OF DEATH A TRUE DESCRIPTION: And against it A good Preparation: Together with A sweet Consolation, for the surviving Mourners. By JAMES COLE Merchant.  
Printed at London by A. M. 1629.   

TO THE RIGHT Worthy his much respected friends, Mr. john Milleward Esquire, one of the Captains of this famous City, Mr. john Awbrey, Mr. Edmond Page, M● William Gillie, Mr William Middelton, and Mr john Bludworth.  
D. H. Merchant, wisheth all happiness in soul and body in this world, and ete●n●ll glory and bliss in the world to come.  
EXcuse me I pray, (which am now the hand of my deceased friend) that I commend these his Religious Instructions, unto your Patronages and Embracements. The long time of your acquaintance, honest mutual traffic, and former pious conversation, may justly challenge it, both of the Author, and myself: Ye often have taken and built your credit on his word, in your bought Wares, which the effect hath confirmed to your profit. Once more believe him, and buy these his Meditations, on his word, the price is but your acceptance, reading, and application. And if thus you will use, and try these his last Marchandizes, they will prove unto you, of infinite worth, and price, for by them you shall obtain that precious Pearl and hidden treasure, of which the Gospel's mentions. It was your charitable & Christian love, that accompanied his mortal body to his last home, and it was his loving care, here to direct those that followed him, and others to the grave, lest they should too long make their abode with the Gaderenian, among the tombs. The grave is but a passage, not a dwelling place. It doth but preserve the pledge of our bodies until the day of resurrection. Therefore those that truly follow deceased Christians, follow them not only unto the door of death, and entrance of the grave, but through death unto life, through the grave unto heaven. And lest death, the way to life, should seem too terrible, and rather affright from the way, then invite unto it. This our friend and charitable Author shows and proves here, that in respect of the body, the soul, the world, the last judgement, it properly is not to be feared. And further to embolden the weak faith of a trembling Christian, he unmaskes and unarmes death, he so describes her, and prepares our bodies to embrace her, that death is no more death, but victory: no more the object of fear, but desire. Wherefore having thus fare set in a word the description, of her description, before you, I dare no longer detain you from the victory of her: If you please but to follow either the prescription, or example of this our loving friend through death unto life, through the grave unto heaven. I dare promise, that you will attain my wish, all happiness here, and eternal glory hereafter. In confidence whereof I rest,  
London this 10. of june, 1629. Your well-wishing friend, DIERICK HOST.   

In commendation of the Author and his Book.  

NOthing more sure to us, than once pale death to see,  
Why then are we so blind, not once to think thereon?  
What more uncertain than when this our chance may be?  
Why then go we on still, as if she should touch none?   

In seasonable time, this Book● is come to light,  
To drive out of our hearts, death's fear and anguish still,  
It is a Christian part, t'instruct us in the right  
How we may arm ourselves against that feared ill.   

For though at every one, grim death ne'er leaves to aim,  
Yet in this Treatise small, from her quite taken is,  
Her sting. Which justly makes, to tremble without blame,  
But to us that are Christ's, she brings eternal bliss.   

O worthy Israelite, thou hast spied out full well,  
That this great Anakim, cannot hinder at all,  
To win that Canaan of heaven, and there to dwell;  
For JESUS CHRIST hath wrought, that Giants great downfall.   

How can we now reward thy love, O Author kind?  
Who in thy life time, shun'dst men's praise, from laud didst fly,  
Thy pious, virtuous life, we'll ever bear in mind,  
Which now the Lord hath crowned, with bliss eternally.   D. H.  

Of the zealous Author, his much respected Uncle, and his comfortable Description.  
SHall I rejoice because his Pen doth teach  
Us how die, and heavenly bliss to reach?  
Or shall I mourn, because to be our guide,  
His worthy self he hath to us den●●d  
Longer on earth? His words persuade belief,  
Farther confirmance but augments our grief.  
His Book suffued, that pointing Mercury,  
He needed not to guide us, and to die.  
His life we wanted more, that could us tell  
That he that lived godly should die well.  
Yet what it was I dare not well set down,  
For fear his ashes modesty should frown.  
But let them speak that comment on his name,  
A man of pious, learned, upright fame:  
Whose words and deeds did so concur in one  
That what he said, 'twas true, 'twas sure, 'twas done;  
Whose virtuous presence was so precious dear,  
That most did wish he still might have been here.  
But lo his liberal charity: If thus  
His company was grateful unto us,  
He shows us how we may enjoy it still,  
And strives our wishes happier to fulfil  
Than we conceive: He can't descend again:  
We must ascend, and there by him remain.  
Thus while we enter his society,  
Ours will be Saints and Angels company.  
But lest we should unskilful Pilgrims stray,  
Not knowing how to go, which is the way;  
Lest that our eyes wax dimmed by sinful slime,  
That we perceived not which way he did climb,  
Behold in this good legacy of his  
He shows us the true way, through death, to bliss.  
Lest we should fear th'aff ighting face of death,  
And quake to hear the farewell of our breath;  
To his old Mate, he doth unmask the fiend,  
Shows her sting forceless, proves our foe our friend.  
So that we bold m●y gaze her in the face,  
And that we feared so much with joy embrace.  
She is no evil thing, but natural,  
According to Gods will common to all.  
The body's but a sleep, it feels no pain,  
The soul dies not, but mounts unto the train  
Of heavenly Saints. Why should earths vanities  
Detain us from these happy glorious skies?  
Or fear of judgement? by it we receive  
A joy which mortal mind cannot conceive.  
Therefore when sickness pale doth enter in  
By God's command, usherd by inbred sin,  
That messenger of death; thy house befit,  
Thy body, soul, and all to welcome it.  
Thyself strive well to arm, death to unarm,  
By shunning sin with faith, and fear no harm.  
Repent and pray, and to thy heavenly peace,  
And certain comfort will thy faith increase.  
So that death shall thy soul not terrify,  
But be to thee a wished victory,  
Which brings thee to a joyful Paradise,  
Before the Lamb, above the starry skies.  
There is our Author now; and there doth shine  
Like a clear star, our once Marchant-divine.  
There he's in his reward. If we desire  
To bear a p●rt in that celestial choir,  
Let us these his directions embrace,  
And follow thus through death his forerun trace.  
Then shall our end be happy, for they will  
Direct us through this dale to Zions bill.  
 terror Mortis tibi sit victoria, larvam  
Aspicias intus; Mo●s fera vita placens.  Abr. Bush. Art. Mag.  

A DESCRIPTION OF DEATH.  
TO every thing there is a set time, 
Eccle. 3.1.  a time to be borne, and a time to die, saith Solomon. And between the time of birth and of death, there passed in the first ages six, eight, or perhaps ten hundreth years. But since the time that man's sin drew the deluge over the whole world, Man borne of a woman, hath but a short time, saith job. 
job 14.1.  jacob said, that his days were an hundreth and thirty years, 
Gen. 47.9.  and that he had not attained to the days of his Fathers. But our days (saith Moses) coming after him, 
Psal. 90.10.  are but threescore years and ten, and at the highest, fourscore. Yet not one among fourscore times fourscore attain unto that age. 
2 Sam. 12.18.  David's beloved child never saw the eight day; yea, the life of some is ended, before they be borne. But how well so ever we are delivered out of our mother's womb, yet having taken shipping in this world, we still sail towards our end. And whether we be few or many days by the way, death is our last port, unto it we are all bound, and at it must every one arrive. Now what man doth ever commit himself to Sea, and doth not first furnish himself with necessary provision, against all unexpected tempests? How much the more than ought we to furnish ourselves against the storms of death, which every one of us must certainly look for? he that intends but a journey by land, inquires for the most commodious way, And do we think to perform our journey, from Heaven to earth without any trouble or forecast at all? This is a lamentable carelessness.  
For whosoever doth then first go about to prepare himself to dye well, when he feels sickness upon him, or seethe death before his eyes, is like to a Soldier that beginneth then to forge his weapons, when he beholds his enemies on the wall. We ought to spend the whole course of our life on the meditation of death; for he certainly hath lived well, who hath learned well to dye. Provident joseph gathered in the seven years of plenty, that which fed him, and those that were with him, in the seven years of famine. 
Gen. 41.43.  In like manner ought we in our youth and health to make provision of that Spiritual food that may cherish us towards our end, when we may chance to be weak both in body and in mind.  
He that is Lord of life and death, open the eyes of our understandings, and endue us with his Holy Spirit, that he may lighten and conduct our souls in and thorough the darkness of death. He I say, that hath by dying overcome death, grant that we may know it throughly, to withstand it valiantly; and hereafter (as Soldiers under his banner) happily vanquish it.  
To treat hereof orderly; 
The original of Death.  we are first to know that God created not death: He created the first man immortal in soul and body: 
Zanch de Var. qual. 4.1.  so that he might have lived eternally, had he but observed the will of his Creator: Yet nevertheless, he also created him mortal, so that he might dye, whensoever he should transgress the law of his Creator. This appears unto us by the words, wherein GOD threatneth him on this manner, In the day that thou eatest thereof, 
Gen. 2.17.  thou shalt surely die, speaking of the forbidden tree of knowledge. Wherefore, jesus the son of Sirach says, that God himself made man from the beginning, and left him in the hand of his own counsel. 
Eccl. 1●. 14.17.  He set before him life and death (says he) and which he liketh shall be given him Now, when Adam (through the Serpent's subtlety) slighted this divine warning, he straightways became liable to death, both in respect of his body which was dust, 
Gen. 3.19.  and shall return to dust again, as also of his soul; for through this sin was he adjudged to condemnation. 
Rom. 5.16.  And not he only, but also all his posterity, who all died in Adam, 
1 Cor. 15.22.  as the Apostle teacheth. So then this death (as we may say) was begot of the devil, brought into the world by sin, borne in Paradise, the Midwife Eve, the Nurse Adam. It hath an abominable mother, that mainly doth resist God: It is lamentable of itself, in respect that it is the fruit of our transgression. It is ignominious, because it is unto us as a brand of God's wrath. Yet is it not so abominable, as the mother of it, sin itself, because it doth execute God's just judgement on us, slaying us three manner of ways, whence it also may be termed threefold.  

Death threefold.  First, it killeth the body in separating the same from the spirit, which is the life of it, for the body without the spirit is dead, saith james. This kind of death is common unto all men. It assails us, out of our own nature, or may be inflicted on us by others. And from this, shall all men be freed, at the general resurrection.  
Secondly, it slayeth the soul by withdrawing the same from God her Creator, 
Psal. 36.9.  who is the fountain of life, and from God her Redeemer, 
Pro. 3.22.  who is the life of our soul, and the word of life. This manner of death, is also common unto all those that walk as yet in Vanity and Blindness of heart. 
joh. 1.11.  It befalleth us by means of our sins and trespasses. 
Ephes. 4.17.  
Ephes. 2.1.  And from this in this present life, as many are freed, 
Col. 2.13.  as Christ hath quickened together with him, and hath forgiven them all their trespasses, as the Apostle speaketh. And this it is, that Saint john terms the first resurrection.  
Thirdly, it kills soul and body both together by excluding them both from the bliss of eternal life. And of this kind of death, Christ saith, If a man keep my saying, 
joh. 8.31.  he shall never see death. Whereby the contrary is proved, to wit, that unto them that do reject the word of God, this death shall befall, and will come upon them by the just sentence, which at the last day God shall pronounce against them. Nor shall any of those, whom it befalleth, ever be released, neither in this, nor in the world to come. These three sorts of dying, are all comprehended by Christ in a speech of his, where he saith, Fear not them which kill the body, 
john 10.28.  but are not able to kill the soul, but fear him rather who is able to destroy both soul and body in hell.  

Death twofold.  This hell, Saint john in his Revelation, at the last sees thrown into a lake of fire, 
Reu. 20.15.  and calls it the second death. And so he makes death but twofold: one corporal in this world, the other spiritual in the other world, whose division we also willingly embrace.  

The death of the body.  That death then whereof we mean to treat, is the first or corporal death, to wit, that which doth separate the soul from the body, and is every where usually known by the name of death. For whatsoever we speak or read of dying, as well in the divine books of the Bible, as in humane Writers, it is for the most part to be understood of this kind of death. This death is also chief feared of men, and causeth them to be troubled, maketh them faint-hearted, and unconstant, and upon occasion of any evil rumour fearful. Yea, that wise Naturalist Aristotle, was of opinion, 
Eth. 3.  that of all things there is nothing more terrible than death.  

The advantage of them that do not fear death.  If then this death be the most terrible thing in the world, how happy is he that is released from the fear of it? Yea verily, wherewith can the world make him to tremble, that contemns the very uttermost of her power? If he live in a City infected with the plague, if he dwell in a Country flaming with war, if he travel in danger of thiefs, or if a tempest at sea overtake him, his spirits are not daunted, nor his senses benumbed. He hath the more rest, and yet never the more danger. Yea, rather the less, because a man that is affrighted by his very frights, may bring some sickness upon himself, and so consequently death. But such a resolute man is certain, that come the worst, nothing can be exacted of him, beyond his life, which he oweth; and is willing to surrender, where, and when it shall please God. If he be called of God to a Soldier condition, he fighteth boldly for the defence of his Country. Yea certainly, he that ofttimes through a cowardly fear would lose the field, by this his courageous resolution putteth his enemy to flight. Thus is even our life sometimes lengthened by this willingness to dye. Besides, if such a one live by envious persons, or under tyrannising Princes, he shall not need to flatter, nor to fain against his conscience. He is not astonished, though they threaten to slay his body: for he knows that it must dye whether they threaten him or no. Yea, if they put him to death, he knows that they even then bereave themselves of power to torment him any farther. And is not this a great liberty, and worthy to be sought after? whereas on the contrary, how miserable is that man, that is continually encumbered with fear, and that not for some thing, that he may hope or chance to escape, but for that which undoubtedly may, yea must sometime befall him. Truly such a one walks throughout the course of his life in a continual flight, fare worse than death itself.  

