BALAAMS' BETTER WISH:  
Delivered in a SERMON BY WILLIAM ROSE.  PROV. 14.32. 
The wicked shall be driven away in his wickedness, but the righteous hath hope in his end.  
MAY 8. 1647.  
I Have perused this fruitful, and profitable Sermon, on Numb. 23.10. and judge it worthy to be printed and published.  
JOHN DOWNAME  
LONDON, Printed by R. L. for SAMUEL MAN, at the sign of the SWAN in Paul's Church yard, 1647.   

To the RIGHT WORSHIPFUL Sir EDMOND BACON, Knight and Baronet.  
Right Worshipful:  
IT pleasing GOD in a gracious dispensation of mercy to lay his hand of visitation upon me, so as I have been disenabled to that public function of the Ministry, to which I am set apart: I boldly adventured on this more public course, willing to give some testimony of my desire to do my GOD the best service I was able, though with the hazard of mine own repute, being never such as I fear to be a loser. May it please my good GOD to accept of these my weak endeavours, whose glory, and his Churches good be ever my aim: and may you deign them a gracious patronage, for the unweighed censures of the many, I pass not much. Mine own sickness first pitched me on this subject, and while I considered your body so enfeebled through infirmities, and your many years, the two most certain forerunners of approaching death: it emboldened me to tender this Dedication; hoping you would willingly entertain such a wish, and make it yours. The ship that draws water but at one leak may be repaired, but when it breaks in on all sides, it threatens speedy wrack: when the crazed, aged body is become 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian.  a living sepulchre, it portends the grave is near. We are at best but of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ad Apoll.  a days continuance: and you by the blessing of GOD have lived to the evening of age, to the Sunset of man's life, it is now high time to think on sleep, and making your bed in the dust. I am confident, diviner thoughts have long since deadened your affections unto the world. Length of days, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Olym. Od. 1.  the cleèrest witnesses of wisdom have given you experience of the Wiseman's conclusion, Vanity of vanities: and you who in your younger years have had a care to live well, now make it your chief to die so. It is not the thought of your end will draw it nearer, nor the meditation of death will one minute shorten your life: if so who might not fear a public odium, that should move you to such a thought? For You, 
d Deus amorem viri quem diligit in animos hominum dignanter resudit, Malm. de reb. gest. Aug. lib. 4.  who by the goodness of GOD have lived so generally beloved, cannot die but much lamented, though there be neither solemn Funeral to raise the pomp, nor mourning women, 
e Horat. de art. Poet.  ut quae conductae plorent in funere: Your endeared friends, the poor whose wants have been by You relieved, and widows will make lamentation. In that desires cannot prolong your days on earth, here shall be my Amen. When the set period of your life is come, may you lie down in comfort, rest in peace, arise to glory, be happy to eternity. So prays  
Your worths true honourer and humble servant in Christ, William Rose.   

BALAAM'S better Wish.  Numb. 23.10. 
Let me die the death of the righteous, and let my last end be like his.  
THe LORD being now about to settle Israel in the land of Canaan, the lot of their inheritance, which he had entailed upon them by promise to their father Abraham; their Prince, and Priest, Moses, and Aaron for tempting the LORD at Meribah: and the whole number of the men of strength for their infidelity must not take possession: so he wears them out by long journeys for forty years in the Wilderness, and consumes them by fatal wars, while they were wasted. Yet to make his word good to their posterity, he drived out and destroys the Amorites before, S●hon and then King, with Og the King of Bashan: their army coasting about the Wilderness, did now verge upon the borders of Moab. Balaac being somewhat surprised with fear, as success strikes dread into the hearts of adversaries, casts about to secure himself. Poor man had he been quiet, he might have been secure, but his fear which made him forecast to prevent, might betray him to a future ruin. The LORD had not said it. Israel had no commission signed against Moab: but if he will oppose himself an enemy to them, he may justly provoke GOD, and them against him. He sends to the Midianites, with whom he was enleague to consult for their future safety. Who together sent Elders with the Ambassadors of Balaac to Balaam, on whom they so doted, as if he had commanded the power of Heaven, and could curse and bless whom he pleased. Foolish thoughts, the manage, and order of men and their affairs is from no other but from the wisdom, and order of an eternal providence: who giveth victory to some, and layeth the honours of other in the dust. Who is pleased to reveal the purpose of his proceed to particular men, which neither yet are principals in the success, nor any way carry on the design, though he gives them to foreknow the event. To Balaam, GOD gives to foresee the happy and flourishing estate of Israel under the grace of divine protection, and their success ordered by Heaven, which caused him to break forth into this pathetical peroration. Let me die, etc. The wicked man (as wicked men may have) had good words in his mouth, the Vizard had a good wish, I dare join with him in his prayer, praying it may be with a better spirit and affection. My hearty desire to Heaven shall be, when I shall have accomplished as an hireling my days, and shall return unto my dust. I may die the death of the Righteous: in the mean time the LORD grant me the guidance of his grace, I may so live, that my last end may be like his. The text presents us with Balaams wish concerning his end of this present life, and the happiness of his future being. When we shall have premised something of this Balaam, what he was, and a word or two of the phrese of speech, we shall fall upon these three main queries of the text. 1 Who is the righteous man? 2. What is the difference between the death of the righteous and the wicked? 3 The ultimate end of either, which will fully discover unto us the reason, and cause of this his desire.  
1 To derive his pedigree, to describe his country, to descant on his name were but a dry discourse, which would have more of pomp than weight, more bulk than substance. I shall only touch at his condition to term this; Balnam a Prophet is a better character than the Scripture yields him, which entitles him at best but a Divinour, a term admitting a worse sense. The Hebrews say be had been a Prophet, but the ambition of preferment lost him the honour of prophecy, and he wannow only a Divinour: and so they apply to him that Proverb. The Camel seeking horns lost her ears: the Close says in plain terms he was a Magician, and did foretell things by the ministry of the Devil. That he spoke here Prophetically it cannot be denied, but that was by an especial 
a Dispensative contigii illi sermo non pro merito sed pro teporis opportunitate. Bal. Proem. in es.  dispensation for the present, which proves him no more a Prophet then the act of speech did prove his Ass a man though once he spoke more reason than his master. Nor does it conclude him such that GOD ordinarily revealed himself unto him, and put words into his mouth, who may, and doth make known his truth by 
b Prophetae daemonum nonnunquam vera dicunt quae tamen non propriae ab ipsis, sed potius à Spiritu Sancto profiscuntur. Aquin. 2. 2ae q. 173. art. 6 conc.  wicked men. The phrase of Scripture may seem to put a difference between them who were not, and them who were the Prophets of the LORD. When it speaks of the first sort it says, and the LORD came to Laban, and the LORD came to Abimelek, and the LORD came to Balaam. When it speaks of the second sort it lays. The word of the LORD came unto them, thus saith the LORD the hand of the LORD is upon me, This may in part satisfy, but the discovery of his affections show him wholly vile. At the first time he was lent for by Balaat, berefuses to go, it was well yet he would not stir ere GOD would figne him his Commission. The King not here resting (as it is no easy matter to satisfy fear, and jealousy) sends again the second time. Larger proffers are propounded, and the promise of great promotion to him 
c 2 Pet. 2.15.  Who loved the wages of unrighteousness, was a sharp spur to set him forth. The King's countenance, Court honour, on his own terms over-weighed his ambitious affections, and wrought upon his covetous desires: to run greedily for reward, Judas 11. which be conceals, and it must rest whether yet he LORD will give him leave to go. Did he think him changeable in his counsels? or could he imagine to move GOD by an importunity to abet his iniquity? had his heart been right with GOD as he would pretend he would never have tempted him the s●cond time, after so de●r an intimation of his will, and purpose: it is no piety to tempt GOD by an importunity to what he is not willing: but when he gives a flat denial, it is high temerity there not to cease. May my corrupt affections be eversilent while my soul utters itself unto my GOD. Lest they prompt me with unjust desires, which may neither stand with his glory, or my good. May a religious fear ever bound my peritions, that GOD'S grant may be a free act of grace that he gives me not, nor permits me in his anger what in his gracious pleasure he would deny. Balaam would wrest a grant, and go he shall, GOD permits him: but how he was thereat offended is evident, in that he would rather work a miracle, and open the Ass' mouth then there should want one to reprove the master's madness, and when Balaam came thither, what ever his heart was, there was a spirit that moved his tongue, 
d Chap. 22.25.  and put words into his mouth other then which he could not utter. Nothing pleasing unto the King, or which might much implead him upon his promise, 
e Antiq. Jud. lib 4.6.6.  Josephus frames Balaam this excuse to Balaac. Thinkest thou that it is in us so oft as we speak the fates what we will say and wherein we will be silent, who are inspired with the Holy Ghost: which utters what words and oracles it pleases, we not knowing or thinking of them. Who so soon as he enters into our breasts, there remains nothing of ours there. The last words must be laid hold of, because I perceive them a settled opinion in after times, which the sounder Fathers opposed. Some say 
f Proem. in Jes.  (says Basill) that the divinely illuminated do prophesy their humane soul being swallowed up of the Spirit, but it abhorreth from the professed truth, and goodness of the divine presence to make him a mad man who is inspired by GOD. And when he shall begin to be filled with divine Oracles, that then he should be out of his own wits.] What is there such an antipathy between a man qualified by the Spirit of GOD, heavenly endued with those rare and excellent gifts of knowledge, and understanding, and between divine inspirations, that he must be wholly emptied of the former, that the latter may be infused? Must the Oracles of divine wisdom be uttered by men beside themselves? Does the eternal wise GOD so provide for the salvation of his people, that the sober truths of heavenly knowledge must be preached by mad men? they spoke not themselves but as the Spirit gave them utterance, Acts 2.4. yet not what they understood not. 
