depiction of reclining man meditating on death 
It is appointed for all men once to die  
Are not my days few? Cease then, and let me alone that I may take comfort a little: Before I go whence I shall not return, even to the land of darkness, and the shadow of death,  Job: 10: 20: 21. 
For I know that thou wilt bring me to death. & to the house appointed for all living,  Job: 30.23.   

Daniel Sennertus HIS MEDITATIONS.  
Setting forth a plain Method OF LIVING HOLILY AND DYING HAPPILY.  
Written Originally in Latin, and no● Translated into English.  
●● qui se me●niner●nt inquilinos esse, & in conducto habitare, 〈…〉 je gerunt, 〈◊〉 mi●●s gravatim excunt: ita q●i int●lligunt d●micilium c●●poris ad h●eve tempus à natura commadatum e●se, & vivunt temper●●aius, & libentius moriuntur,  Sen 
●●ala mors putanda non est quam bond vita praecessit, neque enim facit malam mortem nisi quod sequitur ipsam mortem  St. Aug. de Civ. Dei. 
LONDON, Printed for Sam. Keble, at the Great Turk's Head, in Fleetstreet, over against Fetter-Lane, MDCXCIV.   

THE PREFACE.  
WHEN Death shall put a period to our Lives, we must appear before the Judgement Seat of Christ, and according as we have behaved ourselves here, we shall be consigned to an Eternity either of Bliss or Woe. Which four last things, being of such vast concern and moment to us, have always been esteemed most worthy of our serious thoughts and contemplations: for what is there that can more powerfully move a Man to forsake the ways of sin, and walk in the paths of virtue, and conform himself to the Divine Will, than a constant Meditation on these things? To what purpose should any one endeavour to increase his substance by fraud, injustice, and oppression; or set his heart on Honours and Riches, still coveting to add field to field, if he doth but think with himself, that when Death approaches he must leave all these worldly things behind him, and that for aught he knows even this Night, his Soul may be required of him, and then whose shall all these things be? Who is there that would not be afraid of committing shameful and abominable crimes, even in secret, where no eye can see him? when he considers that in the last day of Judgement, the secrets of all hearts shall be disclosed, and all his most private actions be laid open before Men and Angels? and that he must give a strict account of all his thoughts, words, and deeds before the great Judge of all the Earth? Who would dare to drown himself in voluptuousness and the sinful lusts of the flesh, if he did but remember, that for the enjoyment of such vain and momentary pleasures, he must endure the most exquisite torments of Hell to all eternity? Who is there that would not cheerfully walk in the narrow path that leadeth unto life, though he were sure in the way to meet with tribulation, distress, and persecution, bonds and imprisonment, famine and nakedness, peril and Sword? if he did but lift up the eyes of his mind, and behold that exceeding and Eternal Weight of Glory which is laid up in Heaven, for those that suffer for Christ Jesus.  
Since therefore the frequent consideration of these things hath so much force and efficacy to invite Men to virtue, and deter them from sin; I was easily induced to translate the following Meditatious into our Native Language, notwithstanding the multitude of other books that have been written on the same Subject: for Men being generally so forgetful of their mortality, especially in time of health and prosperity, there can never be too many admonitions given, to put them always in remembrance of these things, although they know them already.  
This Book was first published in Latin at Wittenberg in the year of our Lord 1636. By that famous Physician Daniel Sennertus; a Man well known to the learned World, especially to the Gentlemen of his own faculty, for his excellent works in that Art: but besides what he so deservedly professed he was a spiritual Physician also, and took care to deliver such wholesome Medicines that all the Diseases of our Souls might be healed; and that both Soul and Body might live for ever; thereby imitating our Blessed Saviour, who as he healed all manner of sickness, and all manner of Diseases amongst the People, so he also called all sinners to repentance, and exhorted them to enter into the Kingdom of Heaven.  
It may not be amiss here to add a short account of this Book, 
M. Hen. Witten. Memor. Medicorum. p. 105. Francof. 1676.  and its Author from one who hath given us some memorial of his life, in an Oration spoken the year after his Decease in the University of Wittenberg.  
The innocency (saith he) and probity of his Life, and that Humanity which he showed to all Men did greatly advance his renown: such was his love and care for Religion, that he suffered nothing to be preferred before it; He had perfectly digested in his mind the rules and precepts of it, which he as carefully endeavoured to manifest in his life, lest he should appear to be in Word only and not in Deed, a Christian; the duty whereof he was persuaded did not more consist in the knowledge, than in the practice of Christian virtues: wherein that he might be the better exercised, he had judiciously and accurately described THE NO-CHRISTIAN CHRISTIAN: for he thought if vice were throughly known, the contrary virtue would thereby be represented more fair and strong: As the People of Laced●mon recommended sobriety to their Children, by bidding them look on the filthiness of Drunkards: On the same design there is now lately published by himself, a most judicious Treatise of THE WAY TO LIVE HOLILY AND DIE HAPPILY. For he cannot without great hazard die well, who hath led an ill life, and scarcely can any one live as he should, that is ignorant of the right method, or doth not diligently exercise himself in it: He died on the 21st. Day of July in the Year of our Lord 1637. When he had not yet been ill four Days.  
Some may perhaps object against the composure of this Book, that whereas the design of it is to prepare us to die happily, so many Chapters should be spent in the general and more remote preparation for Death, whilst we are in our health and vigour; and but one to be allotted for that more immediate and particular preparation which is to be performed when Death approaches.  
This may indeed seem a great objection to Worldly Men, who scarcely ever think of dying, till they see they can live no longer: But the devout Christian knows that a Death Bed is very unfit both for time and place for so great a work; that all his life is little enough to work out his own Salvation, and to prepare himself for an happy Eternity; and that if he demeans himself soberly, righteously, and godlily, whilst he lives in this present World, he shall have the less to do when ever it shall please God to call him out of it.  
Let not any than despise these counsels and directions, as if they belonged only to sick and Dying Men; but rather consider, that if they daily exercise themselves in the use and practise of them, whilst they are in their health and strength, they will reap the greater benefit by them, when they come to die, and will departed this life with a comfortable assurance of God's favour; but it is to be feared that they will find themselves very ill prepared for an happy departure hence at the time of their dissolution, who when they were well, used all their endeavours to put the thoughts of death out of their minds.  
Be therefore intent and diligent in reading and meditating on Lectures of Mortality, and learn to die whilst you live. Put on the person of a dying man, even now whilst the strength of your mind and body remains perfect and entire in you: Do those things now which you would desire to do when you are a dying, and then when ever the tim● draws nigh, that you must die indeed, you will find all those holy preparations with which you so frequently exercised yourself in your life time, will be wonderfully helpful and subservient to you in that your last hour: All the Divine Comforts and Consolations with which you entertained yourself during the days of your Pilgrimage here, will come afresh into your mind, and you will have little more to do, than to rejoice in the reflections on a well spent life, and to commend your Soul into the Hands of God, as into the Hands of a faithful Creator, and most Merciful Saviour.  
And when ever any sickness seizeth on you, remember that it doth not come by chance, but by the hand of God, and thank him for his Fatherly Correction towards you: Commit yourself to his Divine Providence, and rely not too much on the Physician's help, which we find king Asa reproved for in Holy Scripture: Yet according to the advice of the Son of Sirach, Honour the Physician, and make use of such means as God and Nature offer, but let your greatest care be, for the health of your Soul: For since a dreadful Eternity succeeds the short moment of your life. What madness would it be to employ all your Care and Diligence about this vain life, which passeth away like a shadow, and to make no provision for your everlasting State in the other World, till you are brought to the very confines of it.  
But, O Christian, if you are wise, be every day thinking, that you must shortly put off this your Earthly Tabernacle, even as the Lord hath shown you: And in any sickness that befalls you, first reconcile yourself to God, and then you may be assured, that either he will make the means you use conducive to the health of your Body, or else will make your Disease, and even Death itself healthful to your Soul.   

A TABLE Of the Chapters in the ensuing Treatise, comprising the Sum of Christian Religion.  

CHAP. I. IT is appointed for all Men once to die. p. 1.  
Chap. II. And at death all things in the World are to be left behind. p. 4.  
Chap. III. But after death there remains another life, and death is the passage either to Eternal Happiness or Misery. p. 10  
Chap. IV. All Men after death must stand before the Judgement Seat of God. p. 16.  
Chap. V And some shall be Translated into Eternal life, abounding with infinite Felicities. p. 22.  
Chap. VI Whilst others shall be cast headlong into the unspeakable Torments of Hell. p. 27.  
Chap. VII. And since they only are partakers of the Blessed life who die well; it therefore concerns all Men to be careful how they live, and to prepare themselves for a Blessed death, as a thing very difficult. Now this Preparation is either general, and to be exercised every day; or particular, to be performed when death approaches. p. 36.  
Chap. VIII. Towards this general and daily Preparation it is requisite for a Man, first to consider the certainty of death, the shortness of life, and uncertainty of the hour of death. p. 38.  
Chap. IX. Secondly, Not to fear Death. p. 52.  
Chap. X. Thirdly, That he perform the Duty of a Christian. p. 61.  
Chap. II. Now the Duty of a Christian consists chief in true Repentance: And first in sorrow for sin. p. 68  
Chap. XII. Secondly, In an Humble Reliance on the Mercies of God, and in Faith in Christ. p. 73.  
Chap. XIII. Thirdly, In an Holy life. p. 79.  
Chap. XIV. And he lives well, who loves God above all things. p. 85.  
Chap. XV. And his Neighbour as himself, p. 93.  
Chap. XVI. And to this end, he is to strive against all Capital and Enormeus sins, which are contrary to the love of God and his Neighbour. p. 97.  
Chap. XVII. And that the Christian may the better persevere in the exercises of Virtue and repentant, it may be very useful for him to compose a Diary, or a daily Form of Devotion. p. 118  
Chap. XVIII. The particular preparation for death consists in two things; one whereof concerns the sick Person, and the other his Neighbour: The first is, that the dying Man make his peace with God, and fortify his mind against all those Temptations which usually insinuate themselves at this time: The second is, that he be in perfect Love and Charity with all Men, and rightly dispose of all his Worldly concerns. p. 140.    

IMPRIMATUR.  
Feb. 15. 1693/ 4.  
Guil. Lancaster R P D, Henrico Epis. Lond à Sacris Domestic●s.   

ERRATA.  
PAg. 13 line 5. for Theogenis, read Theognis. p. 45. l. 2. f. neglact, r. neglect. p. 52. l. 15. f. the, r. a. p. 53. l. 28. f. World, r. World. p. 69. l. 19 f. Mirrior r. Mirroir. p. 81. l. 9 f. in, r. and. p. 103. l. 23. f. this, r. his. p. 108. l. 28. f. Languish, r. Anguish. p. 127. l. 11. f. putrisying, r. putrify. p. 172. l. 10. f. desire. r. deserve. p. 173. l. 8. f. make, r. maketh.   

Daniel Sennertus HIS MEDITATIONS OF Living holily and dying happily.  

CHAP. I. That all must die.  
WE are taught both by Sacred and Heathen Writers, that we must all die; whilst they often inculcate, that it is appointed unto men once to die; 
Heb. 9.27. Wisd. 7.6. 1 Kings 2.2.  that all-Men have one entrance into Life, and the like going out; that Death is the way of all the Earth: Thus also Ovid speaks, 

Tendimus huc omnes, metam properamus ad unam:  
Omnia-sub leges mors vocat atra suas.   

We all pass swiftly on to the same state.  
And all are subject to the Laws of Fate.    
And Horace— 
Lib. 2. Od. 18.  

Omnes manet una nox, & calcanda semel via lethi.   

A long dark Night will all the World o'er spread:  
And all, the rugged paths of Death must tread.   But much more plainly doth daily experience, and the Funerals we continually see go by our doors, admonish us of our mortality. 
Sen. Ep. 100  Omnis dies, omnis hora, etc. Every day, every hour, shows us we are nothing, and by some fresh Arguments puts us in mind of the frailty of our Natures, which we too easily forget, and forceth us to look on death, whilst we are thinking of abiding here for ever. There is no man can promise himself an immunity from death, by any of those things which are wont to distinguish Men from the rest of Mankind. Neither Age nor Sex, no condition or state of life, neither learning, nor honours, nor riches, nor beauty, nor pleasure, can defend any one from death; Young and Old, Kings and Beggars, the Wise and the Ignorant, the Fair and the Deformed, must all die: 

Pallida mors aequo pulsat pede pauperum tabernas, 
Hor lib. 1. Odd 4.   
Regumque turres. Neque ulla est aut magno aut parvo lethi fuga.   

Pale Death goes into all a like; 
Id. Sat. 6. lib. 2. Serm.  as well  
Towers of Princes, as the poorest Cell;  
Nor is there any one can fly from Death.   Thus as there is no difference observable in the birth of men, so neither is there in their death.  