The division of the Treatise.  Well then, for the better overcoming of this fear, we will assay for to unmask death, and disrobe it of all terrible apparition, that so we may behold it naked, and in his own nature. And first we shall endeavour by four natural reasons, and then by four other observations, to demonstrate that it hath nothing in itself that should be terrible unto us. And secondly, proceeding, we hope, likewise in a fourfold discourse manifestly to show, that to those that know how to arm themselves against it, death is altogether profitable, and consequently worthy to be desired.  
This death then, 
1 Reason.  though it be one of the twins which together by sin entered into the world, 
Death is not bad.  
Rom. 5.12.  yet doth it in no manner of ways resemble in iniquity the spiritual death its sister. For though this death do utterly slay the body, and the other doth not kill the soul, but casts it into a miserable life, yet is it better to dye by the first, then to live in the second. Yea, by means of this obtain we this benefit and profit, that at the last it doth free us from this toilsome life, to which God (since the fall of man) hath here on earth condemned all mankind. In the which, were it not that this death preventeth it, we should continually remain. For this cause then, as also for that God doth send it, as well to his children, whom he loveth, as to his enemies, whom he hateth, it cannot in its own nature be evil. Howbeit, God doth diversely address it unto us. For the wicked he consumes in his wrath, 
Eccl. 45.19.  as unworthy of this temporal life: But the godly he takes away in his mercy and peace: as esteeming them worthy of a better life. 
2 Reg. 22.20.  And thus is death unto the Reprobates a passage unto eternal misery, but to the Righteous, unto eternal life. 
joh. 5.24.  Even as a Master thrusteth his disobedient servant out of doors to deliver him unto the jailor, and let's forth his obedient, to set him at liberty for ever. Yet is it one, and the same door that both pass thorough. Who then will term this door, or this death evil? If death in itself be not evil, then from it directly no evil can be expected. Let this then be the first reason, wherefore we need not fear death.  
But some may here object, that it is the occasion of this evil, that we by means of it, lose this temporal life, which is sweet to every one. But in sooth for us to pay that we own, may not be termed any loss unto us. And who knoweth not the condition of this life? All things which by birth have a beginning, have an end by death. Whosoever therefore feareth the end, must not desire the beginning. Our life is like unto a candle, if we desire it to give light in lightning, it must burn, and burning, draw, and come to an end. If the Sun would not descend, it must not ascend. For the same course that causeth it to ascend, causeth it to descend, even so doth this life conduct us to death. And who then can say this life is good, and death evil? Certainly whatsoever is spoken against death, opposes life, which is the cause of death. Epictetus' his saying is good, Death (saith he) is not frightful, but the fear of death, 
Ar. 2. ●.  and to dye is not ill, but to dye shamefully.  
Hence Socrates, 
2 Reason. Death Natural.  when tidings was brought unto him, that the Governors of Athens had condemned him to dye: And so hath Nature them, 
A poph, Eras. 4.  said he, without any farther alteration. He knew well that it was no less natural to dye, then to live. And this shall be the second reason wherefore death is not to be feared. All flesh (we read in Ecclesiasticus) waxeth old as a garment, 
Eccl. 14.18.  for the decree from the beginning is, thou shalt dye the death. As of the green leaves, upon a thick tree, some fall, and some grow, so is the generation of flesh and blood. One cometh to an end, and another is borne. Every work rotteth, and consumeth away. Yea, to what end doth the corn spring up into ears, but to be reaped? And doth not every low ebb make way to a new flood? Doth not every day by declining, give time unto the approaching night? The same course of interchange, is likewise among men, the precedent gives place unto the future. The Elements and all things composed of them, are subject unto mutation; yea, the heavens themselves shall be dissolved and renewed. 
2 Pet 3.12.  How then can a mortal body for ever remain? Being but a house of clay, that is soon broke down. It comes up like a flower, and is soon cut down: 
job 14.2.  Yea what is the life of this body? 
1 Chron 29.15.  A shadow, a wind, 
job 7 7.  a vapour that appeareth for a little, 
joh. 4.14.  and then vanisheth away, saith holy writ. As an arrow once being shot, continually flieth to the place where it must be fixed: So man once being borne, passeth without intermission unto that end where he must rest.  
Yea we ourselves (if we observe it) are continually dying from the first day of our birth. Our childhood died in us when we became youths. Our youthful age when we grew to be men. The day present destroyeth the day past, and every present hour, yea moment, slays that that is newly passed: yet doth not the absence of the time passed hurt us, nor do we bewail it, though even now we want time. Much less than (if death at this instant should hurry us away.) Should the want of the present time then procure any loss to us, when as the time of this world in no wise further can avail us. So that there is not any natural reason why death should affright us. No reason I say, which is hence also apparent, in that the ancienter sort, do oftentimes more abhor death then the younger, where as reason rather requireth the contrary. This desire therefore of delay in old men, springs only out of an habituated lo●e of these two friends, soul and body; the conjunction of the which, the longer it lasteth, the closer is their amity knit together, to wit, so long till they be sufficiently informed, that their separation can be no loss unto them, and no longer. Yea nature itself, directs all things to their end. The fairest blosomes she causeth freely to shed their pleasant leaves, that the following cod may find place. These doth she also cause to shrink together, and split, that the seed may fall out of them, into the lap of the earth where it ought to be. We ourselves also have a continual natural longing towards our end, and wish (though we do not observe it) that our days might hasten their course. What is it else when as children long to be great? those of middle growth to be married? the married to see their children come to age? yet is it certain, that how much the more we obtain of th●se our wishes, we approach the nearer to our end, and yet we wish for it. Yea farther, who knows not that fire at the last shall bring this world to an end; yet is it so fare from terrifying us, that in sign of public and general joy, we are accustomed to kindle extraordinary great bonfires.  
We have also fare more desire, to see men's decease then their birth. No body r●nnes forth for pleasure, to see a woman in labour: you will say, the reason is, because there is nothing therein but calamity and pain. And what is there else, where two fight, hurt one the other, and yet who desires not to be a spectator? Or if any by the Magistrates command, must suffer a painful death, what running is there to see it? And who among us would not take great delight (if he could but securely behold it out of a window to see somewhere a battle fought in the field? The Roman Emperors who in foretimes, knew well enough how to entice the people, and to get their favour, did on festival days present them with certain hundred pairs of Fencers, which freely sported, till that commonly, one of each couple covered his standing with his dead body. And on this sport (for so they called it) did the people sit gazing whole days, without show of weariness. Yea, it seems that the same was first brought in by the Israelites, when Abner and joah caused their Soldiers to sport together on this wis●. 
2 Sam. 2.14.   
Behold then how fare man even beyond all decency, taketh pleasure in seeing the death of others, when he suffereth himself to be led, by his natural inclination. So that to dye, is not only natural, but it seems there is also a secret desire to behold the Tragedy of it.  
Thirdly, 
3 Reason. Death universal.  to whom can any thing seem terrible, that presents itself daily before his eyes? What is more common among us, then Christen and Burials? Have ever any been known of all that have been borne, not to have died? Old, young, rich, poor, honest, dishonest, all ●read that path. 
Gen. 4.8.  Abel (it may be) was slain in his youth, 
Gen. ●. 27.  and Methusalah lived well-nigh a thousand years, yet he died also. 
Exod. 14.8.  The impious Egyptians were drowned in the red sea: God's people perished in the wilderness. Poor Lazarus died, 
Luk. 16.22.  the rich man died also, saith St. Luke. Yea, that mighty Ahasueros, 
Est. 1.1.  who reigned over a hundred and seven and twenty Provinces, that great Alexander, the valiant julius Caesar, who conquered the whole world, have all been conquered by this death.  
All things that are created, as fire, air, water, earth, and all things compounded and engendered of them, are able to inflict death on us. Anacreon the Poet, was choked with a grape kernel, Pope Adrian the fourth with a fly. Yea, in ourselves doth not the least disturbance of our blood, oft end our lives? Anger, heat, cold, a fright, do the same. I spare to speak of a plague, which in the space of seven or eight months, hath devoured in one City of London, eight and thirty thousand. Or a siege, which without and within the Town of O oslend, hath swept away more than a hundred thousand men, in less than three years. This we see, and this we hear daily, and such like accidents fill the greater part of leaves in all manner of Chronicles, and this will be common as long as men shall inhabit the world. Have we not then great reason so to accustom ourselves to these common chances, that we may not be affrighted by them? But what do I number men, we see whole Cities destroyed. That mighty City of Troy now giveth the Ploughman leave to f●rrowe her. Holy jerusalem can hardly show one stone on the other. The Majesty of Rome must now be guessed out of her Ruins. 
Gen. 19.23.  Yea, a fire kindled in Canaan, and burnt four Cities together, with all the Inhabitants. 
Ann● 14●1.  A flood drowned in Holland threescore and twelve Villages, with whole households inhabiting the same. And shall we then for ourselves be so grieved, whereas each of us is but one silly man?  
And yet above all, 
4 Reason. Death is Gods will.  we have no reason to disturb ourselves, in that which is Gods will and pleasure. He hath set a law to all his creatures, which they must obey. 
Psal. 148.6.  Immediately after the Creation, he spoke to man, and said, Earth thou art, and to earth thou shalt return. 
Gen. 3.9.  Therefore well saith Solomon, All living know that they shall dye. 
Eccl. 9.5.  When God only saith, Return ye children of men: (singeth Moses) they are carried away as with a flood, 
Psal. 90.3.5.  as a sleep, and as grass that is withered.  
Fear not death (saith the son of Sirach) for remember that this is the sentence of the Lord over all flesh; 
Eccl. 41.5.  of them that go before thee, and of them that come after. And why art thou against the pleasure of the most high? Let it suffice us to know, that it is God's commandment, and that he is always entirely good, 
1 Sam. 15.22.  and that obedience to him is better than Sacrifice. This is the fourth reason, why we ought not to shun death. Especially because though we never so much shun it, yet cannot we escape it: but must some time or other (will we ●ill we) fall into its claws. If there be then a necessity, what folly is it, to wrestle against God and his ordinance? It must needs be easier quietly to walk towards our end, then to suffer ourselves to be dragged to it by force? And although we see the years of ancient folks sometimes prolonged, and of the younger sort shortened, or by misfortune (as it may seem) cut off; yet must we not therefore wrangle with our Creator about it, as if it were contrary to reason and nature. But say with Christ, when he thanked his father, that he revealed to children, that which he kept secret from the wise and prudent (which seems both to oppose nature and humane reason) Even so Father, because it seemed good in thy sight. 
Luk. 10.21.  That than which is pleasing unto him, who is only wise, and good, and our father also must needs seem good unto us.  
He that hath brought us into this world, 
Self murder is unlawful.  not when it seemed good unto us, but when it pleased him, hath also good reason to take us from hence, when it shall be so pleasing unto him. We are all his creatures, and belong unto him, and every one from him possesseth his body, as a needful and precious pledge of his love, committed on trust unto him for a while. And although we must always be ready to restore the same, when the owner shall please to demand it, yet in the mean while ought we not either carelessly to lose, or unthankfully to cast away this creature of God. Although the Stoical Philosophers do term a man's killing of himself, the opening of a door, through which every one may freely outrun the miseries of this life. 
Lib. 3.  Yet did Aristotle better consider this matter, who shows that the murdering of a man's self to eschew any calamity or sorrow, doth not argue any valour, but cowardice rather. If God by many trials here, will have us trained to fortitude; let us then not resemble peevish children, who as soon as they are but chidden in their first School, run presently whining out of doors. We must show ourselves men, and as valiant Soldiers stand on our guard, in this world against all dangers. As also continue constant in cold, heat, hunger, thirst as long as it shall please our General to place us there. None of us (saith the Apostle) liveth to himself, 
Rom. 14.7.  therefore whether we live or dye, we are the Lords. If all of us than are the Lords, it is a point of great injustice for any of us, according to our own will, to kill himself. Which sin is therefore justly deemed the more damnable, for that the man that murdereth himself, after the committing of the sin, hath not any time of repentance. It is our duty therefore wholly to refer the length of our life, and did means of our death, to the will of God, that so in both we may always with a good conscience say unto him, 
Math. 6.10.  Our Father, thy will be done.  
Yet many do not shun death in respect of dying, but in respect of the condition whereunto death bringeth them. Let us likewise therefore consider this their future estate four manner of ways, and ponder each of them severally.  

1. Observation concerning the body.  First, some fear the future misery of their body, when it shall be separated from the soul. We must to this purpose understand, that the dead in holy Writ, are sometimes said to sleep, and sometimes to rest. The one seems to be in respect of the body, the other of the soul. job joineth them together, when he wisheth that his mother's womb had been his tomb, For now should I (saith he) have luine still, 
job 3.13.  and been quiet, I should have slept, then should I have been at rest And very fitly is the death of the body compared to sleep, for even as man, at every finishing of the Sun's compass is subject to this short sleep, even so, when his life hath compassed his course, the long sleep of death scases on him. And as our bodies perceive no unquietness in the daily sleep, in like manner shall they feel none, in this long and last sleep. Hence Cato said very well, 
Dist. Cat.  that sleep is the image of death. 
Apoph. Eras.  Diogenes' learned of Homer, to call sleep and death brothers. If then they be like the one to the other, we have no reason to shun the one more than the other. And whosoever unwillingly doth forgo this body may well be resembled unto little children, that are very loath to be undressed, that they might be had to bed by times; but being easily laid down, soon fall into a sweet sleep. If sleep then be sweet to the body, while we sleep, and if a man sleeping counts no time, nor tells any hours, but those wherein he commit himself to sleep, and those wherein her doth awake, what need he to care how much ●●n he spend in sleeping, whether they he shall sleep seven hours in his b●d, or seven ages in his grave? And whilst he thus counes no time, there remains for him between death and sleep no difference at all Wherefore then should he abhor the one more than the other.  
Now concerning the corruption of our body, it is an old saying, the corruption of one thing, 
Aristotle.  is the generation of another. Our body is but changed again into the same elements, whereof it was at first created by GOD, when by him a living breath was blown into it. Which living soul keeps by force (as it were) these elements together. But when the same by m●anes of the departure of the soul, have reobteined their former freedom, than our body returns to dust whence it was taken, 
Gen. 3.19.  according to God's word and ordinance. So that whatsoever in our composition we likewise had borrowed from the water, air, and fire, returns each to his own element, where it is well at rest, and at home.  

The Resurrection of the body.  But at the last day shall God cause the elements to surrender again the ma●ter of our bodies, and then as many as lie in the earth and sleep; 
Dan. 12.6.  shall awake (saith the Prophet) not only those that b●o predestinated to eternal life, but even those also which are ordained to eternal shame. And although we cannot comprehend, how God shall find, distinguish, and reform our bodies, yet need we not to doubt of his word. We see daily before our eyes, many things come to pass, incredible, before they are expounded unto us. Would it not seem impossible to any of us, to find a man in a wood, or way, where no body ever had seen him walking. Yet put but on a Beagle, or Bloodhound, and he by the sent only will follow, and find his Master. Again, show the Copies of a hundred school boys, unto all the wisest Philosophers in the world, it will be impossible for them to distinguish them. Show them but unto their Schoolmaster, he at the first sight will know every ones proper hand. In like manner, let a golden bowl be cast amongst a hundred pound of melting brass, and (as it will be) equally dispersed and mingled with the same, will it not seem un o us (that have no insight in that Art) impossible to recover the Cup again out of the whole mass. Give it but an Alchemist, he will soon extract your gold; give that then to the Goldsmith, and you shall have your Cup new cast, as it was before. If so be then that a skilful man, yea a beast can bring things o pass in this world, which seem impossible, to the greater and wiser sort of men, yea if we ourselves can transform the dust of the earth, (sand and ashes) into a goodly transparent glassy body. We must needs expect more from God, with whom all things are possible. 
Math. 19.26.  He that hath created the earth of nothing, and us, of the earth, who meeteth out heaven (as Esay speaketh) with his span, 
Esay. 40.12.  within which our bodies remain, (whether they be in the earth, in the water, or in the entrayles of beasts) will easily find, know, and re-establish all that which he once made, and yet contains in the palm of his hand. Let us then freely be confident, that the hour shall come, 
job 5.29.  in the which all that are in the graves, shall come forth unto the resurrection. And as death is termed a sleep, so is the resurrection, by the forenamed Prophet, 
Dan. 12.2.  fitly called an awaking. Yet this resurrection will fare surpass our daily awaking out of sleep: for now we awake with a body that falls a sleep again: but hereafter we shall rise with a body that never can dye any more; for then (says St. Paul) the dead shall be raised incorruptible. 
1 Cor. 15.51.  So that we may observe, that our bodies do profit by death: For first, we obtain a long lasting ease; and secondly an everlasting life. Whence it followeth, that in regard of our bodies, we have no cause at all to shun death.  