g Prophetia primo & principaliter in cognition consislit secondario autem in locutione. Aquin. 2. 2. ae. q. 173. art. 1. concls.  How is it then a prophecy? I can allow it of Caiphas whom yet I will not so readily grant to be a Prophet, though as high Priest he spoke prophetically. Who as he spoke not of himself, so neither understood he the burden of his Word. His mind meditated on one thing, the Spirit intended another: 
h Dum crudelitatem necis appetiit redemptionis gratiam prophetabit. Greg. Mor. 23.3.  he thirsted for blood, and thought on murder, while he prophesied of the grace of our Redeemer. But we, says the Apostle, have a sure word of prophecy as a light shining in a dark place, 2 Peter 2.19. and therefore Saint Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an illumination or manifestation of the Spirit, 1 Cor. 12.7. I read of an Idol in 
i Quest Rom. qu. 56. Carmeata quasi carens ment.  Plutarch who was called Carmenta, her Worshippers Carmentae, the deduction of the name is a fit express of such fool Idolaters. The Devil by objecting phantasms may elude the understanding, and distract the rational faculties: but the good and wise GOD works not so. What Hosea speaks, the Prophet is a fool, the spiritual man is mad, Hosea 9.7. Ezekiel explains it, that prophecy out of their own hearts, feolish Prophets that follow their own spirit and have seen nothing, Ezek 13.2, 3. Such Montanising mad Enthusiasts that pretend to divine inspirations the World hath known (that I may not say this age hath) too many. I grant some Prophets might be in an ecstasy and rapture at the admiration of divine revelations. But there is a 
k Fuerunt prophetae in extasi non in extasi mentis, Epiph. l. 2. tom. 1. haer. 48.  twofold ecstasy.  
1 From the outward and inward senses, the mind temayning the more enlightened, the more the soul is abstracted from sensitive objects: 
l Conticescant mihi omnia anima mea sibi sileat. Aug. Med. c. 37.  as she is more full in her devotions: so the more free for divine inspirations.  
2 From the mind itself when it understandeth not, 
m Non excidebant ment prophetae. Orig. hom. 6. in Ezek. 16.  so never were they in an ecstasy: but did utter all things 
n Epiph. ubi supra.  with firm reason and understanding, and spoke from the Holy Spirit with a perfect mind, and body. So that I ground not so much on the speech of this wicked man, as his after advice proves him full. Who seeing enchantment failed, and divinations could do nothing: because GOD had beheld no iniquity in Jacob, nor perverseness in Israel. Numb. 22.21. 
o joseph. ubi supra.  counselled Balaac to tempt them by the Midianitish women to commit fornication. And if the opinion of the Antiquary seems too light, it may have allowance from that of Saint john to the Church of Pergamus, I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balaac to cast a stumbling block before the children of Israel, to eat things sacrificed to Idols, and to commit fornication, Revel. 2.14. For which wicked advice of his, when God set Israel upon the revenge of Midian this Divinour as he ran for the wages, so he had full paid the reward of iniquity. They killed Balaam the son of Beor with the sword. Joshua 13.22. where we will leave him in his unhappy end.  
Though the original runs in the futuretense yet is not to be interpreted as a prophecy that so it should, but as it is translated in the sense of the optative mood (which the Hebrews wanting express desires in the future of the Indicative) signifying a wish or desire that so it might be, To die is Heaven's heavy doom upon the sons of Adam. An unrepealable Statute hath passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is appointed for all m●n (without any limitation) once to die Heb. 9.27. Other are the limits and bounds of nature, other are the extraordinary ways of working with the Almighty. He may if he please dispense with this law, as he hath done 〈◊〉 Enoch, and Elijah: and there shall be a more general dipensation for them which shall be found alive at the last day. We shall not all dye, but we shall all be changed, 1 Cor. 15.51. Which change shall be answering to a death, though without any real separation of the soul from the body. Which I ground  
1 On the term used by Saint Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We shall not lie down to sleep in the dust, or we shall not die as it is rendered, which imports a dissolution of soul, and body.  
2 On that circumstance of time in which this shall be done, in a moment in the twinkling of an ere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an atom, an unconceivable instant of time. Which I take to be an after copy of Adam's condition, had he retained his innocency, he had been translated, not knowing death to a blessed immortality, but he failing in his obedience, considerable not only as a person, but as the nature of mankind, all transgressed in him. 
p Rom. 5.12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by one man, and in, and by the one sin of that one man, all man sin and died. So that as no man can acquit himself from the contagion of his unrighteousness, nor yet from the guilt of personal practice: 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Salmon.  So none may expect to be exempted from the penalty due thereunto: no not the righteous man who is now to be considered of.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Chron. 13.4. And this was ●ight in the people's eyes it did please them, or they did approve of it: so the righteous man is he who is right in the sight of the LORD, he pleases GOD, and he approves of him: For the righteous GOD loveth righteousness, his countenance doth behold the upright, Psal. 11.7. He looks on him with content, as we eye the things we love with delight.  
2 It signifies the perfect man. Whom that we may the better describe we must lay down a rule of perfection, according to which we are to judge of him. GOD being only wise, and good, and all perfection, that absolute Idea, must be in a 
r Mat. 5.48.  conformity unto him, this conformity we held by the virtue of the Image of God stamped upon us in our creation, so long as we kept that Image undefiled, and undefaced. For the model of our nature, we were holy and just, and good: but soon was this happy condition forfeited by our disobedience, and there followed such dyscrasy in our intellectual, such disorder in our practical faculties; that we could neither know, nor will, nor do, those things which were of God, who in his gracious goodness that he might repair this unhappy loss, gave us his Law a clear manifesto of his 
s Rom. 12.2.  perfect will, that in our obedience thereunto, we might recover our holiness, and reform our lapsed nature by a rule of righteousness: a Directory for the ordering of this present life to futured lisse and happiness, man's desirable end. The L●w of God is perfect, converting the soul, Psal. 19.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sum or perfection of perfection, Psal. 119.96. Thus having found the rule of practical righteousness, for my Text leads not to speak any thing of imputative, we must apply man's actions thereunto, that so from his agreement therewith, we may discover the righteous man, Blessed is the undefiled or perfect in the way that walketh in the Law of the LORD, Psa. 119.1. this man from the manner of his conversation, God himself in Job briefly describes. The perfect and upright man is he who feareth GOD, and escheweth evil, Job 1.8. He fears, honours, loves and serves GOD; and shuns, and avoids, whatsoever comes under the notion of sin: these two turn ever one upon the other, Ye that love the LORD hate evil, Psal 97.10, 
t In odio mali dilectio boni comprobatur, Arnob. in loc.  the hatred of sin is the best argument of our love to GOD. And no other testimony can we yield of our love to him, if we neglect to hear his commandments; and where may we better learn the love and service of GOD then from his Law, for as it is necessary serve him we should: so considering how disenabled we are in all our faculties, it is not fit we should tak● upon us to determine de modo, and state that service, lest not knowing to do what we ought, we dishonoor him in our honour of him, or set up an Idol of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will worship, which the Lord will not approve of, who as it is most meet, will be served as himself pleases, again, the knowledge of sin is by the Law, Rom. 7. which in the nature of an exact rule, shows both what is straight and what is crooked: Sin being nothing else 
u Peccare est tanquam lineas transilire, Cic. Paradox.  but as it were to pass the line, to transgress that rule of equity, which is the bound of all our actions. According to this Law the righteous man regulates himself in an universal, constant, full and final, obedience. 1 He loooks to all and every precept. I love all thy commandments, and all false ways I utterly abhor, Psal. 119.128. 2. He hath not heats of Religion but is constant in his practice: he worketh righteousness at all times. 3 He takes the commondement in the full latitude and extent, and looks to the letter, and to the life of the Law. 4 He continueth and perseveres in this obedience unto his end, perfecting holiness in the fear of God. Which end will discern between the righteous and the wicked, between him that serveth God, and him that serveth Him not, Mal. 3.18.  
Which we come to state the difference of the death of the righteous and the wicked: the main thing the Text drives at, wherefore I passed the other more briefly, as taking them upon a firm supposal clearly granted, this will discover the very soul of the desire, and the height of the blessing of Balaams' wish. The carnal eye will scarce discern the difference, for as dyeth the wicked, so dyeth the righteous, as dyeth the fool, so the wise, Eccles. 2.15. that is the end of all, nature's debt must be discharged by a dissolution, and a general guilt of sin lays all under an equal forfeiture, Death passes upon all men in that all have sinned, Rom. 5.12. So that death following ever upon sn, and both of them being as general as humane nature: we must find some special difference. Hath the righteous man a better death? but yet it is as questionable which is the best. 
x Suet. in vit.  julius Caesar on all occasions, when he little thought his own end to be so near, even the night before he was slain in the Capitol, prefers a sudden death. 
y Idemin Aug.  Augustus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good death, where the 
z Vbi moriendi sensumceleritas abstulit. Cic. deam.  sodamnesse takes away the sense of dying, and these two great Caesars according to their desires, the last of them not violent, yet both of them had a sudden death: this, they say, he prayed against, that he might die 
a Nec morte violenta nec immatura quod Israelitis promissum fuerat. Grot. ex Gemara.  neither a violent, nor a sudden death, which was promised to the Israelites, to be sure, this might be a wicked man's end: how suddenly do they perish? they go down quick into hell, Psal. 55.15.  