The Prayer.  
LOrd let me know my end, and the number of my days, that I may be certified how long I have to live: Behold thou hast made my days as it were a span long, and my age is even as nothing in respect of Thee: Verily every man living is altogether Vanity: We come up as a flower, and are cut down, and never continue in one stay: Lord so teach me to number my days, that I may apply my heart unto wisdom: Grant that I may not be one moment forgetful of my mortality; and knowing that I must die, let me never think of setting up my rest here.    

CHAP. II. The Consideration of those things which happen at Death.  
THe devout Christian ought not only to be perpetually mindful of his own mortality, but also seriously to consider what Death is, and what usually befalls men, when they are dying, and when they are dead: Imagine therefore before your eyes a man now on the Confines of Death, just ready to give up the Ghost fix this object in your mind, and every day revolve it in your thoughts: See how he lies dying, almost without breath: His Body loses all its beauty and comeliness, and gins to smell of the Earth from whence it was taken, and none of its members perform their functions: And yet this is that Body which not long since was so sumptuously fed, so delicately clothed, and nursed up with so much care and cost: Then a man gins to despise his Gold and Silver, his Jewels and Apparel, his Riotings and Pastimes, when he finds no assistance from them, either against his Sickness or his Death; he sees all his worldly delights are vanished away, and others ready to possess his Honours and Riches; and an afflicting thought it is to him to consider, that for the obtaining these very things, he hath undergone so much toil and labour, and hath committed so many sins. And hence will arise many conflicts of mind, many tormenting thoughts and unquiet hours: Sometimes the acuteness of his Disease afflicts him, sometimes his Conscience wounds him, and Satan sets before his eyes the multitude of his Sins, which now appear more vile and heinous than ever before he thought them to be. Sometimes he is distracted, when he remembers how much time he hath prodigally spent in vanity and folly, and that now he must give a strict account of all his thoughts, words, and actions; sometimes his Soul is grieved by the temptations of the Devil driving him to despair, and showing him, the direful punishments of Hell-fire. Thus also when a man gins to think he can live no longer, he than considers he must leave his Wise and Children, his Kinsfolks and Friends, his Riches and Honours, and every thing that was dear to him here; and this leads him to consider further, that in a short time his Soul must be separated from his Body; and that he must pass into another state of Life: Then if a man hath not duly prepared himself for Death, nor reconciled himself to God, with what anguish shall his Soul be tormented, when he can expect no help from any of those things which he before so much accounted of: To live longer is not permitted him, and to die is intolerable: Then he calls to mind his former sins which he hath committed, and sees the time of his examination, and of the divine vengeance is at hand: If he looks back upon his past life, all the days he has spent seems but a moment of time: If he looks forward on that infinite space of Eternity which is to come, he than grieves that he hath preferred such vain delights, and of such short continuance, before an eternal weight of Glory and Happiness: And these things do so disquiet him, that no room is left for any comfortable thoughts; for Death now approaching, he will scarcely have either time or strength to think on any thing for his good; to what purpose is it to give wholesome advice, to administer profitable Counsels to one, whose Senses are impaired by the violence of his Disease, and whose mind and understanding are weakened and disturbed by the Indisposition of his Body: For whilst he is considering that he is not prepared for Death as he ought, and distracts himself with the thoughts of his sad Condition, his Eyes begin to grow dim, and his Ears deaf, his Tongue falters, and his Memory and Reason fail him.  
Do those things therefore now whilst thou art in Health, and God alloweth thee Time and Strength, which thou canst not but think Reasonable should be done, at thy last Hour, arm thyself betimes against all those Evils and Temptations, which commonly befall Men at the time of Death; and seeing that neither Riches, nor Honours, nor Pleasures, nor Friends, can prolong our Lives for one hour, nor free us from those Cares and Anxieties, which are wont to disturb Men when they are dying, believe it, it is desperate madness to undergo so much labour for the sake of them; and contrariwise to neglect those things which would help us toward the attainment of Everlasting Happiness.  
And now O Man, think what will become of thee after death: As soon as thou art dead, every one, even thy nearest and best Friends, thy Wife and Children, and Kinsfolk, will fly from thy Corpse, and will not be able to endure the sight of thee; before they were pleased with thy Embraces; but now thy very presence is Ghastly and Terrible: Here than is the bounds of Worldly Love and Friendship; It is therefore very unreasonable, to place our Confidence in these things; but let us rather put our Trust in those, which may be useful to us even after we are dead.  
Think how horrid and noisome the stink of thy Carcase would be, even to thy nearest Kindred, and yet this is that Body, for the indulging whereof, thou hast so often offended thy God: How much pains do some Men take, how many Difficulties do they Encounter with, that they may leave a Rich and Pleasant Inheritance to their Children? Tho' many times in the getting of it, they do such unjust and wicked Actions, as are never to be purged away, but in the Eternal Flames of Hell: And what do they keep to themselves, as the reward of all their Labours? Nothing but a Despicable Winding-Sheet, and a Coffin made up of four Board's; this is the Recompense of all their Toil: But if something more be spent at thy Funeral, it is commonly laid out more for the Fame and Credit of thy Kindred, and the Surviving Heir, than for thee, so that a farthing should not sometimes be bestowed upon the dead Corpse, if they could but secure their own Honour.  

The Prayer.  
O Merciful Father, give me such Courage and Resolution, that I may not be affrighted at the ghastly appearance of Death, nor faint when I think on my last dying Agonies, and that my Body must rot in the Earth: But having my mind fixed on thee, and on the Glories of the Eternal State, I may put off all fear of Death, and departed this Life with Joy and Readiness, with a firm hope of a Glorious Resurrection, and of enjoying that Bliss and Glory, with which both Body and Soul, shall be endued in the Celestial and Happy Life. And because I came naked into this World, let me willingly leave all Worldly things, which may retard my flight to Heaven: O Lord Jesus, who for our sakes, didst taste the bitterness of Death, and in those Agonies of Mind, didst sweat great drops of blood; grant that by the Merits of thy Passion, I may never feel the bitter pangs of Eternal Death:    

CHAP. III. After Death there remains another Life, and Death is the entrance, either to Eternal Happiness or Misery.  
ALthough the Body after Death corrupts and putrifies, and returns to the Earth from whence it was taken; yet for as much as the Soul is immortal, and the Body shall arise at the last Day, and be again united to the Soul, and so the whole Man shall be translated into another State: It is therefore requisite, that a Christian should not confine his Meditations upon death only, but should be very Solicitous, that his Life may be happy in the other World: Many Men indeed lead such Lives, as if they did not believe there were a God, nor any other life after this; but when they come to die, they will be convinced of these truths by their own Consciences, and by those notions which are implanted in the minds of all Men, that good Deeds shall be Rewarded, and Wickedness punished in the other World; and though they should not believe this, even when they are dying, yet afterwards they will feel it, to their unspeakable Sorrow: However the immortality of the Soul has been believed by the whole Race of Mankind at all times; and if we Consult either Sacred or Heathen Writers, we shall find that another life after this, hath been asserted by all; not to heap up the many Testimonies of Holy Scriptures, this one of our Saviour may suffice, which Comprehends as it were the Sum of all the rest; The Hour is coming, 
Joh. 5.28.  in the which all that are in the Graves, shall hear the Voice [of the Son of God, v. 25.] And shall come forth, they that have done good unto the Resurrection of Life; and they that have done Evil, unto the Resurrection of Damnation. And indeed if we consider the lives of those Persons, which the Sacred Scriptures affirm to have lived devoutly, from hence we may have an evident Testimony of a future Life, for in all Ages, how much Misery have they undergone, who have endeavoured to lead Pious Lives, and to be conformable to the Divine Will; very Remarkable are the Calamities of the Holy Fathers under the Old Testament; the Martyrdoms of Christ's Apostles under the New, and the Tribulations of others, who have Worshipped God in Spirit and in Truth: But if they had looked no farther than this Life, no doubt but they would have followed the common way of the World, and have indulged themselves in Ease and Pleasures, as their Lusts and Appetites bid them: Which since they did not do, it is a convincing Testimony, that they sought a more happy and a better Life after the Miseries of this: For as St. Paul says, 
1 Cor. 15.19.  If in this Life only we have hope in Christ, we are of all Men most miserable.  
Now if we Consult the Heathens, as often as we hear them commend Piety and Justice, and other Virtues, so often we are to think they declare Man's Immortality and a Future Life; for to what purpose were it, to follow Virtue, and suffer Evil, if there remained no hopes of another life: This Doctrine the Wise Men in all Ages taught, Zoroaster, Hermes, Trismagistus, Orpheus, Phocylides, Theogenis, Homer, Hesiod, Pindar, Pythagoras, Socrates, Plato, Aristotle, Cicero, Virgil, Horace, Ovid, Seneca, and all the Wise Famous Philosophers; and from hence it was, that all Nations had a Religion, and certain Rites whereby they worshipped the Gods, and believed a Hell and Elysian fields: If we run over the whole World, we shall find that the most Rude, Barbarous and Savage People, even those who scarcely seem to have any Humanity in them, have all by a common consent embraced this Faith; for this Notion was not bred in the Schools of Philosophers, and so spread abroad in the World, but it is implanted and engraven in the Breast of every Man; 
Rom. 2.14.25.  and if some Men have endeavoured to persuade themselves that things are otherwise, yet could they never bring their minds firmly to believe so; for a wicked Man as that Platonic said, would not have his Soul to be Immortal, for fear he should suffer the due Punishments of his Crimes; but he prevents the Sentence of his Judge, and condemns himself to be guilty of Death: But there is no need of saying more on this Argument, since amongst Christians, 'tis certain and undoubted, that after this life, there remains another.  
But forasmuch as the future State of Men after this life is not alike, but some shall abound with all felicity, whilst others shall suffer all kind of miseries: hence we see that the success of a Man's happiness depends upon his death, and that all our felicity or infelicity happens either from a good or a bad death; and that on one moment depends an Eternity either of infinite blessedness, or unspeakable misery: for in what ever condition death finds and leaves any Man, in the very same shall he appear at the last judgement, 
Eccl. 11.3.  if the tree fall toward the South, or toward the North, in the place where the tree falleth, there it shall be. And thus as every Man dies, the same shall he be in the other life: for as St. Paul says, we must all appear before the Judgement Seat of Christ, 
2 Cor. 5.10.  that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, so that as every one is found at the hour of death, such shall he be judged: They shall live happily in the other World, that die well: they miserably, that die ill: And thus it is that the hour of death separates the good from the wicked at the greatest distance. To the good death is the end and determination of all troubles, and the beginning of Eternal Felicity and Blessedness: but to the wicked death is the privation of all the delights, and pleasures, and riches of this life; and is the beginning of Eternal Misery, and never ending Punishment.  

The Prayer.  
O Merciful Father who didst create me for a far more blessed condition then this miserable life which the brute animals enjoy, vouchsafe so to direct me in my passage through this World, that I may never set my affections on things below; but use them with such indifferency, that I may at length attain to the joys and glories of the blessed life above; and that knowing I have here no continuing City, I may with the greater earnestness seek one to come, Heb. 13, 14.    