2. Observation, concerning the soul.  Secondly, some fear that some damage may befall their soul by death, which is altogether against reason. The soul is not composed of such matter, that is subject unto the power of death. She is as a living spirit, by God breathed into us. And as the brea●h which men blow out, though it be no essential part of their lungs or members; yet notwithstanding, it retaineth a savour of that breast that it came f●om: Even so doth our soul retain that, from the image of him, who infused it in the body, that it is thereby become an immortal spirit.  
For of the immortality of it never was there doubt made by any living, unless by fools. By them (says the book of Wisdom) the souls seem to dye, 
Wisd. 3 2 4.  and their departure is taken for misery, but their hope it full of immortality. Yea, the very souls of the un believers, are not subject to mortality, as is manifested unto us, by the soul of the rich man in the Gospel. 
Luke 16.23.  
Eccls 12.7.  This body (says Solomon) shall return to the earth as it was, and the spirit shall return to God, who gave it, to receive his sentence either of reward or of punishment: For otherwise, if the reasonable soul perished with the body, then should the most godly men (who commonly must refrain the pleasures of this world, and suffer for God's cause contempt at the hand of Reprobates) of all men become the most miserable. 
1 Cor. 15.19.  Which could neither agree with God's Mercy toward the good, nor with his justice to the bad. The soul therefore is to expect hereafter a day of account, wherein oppressors shall be recompensed with tribulation, 
2 Thes. 1.6.  and to them that are troubled, shall be a refreshing and rest. For indeed the soul is the principal part of man, 
Deut. 10.12.  and therefore as well by Moses in the old Testament, 
1 Pet. 3.20.  as by Peter in the new, it is taken for the whole man.  
But being separated from this body, will it be able to do any thing? This we may in some sort conceive in this life. 
The souls selfe-consisting.  For when a man's spirit is bus●ed in its own work, that is, in some kind of meditation, we may presently perceive, that the less the bodily members, yea his five senses are occupied, the more earnester he withdraws himself to his cogitations. Yea oft he will shut his very eyes, that the receiving of their objects may not disturb him. We read that Archimedes his mind was so busied about humane Art, 
Val. Max. 8.7.  that the very City of Siraci●sa, where he than abode, was taken, and he himself by the Enemy surprised, before he perceived the least rumour thereof. And St. Paul, when the heavenly visions were revealed unto him, he was so fare from needing his bodily members thereunto, 
2 Cor 12.2.  that he himself knew not whether he was in the body, or out of the body. And long time before this, when God would teach jacob, 
Gen. 18.10.  Abimelech, Solomon, 
Gen. 20.2.  joseph, and others, 
1 Reg 3.5.  some matters of great moment, 
Math. 2.13.  did he not first let their bodies fall a sleep? He knew well enough, that thine best help would but have been a hindrance to spiritual matters. Doth not this show unto us, that the body is but to the soul as a clog tied to the leg. Seneca hath well observed, how tedious this flesh is to our soul. 
Sen.  Now (saith he) doth the belly ache, than the stomach, than the throat. Now to there too much blood, anon, too little; And the soul is in this body, not as at home in her own house, but as a traveller in an Inn. The soul than is created to a higher degree, to wit, to live at ease on high in her own proper dwelling place.  
Wherefore Maximus Tyrius saith very well, 
Serm. 23.  That which men call death, is the beginning of immortality, and the birth of a future life: To wit, when their bodies at their appointed time fall away, and the souls ascend to their proper place, and to their proper life: So that this body is to the soul, as the eggshell is to the bird, it must break through it before it can fly into the open air. Yea Cyrus the great Monarch, could say, that he always believed, 
Cic. desen.  That the soul being freed from the body, than became both purt and wise.  
And although we seem unwilling to for sake this body, yet that must not breed any ill suspicion in us. At our birth, we seemed likewise loath to reason out of our mother's womb, where we were wield and warm. Yet now being borne, and using all our members in the spations world, who of us would be willing to creep into his mother's womb again? In like in inner, the soul once being s●●d out of the cumbersome prison of the body, will not desire to return to the same again. For God hath so appointed three dwelling places for every one of us, that a man by the two first, may in some sort conceive the third. For as, while he is in his mother's womb, he hath nothing near so much strength, comeliness, pleasure, and time there to remain, as after his birth, he enjoyeth on the face of the earth; so cannot he obtain or enjoy that here on earth, that may in any wise be compared son glory, bliss, and continuance, to that which he shall enjoy, when (borne again out of his own body) his soul shall be fettled on high in the heavens.  
That which the most ancient Philosopher Hermes Trismegistus well conceived, 
Fr. Patr. Trismeg.  who dying, could speak thus: As yet have I lived here; as a stranger, and one banished, now I return again in health, to my own Country: And when I presently (being released from these fleshy bonds) shall departed from you; take heed you do not mourn, as if I were dead: for I return to the best and happiest City, whither all Citizens shall come by the means of death. God is there alone the highest Prince, who will fill his Citizens with an infinite delight; In respect whereof, this, that most account life, may rather be called death then life. If a Heathen could speak thus, all Christians certainly must needs (be void of understanding,) and even dead while they live, that call in question the future life of the soul.  
Yea, this happy estate of the soul, did so immeasurably possess, and strangely transport Cleombrotus: 
Cicer. Tuse. 1.  after that he had read somewhat concerning the same in Plato, that to enjoy the same, as soon as possible might be, he cast himself headlong into the Sea. But zeal here conquered wisdom, and by misusing, good things brought forth bad effects. Howbeit, by this example, well may we shame those, that without reason, fear exceedingly the day of death; whereas the day of our birth, is but the beginning of a temporal life; but our dying day, is the beginning of an everlasting life: so that in respect of the soul, death ought not to seem terrible unto us.  

3. Observation concerning carthly pleasures.  Some also shun death, because she bereaves us of all our earthly pleasures. They are unwilling to part with their honours, riches, delights, their faithful wife, and dear friends, as fearing that the want of them will be grievous unto them. But let us weigh this also in the balance of reason.  
Whosoever doth so esteem earthly pleasures, (which Solomon proclaimed to be vanity of vanities) that he would rather choose to stay here, 
Eccl. 1.1.  and live in the same, then remove to enjoy the heavenly, may well be compared to one, who, because sometimes he dreameth of pleasant things, would rather sleep continually, then awake and enjoy real pleasures. For it is certain, that as fare as the real pleasures of this life, excel those that appear unto us in our dreams; so much are the eternal future joys to be preferred, before the temporal and present.  
The wisest Astronomers persuade us, 
Som. Scip.  that if from the highest heaven, we should behold the Globe of the earth; it would seem no greater unto us, than a star now doth, and we should esteem it, but as a point. And shall we in this point, yea in the very lest corner of this point, to wit, that which we inhabit, take such pleasure, and be so fond of it, that for the love of it, we should forsake heaven, and the pleasures thereof?  
This world indeed was created for the use of man, but it is the proper habitation of beasts. They have no other home, whether they live or dye, but it. Whereas man is here (with jacob) but as a sojourner. 
Gen. 47.9.  Though he possessed here with David a whole Kingdom, yet with him should he be termed but a stranger here. 
Psal. 119.19.  Heaven is his Country, that is prepared for him, and the Angels to be their eternal dwelling place. 
Phil. 3.10.  There is his conversation (saith St. Paul.) Is it not then a direct beastliness so to be enamoured on these terrestrial things, that for the love of them we would rather remain in the habitation of bruit beasts, then remove unto the habitations of Angels.  
Axiochus (though he were an Heathen) could before his death be instructed by Plato's reason, 
Ar. Plat.  that he did not departed out of this life unto a death, where he should be deprived of all things, but toward that place where he should enjoy true goods, and where he should have pleasures not mixed with this mortal body, but pure, and such as justly deserve the name of Pleasures. And is it not possible that this should be persuaded unto us, (who will bear the name of true believers) to the end that we might long for it?  

The forgetting of Pleasure.  But grant this earth to have as many pleasures as is possible, or as faithful friends as we could wish. Yet shall we not miss, nor desire these things when we are dead. Let us not think that our bodies can dye, and yet then live. Being dead, we shall not have any members. nor eyes, nor smell, nor taste to use these things, nor any mind to desire them. What discommodity then will it be, to be without those things which we know not, need not, nor wish not for? Our wife and children will then move us no more, then if we never had loved them. Abraham himself once being dead, remembers us not, 
Esay 63. 1●.  and Israel knows us no more. We likewise do not know nor remember while we sleep, our friends, nor our daily recreations; yet is there no body therefore that shuns his sleep, or flies from his bed. And wherefore then for that respect, should we fear death, which bereaves us no more of all these things, than our daily sleep is wont to do?  
One Demetrius could boldly say, What desirest thou, O Lord, 
Sen. de prou●d.  wilt thou have my children? beh●ld there they be: wilt thou have any part of my body, take it freely; yet is it not much which I offer thee, for ere long I shall be fain to forsake it all. This was marvellous well said of a Heathen. But the rich and righteous job, went farther a great deal: He shown in deed what the other uttered in words. He could see his Oxen, his Camels, with all his riches and estate, yea his fonnes also in divets manners perish altogether, and yet courageously say, The Lord hath given, the Lord hath taken, 
job 1.21.  blessed be the name of the Lord. If then, these men could so freely forgo, and miss their necessaries in this world, where they yet might have enjoyed them: shall we take it grievously to be deprived of our pleasures, when we shall be altogether unfit to use them?  

Praiseworthy pleasure unnecessary.  But if any man be loath to dye, in regard of some commendable delight, that he taketh in the government of the Commonwealth, or in the orderly education of his children, he must understand, that if GOD have called him to the same, he also best knoweth how long he hath need of him. And if it please him soon to quit and release him of his good care, and to give him a penny, 
Math. 20.14.  as well as them that have borne the burden of the whole day, and the heat of the Sun: what reason hath he to complain? God can find others more fit, for this his service, to whom we must give place. Elyas supposed he was left alone, 
1 Reg. 19.18.  but God had left unto himself yet seven thousand in Israel, whose knees had not bowed unto Baal.  
Concerning our children, we must not think that their welfare totally depends on the life of their parents. The parent's bottle is soon empty, and Ishmael might have died even in his mother's presence, if GOD had not provided water for him. It is he that openeth his hand, 
Psal. 145.15.  and satisfieth the desire of every living thing. Parents are but the second hand, whereby God distributeth his gifts to his children. They are the lantern, through which his divine care shines to the children: take away the lantern, and the light shines the clearer. When the Ostrich forgets her eggs, 
job 39.15.  the Lord doth breed them. When the Raven forsakes her young ones, the Lord feeds them. And when children lose their terrestrial father, then is it, that he terms himself a Father of the fatherless. 
Psal. 68.6.  Therefore Epictetus was bold to say, 
An. 3.24.  That among the sons of men there were no Orphans, but that all have a father, who sufficiently provides for them all continually. And in another place. 
A●. 1.9.  If so be, that it be of force enough to make any body ●iue securely, and without reproach, to be of Caesar's kindred. Will it not be sufficient, to free us from all sorrow and fear: to have God for a Creator, for a Father, for a Provider? Let us put him in trust with our children; and if after our departure we will do them good, let us live uprightly ourselves, and then none shall see our children beg their bread, 
Psal. 37.25.  saith David. Bring them unto Christ, 
Math. 19.14.  he will receive them, 
john 14.18.  and not leave them Orphans.  
So that no delight, nor no good care of this temporal life, aught to make us unwilling to dye, for in these respects no dying can make us to inherit sorrow.  

4. Observation, concerning judgement.  Lastly, there is another reason, wherefore the greater, yea the better part of men do fear death, 
Heb. ●. 27.  they know, that it is appointed for every one once to dye, and after this comes judgement, as it is written to the Hebrews.  
And this judgement is the thing that troubles them, not knowing whether thereby they shall ascend to heaven, or descend to hell. Alas poor souls! When as God by some natural disease, threatens them with death, than they stand quaking: and if a Colonel doth but promise a double pay, or a Captain's place; how many Soldiers altogether fearless, are ready (as we may see daily) even to rush on death? Not that this rashness is wisdom, for God's judgement deserves to be feared, yea there is nothing more terrible in heaven, nor on earth than it is. For he thereby will separate the sheep from the goats; preserving the sheep to all eternity, and rejecting the goats for ever.  

Death doth not make the judgement the heavier.  Yet notwithstanding, we must know, that our death need not to cause this fear, for it neither blesseth us, nor condemneth us, but ever leaves us as it finds us.  
The Axe being put to the root of the tree, 
Math. 3.16.  doth not by hewing alter any whit, the nature of the wood. 
1 Reg. 5.6.  If it light on a thorne-bush, it hews down thorns, fit to make fire withal: If it light on a Cedar tree, it hews down Cedar wood, fit for the building of the Temple of the Lord. The Butcher in killing, doth not change goats into sheep, nor sheep into goats. In like manner, death neither makes a man worse nor better, it neither hinders nor farthers him in regard of God's judgement. It is but as a narrow gate (as is foretell) through the which, both sheep and goats must pass.  
Yet ought every man chief to fear his latter end: For which way the tree falleth, 
Eccl. 11.3.  there shall it lie: But we must withal understand, that it falls commonly that way, that it used to lean. We ought then to take heed to this leaning, as long as the tree continueth standing, and to bend him that way that we desire he should fall. For when the fall is approaching, whether it be by axe, storm, or age, it cometh commonly very suddenly. Even so it is with man: All the days of his life he must strive, to lean that way, that he looks or wishes to lie. For death (when it comes) strikes the blow in a moment. And man commonly dies, as he hath accustomed himself to live. And as he dies, so shall he appear in judgement.  
Death indeed hath a sting, to wit, sin, but it stings us not just at our dying day, but rather through the whole course of our life. Therefore be not deceived, the Apostle Paul forewarneth; Man shall reap, no● as the sickle is, which hastily or slowly cuts down, but as he hath sowed, whether it be corruption, 
Gal. 6.7.  or everlasting life. If so be then that any one fears that heavenly judge, by whom the dead are judged according to their works; 
Apoc. 2●. 1●.  what is this to death? To sow and to work, are properties of life, not of death; and therefore ought every one to tremble at his life, not at his death.  
Yet may some say it is natural (with Adam in Paradise) for a man to hide himself so long as he can from God's voice. It may be natural, but it is not available. For first, we cannot by running so outrun death, but that it will overtake us. Secondly, though we could here on earth prolong our life some forty or fifty years, yet it were but to small purpose. Though a man live (says Syraches son) a hundred years, 
Ecclus. 18.6.  it is but as a drop of water unto the sea, and a gravel stone in comparison of the sand; so are a thousand years, to the day of eternity. Therefore jacob called his days of a hundred and thirty years, 
Gen. 47.  few and evil. Thirdly, the longer a worldling (who chief dreads death) with vexation shuns it, he doth not only the longer live here in pain, but the more also he increaseth the number of his sins, and consequently draws on him the fearefuller judgement. Yea, the burden of daily sins, doth so graciously over-load the consciences of godly men, that it even makes them weary of this life, and causeth them with St. Paul, to cry out, Miserable man that I am, 
Rom. 7.14.  who shall release me of this body of death?  
But if any man shun death, and feareth the judgement, as desirous of further time to amend his life hereafter, let such an one know, that he that defers his amendment, may as well grow worse, a● better. The first world obtained of God a hundred and twenty years toward their conversion, yet it nothing availed them, they were almost all drowned in the flood. 
Gen. 6.3.  Yea Enoch, in the mean while he walked before God, 
Gen. 5.24.  God took him, and he was seen no more (saith Moses) lest that wickedness should alter his understanding, or deceit beguile his soul, says the book of Wisdom.  
So that the taking away of Enoch out of this world, was a more certain way for him to avoid the fierceness of God's judgement, then if he had lived longer in danger of being misled. Thus we see then that death cannot be any hindrance unto us, at the day of judgement, and that in that respect we have no reason to fear it.  
Seeing then that death is natural and general, 
Conclusion.  and according to the will of God, seeing that of its own nature, it can hurt us neither in soul nor in body, nor will suffer us to long after terrestrial things, nor shall be any hindrance unto us at the day of judgement. We suppose that it is hereby sufficiently demonstrated, that by nature it is not evil, nor can any way prejudice us. Therefore ought we more to shun the fear of death, than death itself. For (once more, and for the last, to use the words of a Philosopher) commonly when we fear the death of the body, and by all means shun the same, we neglect altogether the death of the soul. I conclude therefore with the forenamed words of Christ our Saviour, Fear not those that kill the body.  