The Moralist thought to die well 
b Bene mori est libenter mori. Sen. Epist 61.  was to die willingly, and 
c Optanda mors est sine metu mortis mori. Sen. Trag.  such a death was to be wished, as was without the fear of death. The good man may with Moses on the top of Nebo, even see the Land of bliss, yet be loath to departed: the wicked may without any comfortable assurance of God's favour, without any ravishing apprehension of future happiness, and joys after this life, be willing to leave the world: the very troubles and misery he may here meet with, may move the man with the burden at his back, to call for death and to embrace it, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anacr.  hoping that may put an end to all his evils, of which otherwise he cannot apprehend how to be acquitted, for there the weary be at rest, job. 3.17. Therefore they rejoice exceedingly, and are glad when they can find the grave, vers. 22. when the sorrows of death may compass about the good, and they may find trouble and heaviness, Psal. 116.3.  
1 From the pangs of death, which that express of humane fear speaks in my Saviour. Father, if it be possible, let this cup pass from me.  
2 From the conscience of their own infirmity.  
3 From the fear of divine judgements, at which the Prophet trembled, Psal. 119.12. Good Agathon, death approaching, being somewhat troubled, his friends about said unto him, and dost thou father fear? to whom he replied, 
f Doroth. doct. 2  I have endeavoured to keep the Commandments, but I am a man, and how know I whether my works please God: for other is the judgement of God, and other the judgement of men.  
Some may think it a happy death to departed in a full age, in a calm, quietly upon their beds, with their friends about them, to have a solemn Funeral, an honourable Interment, a stately Sepulchre, all these may a wicked man have, when the good by some unhappy accident may be taken off, the waters may swallow him up, or the beasts devour him, the indiscriminating sword of the enemy, or the noisome pestilence, common calamities may sweep him away, the fury of persecution may uncaske his soul, yet this makes not the end of the one happy, or the other wretched, the Divine must give us some more real difference.  
1 The wicked man departs this life in the displeasure of the Almighty, he laboured not to please him while here he lived, and he must not look to die in his good pleasure, he would live without Law, and he must perish by the sentence of the Law, he may expect no mercy at his death, who contemned mercy while he lived, if he hath 
m Psal. 73.4.  no bands in his death, he hath no comfort, having no hope to rest upon, but what an evil life can afford, which ever ends in misery, if he be taken away in his green years, yet his sins are ripe, if he hath filled his days, and lives while he be an hundred years old, he shall be accursed, Isay 65.20. He hath heaped up wrath against the day of wrath, and God takes him away as with a whirlwind, both living, and in his wrath, Psal. 98.9.  
2 The wicked go down into the inward chamber, or the closet of the chambers of death, Prov. 7.27. that dungeon or prison where they are fast locked up in misery and iron, reserved in everlasting chains until the judgement of the great day, Judas 6. the Prophet says, they go down into hell, Psal. 55. the second interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there in chief, their grave is hell, not only the outward courts, but the very depth of hell, Prov. 9.18.  
3 The grave hath dominion over them, Psal. 49.14. They sold themselves slaves under sin, and now death hath power over them, the first transmits' them to a second death, and eternal misery, the worm doth not only feast upon them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death feedeth, or banquetteth upon them, and is never satisfied nor they consumed.  
4 They have not rest in their death, 
n Nec mihi mors gravis est posituro morte dolore. Ovid. Metam. 3.  that which men look upon as the end of troubles is to them but the beginning of misery, the soul of my Lord shall be knit in the hundle of life, but the soul of my Lords enemies shall be in a sling, 1 Sam. 25.19. The souls of the enemies of God, as in a sling are ever restless, their good things are at an end, their Sun is set, and a dark night over-spreds them. If hell be their grave, though there be horrid darkness, and eternal night, yet no sleep, there they rest not, who here slept, when they should have watched.  
The death of the righteous far otherwise.  
1 He lies down in peace, he hath been long travelling a tedious pilgrimage, and he is now arrived at his journey's end, he is come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his long home, Eccles. 12.5. and is quiet, the spirit returns to him that gave it, Eccles. 12.7. as may be read in the letters of that 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sacred name, they are all quiescent: so the good man, returning to him his original, in him rests as in his centre: Mark the perfect man and behold the upright, for the end of that man is peace, Psal. 37.37. he lieth down, and nothing can make him afraid, he is confident of the favour of God 
p Anima mea quid dubitas sexaginta annis servisti Christo & mortem times? Hilar. apud Hier.  as whom he hath faithfully served, in a holy endeavour, keeping the Law with his whole heart, Psal. 119.34. and where he hath fallen short of his obedience, he hath returned by repentance, and supplication to his God, 1 Kings 8.47. and he hopes that he whose paths are mercy, and truth unto such as keep his Covenant and Testimonies, Psal. 25.10. will show mercy unto them that love him and keep his Commandments, Exod. 20.6.  
2 The death of the righteous puts an end to his sin, he hath been in a constant endeavour of deading sin in his mortal body, and now it is done, he hath gained a state of innocency, in perfection: then man had a power not to have sinned, but now he shall have no power, or rather not so much weakness, or imperfection that he may further sin, a great blessing which only the pious soul is truly apprehensive of. Who hath observed the perverseness of his will, and the frowardness of his affections? Who hath felt the reluctancy of the flesh against the spirit, and the motions of sin mutining in his mortal body? Now to be translated into such a condition, as he cannot further displease God, but freely and faithfully serve him, not being carried away with any temptations unto sin. Excellent is that passage in Nazianzen. Adam sinning against God, though he were rejected Paradise, yet he doth gain thereby death, and the cutting off of sin, lest the evil should have been immortal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
q Naz. Orat. 42  so the punishment itself became to man a mercy, and he is well seconded by his comment, 
r Nicetas.  after man was fallen, had he not been obnoxious to a necessity of dying, he had incurred the greatest misery, viz. sin working, here therefore he hath a benefit which is death, because it stops and breaks off sin, for although death hath the nature of a punishment, yet it became a mercy, not suffering the sinner to be immortal, for how should we without any, either fear of God or dread of judgement, have added sin to sin if we had been immortal? who are so sinful to day, dying to morrow, with the immortal devil, we should even have vied offences, without either endeavour of new obedience, or remorse by humble repentance. 
s O munde immunde si sic me tenes breviter transeundo quid facere diu permanendo. Bern.  If the unclean world so entangle us so soon passing, what would it have done long remaining? if our vile affections so entice us while we are but pilgrims, what would they have done had we been of constant abode here? Cicero spoke well, 
t Mihi non à diis immortalibus vita erepta est sed mors donata est. Lib. 3. de Orat.  if he understood what he said: Life is not taken away from me by the immortal gods, but death is given unto me, for as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chim. Sca. Pad. Gr. 6.  a powerful act of God, so is it likewise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an act of grace and favour, a blessing rather than a curse, as if it had been given rather for a 
x Non pro poena mortem dedit Deus sed pro remedio, Ambr. de side res.  remedy then a punishment, while viper like it kills its mother sin, and destroys our destruction.  
3 Death puts an end to the miseries of the righteous, thus the divine goodness turns all to the best for them that love him, as man's punishment to his benefit, by stopping of his sin, so to his greater happiness by ending of his misery. Augustine from a passage in Plato or Plotinus, that father Jupiter having compassion on men, made their bands soluble, draws this collection, 
y Lib. 9 de Civ. Dei c. 10.  that the Philosopher thought that this very thing that men are mortal in body, proceeds from the mercy of our divine Father, lest they should always be held with the misery of this life. Thus far the Text of Scripture is plain, that after Adam had tasted of the fruit of the tree of the knowledge of good and evil, whereby I am sure he became accursed, God thrust him out of Paradise, and set a guard upon the Tree of life, lest man should taste of that fruit and live for ever, Gen. 2.22. and so in that he shortened his days, he ended his misery, which there at once hath its period, from whence that custom took its stirt of planting a laurel Crown at the head of the dead man's cousin, in token of triumph and victory obtained over the troubles and miseries of this life, for to be sure in the other he shall meet with none. Paradise would not admit of pain, much less will heaven. Sorrow was part of the curse: misery was inconsistent with the state of innocence, it cannot then stand with eternal happiness. God shall wipe away all tears from their eyes, there shall be no more sorrow, nor crying, neither shall there be any more pain, for former things are passed away, Rev. 21.4. the presence of God shall be our joy, our delight to do his will: 
z Paris. de Rhet div.  our constant work the praise of our Creator, to sing eternal hallelujahs unto our God, and the Lamb that sits upon the Throne.  
