foolishly determine for thyself, that runnest into that destruction; from which thou shouldest fly with all possible speed, as the Israelites fled from the tents of Korah and his company, when the earth swallowed them up; and most unjustly thou dealest with God to take that which is his without his leave; for we are his, and not our own; they are the words of the Apostle Paul, 
1. Cor. 6.19.20.  Ye are not your own; and a little after speaking of our bodies and spirits, he saith they are Gods. And before his face without any fear or reverence of him, to destroy them both at one instant. For thou destroyest the body in killing it, and thou destroyest thy soul that must perish for that murder, and most hatefully thou proceedest against God and thyself in this resolution; hatefully against God, in destroying his Creature; and hatefully against thyself, in destroying thyself. The Fact of the Philistines in stopping up the wells that Abraham had digged, to the end that Isaac his son should not use them for his cattle, is interpreted to be an evidence of their hatred; Isaac saying unto them; 
Gen. 26.27.  Wherefore come ye unto me, seeing ye hate me? How much more must thy fact be interpreted to be an evidence of hatred against God and thine own soul, that fillest up and choakest the Well of life, that God digged and opened for thy use, and desirest to water at the pit of death and hell; where thou shalt not obtain one drop of water to cool thy tongue when thou art in torments. 
Luk. 16.24.   
How cometh it to pass among deceived men, that when as in the case of suffering for God, where death is accompanied with comfort, and rewarded with glory, they shrink and fear, as for their lives withdrawing themselves, which then are sweet unto them, and death bitter? and in this case of laying violent hands upon themselves, where death is accompanied with terror, and shall be rewarded with eternal damnation; here they step forth, & are desperately bold, life being bitter unto them, & death sweet? This is a dangerous error, wherein the Devil the ancient Murderer hath been their Counsellor, the Giver of Life never persuaded thereunto, the very fact bewrayeth from what head that sin came, even from him that laboureth by all means the destuction of mankind.  
Lay these things together, and I hope the thing that thou art resolved to do, will appear so foul and odious before thee, that thy resolution will alter and vanish away. And the most mighty preserver change thy mind by his sanctifying Spirit, and bless thee from this fearful ruin.  
Object. But what if one that hath professed sincerely the true Religion of the Gospel, should through terror of conscience, and for very anguish of heart despair, and in that case should make away himself! What may be thought of the estate of such a one? Master Fox in his book of Acts and Monuments, 
Acts and Monuments, 1708. 1709.  in the lamentable Story of Master james Hales a judge, saith, that this judge granting to something by the assault and crafty persuasion of Stephen Gardiner Bishop of Winchister, and of the rest of the persecuting Prelates, being by their greatness and importunity overcome, did shortly after call himself to better remembrance, and with extreme grief and anguish of heart, he was ready with his Penknife to have killed himself in prison, and had no doubt so done, had not the merciful providence of the Lord rescued him miraculously at that time. After that Winchester hearing that he had sore wounded himself, taketh occasion thereby to blaspheme the Gospel, calling it openly in the star-chamber, the Doctrine of Desperation: But the said judge within a while after recovering of those wounds, and delivered out of prison, gets himself home to his house in Kent, where he either for the greatness of his sorrow, or for lack of good counsel or for that he would avoid the necessity of hearing Mass, having all things set in an order, a good while before that appertained to his Testament, casting himself into a shallow river, was drowned therein; which was in january or February, 2555. which unhappy chance of this so worthy a judge (as M. Foxe saith) was surely the cause of great sorrow and grief to all good men, and it gave occasion beside to some Divines, to doubt with themselves whether he were reprobate or saved. Of which matter saith he, it is not for me to determine. Our judge is his judge, who will lay all things open when the time cometh. This in the mean time is certain, that the deed of the man ought in no wise to be allowed; If wittingly, I discommend his reason; if in a frenzy, as one out of his wit, then do I greatly lament, and pity his case. Yet notwithstanding seeing Gods judgements be secret, and we be likewise in doubt upon what intent he did thus punish himself; nor any man can be certain whether he repent or not before the last breath, I think their opinion herein is more indifferent, who do rather disallow the example of the dead, then despair any way of his salvation. Otherwise, if we will adjudge all these to hell that have departed the World after this sort, how many examples have we in the first persecutions of the Church of those men and women, who being registered in the Works of worthy Writers; have notwithstanding their praise and commendation. For what shall we think of those young men, who being sought for to do sacrifice to heathen Idols, did cast down themselves headlong and broke their necks to avoid such horrible pollution of themselves? What shall I say of those Virgins of Antioch, who to the end they might not defile themselves with uncleanness, and with Idolatry, through the persuasion of their mother, casting themselves headlong into a river, (together with their mother) did for do themselves, though not in the same water; yet after the same manner of drowning as this M. Hales did.  
What shall I say of other two sisters, which for the self same quarrel did violently throw themselves headlong into the Sea, as Eusebius doth record? In whom though perchance, there was less confidence to bear out the pains that should be ministered of the wicked unto them; yet that their good desire to keep their faith and religion unspotted, was commended and praised. Another like example of death is mentioned by Nicephorus in another Virgin likewise, whose name is expressed in Jerome to be Braessila Diraehima, who to keep her Virginity, feigned herself to be a Witch, and so conventing with the young man which went about to deflower her, pretended that she would give him an herb which should preserve him from all kind of weapons, and so to prove it in herself, laid the herb upon her own throat, bidding him smite, whereby she was slain, & so by the loss of her life saved her Virginity.  
Hereunto may be joined the like death of Sophronia, a Matron of Rome, who when she was required of Maxentius the Tyrant to be defiled; and saw her husband more slack than he ought to have been in saving her honesty, bidding them that were sent for her, to tarry a while till she made her ready, went into her Chamber, and with a weapon thrust herself through the breast, and so died. Likewise Achetes biting off his own tongue, did spit it in the face of the harlot. Which examples (saith M. Fox) I do not here allege, as going about to excuse or maintain the heinous fact of M. Hales, which I would wish rather by silence might be drowned in oblivion. But yet notwithstanding, as touching the person of the man (what soever his fact was) because we are not sure whether he at the last breath repent again; for that we do not know, nor are able to comprehend the bottomless depth of the graces and mercies of God, which are in Christ jesus our Saviour. We will therefore leave the final judgement of him, to the determination of him, who is appointed the only judge of the quick and dead. And thus far, M. Fox.  
Touching the Cases wherein it is lawful to desire death, they may be reduced principally into five.  
The first is, that if God can be more honoured and glorified by our death then by our life; then in such a case it is lawful to desire death. 
judg. 16.28.29.30.  In which case Samson desired death, knowing well thereby, that he should slay more of the uncircumcised Philistines, the enemies of God, at his death, than he slew in his life. In this case Moses the servant of God desired to die; yea, he went further; for he desired not a temporal but an eternal death for the glory of God in the salvation of his people. For when Moses perceived that the Lord was greatly offended with the people for making and worshipping the golden Calf, and that the Lords wrath waxed hot against them, and that he meant to consume them for the same: 
Exod 32.31.32.33.  It is said that Moses returned to the Lord and said; Oh this people have sinned a great sin, and have made them Gods of gold: yet now if thou wilt forgive their sin, and if not, blot me I pray thee out of the book which thou hast written, Also in this case the Apostle Saint Paul went as far as Moses in desiring the same death, for the like cause as Moses did, which was for the glory of God in the salvation of his people. Who being exceeding much sorrowful for the Lords rejecting, and casting off the jews, saith, 
Rom. 9.1.2.3.4.  I say the truth, I ●…e not, my Conscience also bearing me witness in the holy Ghost, that I have great heaviness and continual sorrow in my heart, for I could wish that myself were accursed (or separated) from Christ for my Brethren, my Kinsmen according to the flesh, who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises, whose are the Fathers, and of whom, as concerning the Flesh, Christ came, Who is over all God blessed for ever, Amne. In this case also the holy Martyrs greatly longed after, and desired death, and ran most joyfully and gladly unto it. Well knowing with Samson, that they should slay more at their death, than they slew in their Life; as first, that they should slay their last enemy by death, which is not slain but by dying: And secondly, that by dying they should kill the spawn of all enmity, sin that causeth death; and thirdly, they knew that God should be more glorified, and honoured by their death, than he could be by their life, in that it would thereby be an occasion of daunting his enemies, and of the increasing and flourishing of his Church and Children. For the death of the Martyrs was the seed of God's Church, 
Acts and Monuments. 113.  In which respect M. Fox in his Acts and Monuments saith, that in old time Martyrdom was more desired then bishoprics be now.  
Secondly, it is lawful to desire death in respect of the wicked, through zeal to God's glory, to the end that we may be freed from their society, whereby we might not be eye-witnesses, nor eare-witnesses of their daily blaspheming and dishonouring of God. In which case Rebecka desired death; 
Gen. 26.34.35.  for when Esau had taken ungodly wives, it is said, that they were a grief of mind unto Isaac and her, because they knew that God was greatly dishonoured thereby: 
Gen. 27.46.  therefore Rebecca said to Isaac, I am weary of my life, because of the daughters▪ of Heth, and if jacob take a wife of them, such as those that are of the daughters of the land, what good shall my life do me? In this case also the Prophet Eliah desired death; for he seeing the Idolatrous practices of the Israelites, and- the strange cruelties of Ahab and jezabel against the Prophets and servants of the Lord, and how they had forsaken the Lords covenants, 
1. Kin. 19.3.4.  cast down his Altars, and slain his Prophets with the sword, and that they did also seek his life to take it away; therefore through the great zeal which he had to the glory of God, that he might not see these abominations wherewith the Lord was so much dishonoured by them: It is said, That he requested for himself that he might die, and said it is enough now O Lord, 
2 King. 2.11,12.  take away my life, for I am not better than my Fathers. And afterwards (as we read) God granted unto him more than he did desire; for the Lord took him away up into Heaven in a whirlwind, which taking up of Eliah after this sort into heaven, was far better and more easy for him, than the ordinary & common death of all men.  
Who can express what a grief it is to the child of God to be enclosed and compassed about with wicked and ungodly miscreants, by whom God is all the day long blasphemed and dishonoured? What a torture and torment it is to such as fear the Lord, and are godly minded, to live in the midst of a froward, perverse, and crooked generation, continually provoking God's wrath by reason of their wicked lives and deeds? It would make a man's heart to bleed to hear & consider, how swearing, blaspheming, cursed speaking, railing, slandering, quarreling, contending, jesting, mocking, scoffing, flattering, lying, dissembling, vain, corrupt, filthy scolding, scurrilous, lose and idle talking, that overflow in all places, so that men that fear God, had better be any where, then in the company of most men. This made the Prophet David to cry out and say; 
Ps: 120.5.6.7.  Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar, my soul hath too long dwelled with him that hateth peace. I am for peace, but when I speak, they are for war.  