How our time is ordained by God, and accomplished by man.  With which courageous speech, we would feign here conclude, but being that death doth assail us diverse manner of ways, and that it is a question ready almost in every man's mouth, whether a man can shorten his life, or dye before his time, we will touch this in a word or two, as an addition unto our former discourse.  
We say then with job, Man hath his appointed time, 
job 14.5.  the number of his months is with God; He hath set a limit, (that he must attain) and that he must not pass. This divine decree, and immutable will, is hid from men's eyes, yet remains constant, and comes to pass at his due time. Sometimes publicly by the revealed hand of GOD. Whereby he prolonged Lots, 
Gen. 16.19.  and his daughter's lives, by withdrawing them out of the City, which he meant to consume with fire. Sometimes by that which we call chance, though the hand of God be in it too; For thus an arrow shot at a venture by a Syrian, 
1 Reg. 22.34.  lighted between the joints of his harness, and shortened the life of that King: Of whom GOD had foretell, that he should not return home alive. Commonly through man's nature, that causeth the weak in their youth to dye by sickness, 
2 Sam. 22.15.  and sustains the life of the strong, till like a sheaf of corn they come into the barn in their season. 
job 5.26.  And likewise by diverse other means.  
Sometimes God doth effect his secret decree by a public prolonging, or else a contracting of time. When he granted time to the corrupt men of the first world (which he would bring to naught) of an hundred and twenty years: 
Gen. 6.3.  then this prolonging of time, brought them to the universal flood, as it was before appointed by God. Again, if for the Elects sake the days shall be shortened (as many do conceive) then shall this shortening bring the world to the universal fire appointed by God. 
Math. 24.22.   
And according to this reckoning of time, man himself may sometimes be the means of prolonging his life. Doth not God speak by Moses, and to Solomon also: 
Deut. 5.23.  If you walk in my ways, so that you keep my commandment, 
1 Reg 3.14.  I will give you long life. Yea, God puts the means of prolonging our life in our own hands. This was apparent in the wilderness by the fiery Serpents, whereas they were only saved and healed of their venomous bites, that beheld the brazen Serpent. The King Ezekias likewise obtained by his prayers and tears, 
Numb. 21.8.  that God added unto his days fifteen years. 
2 Reg. 20.6.  Was not then his last day certainly preordained of God? Yea, but it was also his immutable good pleasure, that the King should even thus entreat, and beg of him these last fifteen years.  
And now also whosoever he be, that through prayers & Physic, is released of any sore disease, he ought not foolishly to boast, that he should have lived out his time, that was appointed for him, though he had not used the means: but he ought rather freely to acknowledge, that by these means his life hath been preserved.  
Secondly, man is sometimes also occasion of the shortening his days. Hence it is that the Kingly Prophet said, Bloody and deceitful men shall not live out half their days. 
Psal. 55.23.  And who will not say, 
Sam. 31.4.  that Saul and his Armour-bearer (who stabbed themselves) were an occasion of shortening their own lives. As also that whosoever (after Moses had given warning of it) should touch Mount Sinai, 
Exod. 19.4.  while the Lord was on it, should cast himself into the mouth of death? Even as now, if any man of set purpose commits some heinous offence, liable to punishment of death by the laws of the land, is it not his own fault that he is bereft of life? He can accuse no body for it, but himself. And therefore the holy Scripture so oft repeats it, His blood be upon his own head: 
2 Sam. 1.16.  that is to say, the fault is his own, and it is good reason, he should suffer for it.  
Wherefore also God doth not judge, or examine our works, whether they be good or bad, by that his secret counsel which he hath not revealed unto us. But his justice requires, that he should reward the well-doers, and punish the offenders, according to that law, and that his good pleasure, which he hath revealed unto us all. He hath manifestly commanded, 
Exod. 20.15.  Thou shalt not kill. According to which law, he wills also, that who so slays a man, 
Deut. 27.24.25.  shall be put to death. And withal, he causeth him to be accursed, that takes reward to slay an innocent person. If God then cause the murderer to be executed, as guilty of another man's death; who dares oppose and say, that God's decree of the dead man's time could suffer him to live no longer? Should we not rather say, that he is pitifully deceased before his time? Not before that time, which the omniscient GOD in his secret counsel, hath appointed for every one in particular, but before that time which he hath ordained for humane nature in general. Which time was before intimated unto us out of the ninetieth Psalm. Hence that jesus Syraches son dares say, 
Ecclus. 50.24.  That envy and wrath shorten the life, and carefulness bringeth old age before the time. Thus also was it told job, that wicked men are cut down out of time, 
job 14.5.  though he himself was certain, that God had appointed man his bounds. But it is not for us (saith the Apostle) to know the times and seasons, 
Act. 1.7.  which the Father hath put in his own power.  
For indeed (to speak properly according to the nature of God) his de-unitie hath no partition of times. We must behold one year after another, and when we have attained to the second, the first is fled away from us. But all our times, and all things that are done in every one of them, stand and abide perpetually together in God's sight. So that between his ordering, and our accomplishing, there is (before him) no succession nor starting away of any time. With him there is neither yesterday nor to morrow, but eternally, to day. Yet will we not here deal further, with these mysteries, but learn of Moses, 
Deut. 27.29.  That the things that are revealed, belong unto us and our children. And it is fitting, that we submisly contain our time-accounts, within the limits of our own apprehension.  
Our Lord jesus, when the Roman Governor told him, that he had power to crucify him, and power to release him, 
joh. 19.11.  did not oppose him, but in his answer confessed, that this power was given him from above.  
All this then being pondered, we must judge according to God's law, and freely conclude, that a man may sometimes prolong or shorten his own, or another man's life. And in that respect (following the phrase of job, David, and the son of Syrach) we may well say, that such a man is departed before his time.  
If the our life and death be in our power, and if affections have thus their free course: how is God's decree then fulfilled at his appointed time? Surely most precisely, and even by our own deeds, though oftentimes without our knowledge, yea sometimes against our will. Whereupon the Evangelist says, (after the rehearsal of the slaughter of the Infants at Bethleem) that then was fulfilled that which was spoken by the Lord. 
Math. 2.17.  And as touching this matter, it is with us, even as with a stream that retains his natural and free course, though by the Miller it be used to drive his Mill, which he conveniently grinds his wheat by, which within doors he hath thereunto ordered. Yea, if any body should wickedly pour out a deal of stinking water into this stream, or should altogether poison the same, this offence deserves punishment, yet the natural descent of this dirty and poisoned water, will grind the Miller's corn, and not infect his meal with any kind of pollution. Even so doth God use and steer all our, both good and bad actions to his preordained (though in respect of us concealed from us) intents.  

God's providence doth not excuse man's wickedness.  But doth not this preordination of God then, patronise all man's misdeeds? God forbidden, God's providence is no cloak for man's iniquity. If a Fencer should find his skilful Scholar at his weapon, with some unskilful Clown, he soon could perceive, that he would be the death of him. Yea, he sees the stroke falling, as we may say, and therefore he sharply prohibits and threatens his Scholar. Howbeit, the Scholar notwithstanding watching for his best opportunity, finds it, and gives the other his mortal wound. Shall this make him guiltless to his Master, if he tell him, that this of necessity must so chance, because he undoubtedly foresaw it? Yea moreover, if he vpbraide his Master, that it was in his power to have laid him fast in fetters, and so (if it had pleased him) to have hindered that murder, might not his Master deservedly answer him thus? If thou hadst been a beast, I would have kerbed thy body with chains, but I would use thee like a man that ought to keep his Spiri● in orderly subjection, and to this intent have I used all manner of convenient means with thee, as by entreaties, by laws, by threatenings. Hast thou neglected all those, and will't ●hou not be ruled, unless thou be kerbed as a wild Bear? I will lay hands then on thee, and punish thee as a beast. Should not this young Fencer be fain to confess, that he had deserved this fierce usage? Indeed, much less can any man excuse his misdeeds, by laying the fault on GOD'S providence or convinencie.  
Or say, that God out of our evil, can extract good, yet is man forbidden, 
Rom. 3.2.  to do evil that good may come thereof. For behold, though the envy of the Pharises, the betraying of judas, and the injustice of Pilate were means of bringing to pass (by the cruel death that they put Christ unto) man's reconciliation in such a manner, and at such a time, 
Act. 4.28.  as God's counsel had before determined it should be done. Yet doth our Saviour nevertheless cry, 
Mar. 14.21.  Woe unto that man, by whom the Son of man is betrayed. He was not only punished according to his deserts, but was also most miserably his own executioner.  
But was not this also God's work? It was, and Amos asketh the question, If there shall be any evil in a City, and the Lord hath not done it? 
Amos 3.6.  Yet this general working of God, neither maketh God guilty, nor excuseth man of any evil. It is with God in some sort, as it is with a man, that through the bellowes blows the wind in the Organ pipes. He causes false strokes (when a bungler is at the keys) as well to sound, as the musical, notes when the skilful Organist plays. For without this wind can no bungler either hear his own unskilfulness, or manifest it to others. Yet is not he that blows in fault, the bungler unskilfully abuseth the sound of a good Organ. In like manner all the force, that our soul hath to move itself or our members to stir themselves, comes only from God. But the perverting of these, to the plotting or acting of evil proceeds from ourselves.  
Again, 
Comfort out of God's Providence.  is the knowledge then of God's providence and predestination unprofitable unto us? This is the only comfort of wise and godly men. For these do endeavour to obey the revealed will of God, and with great content of mind commit the event unto him, both of this life, and of all their actions in the same. Yea, they proceed farther. If here they enjoy a happy life, or if they receive any kind of benefit, or delight here on earth, they are the more thankful, because they know it befalls them through the providence of the Almighty and rejoice in his favour. If their life chance to be crossed or shortened any kind of way, though they see it lights on them by the hatred of men. Yet the more willingly they endure it, because they know it is the secret will of their God, and loving Father, who is only good and perfectly wise. And it sufficeth them, that the Lord harkeneth, 
Mal. 3.16.  and heareth them. Hence also it cometh to pass, that in all troubles of life and death, in all blindness of mind, in all weakness of faith, in all anguishs of spirit, they are wont to cast themselues submisly into the sweet and fatherly arms of this divine providence, and so commit their ways unto the Lord their God with a steadfast confidenc●, 
Psal. 37.5.  that he will effect all things for their good.  

THE SECOND PART CONCERNING DEATH.  
WHich we intent now to produce, endeavoureth to show that Death is not only not prejudicial, but even profitable unto God's Elect; and that therefore it ought to be welcome unto them. For unto them it is a passage to eternal bliss. The which can only be taught and declared unto us, by the prescript of God's word, which now must be our only guide.  
But seeing that sickness is commonly a forerunner of death, we will first endeavour to show, how both before, and at the time of the approach thereof, we ought to prepare our house, our body, and our soul. Secondly, we will inquire how we may disarm Death of its sting, and so arm ourselves, that it shall not be able to hurt our souls. Thirdly, we shall seek to strengthen the feeble in faith, and to comfort the troubled consciences in their assaults. And lastly, we hope to make it manifest, that we ought to long for the end of this life, by reason of sundry honours, and joys, that expect us after it. Which four points, we purpose in order as they follow to discuss.  

Sickness from God.  Whether then sickness do fasten on us, through an external bad air, or some internal distemper of blood by the sword, or by the infection of other men, or the sting or fury of wild beasts, by dead palsies, by miscarryings, or unfortunate childe-birthes, or by any other means or mischance whatsoever, we must understand that God maketh these and all other, manifested means his servants, to execute on us his secret will.  

Sickness through sin.  The cause for which diseases are sent, is our sin, as it is set down at large in the fif● book of Moses, 
Deut. 28.  and is confirmed by St. Paul, where he saith to the Corinthians, For this cause, many are weak and sickly among you, 
1 Cor. 11.29.  because they take the Lords supper unworthily. Yet is it not thus always. For the blindness of that man that Christ gave sight unto, befell him not either for his own, or his Parent's sin, 
joh. 9.3.  but that the works of God should be made manifest in him: But generally, he that sinneth before his Maker, must fall into the hands of the Physician (saith Ecclesiasticus. 
Ecclus. 3●▪ 15. )  
But what ought we to do when sickness assaileth us? 
1 Point. Preparation of our house.  Yea, what ought we at all times to do, that Death may not be hurtful unto us? We must prepare ourselves well against the same. This did Ezechias the King learn of that Prophet that said unto him, 
Es. 38.1.  Set thy house in order, for thou shalt die, and not live. If so be that God commanded him for to set his house in order, who had yet fifteen years to live we can by no means procrastinate it without great danger, who each hour may expect to hear with the rich man in the Gospel, 
Luk. 12.20.  This night shall thy soul be required of thee.  
Wherefore to conceive this aright, we must understand that this preparation is threefold, to wit, of our household and earthly possessions, of our body, & principally of our soul.  
Touching our household or heirs, we are not only bound in duty to keep them in good order, and peace while we live, but likewise so to forecast all things, that we may leave peace with them after our departure. If any provide not for those of his own house (saith St. Paul) he is worse than an Infidel. 
1. Tim. 5.8.   
Therefore is every one of us bound at all times, but especially in the time of sickness, to strive to end all quarrels, and suits with his adversaries, to reveal all doubtful things, to his friends, and beside to make a plain and lawful partition, of his goods by his last will. And he must not defer this, till he wax old, 
Gen. 2●. 1.  as Isaac did, who stayed till he was blind, and so, at the instant, could not perceive the deceit of his wife. And much less till he be sick, or at death's door. For this last time will busy a sick man enough, in reconciling his soul to God. He that first goes about to take leave of his friends, when the ship is putting off, doth oftentimes lose his vovage by it. And he that at the last paspe is encumbered with the world, stands in danger of forgetting heaven. The woman that was careful for Sodom, when she could walk to the place of her safety, 
Gen. 29.26.  remained standing by the way. And that Achitophel, 
2 Sam. 17.23.  who set his house in order but just before the hour of his death, (as the Scripture telleth us) had no great leisure to think on God, appeared by his wicked end, which is set down for our instruction and admonition.  

Preparation of the body.  Touching our body, the care of the same is also committed unto us, yea enjoined us. And leprous Naaman teacheth us, that he that is diligent in enquiry, 
1 Reg. 2.1.  may oft find remedy for his disease. And in this respect Lazarus his sisters are much to be commended, who presently sent to Christ to come and heal their brother's corporal disease. 
joh. 11.3.  We also in our weak and languishing estate, aught to provide for our body needful means, according as our weakness shall require, and our ability may afford: For God hath created many things to relieve our infirmity withal. This St. Paul manifests unto us, 
1 Tim. 5.23.  where he charges Timothy to use a little wine, for his stomach's sake. We must also send for the Physician, 
Ma●. 2.17.  for the sick have need of him, as Christ witnesseth. For God that inflicts sickness oft by external means, useth also to release us thereof by external remedies. So Esay commanded Plasters of figs to be made for King Ezechias, 
Es. 38.21.  and laid upon the boil, that he might recover.  
We ought then to take care of our sick members, and not to trouble or over-loade our weak head too much with the molestations of trade, or worldly affairs: 
Ecclus. 30.16.  For a sound body is better than much riches. Nor yet too too much to grieve our languishing heart with discomfort, in regard of that our present affliction, but we must do good to ourselves, comfort our heart, and remove sorrow fare from us, 
Ecclus. 30.23.  and commend the event unto our heavenly Father.  