4 The death of the righteous is their birth day, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oec. in coll. 3.  for of a truth the Christians life is hereafter, though in the ordinary phrase of speech, a man is said to live while here he is, and to die when he makes an end of dying, death being not the end of life, but the end of death, and our birth day unto eternal bliss, for if it be accustomably said, a man child is borne, when he breaks forth out of the womb of his mother into this light, may not he be as rightly said to be borne who loosed from the bonds of flesh? is brought forth into the land of the living? it had obtained a custom in the Church, that the day in which holy men departed this life, they called it the day of their nativity: and the usual solemnities they called them 
b Beda hom. in joh. 16.  not funerals, but birth day feasts, to raise this to a higher speculation. God is the life of the soul, as the soul is of the body. While here we live our soul is separated from its life, which is God: which St. Paul hints, While we are present in the world, we are absent from the Lord, 2 Cor. 5, 6. It is true, he cherishes us with the breathe of his spirit, he streams the rays of his grace into our hearts, but we enjoy not his glorious presence, which gives fullness of life and vigour into the soul. Again, the state and condition here we are in being so transient, our life but a blast, but a bubble, such a nothing deserves not the title of life, but that state of incorruption to which death transmits' us, that fixed immortality that and that only is life indeed.  
5 Death is gain unto the righteous. It is the end of the day, when they receive their penny, the reward of that faithful service they have yielded unto their God, 
c Bene moritur qui cum moritur lucrum facit. Sen.  he dies well, says the moralist, who makes a gain by his death, that does the righteous man he exchanges this cottage of clay for a mansion in the new Jerusalem, a house not made with hands, eternal in the heavens: he exchanges his poor possession for a glorious inheritance: he changes this fading miserable, for an ever blessed life: he 
d O preclarum diem cum ad illud divinorum animorum con cilium caetumque proficiscar & cum ex hac turba & colluvione dis●edam, Cic. de Senect.  changes the company and fellowship of sinful men, for the blessed society of God, and his holy Angels, by whom he shall be most lovingly entertained. 
e Suet. in Aug.  Augustus at the Epilogue of his life, desired his friends about him to give him a plaudite, as if conscient to himself that he had acted his part well upon the stage of this World: the righteous man shall have his plaudite from a better Theatre. God the Father entertains him with a well done thou good and faithful servant, Mat. 25.21. God the Son entertains him with, come ye blessed children of my Father. Mat. 25.34. The whole host of heaven congratulate him: for if there be joy in heaven at the repentance of a sinner, Luk. 15.7. what exultation will there be at the entertainment of a righteous man into bless? if they rejoice when he is but set in the way, what will they do when he comes to heaven?  
6 Death to the righteous is his marriage day, in which he is conjoined to his espoused Lord Christ. Death is but the Paranymphus, which presents the faithful soul unto her bridegroom. Oh happy meeting of a happy day, to be evermore happy in the embraces of her loving and beloved Lord! 
f Suet.  Augustus took the farewell of his life at the lips of Livia, and died in the compliment so he left her whom he loved. The righteous man dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 34.5. at the mouth of God 
g In osculo Domini. Virg. in Apoc. 14.  at a kiss of God's mouth, but it is a kiss of welcome, and friendly entertainment of him in whom his soul delighteth, as the indulgent mother takes her little one into her arms when it is about to sleep: So God takes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his little righteous ones, when they sleep in death into the arms of his mercy, and kisses them with the sweet embraces of his love and favour, and though a while he may lay them by to rest in Abraham's bosom, while the number of the elect shall be gathered together, yet his eye is ever on them, and they enjoy his presence, in which is fullness of joy. If I should add no more, is not this enough to make good, and to give us to join issue with Balaam, Let me die the death of the righteous? but we will follow him to the ultimate period of his wish, and let my last end be like his. Though death be the end of all; yet not the last that betideth man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let my afterwards, or let it be to me after death as to him. We will consider then what follows death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9 27. after death judgement. The punctual circumstance of time is not limited by any verb, neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that whether it shall follow presently, or in a longer tract, the Text leaves undetermined, and the term after may as well signify the precedency of things done, and order as reference to any particular time. 
h In loc.  Aretius would straighten it by altering the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon that. I like not this liberty with the sacred Text in the least jota, neither will that conclude it. For circumstantial notes of time, as were easy to evidence, are in Scripture largely, or more straight taken for years before or after, and it is not peremptorily to conclude from the Apostles phrase. It may be more easily resolved if we consider man according to his essential principles: the judgement of the soul follows presently upon the dissolution, that receiveth sentence, and is carried by the Angels into Abraham's bosom, a place of rest and happiness, or thrust into torment, the body is to expect its doom, while that great day of the general judgement, these two being now separated, we will take some liberty to speak of some things, though of lesser note, and might not so fully lie in Balaams' wish, that betid the body after death. There being some small difference observable.  
1 The grave. What ever the humorous Cynic thought, 
i Laert. in vita Diog.  who cared not what became of his corpse when he was dead, yet the wiser man said, that an untimely birth was better than he that had no burial, Eccles. 6.3. it was the curse of that wicked woman, the dogs shall eat Jezebel by the walls of Jezreel. 1 King. 21.23. and she shall be as dung upon the face of the field, 2 King. 9.37. it was the doom of Jehojakim, that he should have the burial of an ass, Jer. 22.19. which implies that the civil interment of the body, and committing of it to earth was honourable. And as the old Law was full of types and ceremonies, so they whose souls wereseparated to several mansions, as if they would express this truth in a type, the faithful were buried by themselves, from whence was that phrase, to be gathered to their Fathers, Gen. 25.8. As Jacob gave commandment concerning his bones, that he would not be buried in Egypt 
k Gen. 47.29.  Gather me not with the wicked, prays the Prophet, Psal. 26.9. not to take notice of the solemnities used at their funerals, and to pass the customs from hence derived to other Nations, look we only to our own. They who deny the common faith, or whose more vileactions have been a scandal to their profession, we either bury them not at all, or dishonourably, but they who live and die in the faith of Christ, and their good conversation hath given us to hope, that their bodies shall one day be partakers with their souls in bliss, we give them a more decent burial in places set a part for that use, the Church yard, which the Germans call 
l Godw. ant.  God's Acre, or his field, where the bodies of his Saints are sown corruptible, to spring and arise again incorruptible and immortal.  
2 The resurrection though our bodies do moulder, and resolve into, yet they do not lose themselves in the dust, they only leave their weakness and corruption which adheares unto them by the contagion of sin, from which being purged, the substance of the body returns again: to prove that there is a resurrection were too large a digression, and a needless labour, it being so clear a constat among Christians, that we hold it an article of our faith. We are baptised not only for the remission of sins, but also into the resurrection of the flesh, 1 Cor. 15. from whence I conceive the Greeks call baptism, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the clothing or putting on of immortality, and again, we lay down out bodies in the dust, in the sure and certain hope thereof. It was an ill reading of that Text, the wicked shall not arise in judgement, Psal. 1.5. which strained that gloss 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Hier. cat. 18. & Theoph. in Joh. 3.  not to judgement but to condemnation, the true reading is, they sholl not stand in judgement, according to the 
* Stare in judicio.  Latin phrase, they shall not be acquitted, but fall when they are judged. For as Aquinas rightly argues 
n Suppl. 3. partis qu. 75. art. 2.  that which is taken from the nature of the species, is alike found in every individual of the same species: the resurrection is such, and therefore it belongs to every particular. Every one must arise, the most wretched liver and the false believer, but here is the difference, 
o Resurrectio & incredulis parata est gloria autem resurrection is sola credentibus repromissa est: Eus. Em. hom. 1. de Symb.  though all arise, yet the glory of the resurrection is only promised unto the faithful. Which was that Saint Paul so earnestly endeavoured after, if I may by any means obtain the resurrection of the dead, Phil. 3.11. that of the wicked not deserving the title, being but an upstanding to everlasting death. Here the body being raised by the power of GOD out of the dust, meets it soul again, and are conjoined together, to the righteous a joyful meeting, one of them being happy in the other, and both of them in a full expectation of a never ending felicity. Sad to the wicked soul, being fettered again to the body, like malefactor's accessories in the same guilt, to receive together a just, but fearful recompense of reward.  
3 Judgement is an act of justice terminated upon man. A sentence given by GOD upon his actions. There is a twofold judgement assigned by Divines; a Session, and a grand Assize; a particular and a general. For every man is to be considered as he is a singular person, in himself, and as his sins have had influence into others. And as he is a member of mankind.  
1 As he is an individual, and particular person, so is he adjudged by God presently after his death, when he is doomed according to what he hath done in the body, although not fully, because not in the body, but only in the soul, that only appearing, and having its sentence, the body lying asleep in its dust.  