Lot was sore vexed and grieved with the unclean conversation of the wicked: and therefore it is said, that the Lord delivered just Lot, vexed with the filthy conversation of the wicked, 
2. Pet. 2.7.8.  for that righteous man dwelling amongst them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.  
As the World in all ages heretofore hath not known the pure and strait paths of God, so in these present evil days of ours, the true and right Profession of Christianity is counted of many Puritanisme and preciseness, fantastical affectation of singularity, and popularity, and hypocrisy. True it is indeed, that as there are true Preachers, and true Believers, so Satan stirs up counterfeits, that have an outward show and resemblance of them, but are not purged from their inward filthiness. 
Pro. 30.12.  These are they that Worldlings stumble at, concluding thus; Even so are they all; therefore their profession is but a kind of Sect, and to follow the common course & practise of the world, is the surest and safest way. And here Satan hath his desire. Again, if any godly man that hath always made conscience of his ways shall offend, although of mere infirmity, or occasioned by some strong temptation, but yet so, as he may justly be taxed; why then the matter is out of all doubt, both he and all his rank are hypocrites, and none else. Such is the blindness of the world, and their prejudicate opinion of the children of God. But to you that are of this uncharitable opinion, give me leave to speak thus much: You boast yourselves to be the children of God, and the true members of Christ, though careless of your ways; but as for others, who make conscience of their ways, you make mocks on them with your mouths, and you devise terms for them, to make them accounted factious, sectaries, hypocrites, and I know not what; they are your gazing stocks and taunting proverbs; Concerning which sect, 
Act. 28.22,  we know, that every where it is spoken against; but where is your devotion? where is your zeal, where is your repentance, where is your fervency, sobriety, prayer, thanksgiving, humility? What fruits of the Spirit appear in you, what love of God in zealous exercises of God's worship? what contempt of the world's pomp, pride, pleasure, vanity in your moderate living & conversation? What regard of the afflictions of joseph? Yea, your bodies are your Idols, and your souls like drudges do homage to your bodies; this appeareth in your excessive fare, costly apparel, varieties of fashions, in your curiosity in the putting on thereof, in your wanton sports, dalliances, pleasures, and such like. But for a conclusion, let me leave this as a bone for you to gnaw on, That stumbling blocks shall ever be cast before the feet of the wicked, yet shall the Lantern of God's word shine unto them to guide them without stumbling or erring: notwithstanding, stumble they will, and fall down even to the breaking of their necks; for their own wickedness blindeth them; yea and they wilfully out of the hardness of their hearts close their eyes against the ways of truth; because the ways of error, death and destruction, are more pleasant unto them,  
Furthermore, woe shall be to them that wrong by word or deed, or writing, the least of God's little ones, who are so dear to the Lord; as the apple of his eye: 
Zac. 2.8.  Therefore let the scorners and enemies of good men remember, That Israel is as a thing hallowed to the Lord, 
jer. 2.3:  all they that eat it shall offend, Evil shall come upon them (saith the Lord). Men may dip their tongues in venom, 
Reu. 22.11.  and their pens in poison, and keep the garments of such as stone Stephen: but the Lord will avenge the cause of his poor ones; he will not always hold his peace, nor hide his face.  
Therefore in the mean time, till we can have our desire in this case; We must take great care, that we delight not in their evil company; and if it be our hap sometime to be amongst them, let us take heed we be not polluted and defiled by their company: for it is a common, and a true saying, that he that toucheth pitch shall be defiled therewith; so he that doth converse with them, must look to be defiled with their company. If a man that had wallowed in the mire, and tumbled in the filthy channel, should offer to company with us, we would loathe and shun him, because he would else soon make his filth cleave unto us. So wicked and ungodly persons; do set their sins as marks upon those, with whom they company, and disperse and scatter their filth where they come, and leave a print or badge of their profaneness behind them; and shall we sit so close unto them, who have so plunged themselves in the mire of sin, who should rather labour either to draw them out of filthiness, or withdraw ourselves, that we prove not as loathsome and filthy as they are? Should we not rather say, If any will be filthy, let him be filthy still by himself; If any will be unjust, let him be unjust still by himself: If any will be beastly, let him be beastly alone. The filthy person and beastly man shall not have me for a companion. 
Heb. 10.38  My soul shall have no pleasure in him. And as saith the proverbs of the Ancients; Wickedness proceedeth of the wicked, 
1 Sam. 24.13  but mine hand shall not be upon thee.  
We cannot always withdraw ourselves, and avoid those that be such; yet we must in affection separate from them, when we cannot in place; but not delight to sit down with them on one stool, that is, we must not be as they are. David had an eye to this blessed hope of being one of Christ's attendants hereafter, and therefore would not be for all companies, but professed himself to be a companion only of such as feared God. 
Psal. 119.63.  I am a company- (saith he) of all such as fear thee, and of them that keep thy precepts. He would not hazard his frail potsherd upon the rock of evil company for any thing. And wherefore did David say in one of his Psalms, 
Psal. 26.4.5.  I have not sitten with vain persons, neither will I go in with dissemblers, I have hated the congregation of evil doers; and will not sit with the wicked? but because having fellowship with God, he feared to have any fellowship with the contemners of God, and was persuaded that as God will not take the ungodly by the hand (as job speaketh) so none of God's company should. 
job. 8.20.  Also he was loath to make them his companions on earth, of whom he could have no hope that they should be his companions in heaven. We are more inclinable to vice then to virtue; so vice is more strong in the wicked than virtue in the good; whereby it followeth, that the society of evil men is dangerous to the good, and that as a hundred sound men shall sooner catch the plague from one infected person, than he recover his health by them; so the good are more often perverted by the wicked, than the wicked converted by the good, and for this cause GOD loveth not to see his children amongst the wicked: for this cause he commanded his people to destroy the Inhabitants of the Country which they were to possess, 
Numb. 16.26.  lest by their society they should be drawn into their sins, as afterwards they were indeed: He commanded also not to touch any creature that was unclean, and that whosoever toucheth a dead body should be unclean; but no Creature is so unclean as a sinner, no death like to the death of sin. And therefore I will avoid wicked men, as the most unclean of all living creatures, and as the most loathsome of those which are dead.  
I speak to the faithful, whom I would not have to go out of the world to avoid the wicked that are in it, 
1 Cor. 5 9.10 11.  but entreat by the tender mercies of ●od, and of Christ, to be as careful as they can to avoid them, and their wicked assembly; and if they must use them for necessity, not to use them as companions, neither to draw with them in any yoke of affection; but rather to draw back when the wicked are in place, that they may not be eye, or eare-witnesses of their daily dishonouring of God. We are commanded in the name of our Lord jesus Christ, 
2. Thess. 3.6.  to withdraw ourselves from every brother that walketh disorderly. All this may be done when we love the men, and hate the vices, when we suffer them to have no quietness in their sins, and yet live quietly, and offer quietness to themselves: He that will wholly abandon the company of them that are evil, must (as the Apostle saith) get himself out of the world; 
1 Cor. 5.10.  and therefore Saint Ambrose sayeth fitly to this purpose; We ought to fly the company of wicked men, in respect of private fellowship, and not, in respect of public communion, and that rather with our hearts and affections, then with our bodies and outward actions; we may not hate our brother, but love him; yet if we love the Lord, 
Levit. 19.17. Psal. 97.16. Rom. 12.18.  we must hate that which is evil; where the Apostle saith; If it be possible, as much as lieth in you, live peaceably with all men. We may have no peace with the manners, yet we must live peaceably with the men. Thus then in a word out of the words of the Apostle, the controversy may be decided: If it be possible, so far forth as may stand with our faith and profession, as much as lieth in you, let us do our part, and perform our best endeavour to live peaceably; if we cannot have peace, yet let us live peaceably with all men, with the bad to reform them, with the good to conform ourselves unto them, with our enemies to shun them; with our friends to keep them.  
And here is comfort for the children of God, whom the wicked thrust out of their company; and would (if they could) thrust out of the world, because of their conscience to God, 
Psal. 38.20.  and because they follow the thing that good is. And hereof it is that the Wiseman saith, that He that is upright in the way, 
Prou. 29.27.  is abomination to the wicked. And hence it is also that the Prophet sayeth; He that departeth from evil, maketh himself a prey, and the Lord saw it, and it displeased him. 
Esay 59.15.  And though they be not accepted, where evil men bear sway (which is no disparagement to them but glory, nor loss, but gain) yet they are esteemed of the good, and admired of the evil, though not followed of them. Do the wicked hate them? they shall lose nothing by such hatred, for God and good men will love them. Will not the unrighteous have any fellowship with them? It is so much the better for them; for they are in less danger of corruption, and in more possibility of grace & goodness. And where men that be evil avoid them, Christ & his thousands of Angels will stick close unto them.  

Heb. 11.38.  Those Worthies of whom we read in the Epistle to the Hebrews, were most cruelly dealt with all, and persecuted in the World. Of whom the world was not worthy; for the wicked did drive them out of their companies by sharp persecutions into deserts, mountains, and holes of the earth. But they were worthy, and had far better company, having a kind of fellowship with Christ, and all the Saints that were gone before them. So, for the faithful that now live, if the wicked and ungodly make no more of them then of the filth of the World, and as of the of scouring of all things (as the Apostles speaketh) it is because they are too good to live amongst them, and too precious to be cast before swine, 
1 Cor. 4 13.  that so tread and trample them under their feet. And where they say, away with such fellows from the earth, 
Math. 7.6.  for it is not fit that they should live. Christ will in his due time take them from the earth by a blessed and most sweet death, 
Act. 22.22.  to have the company and fellowship with him, his Angels and Saints, and with all the holy company of Heaven, and then they shall have their desire▪  
Thirdly, it is lawful to desire death in respect of our sins, to the end we might not offend God any more by sinning. And what a misery and bondage it is to be in subjection to sin, may appear by the most earnest and fervent prayer of the blessed Apostle Saint Paul, who feeling the weight and heavy burden thereof, 
2 Cor. 12.7.8.9.  he desired God with earnest zeal and fervency, and with deep sighs and groans that he might be delivered from it. And again, after the long and lamentable complaint that the Apostle made of the Law that was in his members, striving against the law of the Spirit, and leading him captive into the law of sin, he breaketh forth into this most pathetical exclamation. O wretched man that I am, who shall deliver me from the body of this death (or this body of death) I thank God through jesus Christ our Lord. 
Rom. 7.24.25,  The Prophet David also feeling the heavy weight of his sins, maketh his grievous complaint and moan thereof unto God, saying; There is no soundness in my flesh, 
Psal. 38.34.  because of thine anger, neither is there any rest in my bones, because of my sins; for mine iniquities are gone over my head as a heavy burden, they are too heavy for me.  
If a man would invent a torment for such as fear God, and desire to walk in newness of life, and to have part in the first resurrection; he cannot devise a greater torment, then to be disquieted with this tyranny of sin, and with this unquiet & unhappy jebusite, even the rebellion and corruption of our own flesh; and this heavy weight of sin that doth cleave and hang so fast upon us. O happy therefore and blessed death that dischargeth and freeth us from so sore, cumbersome and cruel bondage, and from further offending of him, who died for our sins. So that death freeth us from the necessity of sinning, & also brings us to be with Christ; And to desire death in this case, is not a loathing to live, but a loathness to sin. In which case job desired death, because of his sins, that he might not offend ●od any more; and therefore he saith; 
job. 6.8.9 10.  O that I might have my request, and that God would grant me the thing that I long for, even that it would please God to destroy me, that he would let lose his hand, and cut me off, then should I yet have comfort.  