The enduring of anguishes.  And although in the mean while our pains almost intolerably do grieve us, yet we must know certainly that we receive them all from the hands of that good God, who heretofore hath afforded us many more joyful days of health, & consequently we may therefore say with job; Have we received good at the hands of God, 
job 2.10.  and shall we not receive evil. And yet this chastisement is not evil. No chastening for the present seemeth to be joyous, 
Heb. 12.10.  but grievous. (We read to the Hebrews) Howbeit afterwards, it yields the peaceable fruit of righteousness unto them which are exercised thereby. For whom the Lord loveth he chasteneth, 
Heb. 12.6.  and scourgeth every son whom he receiveth.  
If then we will assure ourselves that we are Gods dear children, and spiritual members of one head, that in this world with much anguish was crucified; we must following the command & example of Christ, take up our cross and follow him. 
Mar. 10.21.  He doth not command us to assume that Cross which every one would choose himself, but that which the divine Providence doth make ours. And under the same we must not heartlesly lie down, but courageously bear it, and not bear it only, for this even the reprobates do against their wills, but take it up as from God's hand, and for his sake patiently endure it: But how fare, and how long must we do this? Christ commands us to follow him. Whither did he bear his? unto his death. Even so fare also must we bear ours, if it please him so long to load us therewith. Yet by the way, let our soul cast her eye on the Cross of Christ, and we shall behold one Simon a Cyrenean, 
Luke 23.26.  who carrying it a while, follows him. If so be then that our Saviour (who was God) was by a man refreshed in bearing his Cross, fare more hope may we (that are silly mortals) have, that we shall be eased in bearing our Cross. But what was the use of this his Cross? On the same he gave up his soul into the ●ands of his heavenly Father, and finished the work of our reconciliation. And St. Paul as a spiritual member of Christ his body, filled up in his sufferings that which was behind of the afflictions of Christ: 
Col. 1.24.  So also must we hope and wish that our affliction may be unto us, as a convenient means of presenting our bodies a living, 
Rom. 12.1.  holy, and (through Christ) an acceptable sacrifice unto God: which we commonly better perform in misery then in a pleasure. For in trouble do we seek God (saith Esay. 
Esay 26.16. )  
If therefore it please God for a long time to visit us with his common rods of agues, lameness, the gout, the stone, or other sore grievances, let us not be discomforted, much less be rebellious. 
job 1.21.  Let us also with job take heed we do not sin through impatience. Let us be especially instructed by the blessed Thief, that could say in the midst of his pain. 
Luk. 23.4.  We receive the due reward of our deeds: and consider that our Saviour hath suffered fare greater torments in soul and body, though (as the same party says) he himself had done nothing amiss. Hence we also in our anguish have great reason to thank God, that it hath pleased him to lay the heavy punishments which we deserved on his Son, and by this his fatherly chastisement to withdraw us from the world, and to call us home unto him.  
Let us also freely hope, that he that hath smitten us, will bind our sores up again. 
Hos. 6.1.  Yea it may be that he comes now with stripes to heal us, if not the body, yet the soul, which is more infected than the body, and requires more curing, than ourselves can conceive. Let Solomon teach us, that faithful are the wounds of friends, 
Pro. 27.6.  but the kisses of an enemy are deceitful. Hence ought we more to rejoice in this visitation of God, then if the devil came and flattered us with the whole world's prosperity. The apostle also termeth that man blessed, 
jam. 1.12.  that endureth temptation: For (saith he) when he is tried, he shall receive the crown of life. Let this then move us to patience, and let it be our greatest comfort in our sorest grief.  
But (may some here say) though it be true indeed, 
The difference of the wicked and the good in corrections.  that God chastens those children, whom he makes his own, yet it followeth not that therefore he makes all those his, whom he chasteneth, For we read, that God doth rebuke and destroy the heathens through many plagues. 
Psal. 9.6.  How then shall I know whether this heavenly Shepherd strike at me with his Crook, as at a straying Sheep, which he driveth home to the Sheepfold, or as at a Wolf which he frights away.  
This a man may perceive by himself, according as he receives and makes use of the blow. God's stroke is somewhat what like the Pills, which Physicians use to prescribe. Unruly men turn and chew them in their mouth, till the bitterness of them doth make them even to loathe them, and at the last, with great anguish (though no benefit) spe● them out again. But the wiser sort knowing that the Physician thereby doth endeavour to recover their health, swallow them without tasting them, and let them work in their body.  
Even so the Reprobates, consider in their diseases nothing, but the external troubles, and only take care how they may be delivered from them. They are always impatient, murmuring against God (if they look so high at least) or against them only which God doth use as instruments of their punishment. Neither are they mollified hereby, that they may return unto their God. Though you should bray a fool in a Mortar, 
Pro. 27.22.  yet will not his foolishness departed from him, says the wise King. And this was apparent in the hard punished, yet still hard hearted Pharaoh. 
Exod. ●. 32.  And Ahaz (says the Scripture) in his troubles trespassed yet more against the Lord. 
2 Chro. 28, 23.   
But the children of God (on the contrary) receive th● blow as from the hand of their Father, and blame nothing more than their sins that deserve punishments as the cause thereof. They know that God doth all things for their best, and so have their eyes fixed on the heavenly bliss promised to the patiented, that they thereby endure or swallow down their pains much the easier. And therefore they rather turn themselves to their God; for the same King saith, When the wise is rebuked, he receiveth knowledge. 
Pro. 21.11.  He perceiveth that he must part from his misdeeds. 
jon 2.2.  He cries unto the Lord with jonah in his affliction. 
2 Chro. 35.12.  He beseecheth the Lord his God (with Manasses) in his distress, and humbleth himself greatly, and his supplication is heard. I have sinned (saith he) with David, 
2 Sam. 24.17.  in his pestilence, or in any other sickness. And with the same David he is not ashamed afterwards to confess, that before he was afflicted he went astray, 
Psal. 119 64.  but now he keeps GOD'S word.  
To be short, the visitations of the Lord, be oft one and the same, both to the good and to the bad: but the event is clean contrary, and may well be resembled unto the accursed water, which the Priest upon occasion of the husband's jealousy, gave the women sometime to drink. This water was bitter in the mouth unto all, but being taken (says the Scripture) the defiled did swell of it, 
Num. 5.27.28.  but it could not hurt those that were clean. Yea, the chaste ones gave their husband's occasion by this trial, to love them better than before. We read in lemma yourself Chapter, 
Act. 12.7. & 23  that the Angel of the Lord smote Peter, and the Angel of the Lord smote Herode. But the one was thereby raised up, and delivered from death, and the other gave up the ghost. Even so are the better sort by the hand of God raised up out of the sleep of sin to be delivered from eternal death, and the wicked are consumed by their endless grudge, even till their dying day.  
This is then the difference, God's enemies endure the cross indeed, but reap no benefit thereby, but pain and damage, whereas God's friends take their cross from him, and so bear it, that these bodily pains turn to their good. 
Rom 8.28.   
Now concerning the soul, though we speak of it last, 
Preparation of the soul.  yet ought we in our sickness first to begin with it, following the example of the afore-named King. He in his weakness did not first consult with the Physicians, but turned his face from the people to the wall, 
Esa. 38.2.  and there between God & himself began to pray, and ro rip up his offences, and to bewail them. And after that he committed him to be cured. David also first prayeth, Deliver me from my transgressions, 
Psal. 39 8.11.  and afterwards remove thy stroke away from me. This order doth the son of Syrach fitly set before us, in four parts. Pray unto the Lord. Cease to sin, 
Ecclus. 38.9 12.  Make a fat offering, and then give place to the Physician. St. james the Apostle saith also, 
jam. 5.16.  Confess your faults one to another, and pray one for another that you may be healed. We ought therefore in the first place, (yea before we can offer unto God with a good conscience, the calves of our lips, (as Christ by St. Matthew teacheth us) to endeavour to be reconciled to our brother who hath aught against us. 
Math. 5.24.  And to be ready to forgive our neighbours all offences committed against us. Secondly, we must also openly confess our manifold transgressions, as occasions of all sicknesses, and say with Paul, 
Rom. 7.15.  What I would, that do I not; but what I hate, that do I. And with David, we must pray unto God continually, 
Psal. 38.  and promise with Ezechias uprightness of life. 
Esay 38.10.  Concerning the sacrifice, David confirms it, saying, Blessed is he that considereth the poor, 
Psal. 41.1.  the Lord will deliver him in the day of trouble. This must the soul ruminate, when man is surprised with sickness. Moses knew well enough how much it behoved well to prepare the soul against death, when he said, So teach us to number our days, 
Psal. 90.12.  that we may apply our hearts unto wisdom: That he must dye, and that his days were numerable, nature taught him, but considerately to meditate on death, or day by day even numbering them; to prepare himself against the same, that God must teach him, of whom he requested it by prayer.  
Our Lord jesus Christ knowing how needful this meditation would be unto us, 
Necessity of speedy repentance.  and considering that many times we are so suddenly snatched out of this world, that we have no time once to think on aught, ceaseth not to admonish us, that we should be continually busied hereabout. Teaching us sometime by forewarning us, as where he says, Be ye ready, 
Math. 24.44.  for in such an hour as you think not, the son of man cometh. Sometimes by way of instruction, Be ye yourselves (saith he) like unto them that wait for their Lord, 
Luk. 12.36.  that when he cometh and knocketh, ye may open unto him immediately. And sometimes by similitudes, as that of the five foolish Virgins, 
Math. 25.10.  that never went about to furnish their Lamps with oil, before they heard that the Bridegroom was coming. And finally, by fearful examples of the days of Noah and Lot; In which (says the Scripture) men were so busied with eating and drinking, 
Luk. 17.26.28.  marrying of wives, buying and selling, planting and building, that they did not think on their end, until that first the flood of water; and after that, the fire reigned down from heaven, and destroyed them all. Which admonitions, though they have an eye to the sudden coming of the day of judgement, yet seeing that the temporal death bringeth us to that estate, wherein the judge at the last day shall find and confirm us; we are warned by Christ, to be so well prepared against the assault of this death, that we through the same may not pass into the second, and everlasting death.  
But if so be that those which spent their time in buying and selling, and other lawful affairs, were so consumed in GOD'S wrath: what may others expect, that spend even their whole time in things utterly unlawful? If those miss the right way, how shall these enter into that gate which leads unto eternal life; which is so strait, 
Math. 7.13.  that few there be that find it. Or doth a man in his extremity, think to find some precious thing, which in his strong health he never looked after? Doth he think after his departure, Royally to be entertained by that King, with whom in his life time he never sought to be acquainted? This is somewhat too late, and chanceth very seldom. Let no man therefore continue in his impiety, in hope to convert himself to God on his deathbed. This presumption is the most dangerous poison that the devil can minister to any man. We must learn out of the holy Scripture, that he that all his life-time hath been a thorne-Bush or a Thistle, doth not usually afterwards bring forth Figs or Grapes. And that the tree that bringeth not forth good fruits, 
Math. 7.16.19.  is hewn down, and cast into the fire.  
Therefore let us with jesus, Syraches son, while we are yet young, ere ever we go astray, 
Ecclus. 51.13.  desire wisdom openly in our prayers. Humble thyself (saith he also) before thou be sick, and in the time of sins show repentance. Let nothing hinder thee to pay thy vows in due time, and defer not until death to be justified. Before thou prayest, 
Ecclus. 18.21. etc.  prepare thyself, and be not as one that tempteth the Lord.  
For it will not avail a man afterwards with Balaam, to wish to dye the death of the Righteous; 
Num. 25.10.  who hath not before with jacob endeavoured to lead the life of the righteous. Therefore Isaiah warns us, and says, Seek you the Lord while he may be found. 
Isaiah 55.6.  For that words be but wind, is here a true proverb. Not every one (saith the judge himself) that saith unto me, 
Math. 7.21.  Lord, Lord, shall enter into the Kingdom of heaven, but he that doth the will of my Father which is in heaven. Wherefore it seems we may (sooner in Christian charity) fear the end of a careless man, that only calls and prays to GOD at his last hour, then of a godly man, who in his extremity (by reason of a burning Fever) dyeth in a raging frenzy.  
But is there no hope then of a sinful man's repentance towards the last period of his life? Yes certainly, and that out of the very words of the afore-named judge. He doth not shut out all those that have not done his Father's will, as if it were too late to do it at the last hour: but those only which do not the will of the Father which is in heaven, pointing as with his gracious finger to this, that it is never too late to do his Fathers will. And this is his will, that the wicked forsake his way, and the unrighteous man his thoughts, 
Isaiah. 55.7.  and that he return unto the Lord. That is, that by earnest repentance, he continually strive to attain unto sincere conversion, which consisteth in an unfeigned loathing of our deparau●d nature, and hatred of all our transgressions, and evil lusts. And withal, an earnest longing to be by Christ our only Saviour received, sanctified, and justified. And lastly, to have a constant purpose, to use all means throughout the whole course of our life (though it yet should last-an hundred years) to observe all occasions for keeping Gods commandments. And that not for fear of that punishment, which shall befall all transgressors, but out of that mere love and affection, which like good children we bear unto our heavenly Father. And then (saith the Prophet) Will God be merciful unto us, 
jer. 1●. ●.  for with him is much forgiveness.  
We must then follow the example of the valiant Champions, and wrestlers in old time, who for many days together before hand, caused their bodies to be rubbed, anointed, and exercised, yea tied themselves to a certain strict course of diet, and then they presented themselves (so prepared) in the famous Olympian games, to fight or wrestle in open view for honour. In like manner must we long afore prepare our souls courageously to fight with Death at the appointed time, that when it assail us, it may not hurt us.  

2 Point. The arms or sting of death.  But how may we secure ourselves against it? By two manner of means. We must disarm it, and arm ourselves. We must diligently inquire wherewithal it can hurt us, and having found it out, seek to bereave it thereof.  
The Philistims were subtle enough, to give Samson no rest, till they had understood wherein his great strength consisted. As soon as his Philistine darling heard, that it consisted in his hair, she presently played the Barber, and cut it off. Then was Samson weak as another man, saith the Scripture. 
judg. 16.17.  Now wherein the power of Death consisteth, the Apostle hath showed to us, to wit, in the sting, this is the dart wherewithal Death peirceth our souls. 
1 Cor. 15.56.  And this sting (faith he) are our sins. Whosoever then will deal prudently and providently, must endeavour to bereave Death of this sting. Not when it comes to struggle with him, and when he lies on his deathbed, for than it stingeth too deep. But he must do this before it comes to assail him.  
The ancient Poets feigned, 
Faith in Christ.  that Pallas the Goddess of wisdom, bore a shield, that turned all those that gazed on it into stone. But we know, that the holy Apostle Paul, who was a servant of the Son of God (the true wisdom of his heavenly Father) hath showed us the true shield, 
Eph. 6.16.  wherewith we may be able to quench all the fiery darts of the wicked; to wit, in trusting in jesus Christ. This faith than is termed, and is really the right shield, against, which the force of the hellish sting of death shall not be able to prevail, though it assail us with as much fury as may be: For (to commence at the beginning) when the first man through infidelity, did transgress his Creator's ordinance, he (with all his future Progeny) lost the right of being termed the Son of God. And so cast himself, and us all (who resemble him in daily disobedience) out of God's mercy into his eternal wrath. Wherein we should also have remained for ever, had not the divine wisdom otherwise provided. This alone hath devised a remedy, and hath ordained that the eternal Son of God (as the fittest person in Trinity) to restore man unto his lost title of a Son) should assume humane nature. And this not only that therein he might yield perfect obedience unto God, but for this end chief, that he might suffer that wrath and punishment which man by sin had deserved, and so satisfy God's justice for man's transgressions. All which in due time being fulfilled, 
joh. 19 36.  so many are now still acquitted before God as come to believe in him. For he that believeth in him, is not condemned; 
joh. 3.18.  but he that believeth not, is condemned already. This Son of God, as a Lamb without blemish, and without spot hath offered up his precious blood unto God for us, 
1 Pet. 1.19.  saith St. Peter. And thereby taketh he away the sin of the world, 
joh. 1.29.  saith St. john, and consequently the sting of death; 
2 Tim 1.10.  Yea death itself is abolished by his appearanee, says St. Paul.  
Whosoever then is thus armed with faith in his Saviour Christ, how can death or its sting hurt him? He that believeth on the Son, 
1 joh 3.36.  hath everlasting life, as St. john witnesseth. Death indeed doth retain its force to kill our natural flesh with a dart, but this Shield or Buckler so defends our soul, that this dart cannot touch it. Now what a comfort is this for a dying man? that now we may freely use the words of the Apostle, O Death where is thy sting? 
1 Cor. 15.55.57  O Grave where is thy victory? But thankes be to God which giveth us the victory, through our Lord jesus Christ.  
But many a one finds himself 
3 Point.  but faint in faith. 
Confirmation of weak faith.  How shall I know certainly, thinks he, whether I be one of those, which God hath called & chosen to enjoy his gracious promises, or of those tha● have nothing to do wi●h them? A man might indeed here answer, the Lord knoweth his. 
2 Tim. 2.29.  And he that (as St. Paul farther reaches) doth certainly feel the testimony of the holy Ghost within him, 
Rom. 8.15.  may undoubtedly assure himself of his salvation. This is certain, and he that feels this, can have not better instruction. Yet will we endeavour to set these in the way to find true Christian comfort, who through weakness of faith, do not feel such a testimony in their sickness.  
First then the Saviour of the world, gives us this certain token, He that belceveth and is baptised, shall be saved: 
Mar. 16. ●6.  but he that believeth not, shall be damned. Whosoever therefore finds himself to have been baptised in the name of God; and beside, hath often been present at public prayers, and preaching of the word of God, and been invited to the holy Sacrament: may already hope, that he thereby is called to the vni●ersall, or at l●a●t to the visible Church of Christ. And whosoever doth further perceive in his heart, that God's spirit hath called him to his Church, and doth believe that Christ his blood is sufficient for the wiping out of all his sins, yea doth conceiu● that GOD himself doth proffer him his redemption, if only he can but embrace it with steadfast faith; the same (though he cannot yet undoubtedly believe it) must know that God hereby sets salvation before his eyes.  
And if we have further found a continual inclination in ourselves to hear the word of God, to observe his commandments: and (as we said before) to a true repentance of our negligence, we may safely believe, that we are in the way which leads to Christ his sheepfold. For he says himself, My sheep hear my voice, 
joh. 10.27.  and I know them, and they follow me. Yea, if we endeavour to employ ourselves in all good works, to be obedient to Christ, we have already some fruits of faith. And if we have the fruits, we must also have the root, though yet covered with earth, or with our earthly thoughts. For we must assure our souls, that the good Lord will, 
2 Chro. 30.19.  pardon every one that prepareth his heart to seek God. As King Hezekiah prayed for those Israelites, that did eat the passover without due purification, according to the Law. As also St. Paul comforts and encourages the Corinthians, saying, If there be first a willing mind, it is accepted according to that a man hath, 
2 Cor. 8.12.  and not according to that he hath not.  
Besides, if we feel in our conscience that God love's us, we may certainly conclude out of St. john's words, that we are of those, unto whom God hath sent his Son to be a propitiation for our sins. 
1 joh. 4.10.   
And if beside we find that we love God, we may also (upon St. Paul's word) expect the things which God hath prepared for them that love him. 
2. Cor. 2.9.  And what is this but a token of our faith? We may then, yea must still cry out, and pray with the child's father in the Gospel: 
M●r. 9.24.  Lord I believe, help thou mine unbelief. Assuredly trusting, that as jesus restored that man's Child to his corporal health, he will also work upon our soul that cure that shall be effectual, to procur the salvation of it.  
And if ever we have felt in our prayers, (especially being at death's door) that the Spirit did bear witness with our spirit, 
Rom. 8.16.  that we were the children of God. We may freely be confident, that this God his mercy remains constant towards us. For he still continues the same towards them that do not willingly for, sake him. Yea, though our very conscience do witness against us, that with desire and greediness, we have since that time committed many sins: yet is it no small comfort if she can also witness unto us, that after the committing thereof, we have often cast ourselves down at God's feet, with true sorrow and repétance. For this is indeed the fault & condition of God's children. Nor can this true repentance proceed from any but from God, who is the fountain of all good. If then he send us true repentance, he endeavours our Salvation; if he endeavour it, he will perform it. God in his word bids us, Comfort the feeble minded, 
1 Thes. 5.14.15  we may therefore well believe, that he himself will do it. Let us then (as it follows there) pray without ceasing, 
1 Pet. 1.13.  and hope to the end for the grace that is to be brought unto us, at the Revelation of jesus Christ.  