CHAP. IU. The Consideration of the last Judgement.  
AFter Death comes Judgement: Think therefore O Man, that immediately after Death thy Soul must appear before God, 
Ecc. 12.7.  and that at the last Day it shall be joined again to thy body, and then thou shalt be Judged before God's Tribunal, in the presence of all the Angels and Saints: Consider that thou must appear before a Judge, whose unerring Wildom thou canst by no means deceive, whose power thou canst by no ways avoid, whose Justice thou canst by no means corrupt: A Judge who will inquire into thy vainest words, and thy most trivial thoughts, who is now present at, and beholds all the words and actions of the whole World: Who is there so bold, so desperately wicked, that dares contumaciously violate the Laws, and commit Crimes worthy of Death, in the presence of his King? And yet more than this dare Men do, who spitefully break the Commands of God before his face; but this Judge, who knows all our actions, 
Eccl. 12.14. Rom. 14.12.  shall bring every work into judgement, with every secret thing, whether it be good or whether it be evil: so that every one of us shall give an account of himself to God: For he which is Lord over all, 
Wisd. 6.7.  shall fear no man's person, neither shall he stand in awe of any man's greatness; for he hath made the small and great, and careth for all alike. Let therefore your thoughts be always employed in meditating on this severe Judgement, in which there will be no more place for pardon; nothing shall then be granted either by Prayers or Tears; but either this merciful Sentence shall pass on the Righteous, 
Matth. 25.23.  Well done good and faithful Servant, thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord 
Ver. 34.  Come ye blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World: or on the contrary this terrible Sentence shall be thundered out against the wicked by the most just Judge, 
Ver. 41.  Depart from me, ye cursed, into everlasting fire prepared for the Devil and his Angels: What can our minds conceive more sweet and pleasant, than to hear God saying to us, come ye blessed? what more sad and dreadful, than depart from me, ye cursed, into everlasting fire: In this day of Judgement, wealth will not help the rich, nor power, nor honours the great Ones of this World: Knowledge will not absolve the wise, nor will force preserve the strong: This Judge will not be pleased by flatteries, nor bribed by rewards; no Prayers will move him, no Tears will appease him; 
Psal. 9.8.  but he shall judge the World in righteousness, and shall minister judgement to the People in uprightness: Then (as 'tis said in Wisdom) shall the righteous man stand in great boldness, 
Chap. 5.1, etc.  before the face of such as have afflicted him, and made no account of his labours; when they see it they shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation, so far beyond all that they looked for. And they repenting and groaning for anguish of spirit, shall say within themselves: This was he whom we had sometimes in derision, and a proverb of reproach. We fool's accounted his life madness, and his end to be without honour. How is he numbered among the Children of God, and his lot is among the Saints! Consider farther, O man, who they are that in this future Judgement shall hear this joyful word, come ye blessed, and shall be made partakers of eternal Glory; and on the contrary, who they are, on whom this dreadful Sentence shall be pronounced, depart from me ye cursed; and so shall be cast into Hell fire; and then give all diligence that you may be found in the number of the blessed, and not amongst the miserable: Now, who both these are, the Holy Scriptures do sufficiently declare: Our Saviour himself tells us, 
Mat. 13.41.  that the Angels shall gather the wicked together, and cast them into a furnace of fire: 
John 3.36.  He that believeth not the Son, shall not see life, but the wrath of God abideth on him: 
John 3.19.  And this is the Condemnation, that light is come into the World, and men loved darkness rather than light, because their deeds were evil: But the fearful and unbelieving, 
Rez. 21.8.  and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars shall have their part in the Lake which burneth with fire and brimstone; which is the second death: 
2 Thes. 1.7, 8, 9  The Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord: Know ye not that the unrighteous shall not inherit 
1 Cor. 6.9, 10.  the Kingdom of God: be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with monkind. nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God. Now the works of the flesh are manifest, which are these; 
Gal. 5.19, 20, 21.  adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revel, and such like, of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdom of God: On the contrary we are told, who they are that shall be saved. 
Joh. 3.18. Mark 16.16. Rom. 5.1.  He that believeth on the Son of God, is not condemned: He that believeth, and is baptised, shall be saved: Therefore being justified by Faith, we have peace with God, through our Lord Jesus Christ.  

The Prayer.  
LOrd Jesus Christ, guide me by thy Holy Spirit, that I may walk in thy ways; and always have in my mind this sum of the whole Duty of Man: 
Eccl. 12.13, 14.  fear God and keep his Commandments: For God shall bring every work into Judgement, with every secret thing, whether it be good, or whether it be evil. O let every moment that voice sound in mine ears: arise ye dead, and come to judgement. And at the last let me hear thy gracious voice saying, come thou blessed of my Father inherit the Kingdom prepared for thee from the beginning of the World. I acknowledge indeed and confess, that by my sins I have deserved the pains of Hell: but thou by thy Passion, Death, and Resurrection hast redeemed me from them, and merited Heaven for me: In thee therefore, in thy merits and mercies I put my whole trust and confidence, and joyfully expect thy glorious coming, Amen: Come Lord Jesus, Amen. Rev. XXII. 20.    

CHAP. V The Joys of the Life eternal.  
ALthough it cannot be imagined, much less expressed in words, what difference there is between the joys of Heaven, and the pains and miseries of the damned; yet for as much as many live as if it mattered little or nothing, whether after death they were to be admitted into the blessed Life above, or to be cast into the bottomless pit: it therefore well becomes a Christian daily to consider, how vastly the miseries of Hell differ from the glories of Heaven, that so he may be convinced how necessary it is earnestly to endeavour to avoid the one and obtain the other: For who is there so void of sense, that for the hopes of gaining one Farthing, would run the hazard of losing an hundred thousand Crowns? and yet this they daily do, who defile themselves with sin, that they may follow after the riches, pleasures, and honours of this World: for all these things, and even the whole World (could any man gain it to himself,) are more vile, if they be compared to eternal lise, (which is utterly lost by sin) than the smallest mite compared to the greatest sum imaginable: Or who is there so desperately wicked that would dare to commit crimes worthy of death, in the sight of a Gibbet, a drawn Sword, or a flaming fire, and in the presence of a Judge, who he knew would immediately condemn him to these torments; and yet this they do, who well knowing that the pains of Hell are so plainly set before their eyes in the Holy Scriptures, do yet daily commit such sins, as justly deserve those infernal plagues.  
Now eternal Happiness consists in these two things: In the absence of all evil things, and in the enjoyment of every thing that is good: 
Rev. 21.4.  For God shall wipe away all tears from the eyes of the blessed, and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain: And, as it is written, 
1 Cor. 2.9.  eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him: For what greater felicity can there be than to have no calamities to disturb us, not to be terrified with the fear of death, to behold the face of God, to be amongst the Quires of Angels, to serve our Creator with the blessed Spirits, and all the Saints; and with perpetual Hymns and Praises to magnify his glorious Name? If you value and desire Health, there shall be constant soundness and eternal Life: If you are delighted with the friendship of good men, there you shall have the familiar acquaintance of all the blessed inhabitants above, who will all have one Heart and one Soul: In short; there will be nothing wanting that a man can wish for. What (saith St. 
Quid, inquit Augustinus, hac vita beatius, ubi non est paupertatis metus, non agritudinis imbectllitas? nemo laeditur, nemo irascitur, nemo invidet, cupiditas nulla exardescit, nullum cibi desiderium, nulla honoris, aut potestatis pulsat ambitio, nullus Diaboli metus, insidia Daemonum nulla, terror gehennae pracul, mors neque corporis neque animae, sed immortalitatis munere jucunda vita. Nulla ibi discordia, cuncta consona, cuncta convenientia, Sanctorum omnium una erit concordia. Nox ibi nulla, nullae tenebrae; sed lux summa: quoniam Dominus inluminabit civitatem, & Incerna ejus erit Agnus & Sancti fulgebunt sicut stellae & sicut splendor firmamenti. Dabitur ibi consociare choris Angelorum, intueri Patriarchas & Prophetas, videre Apostolos atque omnes Sanctos. Gloriosa sunt hac sed multo glorisius erit D E V M intueri. Manual. cap. 17.  Augustin) can be more happy than this life, where there is no fear of Poverty, nor the weakness of Infirmities? no body is hurt, no body is angry: none envies another: no lust inflames them no longing after food; no desire of honour and power disquiets them: there is no dread of Satan, no snares of the Devil, no fear of Hell: there is neither death of Body or Soul, but by the means of immertality a most delightful life: there will be no evil, no discord, but a perfect harmony, because there will be a mutual agreement between all the Saints: there will be no night, nor darkness, but the greatest light, for the Glory of God will enlighten it, 
Rev. 21.23.  and the Lamb will be the light thereof, 
Dan. 12.3.  and the Saints shall shine as the Stars, and as the brightness of the Firmament: there we shall associate with the multitudes of Angels and Archangels, and all the Heavenly Powers; there we shall behold the Patriarches and Prophets, the Apostles and all the Saints: these are glorious things, but it will be yet much more glorious to behold GOD himself: for the happiness and glory of eternal life doth chief consist in the vision and enjoyment of God, who will then be all in all. But how great this future felicity will be, the mind of man is not capable to conceive: however we may make some faint conjectures: for seeing God is the Creator and Preserver of all things, it must needs be that all the things in the World which to us appear fair and beautiful, are in him so, much more eminently: if therefore the prospect and contemplation of the Creatures be sweet and grateful, the Creator himself must needs be much more ravishing and delightful: so that since we shall see God face to face, all, even the most beautiful things in this World, will be surmounted by the transcendent beauty of God: He shall be all in all, the satisfaction of all desires, and the perfect felicity of the Saints: 
Psal. 84.4.  Blessed are they that dwell in thy House, they will always be praising thee: 
Psal. 31.19.  O how great is thy Goodness, which thou hast laid up for them that fear thee!  

The Prayer.  
ALmighty Lord God, forasmuch as eye hath not seen, nor ear heard, neither hath it entered into the Heart of Man to conceive those good things which thou hast prepared for those that love thee; I must needs confess that through the dullness of my Senses, which cannot comprehend these things, I have not so earnestly sought after eternal life as I ought to have done: Vouchsafe therefore to illuminate my mind, that I may in some measure understand the Excellency of Heaven; that my Soul may long after its joys, and being captivated therewith, I may despise this World, and value it as nothing in comparison of the Glories of that blessed and eternal Life: so direct all my thoughts and actions that I may at length attain to that blessed and happy State, where no misery nor sorrow dwells; that I may see thee face to face with all thy Saints, and enter into the full possession of those immense glories and felicitlites, which are at thy right hand for evermore, Amen.    

CHAP. VI The pains and miseries of Hell.  
AND now should there be any one so detestably wicked as not to be alured by the happiness of eternal life; yet surely the miseries of Hell would terrify him: Now Hell in holy Writ is called a furnace of fire: 
Mat. 13.42.  eternal fire: and that cannot be quenched: 
Mat. 25.46.  an everlasting punishment: 
Apoc. 9  destruction: the bottomlejs pit: outer darkness, 
Mat. 8.12.  where shall be weeping and gnashing of teeth: 
Mat. 25.41.  everlasting fire prepared for the Devil and his Angels: 
Rom. 2.  tribulation and anguish: 
Apoc. 21.8.  a Lake that burns with fire and brimstone. All which names of Hell admonish us, that the pains of the damned shall be eternal, most grievous, infinite, inexpressible, and accompanied with the Society of Devils. As to the eternity thereof (which is the longest, and also endureth the longest) pious Antiquity hath illustrated it with such similitudes as these: suppose there were a Mountain of Sand heaped up to Heaven, and that once in a thousand years a little Bird should take from thence one grain of sand: there would be hopes that after many million of years, and a long space of time that can scarcely be conceived, the Mountain would at last be consumed; but in eternity no such thing can be hoped for: Or, suppose a scrol of Parchment so long as to encompass the whole Globe of the Earth, nay even the highest Sphere of Heaven, on which should be written nothing but closely joined Figures of Nine throughout; now tho' no Arithmetician can compute this number, yet doth it not by far reach eternity: and should you add a thousand more, nay, a thousand thousand of the like numbers, yet could you by no means comprehend eternity; since then eternity is so unmeasurably long, certainly none but men that are desperate, can be careless and negligent how they are to spend it, or rather since it can never be spent, not to consider whether they shall be happy or miserable in the other World: What madness is it, for trifles and things of no value to be cast headlong into Hell, there to be punished with unspeakable torments for ever and ever? Should any one bring you to a furious flaming fire, and there ask you, for what price, or for what part of voluptuousness, you would be willing to be tormented in it, for a day, or for but one hour? would you not easily answer him, that you would not buy such tortures, for all the pleasures the Earth affords, no nor for all the World? how then is it, that for some petty-gain, some deceitful honour, some flitting short-lived pleasure, you choose to burn in the eternal flames of Hell? you are afraid of the fire for an hour, though you should gain the whole World, and yet you cast yourself into the eternal torments of Hell, for things of no value: 
De reparat. laps.  Tell me, saith St. chrysostom, how long a season of luxurr, how much voluptuousness, would you set against eternal torments? an hundred years, we will give to pleasures, and an hundred more, and if you please, a thousand more: alas! what compensation is this for eternity? is not all the time of our life, which we spend in pleasure and luxury, like the vain dream of one night, if it be compared to eternity? is there then any one, who for a pleasing dream one night, would choose to undergo eternal torments? and be willing to receive these, so he might but enjoy that? Pleasures pass away like a shadow, but the punishments remain without end; and although the same space of time were allotted for the delights of this World, and the pains of Hell, yet is there any one so foolish and void of Sense, that would choose to Juffer one days Infernal Plagues, for one days Worldly Pleasure? When as one hours' pain, any Torment of the Body is wont to make us forget all the time passed of our Lives, which we have spent in pleasures:  
Nor are the pains of Hell only Eternal, but also infinitely grievous and inexpressible: For nothing so sad or terrible can be imagined, but those Eternal Torments are still more grievous; All the most dreadful, inhuman, and cruel things which the Barbarity of Tyrants have ever invented, are not to be compared with these pains of Hell: For not only the Body, but the Soul also shall be afflicted: The remembrance of past offences, which have occasioned so many Evils, the continual sense of Racking Pains, the Hatred and Detestation of God and all the Saints, and principally the thoughts of being for ever rejected from the most blissful sight of God; all these things do miserably torment the Sinner: There will be heard the doleful Cries, Sighs and Lamentations, the Curse and Execrations of Parents, Children, Brethren, Sisters, and Friends, who by their Example or Negligence, have thrown others into that place of Torments; for they will be most furiously enraged against those whom above all others in this life they loved most dearly: At the sight of them, they shall be provoked and incensed, as against their greatest enemies.  
And now though these Torments are of themselves very sad and terrible, yet are they still made more grievous by the perpetual Society of Devils and damned Spirits. Any one that has seen a Man possessed with the Devil, or if he hath not seen one, yet hath read out of the Gospel or other Histories, the deplorable condition of those men that are possessed; will easily believe what a most woeful thing it is to be under the power of the Devil. Who is there of so undaunted a Courage, that is not afraid of Apparitions, which are disguised Devils, and does not tremble at the sight of them: And yet the Devil in possessed folks, or when he terrifies Men by his Evil Spirits, hath no more power over Men, than God is pleased to grant him, and hath not yet a full Dominion over them: But in Hell, where the Damned are delivered up by God to be Tormented, he useth his own Liberty and Authority, and exercises such Cruelty on them, as the mind of Man is not capable to conceive: Think then, O Man, how great their Misery shall be, who must live in the Society, and under the Dominion of Devils, and undergo their Rage and Malice to Eternal Ages: Think, O Man, what great Misery it would be, to be shut up in a close Room for a Month together with Mad folks, or such as are possessed, and from thence you may Conjecture, how wretched their condition will be, who must be forced to live with many Myriads of outrageous Devils to all Eternity: Oh! How will the Devils Tyrannize, not only over the meaner and base rank of Men, but also over Emperors, Kings and Princes, those of the highest Order and Quality! How will the Great Ones of this World be greatly tormented and plagued by the Devils, and scoffed at with biting Taunts and Jeers! After the same manner will they insult over all ranks of Men, and will as much as they can, increase their punishments by Revile, Reproaches and Mockings; they will laugh at, and make a jest of the Damned, that they should precipitate themselves into the Lake of Fire and Brimstone for trifles, for momentary Honours, decaying Riches, fading Pleasures, or vain Joys; and that they should sooner believe them, who they knew were their sworn Enemies, than the great and good God the Maker, and Redeemer of Mankind.  
And then lastly, there is not only the Society of Devils, but also of the Damned, which will still farther aggravate their Punishment: Nothing will there be seen, but the Eternal and Horrid Plagues and Tortures of the Damned Fiends, nothing will there be heard, but Stripes and Wail, Curses and Accusations of those who by Counsel, Admonition or Example, were the causes and occasions of their sinning; and more remarkable will be the Expostulations of Parents with their Children, that for their sakes they were cast into these Torments, whilst they endeavoured by all means right or wrong, to heap up Riches and Wealth for them; and on the other side, the Children will accuse their Parents, and impute the cause of their Damnation to them, that by their Examples or Indulgency, they gave them the occasions of Sinning.  