Now in the mean while, till we can have our desire in this case accomplished, 
Rom. 6.12.  we must resist and strive against our sins, that they may not reign in our mortal bodies; and let all our endeavour and care increase against our sins, that the force of them may be daily weakened, their number lessened, and all occasions of sinning avoided.  
Fourthly, it is lawful to desire death, in respect of the miseries, calamities and troubles of this life; and for the preventing of the miseries to come. And yet this holy desire must not be simple and absolute, but it must be restrained with certain respects, and with these reservations. First, it must be desired so far forth, as it is a means to put an end to all our miseries, to all the dangers of this life, to all the corruption of nature, and to the necessity of sinning. Secondly, as it is a gate by which we enter into the immediate fellowship with Christ and of God. And our desire also for these ends must keep itself within these limits; wherein two Caveats must be observed: First, it must not be immoderate, exceeding the golden mean; Secondly, it must always be with a reservation of God's good pleasure, and with an humble submission, and subjection of our wills to the will of God. For if either of these be wanting, the desire of death is defective, faulty and dangerous. Death frees us from the miseries and perils of this world, abolisheth all present, and prevents all future dangers, and brings us to be with Christ. What man wearied with labour, desires not rest, what Mariner tossed upon the seas, wisheth not to come into safe harbour? What traveler toiled with a tedious and perilous journey, would not willingly come to his ways end? what sick man accepts not health? what slave embraceth not freedom? what prisoner doth not entertain enlargement? what captive would not welcome liberty? what husbandman would be ever toiling, and not at length receive the fruit of his labour? what merchant is content to live ever in danger by sea and by land, amongst Pirates and robbers, & not to come at last safe home with his wealth? And lastly, what man having the reversion of a goodly kingdom, would be loath to receive the possession of it? And sure we are all in this case by reason of the manifold miseries incident to us in this world; that we have good cause to wish with a holy desire to be loosed from all these miseries, and to be with our Saviour Christ, and in the mean time, 
Luk. 21.19.  till we can have our desire in this case, Let patience possess our souls.  
Fifthly, and lastly it is lawful to desire death for the perfecting and full accomplishment of that conjunction and union which we have in Christ jesus our head, that we might be where he is to enjoy his presence. For we are (saith the Apostle) members of his body, of his flesh, 
Eph. 5.30.  and of his bones that is, we are most straightly coupled to Christ by the spiritual band of our faith; which union is most admirable; For first we are united to his Godhead, that is not by transfusion of the divine substance, but by effectual working by the manhood; and secondly, we are one with his manhood, that is really and substantially, 
joh. 15.5.  as appeareth by those Similitudes by which this union is expressed in holy Scriptures; as namely, First of the Vine and branches, 
joh. 3.29. Rom. 11.18. Eph. 2.20. Eph. 1.23.  Secondly, of the Bridegroom and the Bride; Thirdly, of the Olive tree and the branches; Fourthly, of the foundation and the building; Fiftly, and specially of the head & members. Concerning which union Cyril hath made this resemblance, that as two pieces of wax molten up together, do make up one lump, so Christ's flesh with our flesh joined together, make up one body which is his Church.  
And this conjunction and union which we have in Christ, is also set down in that heavenly prayer, which our Saviour Christ made unto God his Father, at his last farewell out of this world immediately before his passion and suffering; 
john 17.  where he prayeth at large for the accomplishment of this union in us with him. And if our Saviour-christ himself did pray unto his Father for the full accomplishment of this union, that we might be where he is, for to behold his glory, than it is lawful for us to desire the same. And this is true love indeed unto Christ our head, to desire to be with him; for the property of true love is an ardent and burning desire to obtain that which is beloved. And as a woman that loveth her husband unfeignedly, cannot be content with any love token she receiveth from him in his absence, but longeth and wisheth, and desireth more and more till she receive himself; even so, the Soul which is wounded with the love of jesus her merciful husband, hath continual desire to be with him. I grant every token sent from him brings comfort, but no contentment till she enjoy him. If the love of men compelled the Apostle to say to the Corinthians, 
2 Cor. 12: 14:  It is not yours, but you I seek. How much more should the love of God compel us to say to our Lord jesus: It is not thy gift but thyself O Lord that I long for; for thou art the portion of my soul, seeing I am nothing without thee, let me taste the benefit of being thine, I desire thee, & not thine, for thyself, not for thy gifts; I desire thee only, nothing for thee, 
Psal. 73.25.  nothing with thee, nothing besides thee.  
The godly Christian hath some lively foretaste & sweetness of this blessed and happy conjunction and union with Christ, and therefore it is a grief unto him to be holder from him, and a joy to remove unto him. But certainly he shall never go out of this earthly body with joy, who lives not in this frail body with grief for his absence from him. If thou desirest that which thou hast not (which is heaven) then shed thou tears here on earth, that thou mayest obtain it.  
And hereof comes these and such like complaints, As the heart panteth after the water brooks, so panteth my soul after thee O God, my soul thirsteth for God, for the living God, when shall I come and appear before God?  
In this case Saint Paul desired death in respect of himself, For to me (sayeth he) to live is Christ, and to die is gain. But if I live in my flesh, this is the fruit of my labour; 
Phillip 1.21,22,23.  yet what I shall choose I wot not, for I am in a strait between two, having a desire to departed, and to be with Christ, which is far better for me. For the Apostle to have a desire, is more than simply to desire: for it witnesseth two things, first, a vehement, secondly, a perpetual desire to pass to Christ his head, and this is a settled desire, which is a gift of God's grace peculiar only to the elect of God. In this case is also Simon desired death; for when the holy Ghost revealed to him, that he should not see death before he had seen the Lord Christ, after that he had seen him in the Temple, He took him up in his arms, and blessed God and said, 
Luk. 2,28: 29,30.  Lord now lettest thou thy servant departed in peace, etc. Wherefore hidest thou thy face (saith Augustine to God) happily thou wilt say, No man shall see me and live; Oh then Lord, that I were dead, so I might see thee. Oh let me see thee that I may die; even here I will not live; Dye I would, yea I desire to be loosed & to be with Christ, I refuse to live, that I may live with Chris●… And in this respect all the godly may desire death. Though he tarry, 
Heb. 2,3, Heb. 10.37, Revel. 22.20  wait, for yet a very little while, and he that shall come will come, and will not tarry. For he which testifieth these things, saith, Surely, I come quickly, Amen, Amen. Even so come Lord jesus.   

THE EIGHTH DIVISION, OF THE GLORIOUS ESTATE OF God's Children after DEATH.  
TOuching the glorious estate of the children of God after death, which way shall I begin to express the same, when as the blessed Apostle sayeth, Eye hath not seen, Ear hath not heard, neither hath it entered into the heart of man, 
1 Cor. 2.9,  the things which God hath prepared for them that love him.  
I remember what is registered of a certain Painter, who being to express the sorrow of a weeping Father, having spent his skill before in setting forth of the said passions of his children, did think it best to present him upon his Table to the beholder's view, with his face covered; that so he might have that grief to be imagined by them, which he found himself unable to set out at the full. The like must I do in this case, for the glory of that glorious estate which the children of God shall hereafter enjoy: I must commend to you with a kind of silent admiration, that so you may with your silence suppose that to be infinite, which you see that I will not adventure to express. What hand can measure the bounds of infinite? What mind can number the years of eternity? what hand, what mind can measure, can number the unmeasurable measure, & innumerable number of the joys of Heaven? O that I had the tongues of the glorious Angels in some sort for your sakes to utter, or rather that you had the hearts of the glorified Saints, in some little small measure to conceive of some part of this glory. But this glorious Sun doth so dazzle my weak eyes, this bottomless depth so overwhelm my shallow heart; and the surpassing greatness of these joy? do every way so overcharge me, that I must needs stand a while silent, amazed, and astonished at the serious consideration of the exceeding, abundant excellency of this glory, which requires rather the tongues and pens of Angels then of men to describe and express the the same; yea rather it cannot be perfectly described and expressed by Angels themselves. And therefore I must be content then darkly to shadow it out, sith lively representation of it is merely impossible. This I may say in a word, that look what difference there is in proportion betwixt the cope of heaven, and the earth, which respectively to it is but as a prick in the midst of a centre, the same & much more there is betwixt the glory of all the Kingdoms of the world united together (if it were possible) into one, and that which the Apostle calleth the glory which shall be showed hereafter: Better it is with a kind of silent astonishment to admire it, then to take on us either to describe it, or to comprehend it in particular.  
Yet give me leave to set before you for the furtherance of your private meditations, a little shadow or glimpse thereof, even as it were but the backeparts thereof, which Moses was permitted to see; betwixt which and it, notwithstanding, there is as much difference, 
Exod. 33.23.  as between one drop of water, and the main Ocean sea.  
A word fitly spoken (saith the Wiseman) is like apples of gold, and pictures of silver. 
Prou. 25.11  We read in the book of deuteronomy, that when Moses went up from the plains of Moab unto the mountain of Nebo, 
Deut. 34.1.2.3.4.  to the top of Pisgah that is over against jericho, that there the Lord showed him all the land of Gilead unto Dan, and all Nepthacy, and all the land of Ephraim and Manasses, and all the land of judah, unto the utmost sea, and the South and the plain of the land of jericho, the City of Palm trees unto Zoar. And this is the land which I swore (saith the Lord) unto Abraham▪ and unto Isaac, and unto jacob saying, I will give unto thy seed, and I have caused thee to see it with thine eyes, And this was that earthly Canaan, even that promised land which is so much commended in the holy Scriptures. Even so, if we will take a little pains to go up to the mountain of the Lord which the Prophet Esay speaketh of, 
Esa. 2.2.  then there in in some small measure may we take a sight and view, not of the glory of the earthly Canaan, but of the glory of the heavenly Canaan; and where the Devil (as it is said in the Gospel) took jesus up into an exceeding high mountain, 
Mat. 4.8,  and showed him all the Kingdoms of the world, and the glory of them. Here upon this mountain of the Lord, there is showed unto us the Kingdom of God, and the glory of the same; All which, the Lord will give us (being the right owner thereof) if we fear, serve and worship him; and we need not with Moses to climb up to any earthly mountain, to see and behold the Kingdom of God, and the glory thereof. 
Deut. 30.12.13.14.  It is not in heaven (saith Moses in another case) that thou shouldest say; Who shall go up to heaven for us, and bring it unto us, that we may hear it, and do it; neither is it beyond the sea, that thou shouldest say, Who shall go over the Sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thine heart, and there we may behold this glory. Search the Scriptures (saith our Saviour Christ in the Gospel of Saint john) for in them ye think to have eternal life, and they are they which testify of me. 
john 5.39.  And we may add further also, that they are they which testify of this glorious estate of the children of God after death; joseph gave his brethren provision for the way: but the full sacks were kept in store until they came to their Father's house: God gives us here a taste and assay of his goodness; but the main sea of his bounty and store is hoardward up in the kingdom of heaven.  