Comfort against the temptation of the devil.  But if any man there be that cannot perceive or feel in his soul a steadfast hope, that his prayer is heard of GOD, but finds himself depressed by means of his riotous and unruly life, he must not therefore give himself over to despair. It is true indeed, that Satan our enemy, (who assaults even the holiest minded men oft in their extremity) hath sufficient matter to torment this miserable creature withal. But shouldest thou mark iniquities, 
Psal. 130.3.  O Lord; who shall stand? But there is forgiveness with thee. The Lordour God is a merciful God. If we be sinners, 
Deut. 4.31.  we are those that Christ came to redeem. For he came not to call the righteous, 
Math. 9.12. & 13.  but sinners to repentance, for (says he) the whole need not the Physician, but they that are sick. Let us only earnestly run after him, Call on him by faith, as did the sick, the blind, the lame (as St. Matthew hath distinctly set down) and we may yet be cured with them. Yea rather before them, for our Saviour came into the world to heal the sickness of the soul, and did but heal their bodily diseases, thereby to move them, to give him leave to take their souls in hand. And by these external things he would have us to feel his infinite love. Salomons words indeed befit him well, who telleth us that Loan covereth all sins. 
Pro. 10.12.  Sin indeed is so strong, that it did hinder man from entering into heaven, into which as yet he never had set foot. But the love of God was of farregreater might, that caused him to send his only begotten Son into the world out of heaven, 
1 joh. 4.9.  where he was in all glory, and that to this end, that even the feeblest might live through him. This incomprehensible love St. Paul termeth, the riches of his grace. 
Eph. 1.7.  These riches then, and this infinite treasure of his love, is the true wedding grament, 
Mat. 22.12.  that will hide all our sores at the wedding of the King, and will richly adorn all wretched and forlorn souls, notwithstanding any estate of poverty or misery, that their sin ha●h brought them to, if only they can sit it unto themselves by faith.  
Therefore, if the devil assail us, 
jam. 4.7.  let us resist him (saith the Apostle) and he will flee from us. If he do object and testify against us, that we have not with Mary's zeal chosen the better part. Let us constantly hope that nevertheless, 
joh. 11.5.  serving Christ with Martha's uprightness, we may notwithstanding be beloved of him. If he shall suggest unto us, that we must not think to see that unspeakable joy of the third heaven, which was showed Paul, to that Elect vessel of God, 
Luk. 23.46.  yet let us constantly trust, that we shall enjoy that bliss in Paradise, which was granted to the Thief on the Cross. If he tempt us with the text of Holy writ, that GOD doth not hear the prayers of sinners: 
Mich. 3.4.  let us answer him with Holy writ again: 
Math. 4.10.  Depart from me Satan. God swears by himself, 
Ezech. 33.11.  that he hath no pleasure in the death of the wicked, but that the wicked man turn from his way, and live: yea, there is more joy in heaven over one sinner that repenteth, 
Luk. 15.7.  then over ninety and nine just persons, which need no repentance. Therefore let us turn our hearts to God, 
Rom. 8.25.  hope for that we see not, and expect it with patience. Do we not hear from Christ himself that jamentable voice, My God, my God, why hast thou forsaken me? 
Luk. 23.48.  Yet presently after that, Father into thy hands I commend my spirit.  
We must also know that this our trembling for fear of God's wrath, is a token that we do not with worldlings carelessly neglect our sins, or seek to hide them from God's sight. But that we feel them with David, and do confess them unto him, and therefore may hope with him, that the Lord forgiveth us our transgressions. 
Psal. 32.5.  We have with the Prodigal served the world and the devil: but now in our poverty and agony we cry out with him: Father I have sinned against heaven and in thy sight, 
Luk. 15.20.21.  and am no more worthy to be called thy Son: wherefore we must expect that our heavenly Father will be moved with compassion, and receive us with a kiss. This straying Prodigal child, when he so spoke, knew not whether his Father would receive him into favour again or not, yet he found good success with it. Wherefore let us (for whose instruction and encouragement this is recorded) assuredly hope, that if we do the like, God will likewise receive us. For to have compassion on his children, is the true nature of a father, which that we may assure ourselves to find in God, our Lord jesus Christ (to our great comfort) puts this name in our mouth, in the very beginning of our prayers. Let us then cry out without ceasing, 
Math. 6.9.  Our Father forgive us our trespasses: deliver us from evil, and we doubtless in him shall find the right affection and effects of a Father.  
Let us observe also the two Disciples, that had in a manner lost both faith and hope, and (travailing towards Emaus) were troubled in their souls concerning the death of jesus Christ. who they had hoped (as they complained) should have delivered Israel, 
Luk. 24.21.  but now seemed to have lost that hope. And out of the abundance of their heart, their mouth uttered these things unto a stranger in the field. Now what befell them? Did the Lord reject them, because they told him this, even to his face? No: he took pity rather on their infidelity, and was with them ere they thought on him. And so let us hope beyond hope, that our Redeemer mercifully now stands and beholds our perplexity, though we see him not. And that he in due time, will very kindly and assuredly let us feel his compassion and aid.  
Yea if God sent the Prophet Nathan, 
2 Sam. 12.7.  to that King that privately by adultery and murder, had sinned against him, and if he prepared a crowing Cock, 
Math. 26.75.  for that Apostle that publicly had denied him, and beheld them both with the eye of his compassion, before ever they thoroughly perceived their own sins, or ever thought of repentance. O may not we then believe that he will have mercy on us, who have our heart harder pressed down by our sins, then if a millstone lay on it, and lie now sighing, to be released? Yea, we must believe it, when the Saviour of the world himself saith it. Behold, he is so merciful unto those, whose hearts are sore oppressed with the burden of their sins, that he doth not stay till they find him. But he seeks them, and cries out himself with a loud voice, Come unto me all ye that labour and are heavy laden. 
Math. 11.28.  To what end? to oppress them, no certainly. I will give you rest, saith he: Let a man observe this well, and ruminate privately on it, and his heart shall be forced, to pour out secretly before the Lord either these or the like words.  

A comfortable meditation.  O Lord jesus, Almighty God the only Saviour of the world, dost thou call me? wilt thou refresh me? Thou, thyself, in whose power only the saving and condemning of my soul doth consist? Dost thou promise me this, who art truth itself? and that because I find myself loaden wi●h many sins? O Lord, what, or whom need I then to fear? I come, I come, I am he whom thou callest. Behold, I come burdened and so over-laden wi●h all my sins, that I cannot appear before thee standing upright, but fall down at thy foot. Thou only O Lord refresh, refresh me: yea Lord, I am confident that thou wilt. Thy word is thy deed: yea thou dost it already, and I feel it. My soul is relieved and refreshed with a rest, with a peace that surpasseth all the world's treasure. And thy Spirit beareth witness with my Spirit, 
Rom. 8.16.  even in this my greatest affliction, that I am one of thy children. Therefore do I most thankfully say; Blessed be thy name for ever and ever.  
He that meditates hereon, 
4 Point. A longing for death.  and (as he ought) comforts himself with the same, may not he freely say with Simon, Lord now lettest thou thy servant departed in peace: 
Luk. 2.29.  for mine eyes have seen thy salvation: May he not sing with David, 
Psal. 27.  The Lord is my light and my salvation, whom shall I fear, the Lord is the strength of my life, of whom shall I be afraid? And so consequently proceed to the end of that comfortable Psalm, applying the same to himself against all his Spiritual temptations. May he not with St. Paul be assured, that neither death, nor life, 
Rom. 8.38.  nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate him from the love of GOD, which is in Christ jesus our Lord. Yea he will rejoice, that he may follow his Lord, even at the heels passing through the same door of death, which he went through before him. And will willingly, setting light by this life, and all what so ever he hath in the world, cry out with Solomon, 
Eccles. 7.1.  the day of death is better than the day of birth, because it is a means to bring him unto an unexpressable joy, which will then especially quicken his heart, when he shall consider what entertainment he is then and there to expect.  

The place of the soul.  If now we inquire of the place of the blessed souls, we know that heaven is made over to them by promise. Not the air that the clouds and fowls hover in, 
Math. 5.3.4. & 26.26.  which sometimes is called heaven. This is too narrow and subject to daily corruption: nor that heaven neither or firmament that the stars glister in, though it be somewhat more spacious and more permanent. For even this also at the last day shall be shaken, and the stars shall fall down. 
Math. 24.29.  It is a fare other thing that God hath provided for his Elect. It is the third heaven which that chosen vessel Paul was caught up into. 
2 Cor. 12.2.  It is the uppermost heaven compassing all the heavens, 
Eph. 4.10.  whither Christ is ascended, 
joh. 14.2.  where is room enough for many mansions. 
joh. 14.3.  This is steadfast and permanent unto all eternity. 
Wis. 3.1.  Hither Christ hath promised to take all his members unto him, 
Luk. 23.43.  that they may be where he is. There be the righteous souls in the hand of God. There is the penitent Thief in Paradise. There is Lazarus in Abraham's bosom. 
Luk. 16.23.  There St. john saw them that were marked, 
Reuel. 7.9.  before the Throne and before the Lamb. One only place, set forth by diverse names. What a glorious comfort than is this for us, that our soul, as soon as she forsakes this earth, shall be received into so stately an habitation?  
Concerning a mid way mansion, or fiery prison, which some have endeavoured to settle, by the way, there to purge and purify the blessed souls, some certain years before their ascension into heaven, we find nothing at all in holy writ thereof set down, nor yet declared by the examples of any Saints deceased. For even as in this life, there are but two kinds of conversations set before us, to walk in light or darkness, 
1 joh. 1. 〈◊〉.  but two ways through the narrow, or the wide gate, so we read in the future life, but of two hands of God, 
Math. 7.13.  the right and the left, but of two kind of men comprehended under the name of sheep and goats; 
Math. 25.32.  and by consequence then, but of two places heaven and hell. Therefore when we are dying, let us fix firmly the eyes of saith, on the blood of jesus Christ, 
1 joh. 1.7.  which (as his beloved Disciple speaks) cleanseth us from all sins, and we shall directly ascend to that heaven, 
Act. 7.56.  which the first Martyr Stephen, even when he was yet on earth, saw opened unto him.  
On what manner our souls get thither, we may observe by the forenamed Lazarus, 
Luk. 16.22.  who was carried thither by the ministry of Angels. 
Reu. 7.10.  To St. john it is also revealed what they do there, to wit, that they praise God, he saith farther, 
Reu. 14.13.  that they rest from their labours, that is as well from the pains and diseases of the body, which sickness did here bring on them, and the troubles wherewith the wicked did oppress them, as from the labour and continual warfare, which they had against their own concupiscences. Concerning which, the book of Wisdom says very well, 
Sap. 9.3.  that they are at peace. And principally at continual peace with God, and exempted from that trouble of mind, whereby they feared to fall into God's wrath. And are not infinitely said to rest under an Altar, in respect of Christ his only sacrifice, 
Reu. 6.9.  whereby our souls are reconciled unto God.  

Ornaments of heaven.  As for the glory of this heavenly place, no man can conceive it. Yet whosoever doth but observe how glorious, how comely God hath created this world, which is but a temporal habitation as well of the wicked as of the good, and what diversity of delights he hath prepared for all kind of men in the same, he may in some sort guess, how lovely, how comely, how full of pleasure that place must needs be, which he hath prepared to be an habitation for his children, whom he hath elected to eternal bliss, before the foundation of the world. Saint john when he fain would reveal some part thereof unto us, writes that he saw a City, 
Reu. 21.  A holy jerusalem of pure gold, whose walls were of jasper stone, and her foundations of most precious stone, things that we here chiefly esteem of, and yet not to be gotten in such quantity, that thereof we may build the least part of a City. And yet all this is nothing in respect of the incomprehensible excellency of this heavenly mansion.  
Divine Paul had a taste of this heavenly joy, but he could not find any terms wherewith to express the same. But could only say, 
1 Cor. 2.9.  Eye hath not seen, ear hath not heard, neither have there entered into the heart of man, the things which God hath prepared for them that love him. And to receive and enjoy this glory, there is no other way, but by death. Death only fetches us, and brings us thither.  
Now as a young Prince living somewhere in banishment, would exceedingly rejoice to see a messenger, sent by the King his father to fetch him home, and to set him on his Throne. Even so ought a child of God, to rejoice when God sends unto him his Messenger Death, to fetch him unto his eternal kingdom. Yea, so much the more than such a Prince, by how much the more the Kingdom of heaven doth excel all the Kingdoms of the world: For it is better to be one day in the Palace of heaven (says David) then elsewhere a thousand. 
Psal 84.11.   

Privilege of the life to come.  For what have we on the face of the earth, that should make us desire to stay here? If we give over this life, which is but temporal, and full of misery and trouble, we obtain a life on high, where there shall be no more death, neither sorrow, nor crying, 
Reu. 21.4.  neither shall there be any more pain. If here we depart from our earthly parents, we are entertained there of our heavenly Father. 
Math. 5.45.  If here we leave our chiefest friends and kindred, we meet there with our brethren in Christ, clothed in long white garments. 
Reu. 7.9.  If here we lose our Gardens and fair Palaces, we find ourselves there in Paradise, where the tree of life is continually growing. If here we remove out of a famous City, we become there Citizens of the heavenly jerusalem. 
Heb. 12.22.  Or if here we forgo our Princely honours, there we are named children of the most high. 
Luk. 6.35.  Yea, if here we forsake even an earthly Kingdom, we possess there a heavenly Kingdom, 
Luk. 1.33.  whereof there shall be no end.  

The seeing of God.  When further we proceed and consider, that we are promised there to see God, and that we shall see him as he is, 
Math. 5.8.  how can we but hope to see the holy Trinity with full satisfaction? 
1 joh. 3 2.  We shall see him in whose presence is the fullness of joy, 
Psal. 16.11.  and who shall say then unto us, Enter into thy master's joy, 
Math. 25.21.  O what an unexpressable joy will this be? What can our minds imagine, or hearts wish more!  
If the Queen of Seba cried out, that those men were happy which stood before Solomon to hear his wisdom; 
1 Reg. 10.8.  how happy will those be, that shall stand before jesus, who is the wisdom of his heavenly Father? And if john the Baptist leapt for very joy at the presence of Christ, 
Luk. 1.44.  while he was yet in his mother's womb: And Simeon was satisfied when he had but seen the child in the Temple, 
Luk. 2.30.  what joy and satiety will those receive, that shall see him sit at the right hand of his Father, in eternal glory?  
The three Apostles of our Lord, when they had but a very small resemblance thereof in that short transfiguration of Christ, how soon did they forget & set light by the world, with all her appurtenances, & cried out, Master it is good for us to be here, 
Luk. 9.33.  and let us here build us tabernacles: What do those Apostles now feel? Or what do they say now, with all those that perfectly behold his glory, and dwell in it?  

The honour of our souls.  When we farther yet consider, that we ourselves shall obtain there the Crown of glory, 
1 Pet. 5.4.  that fadeth not away, as Peter speaks: And that God's children (being by Christ justified shall shine forth as the Sun in the Kingdom of their Father, 
Math. ●3. 43.  and be as the Angels of God in heaven; 
Math. 22. ●0.  yea, are there to reign for ever and ever: 
Reu. 22.5.  What heart, what soul can choose, but long exceedingly to forgo this world, and to attain to the presence of God? David cries out, As the Hart panteth after the water brooks, 
Psal. 42.1.  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? Now that which he longed for, every true believer, after this life once ended, shall for ever enjoy.  