The Prayer.  
OLord Jesus Christ, guide and illuminate my mind, that I may daily remember, and attentively consider, what a vast difference there is between the Joys of Eternal Life, and the Miseries of Hell: And direct me by thy Holy Spirit in the ways of thy Commandments, that I may walk in that narrow Path that leadeth unto Life; and suffer me not to be seduced by Satan into the broad way of the Wicked, which leadeth to Destruction, lest I fall headlong into that Lake of Fire and Brimstone, from which thou hast Redeemed me by thy most precious Blood; but by the Efficacy of thy Merits, let me live with Thee for ever and ever in Heaven. Amen.  
Who amongst us can dwell with the devouring fire?  
Who amongst us can dwell with everlasting burn?    

CHAP. VII. To die well there is great need of a careful Preparation.  
SInce then there is so great a difference between that Blessed Life above, and the Miseries of the Damned; that death is the passage either to Eternal Blifs or Punishment; and that the everlasting Happiness or Misery of all Men, depends on one Moment, that blessed are the dead that die in the Lord: but for ever miserable are they, that die the death of the Wicked: And that our Eternal Salvation depends upon an happy death: It certainly ought to be our chiefest care and concern to learn to die well, and to prepare ourselves aright for an happy departure: Now he dies well, who hath lived well, and whom Death doth not find unprovided: 
De discipl. Eccl. cap. 2.  For, as St. Augustin saith, 
Non enim potest male mori, qui bone vixerit.  it is not possible for him to die ill, who hath lived well: But great need there is of preparation for any one to die well: For if we never undertake any matter of small importance, as the going of a Journey or the like, without some provision, and often thinking on it beforehand; it certainly is much more necessary to be very Solicitous, and attentively to consider after what manner we are to demean ourselves at the hour of Death, that so we may obtain the Felicity of Eternal Life, and avoid the Pains and Miseries of Hell.  
Now the preparation for Death is Twofold: The one General, and to be performed every day: The other Special, and is necessary when Death approaches.  

The Prayer.  
OLord God and most Merciful Father, for as much as my Salvation depends upon an happy death, do thou vouchsafe so to direct my mind, that I may be always very careful how to secure to myself an happy passage out of this World, and so to order myself and all that belongs unto me, that at what ever hour thou shalt please to call me hence, I may be found ready, and through the gate of Death, I may be Translated into thy Glorious Kingdom, through Jesus Christ our Lord. Amen.    

CHAP. VIII. The general and daily Preparation for Death: The first Consideration, that Death is certain, Life is short, and the hour of Death is uncertain.  
THE general and daily Preparation for Death, we shall treat of in the following Chapters, desiring the devout Christian to consider: 1st. That death is certain, life short, and the hour of death uncertain: 2ly. That death is not to be feared: And 3ly. the Christian Duties that are daily to be performed by him:  
1st. Then it is fitting for a Man that intends to die well, often to ponder in his mind the certainty of Death, the shortness of Human Life, and the uncertainty of the hour of Death.  
For in the first place the continual Meditation of our Mortality, may be a very effectual means to prepare us both to live and to die well; nothing can better show us the way of holy living, no exhortation to piety and virtue more prevalent than the remembrance of death; nothing more powerfully calls us off from our sins, and from a fond desire after worldly things, than the serious consideration of the frailty, instability, and approaching dissolution of our bodies: for as that last moment of our lives will take off all the  colours and disguises from earthly things, and represent them clearly to our view, as they are in themselves, vain and despicable; so the frequent premeditation of that hour quickens the sight of our minds more plainly to perceive the same Truths; for whilst our minds are full of the thoughts of our mortality, those things which follow after death will presently insinuate themselves; then will sinners see Hell open before them, and the unquenchable fire ready to devour them, which will so terrify their consciences, that neither honours, nor riches, nor pleasures, nor any other worldly thing can any longer please or entice them.  
And as nothing is more profitable for us, than the daily meditation of death, so on the contrary nothing is more hurtful, than our forgetfulness of it; and yet this is very common with the rich Men and great Ones of this World, who, as if they were to live the age of Methusalah, lay up Provisions for many years' continuance here, and in the mean time think little or nothing of the life to come; and so when they fancy they have attained to the top of their desires, on a sudden, with the rich Man in the Gospel, they are forced to departed out of this life, and too often descend into eternal destruction: and forasmuch as the Devil well knows, that nothing more powerfully excites men to holiness or better secures their souls from his snares, than the meditation of death, he therefore employs his greatest care and diligence to put these thoughts out of men's minds; which if he can but obtain, he easily gets every thing else he has a mind to, and taketh men captive at his will: It is a sign of a mind altogether depraved, and out of order, which doth not care to hear Discourses and Conferences of Death, which is sad and uneasy at the thoughts of it, and therefore strives to divert itself with witty say and merriment, with full bowls and all kinds of delight and pastime: But on the contrary, he who is in favour with God, whose Soul is not plunged in sensual pleasures, it is his delight to think often and to discourse of death, for he knows 'tis the only necessary way to everlasting bliss.  
Secondly, Towards our preparation for death, we are to consider the shortness of our lives; for how little time doth God allow us to live here? many Infants expire at their very entrance in to life; some die in their Childhood, others in their Youth; fewer arrive to their middle age; but very few attain to old age: from hence it is that in Holy Scripture our life is compared to those things that are most frail and momentary: as the trace of a cloud, a mist, a spark, 
Wisd. 2. Job. 14.2. Psal. 90. Job. 5.6.9.  a shadow, a flower, a weaver's shuttle, a post, a swift ship, and an eagle that hasteth to his prey: This also the Heathen declared, and therefore Pindar called man, the dream of a shadow, Aeschylus, the shadow of smoke; M. Varro, a bubble: and with good reason are these names attributed to man; for we die daily, and some part of our lives are every day taken from us; our whole state is nothing else but a journey, a race to death.  
And then, Thirdly, Consider that in this short life the time of death is uncertain; for tho' it is appointed for all to die, yet the hour of death is unknown: some die in their Infancy, some in their Youth, and some in their old Age, whilst others are overtaken by an unexpected death, so that no one can assure himself of to morrow; neither is the place or manner of our death known to us, which is daily confirmed to us by the dead Corpses we see carried by: For all that die do not keep their Beds, afflicted by a long continued sickness; for some are taken away suddenly, or in a moment lose their Senses by Appoplexies; others are choked by violent Catarrhs; some are killed by falls, some by the ruins of Houses, whilst others are trod under feet by Horses; some are drowned in the Water, and others are struck with Lightning, whilst others unexpectedly fall into the hands of Thiefs and Enemies, and come to an untimely end, which they never were afraid of: Now what happens to one, may happen to all; and what may happen to all, every one ought to expect may happen to them: For man also knoweth not his time, 
Eccles. 9.12.  as the fishes that are taken in an evil net, and as the birds that are caught in the snare, so are the sons of men snared in an evil time, when it falleth suddenly upon them; being then men, we ought to think that whatever is common to man, and does sometimes happen to others, may also befall us: Now hereby we are admonished to be every minute ready and prepared for death: For God was pleased to let us be ignorant of the time of our death, that the uncertainty thereof might be a means of exciting in us a constant practice of virtue and avoiding of sin, and a perpetual care and endeavour to secure our eternal welfare, for how dangerous is it to live in such a condition, that if a sudden death should surprise us unawares, our salvation is utterly to be despaired of? and who can ascertain us, that at the end of our lives, when death comes on us like an armed man, we shall be in so good a disposition as to be able to bewail our sins, and implore the grace and mercy of God? Indeed were we permitted to die often, and return again to life, their rashness and security were excusable, who so seldom think of death; but since 'tis appointed unto all men but once to die, and that there is no leading of our lives over again, 'tis manifest what great danger they run, whom death overtakes before they are provided for it, since it for ever takes away from them all hopes of salvation: Let us then be always prepared for death, let us fly from sin, and not defer our repentance, let us not cherish anger and revenge, evil affections, and a fond desire of living long in this World; but let us account every day to be our last; and when we go to sleep, let us so demean ourselves, as if we were never to arise again from our beds; and when we arise in the morning, let us so spend every hour of the day, as if we were never to lie down in our beds again; let us so use the good things of this World, as if we were to leave them every moment: let us not vainly promise ourselves along continuance here, with that rich man in the Gospel, who said unto his Soul, 
Luk. 12.19.  Soul thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry: whereas that very night, his Soul was required of him: but let us daily pray with holy David, 
Ps. 39.5.  Lord let me know my end and the number of my days, that I may be certified how long I have to live; and let us not neglact that wholesome Admonition of our Saviour, who saith: 
Mat. 24.46. Vsque ad fin.  Blessed is that Servant whom his Lord when he cometh, shall find watching; Verily I say unto you, that he shall make him Ruler over all his Goods: But, and if that Evil Servant shall say in his Heart, My Lord delayeth his coming, and shall begin to smite his fellow Servants, and to eat and drink with the Drunken. The Lord of that Servant shall come in a day when he looketh not for him, and in an hour that he is not a ware of: And shall cut him asunder, and appoint him his Portion with the Hypocrites: There shall be weeping and gnashing of Teeth; but let us be wise and faithful Servants, that are always ready, expecting their Lord, for we know not what hour he will come, 
Mark 13.35.  whether at even, or at midnight, or at the Cock crowing, or in the morning: Lest coming suddenly, he find us sleeping, and unprepared for him. St. Augustin tells us, 
In quo enim, quemque invenerit suus novissimus dies, in hoc eum comprehendit mundi novissimus dies. St. Augustin. cap. 11.3.  that in what ever condition our last day leaves us, in the same state will the last day of the World find us: For as a Man dies in the one, so in the other he shall be judged. To this purpose that saying in Ecclesiastes is usually applied, if the Tree fall toward the South, or toward the North, in the place where the Tree falleth, 
Com. Sup. Eccl. cap. 11.  there it shall be. This St. Hierom thus interprets, that as a Tree certainly lies, which way soever it sals; so when thou art cut off by the stroke of Death, thou shalt always remain such, whether your last Moment found you Cruel and Unmerciful, or Meek and Charitable. Can any one tell for certain, that he had but one day more to live, and evidently knew that he must die to Morrow, surely such a Man were extremely wicked, if he could not, Abstain from sin for so short a Season, and should not employ all that little space of Life in the Exercises of Piety and Virtue, when as that Judgement which is passed on us at our Death, shall most assuredly always remain firm and unalterable: And who is there can warrant himself to morrow? Who is there that knows, as a thing sure and undoubted, that he hath another day, nay, another hour to live? O Man, whosoever thou art, there will come an Evening, whole Morning, or a Morning, whose Evening thou shalt never see; and whether this may not be to day or to morrow, thou knowest not: So that they are without all manner of reason, who are not afraid to defile themselves with deadly sins, when they know not whether they shall be allowed the space of one hour, of one moment to bewail their Crimes, and beg pardon for them at the hands of God: God hath indeed promised Pardon to the Penitent; but he hath never promised to the Sinner any portion of the time to come: Make no tarrying therefore to turn unto the Lord, and put not off from day to day, for suddenly shall the wrath of the Lord come forth, 
Eccl. 5.8.  and in thy security thou shalt be destroyed, and perish in the day of vengeance. This the wiser Heathen well understood, insomuch that 'tis a shame Christians should be out done by them in this matter. For thus Seneca speaks; 
Qui ut bonus sit, in senectutem differt, apertè astendit, se nolle virtuti dare, nisi tempus ad alia omnia inidoneum. Et alibi Audies plerosque dicentes, a quinquagesimo in otium secedam, sexagesimus annus ab officiis me dimittet. Et quem tandem longioris vitae praedem accipts? Quis ita, sicuti disponis, irae patietur? Non pudet te ad reliquias vitae te tibi reservare, & id selum tempus bonae menti destinare, qued in nullam rem conferri possit? Quum serum est, tunc vivere incipere, cum desnendum est? Quae tam stulta mortalitatis eblivio, in quinquagesitnnm & sexagesimum annum differre sana consilia, & inde velle vitam inchoare quo pauci perduxerunt? Seneca de Brev. vitae.  He who desers being good till old Age, shows plainly, that he is loath to give up himself to Virtue, until he is fit for nothing else. And in an other place; you shall hear almost every one saying, after fifty I shall be at leisure; when I am threescore years Old, I shall be free from all Offices; but what Security have you now for a longer life? Who will undertake for you, that all things shall go just as you have ordered them? are you not ashamed to reserve yourself the relics of your life for your own good, and set a part that time only for wisdom and goodness which is worth nothing? How late is it then to begin your life, when you must be forced to leave it? how foolish a forgetfulness of your mortality is it, to put off all good counsel, till you are fifty or threescore years old, and to begin to live at an age to which few arrive? What penance it is to leave your Harlots, when you are forced to leave them whether you will or no? to begin to be temperate when you can no longer taste what you eat or what you drink? To this purpose saith St. 
Maledictus qui florem juventutis diabolo, foces Senectutis DEO consecrat.  Augustin discreetly: Cursed be he that dedicates the flour of his youth to the Devil, and the dregs of old age to God. When once the last moment of our Life is past, there is then no longer time for repentance; and in a little time a Man will be made sensible of that State which can never be altered to all Eternity: therefore whatsoever thou takest in hand, remember the end, 
Eccl. 7. ult.  and thou shalt never do amiss.  
Let us then every moment be ready to receive the summons of death, by preparing ourselves for it, whilst we are in our health: It is a very unseasonable time to begin to fit ourselves for another World, when we are just on the confines of death, and are struggling with the agonies of it; for then the lively powers both of mind and body languish and decay: then the man is so distracted with pains, and other grievances, which his sickness occasions, that he can never seriously apply himself to die well: nay, many times a frenzy seizes on the sick person, and on a sudden deprives him of the use of all his reason: we often see that even good men cannot list up their thoughts unto God, as they ought, when an acute pain in their teeth, or eyes, or ears, or any other part troubles them, but their whole mind is carried thither where their grief is. Now if this happens to good men, when the disease is not dangerous; what can we think shall befall those, who never had any serious thoughts of God, who know not how to search out, or confess their sins, who can scarcely tell what repentance means? how will they be tormented, when the pangs of death are upon them, to consider that they are now leaving their dear Wife and Children, and that all their riches which they have hoarded up with so much care will now stand them in no stead? What madness then is it to defer a business of such weighty consequence, on which our eternal salvation depends, to so improper, so unfit a time? it is rightly said, that late repentance seldom happens to be true and serious, and God by a just judgement oftentimes disregards those when they are dying, who thought it grievous to remember God when they were well in health: Of these the Divine Wisdom thus speaks: 
Prov. 1.24, etc.  Because I have called, and ye refused, I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as desolation, when distress and anguish comes upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: For that they hated knowledge, and did not choose the fear of the Lord; they would none of my counsel; they despised all my reproof.  