2 As he is a part of mankind, so he is called at the great and general day, when there shall be a full summons, and an universal appearance of all the living that ever were, and as general a sentence, neither yet does God judge twice for the same thing, and inflict double punishment for one sin, but that which before was not completely inflicted, then shall the wicked be given up to be tormented, and the good glorified in soul and body both, and thereseems to be in this equity, that the body which hath been a fellow worker with the soul, either of holiness unto life, or unrighteousness unto death, should have her part proportionable in the reward, by which general judgement the righteousness of God shall be acquitted and vindicated from all slander not only from the testimony of every guilty conscience, but also by the clear acknowledgement of every one summoned to appear at the bar: Righteous O God art thou, and just are thy judgements. The secrets of all hearts being then revealed, and the full number of each man's sins being then made up, for wicked men finish not their sins with their days, some men's sins following after judgement, 1 Tim. 5.24. they give while they live bad examples, which are drawn into practice, they leave behind them the memory of unrighteous deeds which multiply to posterity, and acknowledge them their first and proper parent. So the virtuous lives of good men lead others by the hand unto holiness, and their faith is filled for posterity. Abraham is long since in bliss, yet is his faith impressed in the hearts of his children who walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the steps of the faith of that holy Father, Rom. 4.12. how will it add to the crown of rejoicing as glory, of that blessed Saint to see so many trails after him in that tread of faith and righteousness which he hath before trodden out? how will it bliss those faithful dispensers of the word, and other holy men, who by their devout faith and religious practice, have converted many unto righteousness, to appear with those they have brought to fight under Christ his banner? might I rather in the rerelead up but one convert, then to march in the van of all the world's happiness, or triumphant glory. The Son of man being mounted on the throne of his Majesty, then follows disquisition of actions. Heaven's records shall be brought forth, the books shall be opened, the book of life, and according to their works written in that book, the dead shall be judged. Apoc. 20.12. Not to enter into any nice School disputes concerning this book what it is, how men's actions are therein registered, and enroled: when the Holy Spirit is pleased to besilent, I will not over-sawcily determine. It is enough our actions are all therein recorded: not a good work, word, almsdeed, prayer, but it is there noted: not a tear of contrition for sin that falls to the ground, but GOD latches it: Put thou my tears in thy bottle, are not these things written in thy book? Psal. 66.8. As on the other side not a wicked action, idle word, vile thought, but they are there recorded likewise. These things thou hast done and I kept silence, and thou thoughtest I had been such an one as thyself, but I will reprove thee, and set them inorder before thine eyes, Psal. 50.21. He now unseen, sees, and observes what afterwards openly he will produce: when he shall sit in righteousness to judge the world. When he shall come to try our actions, and accordingly sever the good and bad with his discriminating fan in his hand: parting the chaff and soil from the cleaner grains: where the good wheat shall be laid up in God's granery: and the evil like the tares cast into the fire. Having thus spoken of what betides man after death I now come to close with the ordinary reading, and discover unto you the ultimate period, the last end of the righteous man. The LORD hath taken him unto himself to be with him eternally blessed, blessed to eternity, but the difficulty will be to describe unto you what blessedness is, 
p Futura beatitudo acquiri potest aestimari non potest, Eus. Em.  though here we must labour, and lay earnest for it, yet we cannot rightly esteem of it, to say it is 
q Est status omnium bonorum congregatione perfectus. Boet. de cons. Phil. 3. lib. 3. pros. 2.  a perfectstate consisting in the aggregation, and collection of all good things. While we take it thus up in the gross, it less affects us. And to take it up in particulars, thinking thereby more fully to explain it, we shall fall as short. When as Saint Paul, who was rapt up into the third heaven, sits down in an ecstasy, neither eye hath seen, neither ear hath heard, neither hath it entered into the heart of man to conceive the good things that GOD hath laid up for them that love him: 1 Cor. 2.9. It were I think impudent temerity in any one to go about to determine. None I am sure did ever yet by a jacob's ladder scale Heaven, and make fuller discovery of that land of the living; that he might make us a more perfect relation. 
r App. ad Aug. tom. 9  The kingdom of GOD is greater than all report, it is better than it can be praised, it surpasses all knowledge, it is more excellent than all glory that can be imagined: neither ought I therefore to be silent in what I can say, because I cannot what I would, neither because we say GOD is ineffable, therefore may we not speak of him what we are able, so that we believe more than we speak.] And ever bound our words with fear, and piety. What we cannot conceive GOD hath revealed unto us by his Spirit. 1 Cor. 2.10. But it is observable, where the Spirit hath revealed unto us these unconceivable things, condescending to our understanding, to move us it hath set them forth under the notion of temporal goods, which we make great account of. Which yet in our conceits thereof if we rest, we are as far beneath them, as earth is heaven. The Spirit saith the righteous shall have a Kingdom, and wear upon their heads a crown of righteousness, they shall be clothed with long white robes of innocence, they shall sit down with Abraham, Isaac, and Jacob at his table in that Kingdom: which shall be richly furnished; to do the will of GOD, 
s Delectatio erit cibus, Paris.  and our delight in him shall be our meat: and he shall give us to drink of the rivers of his pleasure. This kingdom shall be theirs by a sure inheritance, being coheirs with Christ the eternal Son of GOD. They shall enter into their master's joy, where they shall bear a part in that heavenly choir, to sing perpetual hallelujahs unto the Lamb that sitteth upon the throne. Heaven shall be theirs, a treasury of riches, and all wealth: and to add to the perfection of these, of that kingdom there shall be no end. The crown of glory shall be immarcessible, it shall not breed like Jonahs' gourd, a worm to eat it; our garment of immortality no moth shall fret it: those riches no canker shall destroy them; those joys shall have no alloy of grief to abate them. Those delights shall breed no surfeit. Those streams of pleasures shall not run dry, but be maintained by a continual spring: that day shall know no night, the Sun shall not be eclipsed, nor clouded by darkness, for the Lamb is the light of the new Jerusalem, that eternal city affords all things eternal; and they shall be for ever to enjoy them. The righteous shall enter into everlasting life. 
t Aug. Ser. 74.  because men love to live here on earth, life is promised them; and because they are afraid to die, therefore eternal life is promised them. What dost thou love to live? thou shalt have it. What dost thou fear to die? thou shalt not suffer it. o living life, and everlastingly blessed! where is rest, without labour; wealth without loss: health, without languishing: abundance, without want: perpetuity, without corruption, life, without death: where is light, without darkness: knowledge without ignorance: understanding, without error: reason, without obscurity: memory, without forgetfulness: where what ever is desirable is to be enjoyed, and nothing shall be desired that is not meet. Where GOD shall be seen without end, loved beyond measure, praised without wearisomeness, who in that he is the perfection of being, shall satisfy the understanding; perfection of goodness, shall satisfy the will: and truly amiable, shall fill our affections. We shall be amazed at his justice, admire his mercy, be ravished with his goodness. What shall I add more? The righteous shall sit at the right hand of Christ, they shall not only enjoy GOD'S presence, but shall be ever happy in a gracious union, and constant communion with the Godhead. 
u De cons. Phi. lib. 3. pros. 9  Boetius raises a high pitch: because by the gaining of blessedness men are made blessed, and blessedness is the divinity itself, it is manifest men are blessed by obtaining the divinity: and as by obtaining of justice, men are made just: and by obtaining of wisdom, men are wise: so (says he) by obtaining the divinity men are made gods: every blessed man therefore is a GOD, who though but one by nature, it hinders not but that there may be many by participation. GOD promises himself indeed to Abraham an exceeding great reward, Gen. 15.1. of which the Prophet David lays hold, the LORD is the portion of mine inheritance, Psal. 16.5. hear Saint John, We are now the sons of GOD, but it doth not yet appear what we shall be: but we know when he shall appear, we shall be like him: for we shall see him as he is. 1 John 3.2. The sight of GOD which is the promise of a righteous man, makes him like even unto GOD. I can raise my meditations no higher, I must here rest: add, only if I may raise your affections more to desire the righteous man's end, by showing you on the contrary, the fearful, and miserable end of the wicked man.  
1 As he dies in GOD'S displeasure, so is he deprived of his glorious presence for ever. The greatness of this punishment is not to be valued, in that so great an evil is the privation of any good to be esteemed, as is that good which it deprives us of: when as therefore the good of which the damned are deprived is infinite, so must the punishment be: to be cast out of GOD'S presence, to be under his eternal enmity, ten thousand hells is not such an evil; as to have omnipotency an irreconciled enemy, and he who is all Goodness.  
2 He is given over to the tyranny of the Devil: and just that who while he lived here was subject, served, and obeyed Satan, when he dies should be enslaved to, and possessed of him. And with whom by a disobedient will he would partake in sin, he should though unwilling, partake with him in the punishment, and be tormented of him.  
3 Torture in hell fire, which burns, and yet consumes not, but the wicked are repaired to everlasting flames: as the Poetsfabled of Premetheus, 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hesiod. Theog.  whose liver the devouring Eagle eat in the day, and what was then devoured grew again in the night: so in the midst of those consuming flames, 
y Damnata natura dat pabulum & accepit incrementum. Euseb. Em. ho. 1. ad Mon.  the damned nature yields fuel, and receives increase. If the finger in the flame (yea, but a little time) is not now to be endured; how unsufferable will it be, body and soul to be scorched in hell flames eternally?  
4 The punishment in all his senses: not only his feeling with smart, but his sight shall be grieved with most horrid apparitions, his hearing terrified with bitter outcries, and gnashing of teeth, his smelling offended with intolerable stench, his taste tormented with hunger and thirst, and infested with a more bitter humour then gall or wormwood.  
5 A collection of griefs, and all miseries shall flow in upon him: I will heap mischiefs upon them, I will spend mine arrows upon them, Deut. 32.23. not one, or a second, or some few, but a heap of mischiefs shall fall upon the wicked: and GOD setting him up as a butt, will even empty the quiver of the arrows of his fury upon them. Greatness of grief may now take away the sense of grief, but than it shall sharpen them.  