The meeting of the body and s●ule together.  But whosoever farther will cast his eyes, on the general resurrection of the dead may find yet farther matter of joy and comfort. Every one may in some sort conceive, how unspeakeably these two old friends soul and body will rejoice, when (after many ages) they shall meet again, and perceive that each of them is in a happy estate. 
1 Cor. 15.45.  But chief, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, and be partaker with the soul of heavenly delight. Yea the Lord jesus, shall change our vile body, that it may be fashioned like unto his glorious body. 
Phil. 3.21.  What is there in heaven, or in earth more excellent? or what can be imagined that deserves rather to be desired?  
Yea, with our corporal eyes, we shall behold Christ. This it was, even this (I say) was it wherewith job comforted himself in his long continued misery, and which did relieve him in his greatest agony. I know, (says he) that my Redeemer liveth, and that he shall stand at the latter day upon earth: and though after my skin worms destroy this body, yet in my flesh shall I see God, 
job 19.26.  who● I shall see for myself, and mine eyes shall behold and not another.  
Stephen the Martyr had assurance hereof in this life, for he being full of the holy Ghost (says the Scripture) looked up steadfastly into heaven, 
Acts 7.55.  and saw the glory of God, and jesus standing on the right hand of God.  
With this fir●t Martyr of Christ, let us then continually cast our hearts & eyes of faith towards heaven, and fix them wholly on Christ, crying out with him, Lord jesus receive my spirit. Yea, when we can neither cry, nor speak any more, Let us all with Hanna, 
1 Sam. 1.15.  pour out our souls before him, And the Spirit will make intercession for us, 
Rom. 8.26.  with groaning which cannot be uttered, and we doubtless with the aforesaid Stephen shall see heaven open, and when our time comes with him, die in the Lord.  
Yet if it shall please God, after all our good preparation, 
An appendix.  to lift us, (as he did the  Ezechias) from our b●d again, and to restore us to health, let us take good heed that we do not neglect likewise with the same King, 
Es. 38.20.  to sing songs in the house of the Lord all the days of our life, that is, evermore to be thankful unto him, to serve him, and to praise him. So the diseased person whom jesus had healed at jerusalem, was presently found in the Temple. 
joh. 5.14.  The Prophet David teacheth us in his hundred and sixteenth Psalm, that being released, we should call upon him as long as we live, walk before him, 
Psal. 116.  and pay our vows unto him in the presence of all his people▪ which Psalm throughout aught then to be our meditation, and our practice. For we do neglect this, and forgetting God and all godliness, return again to our evil ways, we must expect some greater punishment. This the Lord demonstrates unto us in his words to the forenamed diseased person. To whom (because we should not think it sufficient sometimes to appear in the Temple) he said, Sin no more, lest a worse thing befall thee. That is, worse than the sickness of eight and thirty year's continuance, which he had endured before. Behold how sorely he is threatened, that after his release, ungratefully rushes again into his former sin. God grant us a better heart.  

Final conclusion.  To conclude all that hath been said, as we in the first part have showed, that the death of the body is not hurtful to man, and in that respect ought not to be fearful: so we suppose, that in this second part we have declared by what means we may make the same to be very profitable unto us, and have showed in the first place, how that we must settle our house by a decent ordering of our goods, that we ought to inure our body to a patiented suffering of pain, and that we must prepare our souls, by a timely preparation to meet death courageously. After that, we have taught how we ought to disarm it, and so to strengthen ourselves (through Christian faith) that its sting may not prick our soul, and bring it to the second death. And withal, we have endeavoured to establish the wavering soul in this faith, and to relieve the troubled consciences with comfortable speeches, and examples that may instruct them. And lastly, we have made it apparent, that death openeth a door for our soul, to a life truly happy, which she shall receive with all advantage, honour, and perfect joy from her Saviour in heaven, and shall possess unto all eternity. Wherefore we justly conclude, that all Christian souls have great reason, to wax weary of this temporal, troublesome, and sinful life, and earnestly to say with the holy Apostle, We desire rather to remove out of the body, 
Rom. 5. ●.  and be with Christ. Let us then lift up our souls to him, and hearty entreat him, that he would come quickly: Yea Lord jesus come. The grace of our Lord jesus Christ be with us all, 
Reu. 22.20.  Amen.    

A SHORT PRAYER CONCEIVED BY THE Author, for his Servant that lay a dying. An. 1623.  
O Almighty God and most merciful Father, that hast created, and by thy wisdom dost preserve and govern all things, we poor sinners prostrate ourselves at thy feet, to pour out our Prayers for a sick creature, whom it hath pleased thee to cast into the snares of death. But in doing thus our own unworthiness, representeth itself to our eyes. What are we, that we should dare to entreat for one, who in thy sight, (it may be) is holier and better than we ourselves are, and we consequently have more need, that some other should pray for us. Notwithstanding, O wise and most merciful Lord, seeing that thou hast commanded us for to pray one for an other, sanctify (we pray thee) our heart, and guide our tongue, that our weak prayers may be acceptable unto thee. Whereby we desire of thee, that thou wouldst favourably behold, this our brother lying in great distress. Do not behold in him that corruption, which as well by original sin, as by daily transgression he is fallen into. But (O Lord) regard him as thy creature, and as the work of thine own hands. Cast not thine eyes on his own deformity, but on the work of thy mercy, whereby thou hast renewed thine image in him. Forgive us, forgive him all his sins and transgressions, for his name's sake, whom thou hast mercifully appointed to be a ransom for us; before the foundation of the world, and revealed in due time, to wit, jesus Christ, who descended from heaven to take on him man's nature, and in the same to suffer for us, and by suffering to save those, that believe in him. Grant him, O Father, and grant each of us, to be of that little flock, which through his merits is elected to salvation. Strengthen him in faith, that he, as a member of Christ may assure himself that he is partaker of all his merits. We entreat thee for ourselves: we entreat thee for him as our brother in Christ, and especial for him, as one to whom our loan is confirmed by a long continuance of dwelling and living together. O Lord, we pray for him as for our own soul. Be merciful unto him. Let him taste of thy meekness. Let him feel in his soul, that thou hast quitted him of all his sins, and turned thy wrath from him. Strengthen him in body strengthen him in soul. Show thy power in this wealie flesh of his. Touch his tongue, that he may call on thee, and declare his good hope, even in this his greatest frailty. Or at the least, O God, so infuse thy divine light into his Spirit, that it may drive away all dazzling and darkness from him. Turn away from him all distrust, and distress of mind. O Lord be merciful unto him: And by this example teach us wisdom, that we in our greatest prosperity, may fly all vain arrogancy, beholding here what a tender worm man is, when thou dost but visit him with sickness. But at this present, O Father, comfort him that feels this by experience. Strengthen him, and mercifully receive him into thy protection. Shield him from the arrows of that wicked one, that still is wand'ring about, but chiefly assaulting us in our greatest extremity. Set him free, O Lord, and if it seem good unto thee, restore unto him his former health. If not, send thine Angels unto him, ●hat they in due time may bring his soul into thy bosom. Let him with Stephen, if not with bodily eyes, yet with the eyes of faith, see his Saviour standing in heaven, even ready to receive his soul. This we desire, this we beg of thee, O Lord, for thy Son, our Saviour's sake, even in that prayer which he hath indicted for us, and begun with that comfortable word Our Father.  
Our Father that art in heaven, hear us whom thou hast vouchsafed to name thy children. Hallowed, among us, be thy Name. Thy Kingdom come. Thy will be done on earth as it is in heaven, even in this our weakest brother. Give us this day our daily bread, not that of our body only, but the Spiritual and necessary food also of our souls. Forgive him, and forgive us our trespasses, as we forgive them that trespass against us. Led us not into temptation: take compassion on our weakness, that hardly can resist any thing. But deliver us all from evil. For thine only, O Father, is the Kingdom, the power, and the glory, for ever and ever, Amen.   

A Consolation or Remedy against the Mourning that may befall us by the decease of our friends.  
IT is a commendable custom, that after any burial, the nearest friends return to the Funeral house, to comfort those that survive. We in like manner (having given some admonitions, to the departing, would feign here minister some comfort to the living. Not that we can imitate those provident comforters, who (like Spiritual Physicians) first diligently feel the pulse of their Patient, and as by it they discern and find the disease, prescribe accordingly some remedies: for we know no man's disease in particular. But we will only endeavour (as faithful Apothecaries) to prepare some good matter; out of the which, the afflicted may choose what they suppose most needful for themselves.  

Lamentation over the dead.  First then I say, that it is neither unseemly, nor , to be sorrowful at any one's departure, and to lament for the same. We have the examples of our Forefathers. 
Gen. 23.2.  Abraham mourned for Sarah, and wept for her. jacob put on sackcloth, 
Gen. 37.35.  and mourned for his son many days, when he supposed his joseph had been dead. 
2 Sam. 2.32.  King David and all the people wept at the Grave of Abner. Yea, Israel penned mournful Ditties, 
2 Chro. 35.25.  at the death of their Kings, And among the first Christians, the devout men made great lamentation for the death of Stephen. 
Acts 1.2.  Even the Son of God (whether the death of Lazarus moved him, 
joh. 11.35.  or rather his sister's sorrows) wept with the weeping. 
Rom. 2.15.  We read likewise, 
Num. 20.29.  that the lamenting for Moses and Aaron, lasted each of them thirty days. 
Deut. 34.8.  On the embalming of jacob, they beslowed forty days. 
Gen. 50.3.  Yea, the Egyptians mourned threescore and ten days. And very fitly doth a man take the time of certain day's, to ease his heart of the burden of grief, it surchargeth it by lamenting and weeping. For this disease having so passed the worst, is then the easier to be cured. The sorrowful finding himself wearied out, by overlong mourning, gives way the more willingly to comfort. Which indeed ought not in due time be neglected, but willingly accepted. For, though the first graefe be not condemnable, yet is the continuance thereof hurtful. For of heaviness cometh death, 
Ecclus 38.18.  and the heaviness of the heart breaketh strength, says jesus Syraches son.  

Remedies against sorrow.  The Remedies to be used against this, are either external, or internal. The external are fourfold. To wit, a new joy, as Isaac (after the death of his mo●her) conceived at the fi●st approaching of his bride Rebecca. 
Gen. 24.64.  Or otherwise greater unexpected sorrows, as when a woman doth lament the decease of a child, and presently after is bereft of her dear beloved husband. Where neither of these two fall out, there at last is all sorrow by time itself at length consumed, or at the last undoubtedly by death, which is a sure Physician for all diseases. But these things are not within our power or reach.  
And therefore the internal remedies are most profitable for us, which are twofold: to wit, humane reason, and the word of God. The one teacheth us, not to be amazed at the loss of any kind of thing, which we knew could be taken from us at any time. The other witnesses unto us, that we say daily, and aught to say contentedly, Our Father thy will be done. 
Math. 6.10.   
This will of our heavenly Father, (if so be we be his children) must be the guide and governor of all our affections. We must consider, that whatsoever pleases him, is best for his children's welfare. He hath appointed for each one his Mare in wedlock, his loving Parents, his dear children, his comfortable friends, his trusty servants, and hath linked them in love together. But when? when he knew that it was needful for them. For how long time? for so long as it was convenient for them both. And he that hath created all, continueth Lord of all: He giveth not his right to man, even in the smallest creature: He doth but lend us one to another. Whensoever therefore he shall demand his own, whether it be wife, child, or friend, we ought (as to the owner) willingly to surrender it unto him again.  
And if we have on them so set our affection (which ought to be limited by God's appointed time) as to things perpetually to continue, we ought to lament, not any man's departure, but our own misreckoning. Do we not know that God's verdict, Dust thou art, 
Gen. 3.19.  and unto dust thou shalt return, must stand firm, and be made good upon Adam and all his posterity?  
If any body should take great delight in the green boughs, and flourishing fruit of his Orchard, would we not esteem him a very simple and silly person, if he should vex, and pine away for grief, when the Winter's frost came and destroyed them? How then can he be deemed very wise, that troubles himself when he sees this earthly flesh, which (as the Prophet cries out) is all but grass, 
Esay 40.6.  to whither away. This is the only difference, of the Winter's frost the certain time is known, where of Death's approach the certainty is well known, but not the time. When it pleaseth GOD but to call, and say, Return, 
Psal. 90.3.  we must on, and finish our course in this world.  
We then that hear and see this, and also know, that (although the body whither) yet the soul of the faithful enters into eternal bliss, aught to take heed we sorrow not, 
1 Thes. 4.13.  even as others do, which have no hope.  
But considering that we have (beside this wont sorrow) many other particular occasions also of grief and sorrow, and that every one doth judge his own the greatest, we will in brief touch some of them, and endeavour withal to find out some special remedies for them.  

Especial occasions of sorrow.  The occasion then of our mourning is twofold, to wit, either in respect of the deceased, or in respect of ourselves.  
In respect of the deceased we sorrow for three reasons: either because he died in his childhood, or because he was taken away, and brought unto his end by some mischance, or thirdly, because we fear he died in his sins.  
That which respecteth ourselves, hath also three reasons. To wit, either because his company was dear unto us: Or because his help was very necessary unto us: Or lastly, because we had not sufficiently reconciled ourselves unto him.  
First, 
1 Occasion.  we bewail our children, as fruits not yet ripe, too soon plucked from the tree, as though this did not agree with God's ordinance. Yet we know that our Gardeners do not set all plants, to the intent they should all bring their fruits to maturity, neither is it fitting they should so do. They let the Mustard and the Fennel stalk produce and nourish their seed to ripeness. But they do not suffer the Rose-bush, nor Gillyflower stocks, nor many more, to bring their fruit or seed to maturity, but gather their flowers, as soon as they be blown. A child likewise doth marvel to see the Father gather Walnuts or Figs, before they be grown to their full bigness. But the Comfit-maker or Apothecary that comfits them, knows that they serve better for his use, then if they were bigger or riper. We ought then willingly to yield to the Creator of all things, the like freedom and choice. He knoweth whom he hath ordained to old age, and whom not. He knows what fruit would sooner rot, then ripen, if he should not pluck it off betimes, that is, who rather with the multitude, would enter at the wide gate, 
Math. 7.13.  then with the small company at the strait. Yea, we must think that many in their thought, 
Wisd. 4.11.  are speedily taken away, lest that wickedness should alter their understanding: Or deceit beguile their soul. And who should grudge then that they escape such, either danger, or sorrow? If the Saviour of the world saith, 
Mark. 10.13.  Suffer little children to come unto me, shall we desire to delay them, and stay them here certain years, 
Luk. 15.18.  to try their Oxen, and view the Land which they should possess? No certainly, though h●re they were even borne to a Kingdom; for, all the pleasures and honours thereof, the wisest of Kings hath termed, but Vanity of vanities. 
Eccl. 1.2.   
Therefore as those of the vulgar sort rejoice, when their children (after long service) are advanced unto some preferment in the Prince's Court; Even so may we, with more reason, rejoice, that our heavenly King hath esteemed ours worthy to take them unto him, even before they have done him any service at all. Therefore let us cast off our mourning with David, saying (according to his Prophecy) I shall go to him, 
2 Sam. 12.23.  but he shall not come to me.  
But my honest brother (may some one say) is carelessly neglected, or pitifully murdered. Let those bewail this, that were the occasion thereof. But as for him, seeing that the divine Providence hath a hand therein, he suffers thereby no harm. He is got whether he intended, & that not through many by-lanes, but even the very nearest way.  
If two Seafaring men, 
2 Occasion.  should aim at one Port, and the one by reason of a Calm, should lie linger by the way, and the other by a Storm should be violently caught, and so cast into the Haven. Do you think, that this man would wish himself again with the other in the Calm? The Storm may be somewhat troublesome unto him; yet now he rejoiceth, that by means thereof, he is attained unto his wished Port. And the like must we think concerning our brother, who we suppose is bereft of life by some mischance. Especially considering that these unexpected judgements of God, may not be esteemed any sign of God's especial wrath: for those upon whom the Tower of Silao fell, 
Luk. 13.4.  were not sinners above other men.  
Yea whosoever dieth in the Lord, 
Gen. 8.4. Acts 7.10.  though he were murdered with Abel in a by-way: or stoned with Stephen in the open streets, the holy Ghost terms him blessed. 
Reu. 14.13.  So that this sorrow also must be removed, and receive comfort.  