It is an usual thing in the Scripture to represent spiritual and heavenly things by bodily and earthly things, that therein as in glasses we may behold heavenly things, although obscurely; which notwithstanding, we cannot otherwise perceive, and see immediately being too glorious and vehement objects for our eyes. Therefore as we can not behold the light of the Sun in the Sun, but by reflection thereof in the Moon, in the Stars, in the water, or other bright body, or else by refraction thereof in the misty air; so the soul while it is in the body heareth, seethe, understandeth, imagineth with the body, and in a bodily manner, and therefore is not capable of such hearing, seeing, understanding▪ imagining as it shall be when it is separate from the body; hence it is, that the Apostle saith- 
1. Cor. 13.12  We now see through a glass darkly. We conceive of heaven by a City, whose walls, pavements and mansions are of gold, pearl, Crystal, Emeralds, as it is described in the book of the Revelation, 
Revel. 21.10  which we shall afterwards hear more at large.  
And to begin first of all with the comforts and benefits of this life, even they (although miserable) do argue that a far better estate is reserved for us in heaven. We see that God even here upon earth notwithstanding our manifold sins whereby we daily offend him, and which may justly cause him (as the Prophet speaketh) 
jer. 5.25.  to withhold good things from us;) yet he in great mercy vouchsafeth us many pleasures, and furnisheth us not only with matters of necessity (who daily, sayeth the Psalmist, 
Psal. 68.19.  loadeth us with benefits) but also of delights. There is a whole Psalm spent only in this matter, which is the 104. Psalm; 
Psal. 104.  a Psalm worthy to be written in letters of gold, and as Moses speaketh in Deuteronomy, 
Deut. 11.20.  upon the door posts of thine house, and upon the gates, yea upon the Table of thine heart (as the Wiseman speaketh) 
Pro. 7.3.  for the admirable excellency thereof.  
God causeth (saith Saint Cyprian) the Sun to rise and set in order, the seasons to obey us, the elements to serve us, the winds to blow, the spring to flow, the corn to grow, 
Ps. 147.18.  the fruits to show, the gardens and orchards to fructify, the woods to rastle with leaves, the meadows to shine with variety of grass and flowers, And Chrysostowe very excellently handling the same point with Cyprian, further shows, that God hath in a sort made the night more beautiful than the day, by infinite variety of bright and glittering stars, and that he hath been more mindful and merciful than man would have been of himself, who through the greediness of the World, would have overtoyled himself; but that God made the night of purpose for his repose and rest. In a word, he says (and that truly) even of these earthly benefits and commodities, that although we were never so virtuous; nay, if we should die a thousand deaths, we should not be worthy of them. And the very heathen Poet considering this, could not choose but break out into an admiration, saying: O how many things hath God created for man's delight, & heaped joys upon him with a bountiful hand? Nay the Prophet David considering this, could not choose but break out into this wonderful admiration; 
Psal. 144.3.  Lord what is man that thou takest knowledge of him, or the son of man that thou makest accounted of him. And all this hath God done (saith Cyprian) to good and bad, to the harmless and the harmful, 
Eccles. 9.2.  to the religious and irreligious, to the holy and profane, to the swearer, and to him that feareth an oath. And he maketh (as our Saviour Christ sayeth in the Gospel of Saint Matthew) 
Mat. 5.4.5.  His sun to shine on the evil, and on the good, and sendeth rain on the just and unjust, Whence we may well reason thus, that if GOD dealeth so graciously with us on earth, he will do much more for us, and to us in heaven; if he bestowed such benefits upon strangers, nay upon enemies; he hath better things in store for his own household; yea for us, which are his friends▪ If he dealeth so liberally and bountifully with slaves, he will be much more liberal and bountiful to us which are his sons in heaven. Again, the excellency of the creatures of God argues a greater; yea, incomparably greater excellency in the Creator himself, as well doth Barnard observe. Thou wonder'st (sayeth he) at the brightness of the Sun, beauty in the flowers, savoury relish in bread, fertility in the earth, Now consider that all are the gifts of God, and there is no doubt but that he hath reserved much more to himself for thee in heaven, than he hath communicated and imparted to the Creatures here upon earth. Again, we may conceive of these joys of heaven, 
Luk 12.27.28  by taking a view of the inferior beauties. Consider (saith our Saviour Christ) the lilies of the field; how they grow and flourish, I say unto you that Solomon in all his glory was not like to one of these. All Salomons glory not like to one Lily? Hath God put such glory and gladness upon the grass of the field? hath he so gorgeously attired them, which to day have a being, and to morrow are cut down, and cast into the furnace? How much more than shall be the glory and joy of you in heaven, O ye of little faith? Therefore when we meet with any thing that is excellent in the Cteatures, we may say to ourselves, how much more excellent is he that gave them this excellency. When we find admirable wisdom in men, how they rule all creatures, by cunning overcome them that are far stronger than themselves, overtake them that are far swifter than themselves, outrun the Sun and Moon in discourse, telling many years before hand what courses they must hold, & when they shall be eclipsed, Let us say to ourselves how wise is that God, which gave such wisdom unto men?  
Again, when we see any thing strong, as the Lion, or the Elephant, 
Act. 40.15.16 job. 41.1. 1 King. 19.11.  whose strength is described in the book of job, or the whale, whose strength is also there described; or the wind which is said in the first book of the Kings to be so great and strong, that it rend the mountains & brake in pieces the rocks; or the thunder or such like, at the huge noise whereof (as it is said in the book of Exodus) it made all the people in the Camp to fear and tremble; 
Ex. 19 16.  Let us then say, how strong is that God, that giveth this strength unto them? Again, when we see rare beauty in men or women, or most glorious colours in flowers, birds and other creatures; Let us then say, how far more beautiful and amiable is that God, that giveth this beauty and comeliness unto them? And when we taste things that are exceeding comfortable and sweet, as honey, and such like; Let us then say; how sweet and comfortable is that GOD that giveth that sweetness?  
Now from all this let us conclude, that if the creatures can afford such pleasure, comfort, contentment, and delight; what will the Creator himself do? when we shall immediately enjoy his glorious presence after death? In thy presence (saith the Psalmist) 
Psal 16.11.  is fullness of joy, and at thy right hand there are pleasures for evermore.  
Surely this world compared to the world to come, is as it were but a little village to the greatest and most spacious City: nay, it is but as it were a gatehouse, or Porters lodge to the most wide, glorious and magnificent Palace of the greatest Prince in the World; and if the Gatehouse be so fair, how fair and glorious is the Palace itself?  
Moreover, consider what great odds there is between Gods mediate and immediate presence to enjoy him in the creatures, and to enjoy him in himself. The creatures, yea the most excellent creatures, are as it were but a veil or curtain drawn between God and us, which veil or curtain being drawn aside, we shall see God face to face; and then how glorious will that sight be? And though we know not what it is to behold the face of God; yet herein consisteth the highest degree of our happiness. 
Isa. 33.17.  Therefore are the joys of the Saints in heaven super superlative, because their eyes do always behold their King in the excellency of his beauty and glory. It is a pleasing sight and delightsome to the eye to behold the Sun, but that is (saith Bernard) the true and only joy indeed, which is conceived from the Creator, not from the creature. john the Baptist leapt in his mother's womb, 
Luk. 1.41.  when but the mother of his Maker came near unto him. The Wise men rejoiced exceedingly when they saw but his Star. The Bethshemites rejoiced greatly at the sight of the Ark. 
Math 2.10:  Were these causes of great and unwonted joy and gladness? 
1 Sam. 6.13  then much more are the Saints of God ravished with joy in heaven, where they shall continually see and behold God face to face.  
We are to consider, that there is a twofold vision or sight of God; the one, called by some of the learned visio viae, the sight of the way, and means that bringeth home to God; the other visio patriae, the sight of t●e Country, where God is, that is his home and habitation with his Saints and Angels.  
They are happy that see the way, that bringeth and leadeth home to God, but more happy, that are at home in heaven dwelling, never to be removed out of his presence and Country. Of these two sorts of visions meaneth the Apostle Saint Paul: When he saith; 
1 Cor 13.12  for now we see through a glass darkly, but then we shall see face to face.  
Touching the first kind of the sight of God, which is termed visio viae, or (as Saint Paul) in a glass darkly, in a word this sight consisteth in true faith and knowledge of God. And thus to see God by sound and saving knowledge grounded upon his word, and by a true and lively justifying faith from this knowledge arising: This I say, is only proper to Gods elect children, who in time shall come to see him at home face to face in the fullness of joys for ever. And touching visio patriae, a seeing of God in his Country, or his home, or heavenly habitation. Augustine writing upon Genesis saith, That the blessed shall have a threefold sight of God in heaven. To wit, they shall first have a spiritual, or they shall see the blessed spirits & Angels; next, a body or corporal sight of the blessed redeemer. And thirdly, a supernatural or intellectual sight; and a fourth may be added, that they shall likewise see the holy Chost.  
For the first; their spirits and souls shall behold and see with great comfort and joy the blessed Angels, and Spirits of all the faithful departed: They shall see the bright Court of Angels, 
Math. 18.10.  Cherubins & Seraphins, always beholding the face of our father which is in heaven, attending the Dyetie, and ever pressing to do his will, faithfully, speedily, willingly, never weary of watching, because they are never weary of well-doing. They shall see the fair assembly of the Saints of God, the patriarchs Prophets and Apostles, 
Luk. 13.28.  with Abraham, Isaac and jacob in his glorious Kingdom; they shall be tied up with them in the bundle of living; 
1 Sam. 25.29.  never to be loosed any more. As they before them have done, so shall they return into their rest, as into a retiring Camp after the day of battle. This is the greatest joy upon the first sight. And if (as Chrysostome saith) to see the Devil and evil Spirits, be a horrible punishment, and a kind of hell, then to see good Angels and good Spirits must be a great joy, and the beginning and entrance into heaven.  

Psal. 45.1.  The second is that corporal and bodily beholding of our Saviour jesus Christ, standing at the right hand of God the Father, 
1 Pet. 1.12.  and his comfortable face and countenance fairer than the sons of men, and whom the very angels desire to behold, and whereby in their Spirits the Saints, do presently see the natural and human body of Christ jesus, at the right hand of God the Father; from whose glorious sight doth arise a greater measure and degree of comfort and joy. 
Cant. 3.11,  Then come the godly to see in substance, that which was spoken (of the type) by Solomon, 
Math. 12.42  Come forth O ye daughters of Zion, and behold the King Solomon with the Crown. To see then this true Solomon, more great than Solomon, even our Redeemer, thus standing crowned in glory, and have access to him, must needs be a second, and higher measure of joy to the beholders. It is said, when Solomon was crowned, 
1 Kin 1.40.  the people rejoiced exceedingly, that the earth rend with the sound of them. Oh what joy and greater joy is it then to see Christ jesus thus crowned with glory in God's Kingdom at home?  