6 A worm never dying, a conscience of sin: now sins are veiled under the huke of delight, and appear not so foul, then shall they appear in their filthiness, to the grief of the guilty: in the sight of which they shall displease themselves, and repent without any profit.  LORD, what contrarieties seem to accord in the punishment of the wicked to make them wretched? they see thee and they see thee not: they see thy frown, and not thy face. They are deprived of life, yet they live: they are dead, yet they endure, and are sensible of misery. The fire burns them yet consumes them not: it flames, yet gives no light. A horrid darkness overspreads them, yet there is a clear medium to see themselves miserable but can see nothing whereby they may be happy. 
7 And that which makes him fully miserable to suffer all these eternally, the greatest punishment if it may have a period may better be endured, but so great, and endless is the sum of misery. It may well be noted for injustice, and tyranny in Tiberius, who would not be reconciled to the offender: and loved to reserve men to torment. So that a guilty man dying ere he came to the rack, he cries out, Carnulius hath escaped: and passing by the prison, one entreating of him to hasten his punishment, he made this reply, 
z Suet. in Tib.  Nondum tecum in gratiam redii. I am not yet returned into favour with thee. GOD is no Tiberius, no tyrant, yet will not be reconciled to the guilty soul, the reason is different. For sin being an offence against an infinite goodness, deserves an infinite punishment, which man being not able to endure, must suffer eternally. And again, the sinner dying unrepenting sins eternally, and then it is just that if man sins, GOD should punish unto eternity. Who is it now that shall deeply consider the blessed departure and happy end of the righteous: and on the other side the desperate death, and unhappy end of the wicked, but will conclude, that there was good cause which did move Balaam thus to wish? and who is not ready to join in request with him, that his last end may be like the righteous man: What remains shall be to show you, how our last end maybe like his.  
1 Live the life of the righteous, Rest not in a bare wish as Balaam did, good desires are like good dreams, which vanish when we awake, and come to nothing: and do but deceive him that trusts in them, the worst of men may wish so well unto themselves, but I dare not promise them they shall so obtain it. All would have the Crown, but they will not try the combat: they would have the penny, but they would not sweat in the vineyard: they would wish the righteous man's death, but they will not live the life of the righteous. 
a Cor. à Lap.  For to die well is happiness, to live well is labour: but one is not granted without the other. Eternity depends upon death: that upon a good or bad life, once to perish is to perish eternally. 
b Plut. in Lacon.  Iphicrates said it was a speech unworthy of an Emperor to say, I had not thought, how much more unworthy of a Christian is it to say, I had not thought there had been such difference between a holy and an unholy life. I had not thought that Eternity had depended upon this momentany being. To all the advertisements thou hast had before, take this at last, which I shall again repeat: Upon a holy life depends a good death, and upon that Eternity, and if thou perishest once, thou perishest eternally. 
c Eus. Em. ho. 7. the Pass.  It is in the power of this present life that that may be happy which is everlasting; for if thou leadest this present well, the future cannot be miserable: if thou fearest to die evil, fear to live evil, but fear not, he cannot die evil who liveth well. Now as that is a good and wel-led life, which is passed in holiness, and virtuous actions, that an evil one which is led in wickedness; answerably the death is to be weighed from the forepast actions of life, so that if the life be led in a religious observance of God his Law, in a holy obedience to his will, the death cannot be bad: for it is a translation to immortality. But if otherwise, it is necessary it must be evil, for it transmits' to eternal misery: how comfortably could a good old Simeon pray that hymn, and sing while he prayed, Lord, now lettest thou thy servant departed in peace: with what a religious confidence could old Hilarin farewell with his soul 
d Hier. de Hilar.  who had served his God sixty years? the conscience of that faithful service, satisfied, that his future being could not be unhappy. A heavenly life here on earth, must needs give security of a happy life in heaven, he that lives here, hath no cause to fear to die hereafter, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doroth. doctr. 8.  for indeed I call the holy, the only life: the wicked man hath a being here, but only the righteous man lives. We use to count our days, and number our years according to the time we are on earth. Deceive not thyself who ever thou art: Compute thou hast only lived that day in which thou hast denied thine own will, in which thou hast resisted thy corrupt affections, in the which thou hast not transgressed the rule of equity. Compute thou hast only lived that day which malice, and wickedness, envy, or pride hath not clouded, which hath not been wasted in sin, in which thou hast stood upon thy guard, and hast not been foiled by fleshly temptations. Compute thou hast only lived that day, which pious meditation and holy practice hath enlightened; not which the darkness of sin hath turned into a night, apply only unto thy life, that day the benefit of which by a holy conversation hath redounded unto thy soul. The rest is but idle pastime, a phrase which humours most men well, but such empty cyphers will prove nothing but real woes, at heaven's account. Shall we compute that a day of life in which men consume eternity, and heap unto themselves punishments never to have an end, such a life tends unto, and ends in death, and is in truth but a death, live therefore while here thou art, sow the seeds of holiness, that thou mayst reap happiness. Bud forth in the blossoms of a future life, that thou mayst gather the fruit, hereafter: the present must answer to the future, the worldly lusts subdue thy corrupt appetites, let the spirit of God rule in thy heart, set thy affections on things above, let thy conversation be in heaven, and hope well, one day thou mayst come thither, as Cicero said of Hercules, he had never been enrolled among the gods in heaven, if he had not laid out his way thither while he lived: so if we walk not in that holy way while here we live, we shall never be registered with the Saints in bliss. 
f Beru.  There is no way unto the Kingdom, without the first-fruits of the Kingdom, neither may they hope to reign there as Kings, who have not here ruled over their properlusts. If ye look God should take you as he did Enoch, you must as he walk with God: a holy, ever ushers in a happy life. It was a bold and sharp reply of those Philosophers to Alexander, an exemplary Prince for Arms and Arts, who passing some territories where his conquering sword had made him master, hearing of learned men (as his manner was) sent for them, and propounded to them many questions, they giving him good resolution, as an argument of his royal satisfaction, he would have them ask him what they pleased, that he might grant it to them: they jointly asked of him immortality: the Prince began to smile, before, says he, I thought you wise men, but now I think you fools, to ask of me immortality, who myself am mortal. While I consider the condition and manners of the most of men, I may make the like demand, give me immortality: if nature prompts them, or Religion hath better taught them that they are mortal: I make my reply with them to Alexander, why then do you live evil, letting lose the reins of all kind of sin and wickedness, as if you were immortal? as if you had no thought of death or fear of judgement. For if we weigh well the actions of the most, can we judge any otherwise of them? for where is he who lives according to the decorum of heaven? whose practice answers to that holy faith, he would be accounted to make profession of? Philosophy tells us that naturally men desire the chiefest good, eternalll happiness. But all this while Religion hath been preached in the world, it cannot work so much upon men's affections, as to win them to the right means of gaining of it, they would obtain the chief good, yet they would not be good. 
g Aug. Ser. 12. ae verb. Dom.  Dost thou not see how thou oughtest to blush at thyself, who wouldst have all things good, yet thyself wouldst not be good? thy house thou wouldst have filled with goods, and shall it have thee an evil master? What is it that thou wouldst have ill, not a wife, not a child, not a servant, not a house, not a garment, not thy shoes, and yet thou carest not though thyself be evil: think better of thy life then of thy shoes. All things about thee, if they be elegant and fair please, and wilt thou be vile and filthy in thyself? if thy good things could speak unto thee which thou enjoyest, would they not say unto thee, as thou wouldst have us good, so do we desire thee to be, and may they not secretly murmur to God against thee? behold, thou hast given so many good things to this man, yet he himself is evil. Cannot he who gave these good things, and makes them good unto thee, if thou displease him take away the comfortable enjoyment of them, turn the blessing into a curse, thy prosperity into thy destruction? get therefore with them his good will, by doing his good will, that at last he may give thee better, and more real, the true goods. Conjoin thyself to the fellowship of Saints, be of the holy Church here below, that thou mayst be one of the Church triumphant in glory. Labour according to the grace of God given unto thee to do the will of God here on earth, as they do in heaven, that so thou mayst do it more perfectly hereafter with them. 
h Cum quibus fuerit vobis consortium devotionis erit & communio dignitatis, Leo Ser. 5. de Epip.  For with whom we have a consort devotion, we shall have a community of dignity. If thou wouldst have the righteous man's end, live as do the righteous: let it be thy delight to do the will of God, order thy actions according to that perfect rule he hath given thee: walk in an universal obedience to all the Laws. There is, says the Moralist, a concatenation of virtues, and it is not one but all that entitles the virtuous man. The Jews say that God uttered all the Commandments in one breath, I am sure they are linked together. Thou shalt not kill Neither shalt thou commit adultery, Neither shalt thou steal, etc. Deut. 5.17, 18. the breach of one dissolves the chain. An offence is not in this or that only, but in any, and he that offends in one is guilty of all, Jam. 2.10. in that he offends against justice, and the will of the Lawgiver, who gave the one and gave the other, and is equally disobeyed in either. He that observes one commandment, not another, he does his own will, not Gods, and did his corrupt affections equally prompt him, he would disobey in what he doth observe. Look not only to the affirmative precepts, but also to the negative, knowing the latter may be as destructive as the former, 
i Peccat ille qui imperata neglexerit, sed plus peccat qui interdicta non servat Hier. p. 3. Ep. 2.  if not more: look not only to the greater, but also to the lesser, knowing that there is an obligation upon thee from God to both. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 5.19. He that shall unbind or unloose one of these least Commandments, one, and of the least he shall be called 
k Minimus nullus, Gloss. Chrys.  the least in the Kingdom of God. 
l Contemptus cujuscunque praecepti praecipientis iniuria est. Hier. par. 3. Ep. 18.  the contempt of any command is the injury of him that does command, and therefore the holy Prophet, I love all thy commandments, and all false ways I utterly abhor, Psal. 119.128.  