The Prayer.  
O Most infinite Wisdom, thy thoughts are not like our thoughts! since than it did not please thee, to reveal unto us the hour of our death, grant, that I may be always prepared for an happy departure hence, that at thy coming, I may be found watching and ready: let not the hour of death surprise me in my sins, and let me never spend one day without true repentance: Inliven my Soul to be perpetually aspiring after thee, and loving thee, that so all things that happen to me, may work together for good, and nothing may be able to separate me from the love of Christ Jesus thy Son our Lord, Amen.    

CHAP. IX. That Death is not to be feared.  
SInce than it is certain that all must die, that life is short, and the hour of death is uncertain, and that therefore it becomes us to be every moment prepared for an happy departure hence, unless we will run the hazard of losing our Souls for ever: the devout Christian therefore may prepare himself to die well, if in the second place he learns not to fear death: This than is the second head of those general and daily preparations for a blessed death, that we bear the thoughts of death with a courageous mind, and that we never be captivated with the false pleasures of life, and the fond desire after earthly things: for the pleasures of life, and the blandishments of this World, are chief to be reckoned amongst those things which make death most bitter and formidable to us: We know no union more close than that of Soul and Body, so that nothing can appear more terrible than death, which separates Soul and Body, those two intimate companions: moreover in this life, there are many things we much value, and which engage our affections to them: such as are, magnificent Buildings, sumptuous Apparel, Vessels of Gold and Silver, Riches, fruitful Fields, delightful Gardens, pleasant Vineyards, Parents, Children, Wife, and Friends, of all which since death bereaves us, 'tis no wonder if we account it bitter: Hence 'tis said in Ecclesiasticus: 
Cap. 41.1.  O death how bitter is the remembrance of thee, to a man that liveth at rest in his possessions, unto the man that hath nothing to vex him, and that hath prosperity in all things: But now a diligent consideration of the miseries and troubles of this life, of which we shall speak by and by; and of the joys of eternal life, of which we have before treated, will soon root out of our hearts all fondness and complacency for earthly things; for these pleasures are false and counterfeit; and under the sweet lies gall and bitterness: This made Solomon, the wisest of Kings, who wanted nothing this Wotld could afford to make his life happy, upon his own experience, say, that all things under the Sun are vain and empty: Vanity of Vanities, 
Eccl. 1.2.  all is Vanity: In this World we live like Strangers and Pilgrims, why then do we not desire to return into our own Country? what ever we leave behind us here, shall there be recompensed with far more Excellent and Transcendent Rewards? Thus our Saviour adviseth us: 
Mat. 6.19.  Lay not up for yourselves treasures upon Earth, where moth and rust doth corrupt, and where thiefs break through and steal: But lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thiefs do not break through nor steal. Although many things here are pleasant and grateful to us yet compared to Eternal Life they are nothing to be accounted off: when we die we do not lose all those faithful Servants of Christ, which were here so dear to us; they will follow a little after: When we die we are gathered to our people, and go unto our Fathers; and we shall there have the acquaintance of more and far better Friends; Angels, and Archangels, without number: 
Dan. 7.10.  for thousand thousands minister unto God, and ten thousand times ten thousand stand before him: what an unspeakable joy will it be to have a familiar conversation with the Patriarches, Prophets, Apostles, Martyrs, and all the faithful Servants of Christ?  
And as the pleasures of this life, are as nothing, if they be weighed in an even balance, with the glories of immortality, to which we pass by the gate of death: so also death itself is not to be feared by us; for though it is called the most terrible of all evils, because it separates those two intimate Friends, Soul and Body; and delivers up the Body which was here so tenderly beloved and provided for, to be eaten up by Worms: though death considered in itself be the punishment of sin, and befalls us by the Divine Malediction; and though death be to be dreaded by one who is involved in a multiplicity of worldly business, and is not provided for his departure out of this life, and so is very doubtful of his future state: yet forasmuch as by the death of Christ, it is made the way and passage to eternal life; to a good man, who is prepared for an happy death, it is not at all to be feared: that the day of death is better than the day of ones birth: 
Eccl. 7. ●  For when we are born, we enter into this World, which is a scene full of miseries and calamities, but when we die, we leave them all, and are translated into that other blessed life, which is replenished with all kinds of felicities.  
We are first of all in this World subjected to the slavery of our corruptions and original Sin, whilst afterwards the seeds of many lusts spring up in us, infidelity, ambition, covetousness, hatred, envy, uncleanness, and such like: thus St. Paul complains, that he was sold under sin: 
Rom. 7.14.  This is the height of misery, and to a man inflamed with a desire after an holy life, and in whose breast one spark of piety remains, nothing can happen more grievous, than the corruptions of the flesh: of this the Apostle farther complains; 
Ibid. v. 18.  I know, that in me (that is in my flesh) dwelleth no good thing; for to will is present with me, but how to perform that which is good. I find not: For the good that I would, I do not, but the evil which I would not, 
v. 24.  that I do, etc. O wretched man that I am, who shall deliver me from the body of this death? None can be wholly freed from this corruption of the flesh, in this life, but after death, we shall be altogether delivered from it, and they who shall be thought worthy to enter into the blessed life above, shall sin no more.  
And farther a great trouble and misery it is to pious Men, that they are forced to live and sojourn amongst so many wicked Persons, 
Psal. 120.5.  like Sheep amongst Wolves; this made David cry out, Woe is me, that I am constrained to dwell with Mesech, and to have my Habitation among the Tents of Kedar: Besides our Salvation is exposed to the greatest dangers, the Devil as a Roaring Lion, 
1 Pet. 5.8.  walketh about seeking whom he may devour. The World is daily exciting us to Sin by evil Examples and fair Promises; the Snares wherewith Satan and the World endeavours to entrap us, are every where laid for us; in Riches, in Meat and Drink, in our Eyes and in our Ears, in our Words and in our Actions; now Death wholly frees us from the Temptations of the World, the Flesh, and the Devil: And not only from these, but also from all the Calamities and Misfortues which so usually happen to Mankind in this Mortal Life: That this Life is full of troubles, there needs not many words to prove; since both Sacred and Profane Authors complain of the Miseries of Humane Life, 
Job 14.1.  whilst they teach that Man that is born of a Woman, is of few days, and full of Trouble. And that the very name of Man, imports all miseries: This truth we all daily experience: For how lamentable is our Nativity? To how many evils is our Infancy exposed? Our youth, to how many injuries and dangers is it obnoxious? With how many cares is our Manhood distracted? And how is our old Age Surrounded with Calamities? What reason than we have to fear death, which at once frees us from all these miseries, which is the only safe Haven to us, who sail on this Stormy and Tempestuous Sea?  
Nor doth death only deliver us from Sin, and all the Troubles of this World, but is also the gate through which we are to pass into Eternal Life; wherein the just shall enjoy the most delightful Society of God the Father, of Christ our Saviour, of the Holy Ghost the Comforter, and of all the Angels and Blessed Spirits: How great this future Happiness and Beatitude is, the mind of Man cannot conceive, nor words express? And although our Bodies shall rot in the grave, or be other ways dissolved, yet is there no danger that we shall be separated from Christ, to whom we are joined by the Bond of the Spirit, but the dead shall remain united to Christ, both in their Bodies and in their Souls, and in the last Judgement, their Souls and Bodies being made one, shall arise together to Eternal Glory: Hence in Holy Writ, Death is called, a Sleep; and the Grave, a Bed or Dormitory:  
For all these reasons the True Christian is so provided, that not only death, but sudden death also doth not affright him; men indeed do usually, not without cause, dread sudden death; but if we duly consider it, a wicked life spent without Repentance, is much more to be feared, than a sudden death; nor is a sudden death bad, because it is sudden, but because for the most part it overtakes Men unprepared, and impenitent, and so casts them headlong into Destruction; whereas if it finds us ready, a sudden death is not evil, but rather a more speedy passage from this, to an Happy and Eternal Life.  