When the Wisemen came a far journey, seeking Christ, anst found him new borne, lying most meanly & basely in a Cratch amongst the beasts; yet did they rejoice, seeing him in the Cratch, and did offer to him.  
Oh how much shall ye rejoice, 
Math. 2.10,12  seeing him that was in the Cratch, clothed with great glory, and wearing an immortal Crown?  
The third sight is that intellectual and glorious sight supernatural of God's essence face to face (as Paul nameth it) yea God himself of so great Majesty, might, beauty, goodness, mercy and love, 
1. Cor. 13.12.  as if a man were filled with all other blessings temporal and eternal, and yet without this (as Plotin saith) all were but misery and accursednes. And this is such a sight, in such a manner, and after such a measure (which notwithstanding shall be infinite) as is or can be possible, for the glorified Creatures to behold the glorious Creator. And (as the Apostle Saint Peter sayeth) to be made partakers of Gods divine nature, 
2 Pet. 1.4.  far beyond that sight of Moses or Peter, when being clogged with mortality, they yet did see that was glorious to behold.  
Of this sight of God, 
job. 19.23.24,25,26.27.  the holy man speaketh in his Book. Oh (sayeth he) That my words were now written, O that they were printed in a Book, that they were graven with an iron pen, and laid in the Rock for ever. For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see GOD, whom I shall see for myself, and mine eyes shall behold, and not another, though my rains be consumed within me. Yet this sight shall exceed, and go beyond that of our Forefathers before the fall, or that of the Apostle Paul's; for it is said by him, that we shall see him face to face. And by the Apostle Peter being made partakers of his divine nature, more than ever man could have dreamt off, then shall the Elect see so●, as they shall be with him for ever, yea and serve him continually, in singing praises unto him. Which sight is called the spiritual life, not in respect of substance, but qualities, in so far that after those sights, the elect shall spiritually live, and that without any natural or bodily helps or means, as in this present transitory life.  
In that Life shall be no need of meat, drink, light, artificial or natural, Candle. Stars, Sun, or Moon; For God shall be all in all. By which sight and supernatural knowledge, it shall come to pass, That 
Philip. 3,21  these our mortal bodies shall be like to his glorious body, 
Dan: 12,3,  and shall shine like the Sun in the firmament, and be made like Angels.  
Fulgentius speaking of this most glorious and supernatural sight, saith thus: In a looking glass we may see three different things; the glass, ourselves, and what is near us: So by the glass of God's divine clearness, we shall see him, ourselves, Angels, and saints beside us; yea, we shall see God face to face, not as now through the glass of his word; but we shall know him as we are known of his Majesty. As a man standing upon the shore of the Sea seethe not the breadth or depth of it; so the Angels in Heaven, and the elect on earth may see God really, and yet not comprehend the depth of his greatness, nor the height of his everlasting essence.  
The fourth sight is that we shall likewise see the Holy Ghost proceeding from them both, and breathing upon our saved souls, like a gentle soft air upon a garden, and more sweet than all the trees of Incense. Again, the Apostle sayeth, Now I know in part, 
1 Cor: 13,12,  but then shall I know even as I am known. The Apostle is bold here to say, that all the knowledge we have here, is as the knowledge and stuttering of a young child, yea, that his own knowledge too, was such, although he were an Apostle, and a principal Apostle; and thereby he insinuateth that our knowledge here is as far inferior to the knowledge we shall have there, as the knowledge of a child that stuttereth and stammereth, and yet cannot speak plain, is to the knowledge of the greatest Clerk in the world.  
The very heathen thought this to be one great benefit, that men, especially wise men had by death, that their knowledge was perefected in the other world, and that none could possibly attain to perfect wisdom & knowledge, until they came thither. How much more should we count this an inestimable glory and benefit, that in the life to come we shall have the perfect knowledge of heavenly things, yea, and of all things in the Kingdom of Heaven; yea, we shall know God with a perfect knowledge, so far as Creatures can possibly comprehend the Creator. We shall know the power of the Father, the wisdom of the Son, the grace of the holy Ghost, and the indivisible nature of the blessed Trinity. And in him we shall know, not only all our friends (who died in the faith of Christ with us) but also all the faithful that ever were, or shall be. For first, our Saviour Christ tells the jews in the Gospel of Saint Luke, that they shall see Abraham, Isaac and jacob, 
Luk. 13,28,  and all the Prophets in the Kingdom of God, and you yourselves thrust out. Then if the wicked shall know the godly, much more shall we know them.  

Gen. 2.23.  Secondly, Adam in his Innocency knew Eve, so soon as he awaked out of his sleep to be bone of his bone, and flesh of his flesh; much more than shall we know our kindred and friends in the faith, when we shall awake, and be perfected, and glorified in the Resurrection.  

Mat. 27.52.53  Thirdly, the Apostles knew Christ after his resurrection, and the Saints which arose with him, and appeared in the holy City, 
Mat. 17.4.  as is recorded by the Evangelist S. Matthew, therefore we shall know one another then.  
Fourthly, Peter, james and john knew Moses and Elias in the transfiguration of Christ, much more shall we know one another in our glorification.  

Luk. 16.23.  Fiftly, Dines knew Lazarus a far off in Abraham's bosom; much more shall one child of God know another in the Kingdom of God.  
Sixthly, our Saviour Christ in the Gospel of S. Matthew saith unto Peter, 
Mat. 19.28,  and the rest of his Apostles, verily I say unto you, that ye which have followed me in the regeneration, when the son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve Tribes of Israel. But this place of Scripture being somewhat obscurely uttered, Our Saviour Christ there alluding to the present state of things, the number of the twelve Tribes of Israel, and of the twelve Apostles, the Apostle Saint Paul in his first Epistle to the Corinthians expresseth more plainly and clearly, applying it in general to all the faithful under the New Testament, Affirming, that the Saints shall judge the World, 
1 Cor. 6,2,3,  Yea, even the Angels, (that is to say) Wicked, and ungodly men, and wicked and ungodly Spirits. And hence Tertullian notably comforteth and encourageth the Martyrs that were in durance, daily expecting the judges coming, & to receive sentence of death perhaps (saith he) the judge is looked for, yea, but you shall judge your judges yourselves. But here by the way we are to understand, that the authority of judgement doth not belong either to the Apostles or Saints; and that in their manner of judgement they resemble justices, who at an Assize are in a manner judges, and yet give no sentence, but only approve the sentence that is given. The judges for the time have the whole authority, the justices on the Bench are but Assistants and witnesses; the definitive judgement is proper to our Saviour Christ, 
Acts 10.42.  who is the supreme judge himself; For he it is, 
2. Tim. 4.1.  (saith the Apostle Saint Peter) that was ordained of God to be the judge of the quick and the dead: and he it is (saith Saint Paul) that shall judge the quick and the dead at his appearing, and in his kingdom; The Apostles and Saints are not judges, but as judges having no voice of authority, but of consent. So that although our Saviour Christ our head, principally and properly shall be the judge, yet we that are his members shall have a branch of his authority, and shall be, as it were, joined in commission with him; so the Bench, and not the Bar, is our place there in heaven, which is part of our glory and joy. Then if the Saints shall be assisting in judging wicked men and wicked spirits; it then followeth that they shall know the wicked from the good, the goats from the sheep; and then much more shall they know their fellow-Iustices and Commissioners. And the Apostle Paul confi●meth this in these words before alleged, saying, But then shall I know, 
1. Cor. 13.12.  even as I also am known. And Augustine out of this place comforteth a widow, assuring her, as in this life she saw her husband with external eyes, so in the life to come, she should know his heart, and what were all his thoughts and imaginations. Then husbands and wives look to your thoughts and actions, for all shall one day be manifest.  
Seventhly, 
Gen. 25.8. Gen. 35.29. 2. King. 22.20.  The faithful in the old Testament are said to be gathered to their Fathers, therefore the knowledge of our friends remaineth.  
Eightly, The Apostle Saint Paul saith, 
1. Cor. 13.8.  That love never falleth away; therefore knowledge one of another being the ground thereof, remains in another life.  

Rom. 2.5.6.  Ninthly, The Apostle saith, That the last day shall be a declaration of the just judgement of God, who will render to every man according to his deeds. 
Eccles. 12.14.  And the Preacher saith, That God shall bring every work to judgement with every secret thing, whether it be good or evil. And in the book of the Revelation it is said, 
Revel. 22.12.  Behold I come quickly, and my reward is with me, to give to every man according as his works shall be. Then if every man's work shall be brought to light, much more the worker. 
Matt. 12.36.  And if (as it is in the Gospel) wicked men shall account for every idle word, much more shall the idle speakers themselves be known; for if the persons be not known, then in vain shall their works be made manifest and known; then if the wicked shall be known as well as their wicked works, much more shall the Saints know one another.  
Tenthly and lastly, it is said in the book of Wisdom, Then shall the righteous man stand in great boldness, 
Wisd. 5.1,2,3,4,5,6.  before the face of such as have afflicted him, and made no account of his labours; when they see it, they shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation, so far beyond all that they looked for; and they repenting and groaning for anguish of spirit, shall say within themselves, This was he whom we had sometime in derision, and a proverb of reproach: We fools accounted his life madness, and his end to be without honour. How is he numbered among the children of God, and his lot is among the Saints? Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the Sun of righteousness rose not upon us. Out of which place it may be gathered, that if the wicked themselves shall know the children of God after death, whom they have derided, mocked, scoffed, and wronged; nay, if the wicked shall at that day know Christ himself, as it is testified in the book of the Revelation, 
Revel. 1.7.  where it is said, Behold he cometh with clouds, and every eye shall see him, and they also which pierced him, and all kindreds of the earth shall wail because of him, then much more undoubtedly shall the Saints of God know the same, and their Saviour jesus Christ, and they shall also know one another; but the full and certain truth hereof shall be revealed unto us in the last day; and therefore it is not good to approach nearer this holy flame of God's secrets, lest we be therewith consumed; nor dive any deeper into this bottomless depth, for fear of drowning: we herein must not be over curious, but be wise to sobriety, and especially labour to know those things that more concern us in this life, and that are more evidently discovered unto us, that we and our children may do them: it is a learned ignorance not to know that which God would have us to be ignorant of; but it is a pernicious contempt not to be willing to know that which God would teach us: true wisdom and modesty in the children of God, consisteth in opening the ears to learn, when Christ openeth his mouth to teach, and in not desiring to learn that which he is unwilling to reveal unto us: the holy Scripture is the school of the holy Ghost, wherein, as there is nothing omitted that is necessary to salvation, so is there nothing taught, but what is requisite for us to know. Again, cast thy conceit earnestly upon the description of the holy City, new jerusalem, 
Revel. 21.10.  come down from heaven as a Bride prepared for a husband, a City of solace, whose ports are ever patent, whose streets are paved with gold, and garnished with all manner of precious stones; ever splendent shall this City be, and there is represented unto thee a place full of all glory, pleasures and excellencies that heart can imagine, and those perdurable even for ever.  