2 Do righteousness at all times, Psal. 106.3. Have not heats of Religion, but ever regulate thy actions, by the rule of truth, with a perpetual constancy; the school observes well, that affirmative precepts bind always, but not at all times: negative always and at all times, and it may be observed, all the moral precepts of God, (the fourth of the first Table, and the first of the second excepted) for which there is good cause, in that imperious insolent superiors may counter command the eternal, run in the negative, holding us to a continual performance. Let opportunity bear no plea, nor privacy give thee no advantage to commit iniquity: in that the eye of justice ever watches over thee, though the custom of corrupter times would connive at some faults, yet ken that Text in the righter reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12.11. Serve the Lord, not the time, though the multitnde of transgressors might seem to bear thee out: yet know, 
m Vbi maior est peccantium turba, maior est divinitatis iniuria. Salu. de gub. li. 3.  the greater number of offenders the more God is offended, and take not licence for the least offence, knowing the Law being of eternal truth, is not variable by circumstances of time, place, or loser practice, but ties to a constant and perpetual observation.  
3 Walk in the full latitude of every commandment. Look to every branch, every jota, and point thereof, rest not in the outward, but mind likewise the more inward and spiritual performance: abstain not only from the outward act, but keep close sentinel upon the heart, which if thou canst not keep free from injected thoughts, yet delight not thyself in them, lest they win consent, but smother them there, so soon as they be discovered, the Cockatrice is with more ease and less danger, crushed in the egg ere it be disclosed. My Saviour will not acquit him from adultery, who hath abstained from the forbidden bed, but tells us the lustful look carries a guilt with, and is adultery in the heart, Mat. 5. man is not innocent, when the act does not perfect the will, when he brings not forth the evil which the heart conceives, 
n Concupiscere nefas est, quod fieri crimen est, Hier. par. 3. Ep. 15.  when it is an iniquity to think what it is a sin to do.  
4 Continue in this obedience unto thy lives end. Faint not, nor be weary of well doing: Finish thy course, be faithful unto the death for the crown of life, Revel. 2.10. 
o Non inchoasse sed persecisse iuslitia est, Idem Ep. 22.  It is not to begin well, but to persevere in what is well begun, that is perfect justice. Nay, I may say, 
p In cassum bonum agitur si ante vitae terminnm deseratur, quia frustra velociter currit, qui priusquam ad metam venerit desicit. Greg. Mor.  it is in vain to begin if we persist not, as to run in the race if we hold not unto the mark. Evil beginnings may be corrected by a following practice, but an evil end transmits' us too remediless eternal misery. If the Word of GOD may carry it, divine Truth speaks thus much. The righteousness of the righteous shall not deliver him in the day of his transgression, as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness: neither shall the righteous be able to live in the day that he sinneth, Ezek. 33.12. the like is to be read, Ezek. 18.21, 22, 24. Ill beginnings do not prejudice the true convert, the benefit of good beginnings are forfeited through future failings. If we at last forsake GOD, and list ourselves in the Devil's service, it may be just with him there to leave us under his power, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jon. Ep. ad Magn.  whose we are, while to him we yield ourselves, to have our reward from and with him. It is not enough to be, and live, but we must likewise die Saints, if we expect to be, and live such for ever. It is the end crowns the action, perseverance confirms the righteous man. Thus the righteous man orders himself though he rests not in his own righteousness which is of the Law; but that which is through the faith of Christ, the righteousness which is of GOD by faith, Phil. 3.9. So 
r De sanctis patribus annotandum est ita sub vet. Test. vixisse ut uon illinc restiterunt, sed aspirarunt semper ad novum adeoque certam cius communionem amplexi sunt. Calvin. Instit. lib. 2. c. 11. Sect. 10.  the holy Patriarches which lived under the old Testamentrested not there, but ever aspired unto the grace of the Gospel, and so embraced its certain communion. 
s Omnis antiquitas colentium verum DEUM omnis numerus apud secula priora sanctorum, sacra fide vixit & placuit, & neque Patriarchis, neque Prophetis, neque quisquam omnino sanctorum, nisi in redemptione Domini nostri Jesus Christi salus & iustificatiofuit, Leo Serm. 1. de Pass.  Faith hath been the sure means of salvation to so many as have obtained it. The promise of faith, the law which was after given could not disannul. Gal. 3.17. The object of faith though not so clearly exhibited, until these latter ages of the World, yet faith in the promise did bear date, and that of grace was (after the fall) the first, if not the only covenant: without question the only possible means of obtaining justification before God. Order therefore thy life as if there were no Gospel, but die as if there were no Law, live as if there were not another's righteousntsse to plead for thee, but die in the confidence of thy Saviour's merit. Walk towards Heaven in that 
t Nihil crit incommodi, sivitae sanctitatem, existimemus esse viam, non quidem quae aditum aperiat in gloriam coelestis regni, sed qua clecti à Deo suo in eius m●nisestationem ducantur: quando haec bona eius voluntas est, glorificari quos sanctificavit. Calvin. In stit. l. 3. c 18. Sect. 4.  perfect way, a strict obedience to GOD'S Law, but let faith open for thee the gate to blessedness, let such be thy life, that such may be thy last end.  
2 Dye the death of the righteous. There is 1 a death for sin, 2 a death in sin, 3 a death to sin. A death for sin, that is, that we all suffer a just punishment for our offences. 
u Aug. de haeres. c 88  It was a branch of the Pelagian Heresy, that Adam though he had not sinned, yet he should have died; not by the merit of sin, but by a necessity of nature. Such a principle might better be allowed in a 
x Mors naturae finis est non poena Sen. sual. 7.  Moralist then a Christian. For though Adam were a mortal 
y Ideo factum est per peccatum non mortale quoderat, sed mortuum quod non sicret nisi peccaret. Lomb. Sent. li. 2. dist. 19  creature, yet had he kept his innocency, by grace he had been conserved from death. For the body is dead, because of sin, Rom. 8.10. and so my Saviour while he would stand in our stead to answer for us, he died for the ungodly. Rom, 5.10,  
2 A death in sin, so we die yea, daily die and will not consider it. The drunkard that drinks down iniquity, & swills himself into the condition of a beast: thinks not that there is death in the pot 2 Kings 4. The lustful Wanton that awayts the twilight, and then slips to his carrion, considers not that the harlot's house is the way to hell, going down to the chambers of death, Proverbs 7 27. The doubling tongue that dallies with the heart, feels not when it kills its own soul. Thus too many Felons play with their own destruction.  
3 A death to sin, this is the Saints death: who mortify their members on earth, and kill sin in their mortal bodies. Precious in the sight of the LORD is the death of his Saints. Psal. 16.15. 
z Vbi homo occiditur mundo non terminatione sensuum sed fine vitiorum. Leo Ser. in nat. Machab.  When men die unto the World, not by an end of being but by an end of sinning: forsaking those former accustomed ways of wickedness, and living in godliness, which before they did not, which is a kind of death and resurrection in us. Blessed, and holy is he who hath his part in the first resurrection, of such the second death shall have no power. Apoc. 20.6. If the consideration of that blessed life which follows upon the death to sin may nothing affect us: we might raise (I think) arguments from the other members of the division to move us. Death in sin is the soul of death, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Naz. Orat. 19  the death of the soul: it divides GOD from the soul who is the life thereof. How circumspect, if we observe it, are men to preserve bodily life, and the life of life how do they neglect. We will avoid the infected house, and the 
b 1 King. 8.38.  plague of our heart we cherish in our bosom. If our body be wounded we run to the Chirurgeon, and we wound our souls by our sins which cut deeper than any two edged sword, killing that which is immortal, and yet we are senseless of the misery. If nature, or art could help us, we would preserve our bodies everlasting: and our souls shall we voluntarily murder? Oh! what pity is it to see how men trifle away life, soul, salvation, and imbezle eternal bliss for a thing of nought. They dote upon and humour every vile affection, though to their endless destruction. Man drinketh iniquity like water, Job 15.16. like hungry Rats that raven down their own bane we thirst, we drink, we die. Again, for sin we die, that it is which hath caused all those sorrows, and vexations, troubles, and infirmities; hath brought all that inundation of evils that hath broken in upon mankind. That it is which hath separated the soul from the body and laid in its dust. 