The Prayer.  
MOst Merciful Father, open and enlighten the Eyes of my Mind, to see and rightly consider the Misery and Vanity of this present life, that I may not set my affections on the World, nor the things in it; but may with my whole Heart, long after the Joys of Heaven: O Lord excite in me an ardent Desire after the Celestial Life, and vouchsafe me some fore taste of it, by the sweetness whereof, the bitterness of death may be so allayed, that I may be daily ready to leave this World, and desire to be dissolved, and to be with Christ our Lord, Amen.    

CHAP. X. The Duty of a Christian.  
THE third Head of the Preparation for a Blessed Death, 
Non potest malè mori, qui bene vixerit. de discipline christiana, cap. 12.  was to live holily, and to enter into such a course of life, as becomes a Christian; for as St. Augustin says, No Body can die ill, that hath lived well: Now he lives well that performs the Duties of a Christian: He therefore who is mindful of his Eternal Salvation, must diligently consider what the Duty of a Christian is, or what way of living may best conduce towards the attaintment of everlasting life after this: For he who would die like a Christian, must live as a Christian: But he who lives wickedly, shall die wickedly; and shall arise and be condemned with the Wicked: Now although there be many Duties which belong to Christians in common with other Men, yet are they not peculiar to a Christian, but are ordained for the preservation of Humane Society, and honest Behaviour in the World: One kind of Duty there is, which properly belongs to a Christian, which only is needful, and which whoever performs, it will be well with him hereafter for evermore: And what that duty is, the very name of a Christian doth sufficiently intimate: For whereas the Sects of all Philosophers and Religions have received their Names from their Author and Master; whose Precepts, Ordinances, and Institutions they follow; in like manner Christians are so called, because they only imitate Christ, and as much as in them lies, tread in his steps, and obey his command, and moreover (what cannot be said of any other Religion) a Christian is one, who doth not live himself, but Christ liveth in him by Faith, 
Gal. 2.20.  so that Christ is the life of Christians, who thenceforth manifests himself in all their actions.  
It is then chief requisite, a Christian should know who Christ is, whose Name he bears, and to whom he gave up himself in the Sacrament of Baptism; what he hath done for our Salvation, and what he requires of us to do:  
To this end, first we are to remember, that Man was Created by God after his own Image; 
Gen. 1.  that is, as the Apostle explains it, 
Gal. 4.24.  in true Holiness and Righteousness, so that his understanding was comformable to God, and gave to him alone all Honour and Glory: Him alone he loved, reverenced and worshipped, and with Him hereafter he should have enjoyed an immortal, eternal, and most blessed life:  
Secondly, 'Tis to be remarked, that our first Parents fell from that primitive Holiness and Righteousness, and so lost the Image of God; for after that by the persuasion of the Devil, they had entertained a love of themselves contrary to God, and to the love of their Creator, preferring their own Glory and Delectation, before the love and glory of God, and desiring to be equal with God himself; their understandings were presently overspread with ignorance and blindness, instead of Wisdom: Their Wills grew Refractory and Disobedient to God, and all their affections were perverse, irregular, and out of order, so that now the thoughts of man from his infancy are evil; and thus man not only fell from that eternal life, for which he was Created, but also became obnoxious to eternal Damnation.  
Thirdly, 'Tis firmly to be believed, that God took pity on fallen Mankind, and sent his Son to take upon him Humane Flesh, and being made Man, did by suffering and dying satisfy for us, and deliver us from eternal death: And did by his Merits, relied on by a true Faith, again make us Heirs of that blessed life, which by our sins we lost; and restored in us the decayed image of God, and made us his, and Sanctified us by his Holy Spirit, that we might serve him in Righteousness and Holiness all the days of our life.  
From whence it plainly appears, who Christ is, and what is the duty of a Christian; viz. Christ is our Redeemer, who reconciled us unto his Father, and by his Merits made us his Brethren and Coheirs of his Kingdom, when we were enemies to God, defiled with sin, and deserved to be punished with eternal death: And a Christian (who derives his name from Christ) is one who acknowledges that he was indeed created by God in Righteousness and Holiness, but by the Wiles of Satan fell from, and rebelled against God, and so being polluted by the stains of Original Sin, and contaminated with many actual Transgressions, he became liable to the wrath of God, and everlasting punishment; from which he is freed and redeemed by the alone Merits and Righteousness of Christ, which by Faith is imputed unto him; so that now he is to undertake such a way of living, as may be well pleasing not to the Devil, but unto God, and therefore he is to avoid all sins, from which he is redeemed by the precious Merits of Christ, and to serve God alone in an holy and religious life:  
And from hence arises a threefold duty of a Christian: The first is to acknowledge himself a sinner, and to bewail his sins: Secondly, To believe Christ to be his Redeemer, and to trust only in his Merits. Thirdly, To obey his Laws, to follow the guidance of the Holy Spirit, not to relapse into sins, from which by the death of Christ he is redeemed, but to love God above all things, and his Neighbour as himself: Or to comprise all in a word; the life of a Christian is a continual Repentance. For since he is defiled with Original Sin, and even the Just Man falls seven times: 
Prov. 24.16.  He will therefore be always sorrowful for his sins, and sly to the Merits of Christ; and serve God in true Righteousness and Holiness: In sum, 'tis the Duty of a Christian to believe in Christ, and to live holily; which if he doth, for Christ's sake he will be acceptable unto God, and shall in the end, inherit eternal life: But if he shall be deprived of this happiness, if he is not in favour with God, although he should possess the Riches of the whole World, although he were Monarch over all the Earth, although he were wiser than the best Philosophers, yet would all be in vain, and to no purpose: Vanity of Vanities, 
Eccles. 1.  all is Vanity, except to serve God, and to please him: There are indeed many things to be done, which are allowed of God; but there is one thing necessary: None shall be Condemned in the last Day, that they were not rich, that they were not in high places, that they did not enjoy great honours, that they were ignorant of many nice Subtleties of Nature: But they alone shall be Condemned, who do not believe in Christ, and who are not the Children of God.  

The Prayer.  
GRant, O Lord Jesus Christ, that I may never forget those Vows wherewith I have obliged myself unto thee, in the Holy Sacrament of Baptism, but that renouncing the Devil and all his Works, I may obey thy Commandments with my whole Heart; and confessing myself to be a Miserable Sinner, I may confide in thy Merits, and serve Thee in Holiness and Righteousness, all the days of my life. Amen.    

CHAP. XI. That we must repent: And first of sorrowing for our sins.  
FOR as much as the Christian knows, that he is conceived and born in sins, and that in this corruption of Humane Nature, no body can sufficiently resist the Temptations of the World, the Flesh, and the Devil; that there is no Man which sinneth not; 
2 Chr. 6.36. Prov. 20.9.  for who can say, I have made my Heart clean, I am pure from my sin? and that even the Just man falleth seven times; 
Prov. 24.16.  therefore he hates and bewails his sins, and confesseth that by them, he hath provoked God's anger against him, so that he justly deserveth the eternal pains of Hell: But the Christian must bewail his sins seriously, and from his heart: 
2 Cor. 7.10.  For that is godly sorrow which worketh Repentance unto Salvation, not to be repent of, (that is a true sorrow for sins joined with faith:) Now this grief and sadness, the Holy Ghost excites in us, as also doth the Consideration and Meditation of Christ's Passion: As if a Man considers, who he is, whom he hath offended, who it is that is angry with him, and that his sins were the cause of his Saviour's Passion: For Man from himself is nothing, but he is God's Creature, and whatever any one hath, he hath it from God: But God is the Creator of all things, the King of Kings, and Lord of Lords, Omnipotent, Immense, most Wise, most Good, and most Great; insomuch that between Man and God, there is no proportion: And yet Man by his sins rebelled against God, and delivered himself up into the Bondage of Satan, and so provoked the infinite anger of his God against him: Now the Passion of Christ is the Mirrior of the Divine anger: And whoever considers with himself the reasons that moved the Son of God to become Man, to suffer and to die, and confesseth that it was the sins of the World, which could not other ways be atoned for, than by the Death and Passion of the Son of God himself; he who shall consider that Man, who is Dust and Ashes, fell away from his Creator, the great and good God, and listed himself under the Devil's Banner, and so by his sins, provoked God's anger enough to have thrown him headlong into Hell; and withal shall confess it to be in part his own fault, that the Son of God underwent such Grief and Torments for others Crimes; no doubt but such an one will abhor himself, and be amazed at the consideration of his own guilt; and if he were left to himself to rely upon his own strength, and knew no ways of appeasing the wrath of God, he must of necessity be driven to despair.  

The Prayer.  
WOE is me O Lord, who was conceived and born in sin! the thoughts of my heart are inclined unto evil from my Youth! Woe is me who have sinned against thee my Creator, and bountiful Lord, and have done evil in thy sight: But I acknowledge mine iniquity, and my sins are ever before me: 
Jet. 9.1.  Oh that my head were waters and mine eyes a fountain of tears, that I might weep day and night for my sins, whereby I have so often offended thee my Lord and Creator, whether shall I fly? who will intercede for me? who will deliver me in the day of thy fierce anger, that I perish not for ever: Alas! there is none to save but thy Son our Lord Jesus Christ: But forasmuch as faith in him is not our own work, but thy gift, blessed Lord, let thy Holy Spirit excite, preserve and daily increase in my heart a true and lively faith: 
Mat. 11.27.  O Holy Father since no man knoweth the Son but thou only; neither knoweth any man thee, save thy Son, and he to whomsoever the Son will reveal thee; draw me I beseech thee unto him, that he may lead me unto thee, lest I die in my sins: Vouchsafe to strengthen my weak Faith, and perfect that good Work which thou hast begun in me: Establish in me a firm Faith in my Saviour to the last breath of my life, that amongst the many various errors and opinions of this World, I may not in the least be perverted from the true faith, but may always ask and obtain the remission of my sins from thee, through the merits and intercession of the same thy Son our Lord Jesus Christ, Amen.    

CHAP. XII. That we are to fly for refuge to the mercies of God, and to believe in Christ.  
BUT the Christian is not to despair, altho' he must acknowledge himself to be a sinner; 
John 3.16.  but for as much as he knows that God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life; he therefore puts his whole trust and confidence in the mercies of God through the merits of Christ: For the merciful God hath promised pardon of sins to true Penitents; this we find in divers places of Scripture. 
Ezek. 33.12.  As for the wickedness of the wicked, he shall not fall thereby, in the day that he turneth from his wickedness; 
2 Pet. 3.9.  for God is long-suffering to us ward, not willing that any should perish, but that all should come to repentance: As I live saith the Lord God, 
Ezek. 33.11.  I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: A broken and a contrite heart, 
Psal. 51.17.  God will not despise: Therefore also now saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, 
Joel 2.13.  and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger and of great kindness, and repenteth him of the evil: 
Zechar. 1.3.  Turn ye unto me saith the Lord of Hosts, and I will turn unto you: 
Ps. 69.33. Mat. 12.20.  Seek ye after God, and your Soul shall live: A bruised reed shall he not break, and smoking flax shall he not quench: 
Act. 3.19.  Repent ye therefore, and be converted, that your sins may be blotted out: And therefore the true Penitent may with affiance approach unto God, and say; 
Ps. 130.3.  If thou Lord shouldest mark iniquities; O Lord, who shall stand: Father I have sinned against Heaven, 
Luk. 15.21.  and before thee, and am no more worthy to be called thy Son: 
Ps. 51.1.  But, have mercy upon me according to thy loving kindness; according unto the multitudes of thy tender mercies: 
Lu. 18.13.  And, God be merciful unto me a sinner. Nor let him in the least doubt of the mercy of God, whilst he relies on the merits of Christ; 
Mat. 18.11. 1 Joh. 1.7.  For the Son of Man came to save that which was lost; and the blood of Jesus Christ cleanseth us from all sin. 
1 Joh. 2.2.  And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole World: 
Rom. 8.1.  There is therefore now no condemnation to them which are in Christ Jesus; so that he may rest quiet in the mercies of God, and in the merits of Christ, as knowing that a full ransom was paid for his sins, and that a most absolutely perfect righteousness, able to stand before the judgement of God, was purchased and obtained for sinners by the most holy Obedience of Christ, which he performed to his Father, both in his life and death; and which the Holy Spirit offers to all the World in the Word and Sacraments, desiring them to accept of it: And to those who do not resist these means, he excites, increases, and confirms their Faith, that they may receive the grace of God purchased by Christ's merits, and tendered unto them in the Divine Word and holy Sacraments: so that they may be confident, that he who hath begun a good work in them, will also perfect it, and preserve them in grace unto the end of their lives: For, saith St. Paul, I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, 
Rom. 8. ult.  nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord.  