The first point is to consider what manner of place it is that the blessed Saints do inhabit; 
1. King. 8.27.  it is the heaven of heavens, or third heaven, called Paradise, 
2. Cor. 12.2.4.  where Christ in his human nature ascended far above all visible heavens, which by the firmament, as by an azured curtain, spangled with glittering stars and glorious planets, 
Psal. 19.5.  is so hid, that we cannot behold it with these corruptible eyes of flesh. This place therefore (the holy Ghost framing himself to our weak capacities) describes by things most glorious, which no man can estimate, by things of most value, in the account and estimation of men; and therefore he doth liken it to a great and holy City, named the New, holy and heavenly jerusalem, 
Reu. 21.1.2.  where only God, and his people who are saved and written in the lambs book, do inhabit and dwell, all built of pure gold, like unto clear glass or Crystal, the walls of jasper stones, the foundations of the walls with twelve manner of precious stones, having twelve gates, each built of one pearl, three gates toward each of the four corners of the world, and at each gate an Angel, as so many porters to keep it, that no unclean thing may enter into the same. It is four square, therefore it is perfect. The length, the breadth, the height of it are equal, twelve thousand furlongs every way, therefore it is spacious and glorious. Thorough the midst of the streets there ever runneth a pure river of the water of life, as clear a Crystal; therefore it is wholesome. And on either side of the river is the tree of life ever growing, which bears twelve manner of fruits, and yields fruits every month, and therefore fruitful. And the leaves of the tree are health to the nations, and therefore wholesome. There is therefore no place so glorious by creation, so beautiful with delectation, so rich in possession, nor so comfortable for habitation; for there (as Saint Augustine saith) the King is verity, the Law is charity, the dignity is equity, the place felicity, and the life eternity. It is in sight most high, in space most ample and large, in matter most sumptuous, in show and beauty most spetious and glorious, there is no night nor darkness, for the Sun of righteousness which knows not to be hid, doth ever send his beams into it. It is a place of holiness and purity, for no unclean thing shall enter into it. 
Reu. 21.27.16. Reu. 22.  It is a place of brightness and beauty, for it is as clear as Crystal. It is a place of roomth and largeness, therefore it is said in Baruch, 
Baruc. 3.24.25  O Israel how great is the house of God, and how large is the place of his possession? great and hath no end, high and unmeasurable. And into this pure, bright, and large place of glory, shall all the Saints of God enter and possess it. So that it is wholly pleasant, wholly desirable, removed from all evil, and replenished with all good. In which (as Augustine saith) there is a life prepared of God for his friends, a secure life, a quiet life, a beautiful life, a clean life, a chaste life, a holy life, a life that knows not death, a life without streitnsse, without necessi ie, without sorrow, without corruption, without perturbation, without variety, without mutation, a life full of beauty and honour. Where (as Bernard saith) there is nothing present that offends, nothing absent that delights.  
Now if the Fabric of this world, which is as it were but a stable for beasts, a place of exile, and valley of tears to men, hath so much beauty and excellency, that it strikes him into admiration that doth contemplate it, and doth astonish him, and such plenty of good things that no senses can desire more, such variety of beasts, birds, fishes, fountains, towns, provinces, cities, disegreeing in institutes, manners, and laws, such choice of all precious stones of value, gold, silver, and exquisite silks natural and artificial: if (I say) this building of so small a frame of the Sun, Moon, and Stars shine with such brightness, what shall then our heavenly country do, not now the habitation of servants, but of sons; not of beasts, but of blessed souls? Where is the hall of the great King of kings, the omnipotent God, who can and will perform to his beloved children much more than they can conceive? And doubtless so far as this wide world exceeds for light and comfort the narrow and dark womb of the mother, wherein the child was wrapped before it was borne; so much▪ and much more doth that other world (whereinto a●l the faithful after this life are received) exceed this world. What things will not the eternal God frame in his most glorious palace for his Saints? 
Luke 13.29.  What joy shall there be, when (saith the Evangelist S. Luke) they shall come from the East, and from the West, and from the North, and from the South, and sit down in the kingdom of God?  
Again, contemplate of that blessed society of most pure minds in their several Quires described, Angels, Archangels, Principalities, Powers, Dominions, Virtues, Thrones, Cherubins, Seraphins, whereof there is such a multitude, that the Prophet Daniel saith, 
Dan. 7.10. Reu. 5.11.  Thousand thousands ministered unto him; and ten thousand times ten thousand stood before him. Behold with these so many holy souls of men and women, Patriarches, Apostles, Prophets, Martyrs, Virgins, Innocents', even so many, 
Reu. 7.9.  that john said, they could not be numbered. Behold the beauty of every one, and with so great love and charity, that they no less rejoice of another's glory, then of their own.  
Again, conceive what is the exercise of these blessed souls; first to know the divine essence in three Persons, the Father, the Son, and the holy Ghost, with which knowledge they are so illuminated and inflamed, that incessantly they sing, 
Reu. 4.8. Esay 6.3.  Holy, holy, holy Lord God Almighty, which was, is, and is to come, the whole earth is full of his glory. And they do not only see God, and know God, but do also love him with a vehement love, a full love, a perfect love, with all the heart, with all the strength, and in loving, they enjoy him; and in enjoying, with an inexplicable joy are ravished: No cessation of praises, admiration, thanksgiving, and joy, which they receive by the presence of God, whom with all reverence and rest they assist; and by that society of so many Saints, with whom they see themselves in glory, in a place so sublime, secure, and pleasant, do eternal rejoice together.  
Again, consider withal the multitude and fullness of these joys; so many, that God can only number them; so great, that only he can estimate them; of such variety and perfection, that this world hath nothing comparable to them. In some they are most free, most pure, most beautiful, most infinite: They are so great (saith one) that they cannot be measured; so long, that they cannot be limited; so many, that they cannot be numbered; so precious, that they cannot be valued; yet we shall see them without weariness, love them without measure, and praise them without end.  
Again also, the joy which the Saints conceive of their security, is very fit for meditation, seeing themselves to have escaped the deceits of the world, the flesh, and the devil, and safe from the jaws of hell, into which they see so many miserably plunged. How do they rejoice of the occasions of sin they have declined, of their industry in vanquishing the assaults of their spiritual enemies, of restraining the appetites and desires of the flesh, of overcoming all difficulties in this life in the way of virtue and obedience to God? With what praises shall fasting, prayer, mortification of the flesh, repentance with faith (the mother of all these) as also all the holy counsels, and happy examples of others (whereby they have been stirred up to virtue, and helped in the way to salvation) be extolled?  
Again, think upon the eternity of this glory. 
2. Cor. 4.17▪ 18.  For our light affliction (saith the Apostle S. Paul) which is but for a moment, doth cause unto us a far more excellent and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. Affliction shall be rewarded with excellent glory, light affliction with a weight of glory, and momentary affliction with eternal glory. Who will then for the short space of time which is granted us to live, nay for many ages of worlds refuse to suffer adversity, to repent in sackcloth and ashes, to beat down the rebellious body, that we may at length arrive at the haven of this glorious eternity? And the more to inflame us hereunto, let us know for ertaine, that (as Gregory saith) it is but momentany, whatsoever it be in this life that can delight us, but is for ever and ever that will ●orment us? Our delights live and die in a moment, but the punishment is interminable and endless. By faith (saith the author to the Hebrews) Moses, 
Heb. 11.24,25,16.  when he was come to years, refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the children of God, then to enjoy the pleasure of sin for a season; esteeming the reproach of Christ greater riches, than the treasures of Egypt: for he had respect unto the recompense of the reward which was eternal.  
Again, men account it a great benefit to live only, though it be in misery: To live well then and happily is more, but to live well, happily, and for ever, is most of all, and more than this world can afford, and yield to any man either to live happily, or to live for ever. Therefore in the Scripture, 
Rom 6.23. 1. Tim. 6.12. 1. joh. 5.11.  that life to come in the other world, is called everlasting or eternal life. It is so called, because by life is signified the greatness of the happiness and glory, and by eternal or everlasting the infinite greatness and perpetuity of it. It is incomprehensible for the greatness, and infinite for the eternity. For there our life is a communion with the blessed Trinity, our joy the presence with the Lamb, our exercise singing, our ditty Alleluhiah, the choir Angels and Saints; wh●re youth flourisheth that never waxeth old, beauty lasteth that never fadeth, love aboundeth that never cooleth, health continueth that never slacketh, and life remaineth that never endeth. For there shallbe health without sickness, youth without old age, liberty without bondage, satiety without loathing, fairness without deformity, abundance without want, knowledge without ignorance, glory without ignominy, joy without heaviness, security without fear, peace without perturbation, light without darkness, mirth without sadness, wealth without poverty, credit without disgrace, beauty without blemish, ease without labour, riches without rust, blessedness without misery, life without inconvenience or end of happiness, and consolation that never knoweth end; there shall be full accomplishment of true life, both in body and soul united unto Christ as members to their head, 
1. Sam. 1.18.  and by Christ unto God, the fountain of all happiness and felicity. And by this most blessed union we shall have community with Christ of all fullness of good and glory▪ where we shall be filled with joy, and for ever & ever freed from iniquity, necessity, calamity and mortality, enjoying secure quietness, quiet joyfulness, joyful blessedness, blessed everlastingness, and everlasting happiness. Where is also certain assurance, perfect deliverance, assured eternity, eternal quietness, quiet happiness, happy pleasure, and pleasurable joy and glory: the happy Trinity, and Unity of Trinity, and Deity of Unity, and blessed sight of Deity: this is the Master's joy; oh, joy above all joy; besides which there is no joy! And what can we imagine that may delight us, 
Mat. 13.43.  that we shall not have there in infinite fullness? wouldst thou have sweet music? there shalt thou enjoy the harmonious melody of the heavenly Saints and Angels which sing day and night before the throne. Wouldst thou have beauty and excellency of body? there thou shalt be like to the Angels, and shalt shine as the Sun in the kingdom of thy Father. Wouldst thou have pleasure and delight? there thou shalt be abundantly satisfied (saith the Psalmist) 
Psal. 36.8.  with the fatness of God's house, and he shall make thee drink of the rivers of his pleasures. Wouldst thou have wisdom? there thou shall enjoy the full view and sight of Wisdom itself. Wouldst thou desire concord, unity and friendship? there thou shalt love God above thyself, and God shall love thee better, than thou canst love thyself; and there all the Angels and Saints shall have but one will and one mind, and shallbe of one accord, and that shall be agreeing with Gods will. Wouldst thou have power? 
Luke 19.17.  there thou that hast been here faithful of a little, shalt be made ruler over much. wouldst thou have honour? there thou shalt come to honour by inheriting of a kingdom; and in this kingdom the Lor● will honour thee with his own attendance. Wouldst thou have blessed company? there shalt thou enjoy the blessed society and company of his Saints and Angels, and the presence of Christ, 
Psal. 17.15.  and of God; and shalt (as the Psalmist saith) behold the face of God in righteousness, and shall be satisfied with his Image and likeness. Again, ever splendent shall the habitation of God's Saints be, it shall not need Sun, for the Lamb is the light of it, the Saints that are saved shall walk in the light of it, and the Kings of the earth sh●ll bring their honour and glory unto it, the gates of it shall not be shut by day; for there shall be no night there, and the glory both of the jew and Gentile shall be brought unto it.  