c Peccatum mortis pabulum Lact. li. 4.  Sin is that whereby death lives, and we die: it procured the death of the Son of God. He died for our sins, that we should die unto sin, that as Christ was raised from the dead by the glory of the Father: so we also should walk in newness of life. Rom. 6.4. Oh, let not that precious blood of the Son of GOD be spilt in vain! he gave himself for us, that he might redeem us from all iniquity, Titus 2.14. and he reedeemed us by such a price that he may worthily possess us. I cannot read that passage in 
d Serm. 1. de elem.  Cyprian without a moved passion, nor take it into deeper meditation without a melting heart, where he brings in the Devil at the day of judgement, as it were, insulting over my ever blessed Saviour. I (says he) for those whore thou seest with me, have neither been buffeted, nor scourged, nor born the cross, nor shed my blood, nor redeemed them by the price of my passion; neither do I promise unto them an heavenly Kingdom; neither do I recall them to Paradise restoring immortality: yet what precious and great gifts, gotten in a long time, and by large expense, by pawning, and imbezelling their goods; even while they are scorned and derided at, and sometime by a popular fury even ready to be stoned: show me the like precedent in the pale of thy Church, those rich men flowing with abundance, are they so free towards thee? will they give so much to thee? though they might thereby translate their possessions into everlasting treasures. Yet in these expenses for me none are fed, none are clothed, none are comforted, but all things are prodigally and foolishly wasted. In thy poor, thou art clothed: in thy hungry thou art fed, thou dost promise eternal life to them that labour in thy service: yet thine whom thou dost honour with the recompense of eternal reward, are not to be equalled in number to mine which perish. Oh what a sad thing is it, that although Christ hath done, daily does and hath promised to do so much for us, yet we should voluntarily leave his service, whose yoke is so easy, and put our necks under the tyranny of Satan's subjection, the professed enemy of Chrisl, the underminer of our salvation, the adversary of our souls eternal bliss. who makes himself mirth at our misery, and only triumphs in our torment let us therefore withdraw subjection from such a vile tyrant, draw our necks out of the yoke of so wilful, so woeful a slavery. Let us dead sin in our mortal bodies, that death may have no dominion over us. So may our departure be in peace, we may have a happy end, a gloriors' resurrection, a gracious acceptance, an acquitting sentence, a crown of righteousness, and to help us the better in these two to live, and die the life, and death of the righteous. Be  
3 In a continual meditation of death. 
e Plato.  Which is the life of a wise man, and surely considering the certainty of death, and the uncertainty of the time he wants discretion who doth not frequently think upon it. Strange it is, the Devil should yet fool us, after so long an experience with the like temptation that he flattered our first parents, ye shall not die, only here the difference, they did take that at once, which we do at smaller portions, as thou shalt not die this year, this month, this day: so, we receive in smaller pills, what they received in one bowl, and all of us swallow the same dose, but a surer word tells us, we are here of no continuance, like a post that stayeth not a bubble, a smoke, a vapour, a dream, a shadow, we are something, we are nothing, we are here, we are gone, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Pyth. Od. 8.  the very dream of a shadow, and yet that we should dote of a long stay here, of a truth, the life of a Christian is hereafter, in the mean time, the mediation of death makes a life, it draws us nearer, and sets us in view as it were of our life, and certainly makes a holy life: for he that continually thinks he must die, will so live as he is willing to die: he that looks upon every day that passes not as one of that number of his days, which his desiring hope may promise him but as his last, he fits himself accordingly for it, as Eumolpus, if he spoke not better than he did. 
g Ego sic semper & ubique vixi tanquam ultimum diem nunquam rediturum consumerem, Petron. Sat.  I have so every where lived, and at all times, as if I had spent my last day, never again to have been recalled, and surely we never spend a day so well as that which we think to be our last, those three virtues, says the 
h In Clim. sca. parad. grad. 6.  Scholiast, are effects of this meditation. 1 That we are without passion. 2 That we pray without intermission.  
3 That we keep ourselves unspotted from sin.  
1 That we are without passion.  

1 It unlinkes our love from the world, so transient, so uncertain, so unsatisfying to the soul of man, so unworthy of our affection, while we look of it in a deep consideration of our own and its mortality, we discover its vanity, we conclude it's nothing, and we loathe it.  
2 It allays our anger, 
i Hi motus animoruma tque haec certamina tanta pulveris exigui iactu compressa quiescunt Virg. Georg. 4.  as the tetchy Bees which fight in troops, in their bitter conflicts, cast up a little dust among them, and you part them presently, nothing sooner cools those hotter distempers of choler than the dust of mortality, remember thy end, and let enmity cease, Eccles. 28.6. that which kills them utterly would kill them instantly, were it well applied; death which shall destroy them with the body, the thought of it would soon dead them in the body, were it serious. Oh how sedate, and peaceable would we be, were we christianly mortified.  
3 It abates the fear of death. A forewarning is a fore-arming against miseries, he that acquaints his thoughts with them before they come, is better able to endure the shock. As Palladius reports of an Eremite, who being near his death was merry and cheerful, his disciples about him trembled, and mourning said unto him: Dost thou suffer, and art nothing moved, and we but suffer with thee and weep? to whom he replied, I am quiet, because I have often walked this way by meditation, I have often died, so no new thing happens unto me. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clim. sca. parad. grad. 6.  The memory of death is a daily death, and he that dies daily, dies not discontentedly: nothing betides him but what he hath before thought, and he is well provided for it: he knows how to die before he dies, and it nought amates him.   
2 It quickens our prayers, as a spur to our devotion, the soul the more it is abstracted from the body, the nearer it draws to God, and taking heat, and warmth as it were from that fountain of light, and life, it is more active and vigorous in fervent affection.  
3 It is a sentinel upon the soul, and keeps the good man that he consents not to any sin. Titles of honour may court, but they shall not cousin him. Pleasures of the world may tempt, but they shall not entangle him. Affections of the flesh may flatter, but they shall not entice him. 
l Facile contemnit omnia qui semper cogitat se moriturum. Hier. Ep. ad Paul.  He slights them all, he is resolved to persevere in his integrity, and to preserve himself unspotted as the spouse of Christ.  
And cast an eye yet a little further, think on judgement when thou must give an account 
m Luke 16.2.  of thy Stewardship. Not an evil action which thou hast unjustly committed, but thou must answer for, which though thou happily hast forgot, yet are they not slipped out of the divine memory. Dost thou not watch over my sin, My transgression is sealed up in a bag, and thou sowest up mine iniquity, Job 14.17. When the Pharisees brought the adulteress, and accused her unto my Saviour, he wrote upon the ground: he speaks not, but yet he writes: sinner observe: although God is silent, yet he writes, he seems to dissemble thy sin, yet he records it, and at last those records shall be produced, and according to those things written in that book shalt thou be judged. Thy idle words vanish not, nor die in the air, they are breathed out into. Yea thy vile thoughts shall not be smothered in thine own breast, but as they are manifest and known to him who tryeth the heart and reins; so shall they be filled upon thy account to answer for.  
To conclude. Think on the death of the righteous, who lies down in peace: thereby puts an end to his sin, and to his misery. Whose death is his birth day unto blessedness, the day when he receives a gracious reward of his well do: his marriage day unto Christ, and union with God, think on his last end. Glory and honour, and immortality, and eternal life, the crown of righteousness, the kingdom of heaven, to be admitted to the inheritance of the Saints in glory, to be like the Angels, to sit down on Christ's right hand, and to reign with him, to see the face of God in bliss for ever, and to be satisfied with his likeness, is it possible these should not affect thee? if not, let the death of the wicked affright thee, to lie down in sorrow, and to go into the inward chambers of death, where the grave shuts her mouth upon them, and have no rest from their trouble and misery, but it is to them a beginning of torment, weigh their end, to be deprived of God's favour, to be ejected out of his presence, to be given over to the tyranny of the Devil, to be tortured in hell, where the worm dyeth not, and the fire is not quenched, where they shall in soul and body in all parts endure all kind of misery, and these eternally, without any hope of reconciliation with God, or end of pains. If the thought of eternity cannot balance thy thoughts what will? O that men were wise, that they understood this, that they would consider their latter end! Deut. 32.29. So consider as they might escape the fierce anger of the Lord, in that great day to be revealed against offenders, for to understand, as to do what is right, lest our knowledge be our misery, for better were it not to have known the way of righteousness, then having known to turn from the holy commandment, 2 Pet. 2.21. For he that knows his masters will and doth it not, shall be beaten with many stripes. Earnestly endeavour after holiness and pray to him who is the way, the truth and the life, to establish thee in his truth, to lead therein the right way, that tends to life.  
To close your ears in a short meditation of that which one day will close all our eyes, death, the weary man's rest, the Christians comfort, the solace of afflicted souls, the greatest blessing next a Saviour, conferred on sinful mankind, the road of paradise, the scal of heaven, the gate of happiness, a haven secure from all tempests, a Physician to cure all diseases, a restoring cordial in a pill of aloes, working health and salvation to mankind, a good midwife, by whose hands we are broughtforth into the land of the living a blessed day whose Sun sets in glory, or happy night whose morning dawns in bliss, or blessed twilight between time and eternity, blessed lying down, which arises to immortality, blessed sleep that awakes to eternity. Sweet death, may I never look a squint on thee, but with an eye full of hope of that happiness which thou dost usher in, that I may as willingly lay down this body, as leave a prison, be undressed of this clothing of mortality, as I would of my wearing , and commend my body to the dust, as I would my weary bones to a bed of down. May I never so dote on this dirty hovel, that I would not willingly exchange it for a house not made with hands, or be so enamoured of this cottage of clay, that I would not readily lapse my lease unto my great Creator.  
In the mean time may I so live, that I may die to live to eternity, that I may die while here I live, that I may live for ever, walking in that right and perfect way which leads to that door that opens to those heavenly lodgings, blessed eternity may my thoughts lose themselves, while my soul find itself blessed in eternity.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Doroth. doctr. 8.