The Prayer.  
BEhold, O Lord, I was shapen in iniquity, and in sin did my Mother conceive me: I know that in my flesh dwelleth no good thing; and I see another law in my members waring against the law of my mind: from this corruption of nature it proceeds that I am so disobedient to to thy Laws and Commandments; even from my infancy until now, I have infinite ways transgressed them in thought, word, and deed; the good things which I ought, I have not done, and the evil things which I ought not I have committed; so great is the number of my sins, that I can no longer remember them all. O Heavenly Father, I am not worthy to be called thy Son; but I acknowledge my transgression, and my sin is ever before me: Have mercy upon me therefore, O God, according to thy great goodness, and cleanse me from all, even my most secret sins; enter not into judgement with thy Servant, and remember not the sins of my youth: Lord, despise not a broken and a contrite heart, for with thee there is mercy and plenteous redemption: To thee then, O thou Son of God, and my Saviour, I fly for secure: Thou camest into the World to save sinners; thou hast called unto thee all that are weary and heavy laden, and hast promised to give them rest and ease: Behold I come unto thee, bowed together with the weight of my sins, O do thou lift me up; for thou art the Lamb of God that takest away the sins of the World; thou didst that all that believe in thee should not perish, but have everlasting life: Lord Jesus I believe in thee, O pity and help my infirmities, Amen.    

CHAP. XIII. That we must live Holily.  
BUT it is not enough barely to know, that Christ died for sin: Since the Devils are not ignorant of this: mere knowledge which puffeth up, 
1 Cor. 8.1.  is one thing, and a vain boasting of Faith is another, and a true lively Faith is another; which as by an inward formal Act, it receives and apprehends Christ with all his benefits to Justification, 
Gal. 5.6.  so also outwardly it worketh by love: And therefore Christ having redeemed us from the hands of our Enemies, we ought to serve him in Righteousness and Holiness all the days of our life: To this purpose St. Paul exhorts us: 
2 Cor. 5.15.  That Christ died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again; For the grace of God that bringeth Salvation, 
Tit. 2.11.  hath appeared to all Men: Teaching us that denying ungodliness and worldly Lusts, 
vers. 12.  we should live Soberly, Righteously, and Godly in this present World: 
vers. 13.  Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ: Who gave himself for us, 
vers. 14.  that he might Redeem us from all iniquity, and purify unto himself a peculiar People, zealous of good works: All they therefore that think to have their sins remitted, whilst they go on in their wickedness, deceive themselves, and make a mock at the Merits of Christ, and may so fall away, 
Heb. 6.6.  as even to Crucify unto themselves the Son of God afresh, 
Heb. 10.29.  and put him to an open shame: And account the blood of the Covenant wherewith they were Sanctified, an unholy thing, and do despite unto the spirit of grace: For since Christ hath redeemed us from the Slavery of Satan, and restored us again to our former liberty; it is very fitting that we should lead a new life, bid farewell to all iniquity, and serve God with a pure heart fervently. Now this restoring Man to his pristine state, in which God at first created him, and from whence by sin he fell, is in holy Writ called a Renovation: Or a new Creature: For so says the Apostle: 
Eph. 4.22, 23, etc.  Put off concerning the former Conversation, the old Man, which is corrupt according to the deceitful Lusts: And be renewed in the Spirit of your mind; and put on the new Man, which after God is Created in Righteousness, in true Holiness: Wherefore putting away lying, speak every Man truth with his Neighbour, for we are members one of another: Be ye angry and sin not, let not the Sun go down upon your wrath: Neither give place to the Devil: Let him that stole, steal no more; but rather let him labour, working with his hands, the thing which is good, that he may have to give to him that needeth: Let no corrupt Communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the Hearers: And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of Redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you with all Malice. And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you: And a little after: 
Eph. 5.3.  But Fornication and all Uncleanness, or Covetousness, let it not be once named amongst you: Although it plainly appears from this Exhortation of the Apostle, what a Regenerate Man (whose sins are pardoned) is to do, and what he is to avoid; yet we may briefly comprise the whole exercise of Godliness under these two Heads, viz. the love of God, and of our Neighbour: This is the Sum of all the Commandments; as our Saviour himself teaches us, 
Mat. 22.37. Luke 10.27.  Thou shalt love the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy Strength, and with all thy Mind; and thy Neighbour as thyself.  

The Prayer.  
O Merciful Father, who in thy Son Jesus Christ, hast pardoned all my sins; what shall I render unto thee for all the Benefits which thou hast bestowed on me? Grant that I may delight myself in thy Commandments; that I may not love the World, nor the things in it, but may Crucify my flesh, with its Affections and Lusts; guide me with thy Holy Spirit, that I may daily persevere in true Repentance, may war a good warfare, keep Faith and a good Conscience, and increase more and more in Righteousness and Holiness, working that which is well pleasing in thy sight: And for as much as of myself, I am not able to do any good thing, do thou, O Lord, who givest both to will and to do, perfect that good work which thou hast begun in me, and bring it to an Happy Issue, and keep me in all my ways, that I depart not from thy Statutes; Led me in the paths of thy Commandments: Thy word is a Lantern unto my Feet, and a light unto my paths: Order my steps in thy word, and let not any iniquity have Dominion over me, Ps. 119.133.    

CHAP. XIV. That God is to be loved above all things.  
FOR as much as God at first created us; Christ by his Death redeemed us from eternal Death; and the Holy Spirit sanctifies us, and leads us to everlasting life, therefore are we to love God above all things whatever: Love naturally desires what is good and excellent, and what any one loves that he always esteems best, most profitable, and beautiful; now there is nothing can be supposed better and more beautiful than God, and therefore he is to be loved above all things: This is the first Commandment; 
Exod. 20.3.  Thou shalt have no other Gods before me: 
Deut. 5.7.6.4. Mar. 12.29.  And hear O Israel, the Lord our God is one Lord: And thou shalt love the Lord thy God, with all thine Heart, and with all thy Soul, and with all thy Might: He who loves God above all things, hath no other Gods; but who ever loves any thing more than God, he makes that his God; for he prefers it before God, and sets it up as an Idol in his Heart: Therefore a Christian is to despise all things in respect of God, how great and profitable, how beautiful and desirable soever they may appear, and whatever he loves, he therefore loves them, because they are dear and acceptable unto God; but whatever God hates, that the Christian is to despise: Thus our Saviour teacheth us: 
Luk. 14.26, 27.  If any Man come to me, and hate not his Father and Mother, and Wise, and Children, and Brethren and Sisters, yea, and his own Life also, he cannot be my Disciple. 
Joh. 12.25.  He that loveth his Life, shall lose it, and he that hateth his Life in this World, shall keep it unto Life Eternal. That is to say, a Christian ought to despise himself, and all that he hath, and every thing in the World in respect of God; to desire nothing, to love nothing that may alienate his affections from God, however specious it may seem, or how much so ever it may tend to the gratification of his pleasure, profit, fame or glory: So that though he studies the practice of Virtue, yet he doth it not to advance his own vain Glory and Honour, but because no knoweth 'tis acceptable to God; and so whatsoever he doth, he doth all to the glory of God: This is truly to die to the World, when we can despise Pleasures, Riches, Honours, and all the World enjoys; when God is dearer to us, than any thing besides, and when we dare not do any evil for the love of any Man or thing in the whole World: If this seem hard, yet is it very just and reasonable: For if we love any thing because we find it profitable to us, consider, that every thing we possess, we have from God; if we love any other things because they are good; God is the chiefest good, yea, goodness itself: If we love Riches, all things are Gods, he is Lord of Heaven and Earth, he filleth the needy with good things, and dispenseth Riches to whom he pleaseth: If we love Honour, what greater Honour can there be, than when the Son of Man shall come in great power and glory, that they who have loved him, and for his sake have left all things in the World, should also sit upon seats, and Judge the Tribes of Israel? All Worldly things are changeable and Momentary, and the various vicissitudes of Humane Affairs, occasion nothing but Cares, Sorrows and Vexations of Soul: But the love of God causeth perpetual Peace and Tranquillity of Mind; according to that of David: 
Ps. 73.36.  My Flesh and my Heart faileth: But God is the strength of my Heart, and my portion for ever. If for the sake of God we lose our Worldly goods, the great God alone is more worth than all, and whoever enjoys him, hath all things else: For in God are all things that we can wish for or desire; as saith our Lord: Every one that hath forsaken Houses or Brethren, 
Mat. 19.29.  or Sisters, or Father, or Mother, or Wife, or Children, or Lands for my name's sake, shall receive an hundred fold, and shall inherit everlasting life: 
Joh. 14.23.  And again: if a Man love me, my Father will love him, and we will come unto him, and make our abode with him. This may seem hard to Flesh and Blood, but Chris●●●nity cannot otherwise subsist: The true Christian loves nothing better than God, and whoever doth, prefers the Creature before the Creator.  
In short, the Christian doth all to the glory of God; he seeks not his own pleasure or profit, or honour in any thing, but doth all out of love to God, and for God's honour: And he that loves God truly and sincerely, loves only those things that are dear and acceptable to God; and hates all things that God hates: This Holy Men in all Ages studiously performed, especially the Martyrs; the World indeed esteemed them as fools, but they were the most prudent Men living: For is not he the wisest Man, that despiseth vile and trifling things, and sets a just value upon things that are best, and most useful? For as our Saviour says, 
Mat. 16.26.  what shall it profit a Man, to gain the whole World, and lose his own Soul?  
Virtue itself, and good works are not pleasing to God, if in them a Man seeks his own glory, and not the glory of God alone: And from hence it appears, how vain the thoughts of Men are; they spend many Days and Nights in Labour and Study, that they may get Learning, and appear renowned in the World; but to be made partakers of the Divine Nature, to acquire a Blessed and Eternal Life, they can scarcely spare so much time from their business, as to recite one serious Prayer: What troubles do Merchants undergo, how many dangers do they run in hopes of being rich? And of how little value are the things they gain? Nay, were they as truly great and precious as they seem to be, yet Death would quickly deprive them of all: But on the contrary, how great are those good things, which God will give in the other life to those that love him? Of which we have already treated in the fourth Chapter. That life will be void of all evil, and replenished with all the good and happiness that can be desired, there we shall openly behold the Glory and Majesty of God, and enjoy Communion with him; there we shall not only hear the Hymns and Songs that are sung without intermission in praise of the Eternal King, by the Angels, Archangels, and all the Blessed, but shall also assist in their Choir, and praise God for ever and ever: Oh! How Blessed, how beautiful is the Heavenly Jerusalem! Very glorious things are spoken of thee, thou City of God: In thee there is no darkness, no night, no cold nor heat, no alteration of Seasons, no hunger nor thirst, no labour nor weariness, no sickness nor death; the glory of God shall enlighten thee; and the pure immaculate Lamb shall be thy Light. 
Rev. 21.23.  There God shall give us meat, of which whosoever eateth, he shall hunger no more; and drink, of which whosoever drinketh, he shall thirst no more: God shall be our strength, our health and our life: God will there be all in all.  
And now who in his right mind would not despise and loathe these vain Worldly things, and love God alone above all things else, that so after Death, when all things here below vanish and disappear, he may be made a partaker of this Blessedness, wherein God will be all in all?  

The Prayer.  
O Merciful Lord, enlighten the Eyes of my mind, that I may consider what immense benefits I have received from thee: When I was nothing, thou didst create me after thine own Image; when by my sins, I was justly doomed to the pains of Hell, thou didst redeem me there from by the Death of thy Son, and hast sanctified me with thy Holy Spirit: Lord, by how many Bonds am I obliged to love thee, my only good! How vain and empty are these Transitory things, which after this life is ended, must all be left behind: Grant therefore that I may set my affections on things above, that I may desire thee alone, and be inflamed with the love of thee, that after Death, I may be translated to the joys and blessedness of thy glorious Kingdom, and live with thee for ever and ev●● Amen.    