3 Occasion.  Whosoever (thirdly) doth bewail his neighbour, that is drowned in his drunkenness, or in any other sin, and so died in God's indignation, hath indeed no small reason so to do. But whether it be convenient for one in such case, to overloade his soul with continual mourning, 
Ecclus 38.22.  that doth no way help the deceased, but hurt himself, that is duly to be considered. And he that considereth it well, shall find but small reason so to do. For if so be the par●y were wholly given over to wickedness, it may be God hath snatched him away, 
2 Pet. 2.6  for our example, and for his best advantage; 
Math. 23.32.  because he should not fill full the measure of his wicked predecessors, and so increase God's wrath against him. The best then that we can do for him, is, that we endeavour to appease by all manner of means, all those which he may have wronged, to the end that at the least we may lessen the number of those that may accuse him before God, as much as lieth in us.  
But let us also look to ourselves, that we do not step too fare, speaking of him, as if he were certainly now cast off from God. 
Math. 4.  judge not (saith the judge himself) lest ye be judged. Between the Bridge and flood (says St. Augustine) may he repent that intends to drown himself. Christian love must cause us to hope, that even before his last gasp, at least, he cries out, Lord remember me when thou comest into thy Kingdom. 
Luk. 23.45.  And thus hoping there shall be no just occasion of a continual lamentation.  
An other (it may be) will uncessantly bewail his betrothed bedfellow, 
4 Occasion.  and suppose he does it with great reason. For whereas many are sorrowful for the death of some friends, or neighbours, he bewails (may he say) the bone of his bone, and flesh of his flesh. 
Gen. 2.23.  Whose decease as he principally feels himself, so he may principally, and that with good reason lament it.  
This conjunction of the body in married persons, is indeed certainly such; for man and wife according to God's word, are one flesh, 
Gen. 2.24.  to wit, so long as both parties remain alive: But if the husband or wife be dead (the Apostle says) the survivor is free to be married to another. 
Rom. 7.3.  And then this band or first connexion is loosed.  
The husband may moreover allege out of holy writ, that his wife was the only Lamb, 
2 Sam. 12.3.  which lay in his bosom, and was unto him as a daughter. And that he for that reason (according to duty) loved her as his own body, 
Eph. 5.28.  & hence also is the more urged to bewail her.  
We cannot indeed but confess, that a good wife is a pleasure and delight unto us in this life, but she is not only granted us to this intent by God, but rather, to be a helper unto us, 
Gen. 2 18.  in all accidents and necessities of our age. And we are commanded to dwell with her according to knowledge, 
1 Pet. 3.7.  as being heirs together of the grace of life. But if so be that it shall please God (as one of his sheep) to call her unto him, 
joh. 10.27.  and to lead her unto eternal life some while before us; we ought willingly for God's sake, to be bereft of that comfortable delight, which this Lamb did bring unto us, 
joh. 10.14.  knowing that she is gone to that good Shepherd, to whom we were bound in holy wisdom to direct her.  
We are also bound in duty to love her, as a kind mother her only daughter, whose affection is so exceeding, that God makes it a question, whether it be possible that a woman can forget her child? 
Es. 49.15.  It is really her own flesh and blood. And notwithstanding, (though she dear love it) if some good match be offered, though it were in a foreign Country, howsoever out of a motherly affection she may seek some delay, and desire that the damsel may remain with her yet some ten days, yet after mature consideration, the answer is commonly, 
Gen. 24.50.55.  this thing cometh from the Lord, take her and go. For she supposeth that she shall bestow her on a good husband. If so be then that a weak woman, can let her living daughter (that yet is and remains flesh of her flesh) depart from her because she is desired of some earthly Bridegroom, with more reason ought a man of spirit willingly to forgo his deceased wife, (that now is no more called his flesh) when her heavenly Bridegroom hath taken her unto him.  
Let us then leave off mourning, and bear our solitariness patiently. Which if it seem hard unto us, and that we love our wife as ourself, 
Eph. 5.33.  then must it be more acceptable unto us, that this estate of widowhood, is of the twain rather befallen us (who by nature are the stronger, and may seek more pastime abroad, then if the said condition had lighted on our wife, on whom it would lie more heavy, because that decency constrains her to sit lamenting within doors.  
But be it man or woman, Let every one in this estate say with job, God hath given, and God hath taken, 
job 1.21.  blessed be the name of the Lord. Trusting that we shall find the comfort that we miss of our bedfellow in GOD who hath taken him, or her from us.  

5 Occasion.  Besides my love (may a widow say) I complain of want: For I with my children cannot be without the help of my deceased husband. This indeed is a bitter sorrow, and therefore God himself seems to have compassion on her, who commends her diverse times unto us in his word. Yet not that then he first gins to take care of her, for it is he alone that hath maintained her, and her husband, throughout the whole course of their lives. And her husband's death hath not shortened his mercy, 
Psal. 118.1. & ●36. 1.  for it endures for ever.  
Yea, it may be he thus will demonstrate unto us, that he is cursed that trusteth in man, 
jer. 17.5.  by this means to draw our hearts wholly to himself. This we learn in joseph, when he was forsaken, yea banished from all his kindred and friends: for then, even than came he to be exalted and provided for abundantly with all things. And how chanced this? The holy Scripture diverse times repeats the reason. For the Lord was with joseph, 
Gen. 39.2.21.  sayeth it. Let then the sorrowful widows so behave themselves, as those that trust, and surely believe that God is with them, and they shall by diverse signs really perceive God's care over both themselves and their children, 
Psal. 34.10.  for they that seek the Lord, shall not want any good thing, saith David.  
Though the earthly father of her children be dead, their heavenly Father life's yet, 
Heb. 12.9.  who hath called himself. 
Psal. 68.6.  A Father of the fatherless, and a judge of the Widow's cause. And did not he provide for that poor widow of Sarepta, 
1 Reg. 17.14.  abundance of sustenance, even when the richer sort were feeling witnesses of scarcity? Did not he marry a poor Ruth unto a rich & famous Boos, 
Ruth. 4.10.  and a wise Abigail to King David? 
1 Sam. 25.41.  To what end hath the holy Ghost left us these, and the like examples in holy writ? Certainly, for to teach all sorrowful Widows and Orphans, that God can want no means to assist them, and that they might (laying their mourning aside) wholly and steadfastly comfort themselves in his fatherly and provident care. Trust in GOD (saith David) and he will bring it to pass. 
Psal. 39.5.   
Lastly, some man may find himself troubled in conscience, 
6 Occasion.  by occasion of the death of some party, because he hath not reconciled himself with him. This indeed is a pitiful and a heavy burden, in that therein we have to deal with God, for neglecting that which he earnestly commandeth. And yet is it not so heavy, but that it may be lightened.  
For though we had confessed our fault to the deceased; the most that we could have obtained from him was, that he had forgiven us our offence with all his heart. Now this indeed had been good for himself: For by forgiving us, he should have received forgiveness of his heavenly Father. 
Math. 6.14.  But do we think he could absolutely have forgiven us? No: it is GOD himself only that can remit unto us all our transgressions, I, even I, 
Is. 43.25.  am he that blotteth out all your transgressions (saith he by Isaiah) and to seek to him it is never too late. We do not read that David made any moan, because he had neglected to reconcile himself unto Urias, though it is like he did that too; but the principal thing he minded, was to call upon God; Wash me, cleanse me, 
Psal. 51.  against thee only have I sinned. Let us then confess our sins unto him, and entreat forgiveness, and be reconciled unto him, and so take away the occasion of this our heaviness.  
But we may yet come nearer home, and make satisfaction to his heirs, for that wherein we have offended the deceased. Besides, if we have offended our deceased Parents, in words, or deeds, we have a remedy at hand, to wit, that (after the aforesaid reconciliation made with God) we do good to their children. That is, that we behave ourselves so religiously, that our Parents may have brought forth in this world heirs of the Kingdom of heaven. And this is it, that would not only please God, and our Parents best (if yet they were alive) but that which is also most profitable for ourselves. Wherewith also we end.  

Common comforts.  Yet ere we leave, we would entreat every one in general, that (though it seem harsh unto them, to be without the lovely fellowship of their friends) they would willingly submit themselves to Gods will and ordinance. We must say with Ely, It is the Lord, 
1 Sam. 3.18.  let him do what pleases him. And if we will be his servants, whatsoever he doth, we must like. Again, we must neither expect nor desire to have all things here on earth, according to our own mind. If this should be granted unto us, these earthly things would cause us to neglect the heavenly. Our heavenly Father warns us by adversity, that we should not fasten our minds on earthly matters. If he did not visit us in this manner, we should (it may be) grow unmindful of him, who ought to be alone, and always our comfort, delight, and refuge.  
Let us then no longer lie weltering in sorrow, lest by overlong lamenting we increase God's wrath, and provoke him to correct us with a heavier cross. If a Father should send one of his children into a fare Country, to see, and learn fashions, and the child's brother in the mean while, should never linne complaining, that he had lost his playfellow; would not this continual whining at the last out-weary the Father? Surely when his words could not herein prevail with him, he would at the last better instruct him with a rod, and so make him to be quiet. Therefore let us also willingly yield our necks unto the yoke of God's will, and in patience possess our souls, 
Luk 21.19.  that our impatience draw not his wrath down upon us.  
We must not (like children) still cry and whine, nor think that our love due to the dead, requires it of us. They themselves would chide us, if our of heaven they should behold our endless lamenting for them. True love should give us occasion of joy: If ye loved me, 
joh. 14.28.  ye would rejoice (saith Wisdom itself) because I said, I go unto the Father.  
We must then banish our of our hearts by a manly, or rather a Christian courage this discomfort, and manifest our strength by our patience. For as Solomon says, He that ruleth his Spirit, 
Pro. 16.32.  is better than he that taketh a City.  
The holy Scripture that says, Let the dead bury the dead; 
Math. 8.22.  whose burial yet notwithstanding was necessary, with more reason ought to persuade us, that we should let the dead bewail the dead, which is not necessary at al.  
But why do we still let our thoughts dwell in the grave, whither we have willingly caused the bodies of our best friends to be carried, and there to be left? Let us lift our heads higher. Let us erect our hearts toward heaven, whither God hath directed their souls. There the best part of them is yet living. There their souls remain by the operations, whereof their bodies did here delight us. There (I say) our friends yet live, This we may learn of job, to whom God afterwards (as the holy Scripture witnesseth) gave twice as much as he had before: To wit, for seven thousand, 
job 1.2. job 42.12.  he gave him fourteen thousand sheep, and so forth. But in stead of ten children, he gave him but ten again. How then were they doubled? his liveless Cattles were stone dead. His deceased children were alive still in heaven; and the ten more given him here, made them up twenty. Let us then observe hence, that although our loving parents, husbands, wives, and children, or friends, are departed out of this world, yet for all that, they be not therefore dead, but alive, yea that they may still be called ours. And what greater comfort or reason than can we have, to stay or stop our mourning, than this?  
Or if we cannot hail our senses out of the grave, let us at least behold and consider their bodies there, with the eyes of the true Apostolic faith, and we shall find them there, constantly expecting the resurrection of the body, 
Sym. Apost.  and life everlasting. And this is that, which the Apostle on good ground charges us, 
2 Thes. 4.18.  to comfort one another withal.  

Calling on God.  And to conclude, though we have set down much comfort, and diverse remedies against sorrows, yet except the Lord build the house, 
Psal. 127.1.  they labour in vain that build it. In vain do we take in hand to cure the body: In vain do we instruct the spirit, unless God stretch forth his aiding hand. All sorrowful hearts must then fall down before him, in whom is the fullness of joy: 
Psal. 16.11.  and call upon him continually to release them of their sorrow. He can soon scatter (through the light of his spirit) all those thick clouds of misery, which (often even against our own will) do compass us about. Let us take heed only that, with Martha, we be not too much troubled, 
Luk. 10.39.  and let us with Mary rather, set ourselves at his feet, and willingly embrace his comforts.  
Or if we cannot wholly keep ourselves from sorrowing, let us not weep over the dead, but (with the daughters of jerusalem) weep for ourselves that yet live. 
Luk. 23.28.  Let us freely mourn for our common sins, that brought death into the world, and strive to diminish them daily more & more by repentance: so shall this religious sorrow be comfortable unto us, and procure us an eternal joy: Which we entreat that Comforter to grant unto us, 
joh. 14.16.  which our Saviour promised to send his Disciples. Amen.   

A Prayer for the sick, written by Mr. I. KING, Minister of God's word, in London.  
Eternal and omnipotent God, most kind and merciful Father, I thy poor creature, dust & ashes, appear before thy high & divine Majesty, with a hearty confession of my vileness, and manifold sins, wherewith in soul and body I am defiled, and so wounded, that from the sole of my fear, to the top of my head, there is nothing sound in me: For in my understanding is nothing but blindness, in my will nothing but obstinacy against thy commandments: my heart is a root of all iniquity, my external members are weapons of unrighteousness, yea through my disobedience incredulity, & ingratitude, I have so fare turned aside from thee, and strayed from thy ways, that I am become a slave to sin, and a child of wrath; whereby I have deserved, not only temporal punishments, but even eternal death and damnation, if so be thou shouldest enter into just judgement with me. But seeing that thou, O Father, of all comfort, dost not reject those that come unto thee, with true repentance of their manifold sins: but hast promised to hear those that call on thee with a broken heart and a dejected spirit: I now come unto thee in confidence of thy bottomless mercy, which thou hast shown, and offered unto me in thy well-beloved Son my Saviour jesus Christ, whom thou hast sent into to this world, to be a ransom for all my sins. And entreat thee O faithful God and Father, that thou mercifully wilt hear my prayer, which I offer unto thee in his name, (being now visited with a heavy sickness.) Grant that I, through this thy fatherly chastising, may so feel the greatness of my sins, and heaviness of the same, that yet thereby I may not fall into despair; But that rather through this thy fatherly correction, I may be moved to fly unto thee, with whom is much forgiveness, that dost not desire the death of a finner, but that he repent and live. Thou, that strikest and woundest indeed as a severe judge, with the sword of thy law; but again as a spiritual Chirurgeon, bindest up, and healest with the wholesome oil of thy holy Gospel, that bringest indeed thy children to the uttermost extremity, as if it were to the torments of hell, but bringest them out again: Cast all my sins behind thy back, Drown them in the depth of the Sea, never to remember them again. Nail them on the Cross of thy Son my Saviour, wash them in his blood: Cover them with his righteousness, that they never may appear in account before thee. Grant me also that favour, that I heartily may forgive my neighbour, that I may by a true love, witness that I am a true Disciple of Christ, and borne of GOD. Let me feel, O merciful God and Father, that this my weakness is no sign of thy wrath, my sins, but rather a testimony of thy mercy, that thou correctest me as a Father, that I may not run into perdition with the wicked world. Moderate, O Lord, my pains, and mercifully release me out of the same, that I may have fresh matter to praise and give thankes to thy holy name, and to walk before thee, in uprightness of heart, in true holiness and righteousness all the days of my life. Grant that my life may be nothing else, but a mortification of the old man, and vivification of the new, that I daily considering, that man borne of a woman, hath but a short time to live, and beside is full of sorrow, that his life is but a shadow, and his days be vanity, that he fades away as a flower in the field, and continueth not at any stay, may withdraw my heart and cogitations from the vanity of this world. Grant, O Lord, that I may number my days, that I may apply my heart unto wisdom, that I may mortify the lust and evil concupiscences of the flesh, and may by little and little be renewed, and become conformable to the image of thy Son. Separate, O Lord, my sins from me, before they separate me from thee. Grant that this my life may be nothing else but a longing for my Saviour, that I beholding him with the eyes of faith, may say with the ancient Simeon, Now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation. Yet if it be thy good will, to try me any longer with this thy fatherly rod: grant that I may submit myself, in all obedience unto thy holy will, being confident, that thou that art faithful in thy merciful promises, wilt lay no more on me, than thou knowest that my weakness is able to bear. But if it be thy fatherly will, to call me away out of this troublesome life: Grant me grace to be willing, and ready to forsake this earthly Tabernacle; work in me a true faith, whereby I being fastened unto Christ my head, as one of his members, I may be assured that as I am partaker of his person, being flesh of his flesh, and bone of his bone, so shall I also be partaker of all his benefits: so that I may say with St. Paul, Christ hath loved me, and hath given himself for me. Arm me also with the same faith, as with a strong shield against all temptations, that I may courageously fight against the world, my own flesh, yea against the devil himself, being assured, that there is no condemnation to them that are in Christ. And that neither death nor life, nor Angels, nor principalities, nor things present, nor things to come, nor height, nor depth, nor any creature shall be able to separate me from the love of GOD in jesus Christ my Lord, O merciful God, in whose hand is life and death, assist me constantly in this conflict. Though the flesh be weak, and could be content to say, Father if it be possible let this cup pass away from me; Yet let the Spirit be willing and say, not my will, but thy will be done Help me to conquer the terrors and pangs of death, which through Christ is become unto me a passage to eternal life: say unto my soul, I am thy salvation, strengthen me in the steadfast hope of the glorious resurrection, wherein my humbled body shall be made like unto the glorified body of Christ. Turn my pains and anguish into that eternal joy, that shall be in the blessed vision of thy face: receive my soul unto thee, remove her out of this vale of misery, to the company of holy Angels, and to the congregation of thy Elect. Come Lord jesus, come quickly. All these necessaries that I stand in need of, I beg and entreat of thee O most merciful God and Father, in the name of my only Saviour, concluding my petition with that absolute prayer that jesus Christ himself hath taught his Disciples, and all the faithful, saying, Our Father which art in heaven, hallowed be thy name, thy Kingdom come, thy will be done on earth as it is in heaven, etc.  
FINIS.