What should I say more? as I coul●, so have I told; let the heart conceive the rest; & yet so as a most pleasant place, and most joyful presence, a most happy estate of blessedness, shall be your portion in an endless glory. I cannot speak as I would, and yet my heart is full, break it will, if I may not vent it; pardon me therefore a while to beat back these fearful passions of your mortality, with further impression of your eternity; and consider then how great and glorious this change and alteration will be.  
There shall be tranquillity without storm, liberty with out restraint, joy without interruption, eternity without cessation, ye shall have eyes without tears, hearts without sorrow, souls without sin. Your knowledge shall be without doubting or discourse, for ye shall see God and all goodness all at once; your love shall level at the highest, nor shall it fail to fall upon the lowest of his Saints: ye shall have what you can desire, and ye shall desire nothing but what is good; for as one hath truly said, he is not blessed who enjoyeth not all he will, and yet willeth nothing but what is good: ye shall hear melodious songs, even the songs of Zion, 
Revel. 5.13.14  Psalms, Hymns and Praises, more sweet than the harmony of the heavens, when all that celestial host shall fill that holy vault with an Halleluiah to the Almighty, 
Revel. 19.1.  and say, Honour, Glory, Majesty, Power, Dominion and Might, be ascribed to him that sitteth upon the Throne, both now and for ever. And here (as the blessed Apostle saith) God shall be all in all unto us, meat to our taste, 
1. Cor. 15.28.  beauty to our eyes, perfumes to our smell, music to our ears. What shall I say more, but as the Psalmist saith, 
Psal. 87.3.  Glorious things are spoken of thee O City of God. Selah. Again, all this and all the former joys shall be for ever, and without interruption; and of this kingdom (saith the Evangelist Luke) 
Luke 1.33.  there shall be no end. The King hereof is Christ, ●he Law is love, the subjects are the Saints, 
Reu. 10.6.  and the bounds of this Empire are endless, tied to no return either of term or time, for time shall be no more. Divines are wont to shadow out Eternity by the similitude of a little bird drinking up a drop of water ou● of the sea, if every thousand thousand years the bird should come, and drink up but one drop▪ yet the sea might be dry at length: But yet this lasting of the sea is nothing in comparison to the lasting of the glory of heaven.  
And for your speedy passage out of this world into that endless glory; ye shall go, nay, ye shall fly (as Saint Augustine saith) with as great haste as happiness. 
Luke 23.47. 2. john 2.18. 1. Cor. 15.52.  This day (saith our Saviour Christ) even now (saith Saint john) In the twinkling of an eye (saith the blessed Apostle Saint Paul) all shall be changed at the day of Doom, and why not at the day of Death. For if the body shall be where the mind will, when it is glorified, why shall not the soul be where and when God will, when it is delivered? I say, 
Rom. 8.21.  delivered out of the bondage of corruption, wherein it is, into the glorious liberty of the sons of God, where it should be? The silly eye of flesh and blood may happily demur upon the distance, and think how it can be possible that the soul should pass with such speed from this earthly house of clay to that high, glorious, and heavenly habitation & dwelling, the eight Sphere (as some writ) being distant from the earth every where twenty thousand Semidiameters, which calculated aright, and numbered with our miles, maketh a million of German miles, which is one thousand thousand. Surely I dare determine of no particular, but say in general, as Balaam did of Israel in the book of Numbers, where he saith, 
Numb. 23.10.  Who can count the dust of jacob and the number of the fourth part of Israel? So who can tell the distance of the heavens? 
Prou. 25.3.  The heaven for height (saith the Wiseman) and the earth for depth, and the hearts of Kings are unsearchable. Howbeit, be the distance never so great, and the room never so close, where the party dieth, yet speedy may be the soul's passage to this glory, when it is done by the power of God, 
Mark 10.27.  with whom all things are possible, as our Saviour Christ saith in the Gospel.  
Again, we may rove at the glorious estate of the children of God after death, by that high price which was set on them. Our Saviour jesus Christ the Son and only Son of God, not by adoption, but by nature, loving and best beloved, bought them not with money, but with blood, & not with the blood of Goats and Rams, but with his own blood, and not with the blood of his head, hands or feet, but with his own heart blood. And as he prayed sound for them himself in his last prayer, which he made unto his heavenly Father a little before his suffering, as appeareth in the Evangelist Saint john, 
john 17.1.  so hath he prised them unto his friends and children, and none can enter into them but by many tribulations: 
Acts 7.59:  For we must through much tribulation enter into the kingdom of God.  
They did cost Paul a beheading, Peter a crucifying, Stephen a stoning, millions of Martyr's racking, burning, torturing, tormenting, and a thousand other kinds of deaths, and our dear Saviour Christ himself a suffering: Ought not Christ to have suffered these things, 
Luke 24.26.  and so to enter into his glory? 
1. Cor. 10.13.  God who is faithful and true (as the Apostle speaketh) hath not deceived his Son, nor over-sold his joys unto his Saints and children; and therefore unspeakable are those joys which Christ hath purchased, and his children obtained through a world of miseries.  
Again, we have a resemblance of these joys in Christ's transfiguration upon the Mount, 
Luk. 9.28.29.30.31.32.33.  when as the fashion of his countenance was altered, and his raiment was white and glistering, whereby we learn what glory our bodies shall have in the day of the resurrection, when (as the blessed Apostle Saint Paul telleth us) that as we have borne the image of the earthly, we shall also bear the image of the heavenly, 
1. Cor. 15.49.  and be like the Son of God in glory.  
Again, we may make conjecture of these joys, by reflecting our eyes upon those innumerable perils, which we have here escaped: For if such as are delivered from the dangers of the sea, do wonderfully rejoice, when they come safe on shore, much greater than is the joy of those, who having been tossed in the waves of this troublesome world, troubled with sins, with Satan, with frailties of the flesh, with the fear of hell (whose dangers (saith Gregory) appear by the multitude of those that perish) are now arrived at heaven for their haven, and are wholly freed from all their calamities and miseries And as Saint Augustine well speaketh, the more dangers escaped, the more joys increased, as the most doubtful battle maketh the most joyful victory.  
Again, we do read in the book of Hester, 
Hester 6.6.7.8.9.10.11.  that when Haman was by King Ahashuerosh willed to speak, what shall be done to the man whom the King would honour; he supposing that the King had no meaning to honour any but himself, said this: Let them bring forth for him royal apparel, which the King useth to wear, and the horse that the King useth to ride on, and that the Crown Royal may be set upon his head, and that his apparel and horse be delivered to one of the Kings most noble Princes, that they may array the man withal, whom the King delighteth to honour, and bring him on horseback thorough the streets of the City, and proclaim before him; Thus shall it be done to the man whom the King will honour. Then the King said to Haman, Make haste, etc. Even so shall it be done unto them, whom the King of kings, and Lord of lords will honour after death.  
First, there shall be put upon them royal apparel, 
Reu. 3.4 5.  even long white robes, which are such as jesus Christ the King of glory himself is described to wear. Secondly, they shall sit upon jesus Christ his own horse, 
Reu. 19.11.  which is said in the book of the Revelation to be a white horse: for john there saith, I saw heaven opened, and behold a white horse, and he that sat upon him was called faithful and true. To him therefore (saith the Son of God) that overcometh, 
Reu. 3.21.  will I grant to fit with me in my throne, even as I also overcame, and am set on my father's throne. Thirdly, the Crown royal shall be set upon their heads. Be thou faithful unto death (saith the Son of God) and I will give thee a crown of life. 
Reu. 2.10.  And this is that most excellent glory which the Saints have in heaven, shadowed out unto us by a kingly crown, which of all earthly things is most glorious.  
Fourthly, this glory shall be furthered by the hands of the king of heavens most noble Princes, 
Mat. 24.31.  He shall send his Angels with a great sound of a trumpet, and they shall gather his elect from the four winds, from one end of heaven to the other.  
Fiftly and lastly, the Saints shallbe entered into the full fruition of their inheritance, with such joy and triumph in the glorious assembly of all the Saints and holy Angels, as the like was never seen in the world, no not in jerusalem that day when king Solomon sat down in his father David's throne: 
1. King. 1.40.  But all that is nothing comparable to this joy, triumph and glory of God's Saints. And it shall be as it were proclaimed before them: Thus shall it be done unto them whom the King of glory will honour. And this honour (saith the Psalmist) 
Psal. 149.9.  have all his Saints.  
There is no king on the earth can produce so ancient right to his Crown as the Christian effectually called, can to these joys of heaven: no man on the earth can be acknowledged his father's heir upon such sufficient warrant as the godly Christian. No freeholder so surely enfeoffed in his lands, having so many confirmations of his right, as hath the justified Christian, who upon his gift hath received the earnest, the pledge, the seal, and the witness of the great king of glory. We do read in the first book of the Kings, that when the queen of Sheba heard of the fame of Solomon, 
1. King. 10.11.  concerning the name of the Lord, she came from a very far Country to prove him with hard questions, and she communed with him of all that was in her heart, and Solomon told her all her questions, and there was not any thing hid from the king, which he told her not. And when she had seen all salomon's wisdom, and the house which he had built, and the meat of his table, and the si●ting of his servants, and the attendance of his ministers, and their apparel, and his Cupbearers, and his ascent by which he went up into the house of the Lord. It is there said, that there was no more spirit in her. And she said to the king, it was a true report that I heard in mine own land of thine acts, and of thy wisdom, how be it I believed not the words until I came, and mine eyes had seen; and behold the one half was not told me; thy wisdom and prosperity exceedeth the fame which I have heard. Happy are thy men▪ happy are these thy servants which stand continually before thee, and hear thy wisdom.  
Now if the queen of Sheba could say so much, that the one half was not told her, and that his wisdom and prosperity exceeded the fame which she before had heard of him, then much more may the child of God truly say, when he cometh in his own person to behold a far greater than Solomon, nay, 
Mat. 12.42.  not so much as one quarter of the glory and joys of heaven was told him, and that the glory and joys thereof far exceed the report, fame, and description which he hath heard. For all the joys which we have heard, or can hear of, when they are put all together, they are all but as one poor drop of water to the main Ocean sea, in comparison of the joys which the Saints of God shall behold and enjoy in their own persons in the kingdom of glory. For no man knoweth them, but such as enjoy them, according to that which is said in the book of the Revelation: To him that overcometh, 
Reu. 2.17.  I will give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving be that receiveth it.  
Let me but show you now what S. Augustine speaketh of the joys of heaven: We may sooner tell you (saith he) what they are not, than what they are. And hence it is that the evangelical Prophet Esay saith, 
Isay 64.6.  That since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen (O God) besides thee, what he hath prepared for him that waiteth for him. For there we shall see light that passeth all lights, which no eye hath seen; there we shall hear a glorious sound or harmony, which passeth all harmonies, which no ear hath heard; there we shall smell a most sweet sent and savour, that passeth all sweet scents and savours, which no sense hath smelled; there we shall taste a most pleasant and delightful taste, that passeth all pleasant tastes, which no tongue hath tasted; and there we shall find such pleasure and contentment, as passeth all contentments and pleasures, which no body ever had. Nay I can not hold my heart for my joy, yea I cannot hold in my joy for my heart, to think upon this joy and glory, and to think that I that am now a silly poor worm upon earth, shall hereafter be a glorious Saint in the kingdom of glory, where is not only true happiness, but perfection of happiness, not sound joy only, but fullness of joy, which are so absolute and strange, that neither eye hath seen, to wit, eye mortal; nor ear hath heard, 
1. Cor. 2.9.  that is, ear of man hath not heard the like, neither can they enter into our heart, (though all our hearts were as large every one, 
1. King. 4.29.  as the heart of Solomon, which God gave unto him, even as large as the sand that is on the seashore) to conceive and understand them, if they were told us, which are revealed by the spirit, and but lisped out by S. john in those earthly similitudes of gates, of pearls, of walls of jasper, 
Reu 21.18.19.21,22.  and of a street whose pavement is gold, as we heard before.  

Dan 12.3.  But it may be here objected, But in heaven (saith the Prophet Daniel) they that be wise shall shine as the brightness of the firmament, and they that turn many unto righteousness, shall be as the stars for ever and ever. Now the firmament hath not so much light as the stars, which lighten it, and the stars have less light than the Sun that lighteneth them, from whence therefore it seemeth that in heaven also there should rather be some want, than such fullness of heavenly joys and glory? I answer, though in this condition of our heavenly life there may be degrees of glory, (In my father's house, saith our Saviour Christ, 
john 14.2.  are many mansions,) yet there shall be no want of glory: some may be like the sky, some the stars of the sky, yet all shall shine: some vessels may hold more, some less, and yet all be full: so one may have more joy than another, & there are sundry measures of more or less glory in heaven. There is one glory of the Sun, (saith the Apostle) 
1. Cor. 15 41:  another of the Moon, and another glory of the stars, for one star differeth from another in glory: but no measure shall lack his fullness of life and glory there, where shall be a measure of joy heaped up, shaken together, pressed down and running over. And (as Bernard very excellently speaketh) 
Luke 6.38.  a measure without measure, where we shall be filled with joy; yet being filled, we shall still desire, lest our fullness procure a loathing, and in desiring we shall always be filled, lest our desire beget a grieving; neither can God give more, nor man receive more than we shall there enjoy; for there we shall be replenished and satisfied with such a fullness of life, glory, and happiness, so as we shall not be able to desire, or to have any more; even as vessels cast into the water, being so filled with water, that they can desire or hold no more; and he that hath least, shall have enough. The reasons hereof are these: Hell is contrary to heaven; In hell there is a fullness of torment, in heaven therefore there must be a fullness and perfection of glory and happiness. Secondly, earthly kingdoms, and the kings thereof have as great an absoluteness, as earth can afford and give them, and shall we think that heaven which can give an entire, will give an impefect crown of righteousness and glory? Will the kings of the earth dwell in base cottages, and not in royal Courts and Palaces? and shall these kings of a far better kingdom want joy and glory, whereas mortal kings have so great glory and power? Princes on the earth dwell in royal palaces, sometimes of Cedar and ivory, but they whom the Son of God hath made kings and priests unto God his Father, 
Reu. 1.6.  (as it is in the book of the Revelation) shall reign in a glorious city and palace, whose twelve gates are twelve pearls, 
Reu. 21.18.  whose wall is of jasper, and building of gold, and whose streets shine as clear glass. So said he that saw all this glory but darkly, or as Moses saw the land of Canaan in a very short map or card afar off, as it doth appear in the book of Deuteronomie. 
Deut. 34.1,2.3.4.   
We see but the outward wall of this heavenly Court and City, and yet how glorious is it? and how decked with stars as with sparkling Diamonds? What would we say, if we could see into it, 
Mat. 17.1.  and behold (though with Peter, james and john at a glance or blush superficially) the goodly pavement of heaven within, whose floor is of gold, and wall about it garnished with precious stones? 
Mat. 4.8.  And what is a kingdom here, where all the kingdoms of the world and the glory of them were showed in the twinkling of an eye, 
Luke 4 5.  as it is in the Gospel? if there were not hope of a better kingdom; where all shall be kings, and reign with Christ eternallly. And they which here have reigned as kings upon the earth, shall lose nothing, but gain immeasurably by the change: yea kings and queens which have been nursing fathers and nursing mothers to the Church of God (as the Prophet speaketh) when they come thither, 
Isay 49.23.  shall cast away their Crowns as Elias, 
2. King 2.13.  when he went up by a whirlwind into heaven, let his cloak or mantle fall from him, and they shall repent nothing there, save that they came no sooner thither▪ and when they shall compare their earthly and heavenly kingdoms together, they shall say as S. Peter said of the mount, 
Mat. 17.4.  bonum est esse hic, It is good to be here in heaven, but for the earth, they shall be as loath to look back unto it, as Moses to go back into the land of Egypt. For their palaces shall then seem prisons, their golden chains golden fetters, their crowns crosses, and all their earthly honours but burdens, and vexations. But when they shall look upon the face of God, they shall say to him with triumph as it is in the Psalm, With thee is the well of life, 
Psal. 16.11.  in thy presence is the fullness of joy, and at thy right hand are pleasures for evermore.  
Thirdly, if Adam's paradise and garden was so delightsome and pleasant, how pleasant and glorious is God's own seat of his own residence? He spoke it with a wondering tongue, whose heart could not comprehend so infinite an excellency, in saying (as we have heard before) How glorious things are spoken of thee O thou city of God 
Psal. 87.3.  For though in the letter, this worthy Prophet spoke of that earthly heaven, which he confessed to be in the material tabernacle, because of God's presence, and the godly exercises of God's people performed there, yet his meaning was under the cloud of the phrase to direct God's children to a higher tabernacle and house of greater glory than that which was earthly, and under the doom of time.  
Again saith the blessed Apostle, 
2. Cor. 3,7,8,9,10,11.  If the ministration of death written and engraven in the stones was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away, how shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glorious, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious, had no glory in this respect, by reason of the glory that excelleth. For if that which was done away was glorious, much more that which remaineth is glorious. And if the preaching of the Gospel whereby God giveth his quickening spirit, working the life of grace in his elect, be glorious then much more shall the true professors of the Gospel be made partakers of far greater glory in the kingdom of heaven.  
Again, we do read in the first book of Samuel, 
1. Sam. 18.23.  that when David was persuaded by Saul, by the means of his servant to become the King's son in law, it is there said by David, Seemeth it to you a light thing to be the King's son in law, seeing that I am a poor man, and lightly esteemed? Then if it be accounted a great honour and glory to be a son and child to an earthly King, much more honourable and glorious it is to be the son and child of the King of heaven. Behold (saith Saint john) what manner of love the Father hath bestowed upon us, 
1. john 3.1.  that we should be called the sons of God? Which glory all the tongues of men and Angels (as we have heard before) can in no wise express, as witnesseth the blessed and glorious Apostle Saint Paul himself, who was in it, 
2. Cor. 12.1,2,3,4,5.  and saw it; and therefore he saith, I knew a man in Christ above fourteen years ago, whether in the body, I cannot tell, or whether out of the body, I cannot tell, God knoweth; such a one caught up into the third heaven, and heard unspeakable words, which it is not lawful or possible for a man to utter. So great and infinite are the glory and joys of the kingdom of God, as they cannot enter into us: and therefore it is appointed, that we must enter into them. Therefore it is said, 
Matth. 25.21.  Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord.  
Now if the Queen of Sheba (as we heard before) pronounced the servants of King Solomon happy, 
1. King. 10.8.  for that they stood continually before him, and heard his wisdom, then much more happy are the Saints and servants of God, who do continually with his holy Angels, stand and behold the glorious presence of one which is greater than King Solomon, 
Matth. 18.10.  even the God of glory himself. In which respect Saint Ambrose on his death bed said, We are happy in this, that we serve so good a Master, Yea happy is the people (saith the Psalmist) that is in such a case, 
Psal. 144.15.  yea happy is that people, whose God is the Lord. Yea blessed and happy are all those, which so live in this world, that departing hence they may be assured to come into so glorious a place and presence. We see by experience; when a Countryman hath been trained up sometime in the Court, he forgetteth his clownish kind of life, and becometh a Courtier: let us therefore leave the speeches, habit, fashion and manners of this wicked world wherein we live, and enure ourselves with the customs and course of the Court of heaven: let all our thoughts, words and communication testify, that (in spirit) we are already there: Let my mind (saith Augustine) muse of it, let my tongue talk of it, let my heart love it, and my whole soul never cease to hunger and thirst after it.  
In the mean time, till thou come into this glorious place and presence, ask of God by hearty and faithful prayer, to give thee grace entirely and from the bottom of thy heart, both to understand and desire the joys and glory thereof, and so to be affected and ravished with the delight thereof, that ever and every where thou mayest be stirred up to serve so good a Master in pureness and newness of life, that thou mayest be made partaker thereof; 
Psal. 37.24.  and pray with the Prophet that the Lord would guide thee with his counsel, and afterwards receive thee into his glory. 
john 16.24.  Ask and ye shall receive (saith our Saviour) that your joy may be full. And also labour and endeavour to bring as many as thou canst to this glory, 
Dan. 12.3.  For they that be wise (saith the Prophet Daniel) shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever.  
Lift up your heads O ye heavenly gates, and be ye lift up ye everlasting doors, that the King of glory may bring us in. 
Psal. 24 7.  I might much further amplify and enlarge this matter; but the work growing bigger than I thought it would, I forbear; but as Painters, when they have many millions and armies of men to set down in a small map, use only to draw out some number of heads of men and set them together, leaving the whole number of heads and all the other parts and lineaments to the meditation of the beholders; even so am I constrained through abundance of matter, to propound only some general heads, and to leave the amplification of them to your private meditations: and I hope wise man will not refuse precious jewels, though they be brought in a plain and homely receptacle.  

Jude 1.24,25.  Now unto him (saith the holy Apostle Saint Jude) that is able to keep you from falling, and to preserve you faultless before the presence of his glory with exceeding joy; to the only wise God our Saviour, be Glory and Majesty, Dominion and Power, now and for ever, Amen.  

Psal. 72.18,19.  Blessed be the Lord God, the God of Israel, who only doth wondrous things. And blessed be his glorious name for ever, and let the whole earth be filled with his glory, Amen, Amen.  
To the which most blessed place of glory, the Lord bring every one of our souls, at the day of our death and dissolution, and that for jesus Christ his sake, to whom with God the Father, and God the blessed Spirit, three glorious Persons, but one immortal God, be ascribed all honour and glory, both in heaven and earth, this day and ever. Amen.   
FINIS.   

An admonition to the Reader.  
ALthough the Printer hath been very careful, yet hath he sometimes failed not only in mispointing, or not pointing, omitting or adding sometimes a letter, which the Readers judgement and diligence must help, but in omission, or alteration of words obscuring the sense in some few places, which the reader shall do well to correct before he read the Book, as they stand here-under.  
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