CHAP. XV. That we are to love our Neighbour.  
AFter God, our Neighbour is to be beloved, whom a Christian ought to love as himself: And these two, the love of God, and of our Neigheour, are joined together by an indissoluble Bond, so that the love of God can never be separated from the love of our Neighbour: If any one shall say, I love God, and hate his Brother, he is a Lyar. He who is angry with his Brother without cause, doth not love God; no one can hurt his Brother, but at the same time he offends God: And therefore amongst the Characters of a Christian, this is one of the chief, to love our Neighbour: A new Commandment, saith our Saviour, 
John 13.34, 35  I give unto you, that ye love one another: By this shall all Men know that ye are my Disciples, if ye have love one to another. Although a Christian be endued with all other Virtues, yet without Charity, they will all profit him nothing? Of which St. Paul thus speaks: 
1 Cor. 13.1, etc.  Though I speak with the Tongues of Men and of Angels, and have not Charity, I am become as sounding Brass, or a tinkling Cymbal. And though I have the gift of Prophecy, and understand all Mysteries, and all knowledge, and have no Charity, I am nothing, etc. In the last Judgement, the Faith of Men shall be judged by their Charity: Whilst the Just Judge shall say to the Blessed: 
Mat. 25.  I was an hungered, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in, naked and ye clothed me, I was sick, and ye visited me; I was in prison, and ye came unto me; for as much as ye have done it unto the least of these, ye have done it unto me. And on the contrary, to the wicked he shall say: I was an hungered, and ye gave me no meat, I was thirsty, and ye gave me no drink, I was a stranger, and ye took me not in, naked, and ye clothed me not, sick and in prison, and ye visited me not; and forasmuch as ye did it not to one of the least of these, ye did it not to me: By this Christians are distinguished from the Heathen; they indeed love their Friends; but Christians must love their Enemies, as our Saviour teacheth us: But I say unto you: love your Enemies, 
Mat. 5.44, etc.  Bless them that Curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you: That ye may be the Children of your Father which is in Heaven, for he maketh the Sun to rise on the evil and on the good and and sendeth rain on the Just, and on the : For if ye love them which love you, what reward have ye? Do not even the Publicans the same? And if ye salute your Brethren only, what do ye more than others, do not even the Publicans so? Be ye therefore perfect, even as your Father which is in Heaven is perfect: For in this the Eminency and Prerogative of a Christian consists, in overcoming the World and the Flesh: Accordingly St. Paul thus adviseth us; 
Rom. 12.17, 18.  Recompense to no Man Evil for Evil: Provide things honest in the sight of all Men: If it be possible as much as lieth in you, 
vers. 19  live peaceably with all Men: Dear beloved, avenge not yourselves— If thine Enemy hunger, 
vers. 20.  feed him, if he thirst, give him drink; for in so doing, thou shalt heap Coals of fire on his Head. Be not overcome of Evil, but overcome Evil with good. 
vers. 21.   

The Prayer.  
LORD Jesus, who hast given us a new Commandment, that we should love one another; and wentest before us by thy Example in doing good, and praying for thine Enemies, grant that we may bear a brotherly love and kindness to all Men, that we may hurt no body, but do good to all Men, even to our Enemies, and commit all Revenge to thee alone: Take from us, O Lord, Anger, Hatred, Malice, and all bitterness of Spirit, that the Sun may not go down upon our wrath, but that we may forgive those that have Trespassed against us, even as we desire thee to forgive us our Trespasses; grant unto us kindness and good will, that our Faith may work by love, and all Men may say, that we are thy Disciples indeed.    

CHAP. XVI. That we must guard our minds from Capital Sins.  
ALthough a Christian, if he loveth God above all; and his Neighbour as himself, and orders all his Actions by the love of God, and of his Neighbour, will not easily be tempted to commit any Heinous Crime; yet because sins do easily insinuate themselves under the mask of good; and the World, the Flesh, and the Devil do endeavour a thousand ways by allurements, by deceits, or by force, to tempt us from our good purposes and resolutions of living well; it therefore behoves a Christian to arm himself against the Assaults of all Capital Sins: For as in War, he that knows the Enemy is near, provideth himself with all necessary Weapons, keeps Watches and Sentinels, that so he may at all times be in a readiness to oppose the Enemy: In like manner it is our Duty, to have always our Spiritual Armour at hand, with which we may resist the Enemies of our Salvation, the World, the Flesh, and the Devil: This is that Warfare by which we overcome the World, and our own selves, and we ought daily to improve ourselves in it: Wherefore if Men would but take half the pains in vanquishing their Lusts, and implanting Piety in their Minds, as they do in getting Riches, hunting after Honours, and resolving nice and intricate Questions, there would be fewer offences in the World, and the exercises of Virtue would be much more frequent and vigorous amongst Men.  
And whereas all that are in the World, are the Lusts of the Flesh, the Lust of the Eyes, and the Pride of Life; or the love of Pleasures, Riches, and Honours; 
1 John 2.16.  and those Enormous Sins which arise from hence, as Pride, Covetousness, Luxury, Envy, Anger, Enmity, and Hatred, and the like: It is therefore the Duty of a Christian diligently to consider, how he may best fortify himself against these vices:  
And first against Pride: The Christian may easily cure himself of this Evil, by accustoming himself to Humility, and considering how little one Man is better than another: We are born all alike, one wants Meat and Drink as well as another; and all the labour of Man is for his Mouth, and yet the Appetite is not filled; one is sick as well as another, and we all die, and return unto the Earth from whence we were taken: And indeed this consideration alone, that in a short time we must all die, is sufficient to keep us from Pride, and lifting up ourselves above our fellows; for should any begin to be high minded, and boast themselves of their Noble Extract, their Beauty, Wisdom, Honours, Riches, and such like gifts of God; let them consider, that in a little while, they must descend into the Grave, and then sure their Haughty Spirits will be brought down and humbled: They must soon leave all their Worldly Enjoyments, and be laid in the dust, and perhaps be trampled on by those very Men, who before they despised and oppressed: Why then is dust and ashes proud? Whosoever is proud, let him go to the Vaults and Tombs of the Dead, he will there find no difference; nothing within but stench and rottenness; and let him consider that of the Psalmist; I have seen the Wicked in great power, 
Vidi potentes impios Gravique fastu turgidos Virescere instar laureae Amaena propter fluminae. Specto repent, en lubricae Imago nusquam gloriae, Nusquam manens vestigia Cunctis gravis potentiae. Buchanan in Ps. 37.35, 36.  and spreading himself like a green Bay-tree: Yet he passed away, and Lo, he was not; yea, I sought him, but he could not be found: And therefore according to the advice of Tobit: Love thy Brethren, 
Tob. 4.13.  and despise not in thy Heart thy Brethren, for in pride is destruction, and much trouble: This cast Lucifer from Heaven: For God resisteth the Proud, and giveth grace to the Humble. 
1 Pet. 5.5.  If thou shouldest find any thing in thyself, for which others praise thee, say with the Apostle; 
1 Cor. 15.10. Ps. 115.1.  by the grace of God, I am what I am, and not unto us O Lord, not unto us, but unto thy Name, give glory. And, Lord I am not worthy of the least of all thy Mercies: For what hast thou that thou didst not receive? 
Gen. 32.10.  And since thou didst receive from God all that thou hast, it should rather be an occasion to humble thee, than to make thee proud: If you find any thing good in you, you ought to think that others are better, that so you may keep yourself humble; neither shall we be acquitted by our own, but by the Judgement of God, who is oftentimes displeased with what we like very well; be not too curious in judging others, but rather turn your Eyes on your own self: In judging others, one may easily mistake, and very often sin: But our labour will not be in vain, if we examine and judge ourselves: Neither is it lawful for the Rich Men of this World, to be proud of their Wealth, and prodigally to spend it after their own Lusts: for they as well as others, are but Stewards of those Riches which God hath committed to their Trust, and the more they have, the more they must give an account of: And thus Holy David prayed when he was dying: All that is in the Heaven and in the Earth is thine: Thine is the Kingdom, and thou art exalted as Head above all: 
1 Chr. 29.11.  Both Riches and Honour come of thee: And by the Prophet Haggai, God says: The Silver is mine, and the Gold is mine: 
Hag. 2.8.  And if God gives them unto any one, it is not to make them haughty; or that they should spend them prodigally, but that the poor should be partakers with them; be careful therefore not to be listed up, or abuse thy Riches and power; for a sharp Judgement shall be to them that are in High places: 
Wisd. 6.5, 6.  For Mercy will soon pardon the meanest, but mighty Men shall be mightily tormented.  
And then against Covetousness, let the Christian Arm himself with this Consideration of Job: Naked came I out of my Mother's Womb, and naked shall I return thither, 
Job 1.21.  and with that of Solomon: As he came forth of his Mother's Womb, naked shall he return, to go as he came, 
Eccles. 5.15.  and shall take nothing of his labour, which he may carry away in his hand. As also that of St. Paul; we brought nothing into this World, 
1 Tim. 6.7.  and it is certain we can carry nothing out; let us not vainly deceive ourselves with the Rich Man in the Gospel, who said to his Soul: Soul thou hast much goods laid up for many years, 
Luke 12.19.  take thine ease, Eat, Drink, and be Merry, lest we hear from God the same Sentence as he did; Thou fool, 
vers. 20.  this night shall thy Soul be required of thee, than whose shall those things be which thou hast provided? Let us therefore always remember the Apostles Advice; 
● Tim. 6.8.  if we have food and raiment, let us be therewith content: 
Puer fui. nunc sum 〈◊〉  destitutum 〈…〉 Videre memini, 〈…〉 Ejus petentes libe●●●. Buchavan. Ps. 37.25.  And that of the Psalmist: I have been young, and now am old, yet have I not seen the Righteous forsaken, nor his Seed begging Bread Remember also our Lord's Counsel; seek ye first the Kingdom of God, 
Mat. 6.33.  and his Righteousness, and all these things shall be added unto you: No Man can serve two Masters, God and Mammon: Did we but throughly consider how much trouble and danger, and evil too, Riches bring with them, we should not so greedily covet after them: The love and desire of Money is more vexatious, than the use thereof can be either pleasing or profitable; Riches are never got without trouble, and seldom without sinning against, and offending God; they are never kept without Care, nor lost without Sorrow: What good hath the Richest Man in the World from all this Treasures more than this, that he may live upon them? And since our lives are so very short, what need is there for Hoarding up for so many years? At the end of our Lives, the condition of him that hath possessed but little, will not be worse, but better than his that hath possessed much; for he hath had less trouble whilst he lived, and hath a less account to give up when he is dead; what then, O Man, do those things profit thee, which are good for nothing after thou art dead? Nor is there any need to scrape together a great deal of wealth, that we may leave an Estate to our Children and Heirs; this indeed seems plausible, and hath deceived many: But who knows what our Heirs shall be, whether thankful or ungrateful? And it is certain that great Riches left to Children, do more often prove the incitements and occasions of Wickedness, than of Virtue: If any one diligently examined, what daily happens in the World, he would find, that very many poor men's Children did raise themselves to Wealth and Eminency, and on the contrary, many Rich men's Children did prodigally spend the Estates left them by their Parents, and became miserably poor: In short therefore, godliness with contentment, is great gain.  
Another Vice the Christian is to Arm himself against, is Luxury: Now to extinguish these exorbitant and unruly Lusts and Desires of the Flesh, and to hinder us from treating it with softness and delicacy; let us often consider that a little while hence, our Bodies will become stinking Carcases: For what is our Flesh, how finely soever it be treated and clothed, and fed, and pampered, but food for Worms? Luxury chief comprehends Lust and Drunkenness.  
Against Lust a Christian ought diligently to fortify himself: The prize of Chastity is of all the most difficult, the Conflict is perpetual, but the Victory rare: Remember therefore what St. Paul says: Flee Fornication, 
2 Cor. 6.18.  every sin that a Man doth is without the Body, but he that committeth Fornication, sinneth against his own Body: Our Body is the Temple of the Holy Ghost, the Tabernacle into which is received the Holy Body and Blood of Christ: Take therefore the Advice of Ecclesiasticus: 
Cap. 9 v. 7, 8.  Look not round about thee in the Streets of the City, neither wander thou in the Solitary places thereof: Turn away thine Eye from a Beautiful Woman, and look not upon another's Beauty.  
Drunkenness, which is the other part of Luxury, is amongst other Vices more especially to be avoided, because now a days it is by many thought no sin, but rather accounted praiseworthy, although there be no plague more dangerous to Christianity, and nothing more severely forbidden than this: 
Isa. 5.12.  For the Drunkard regardeth not the work of the Lord, neither considers the operations of his Hands: 
1 Cor. 6.10.  Drunkards shall not inherit the Kingdom of God: Wine and Drunkenness, captivates the Heart of Man, so that the Holy Spirit will no longer reside in him: It is very dangerous even to be once Drunk: For our Saviour adviseth us to take heed to ourselves, least at any time our Hearts be overcharged with Surfeiting and Brunkenness, but to be sober and to watch unto Prayer, because the hour is uncertain when the Son of Man will come; we therefore ought always to keep ourselves free from this sin, because we must appear before the Tribunal of Christ, in the same state as we were in at the hour of Death; let every one therefore consider what a terrible thing it would be for a Man whilst he is Drunk, to be taken on a sudden out of the Land of the living, by some unexpected fall, by the Sword, or some other Violence, or by a fit of an Apoplexy; and withal, let Drunkards consider how many poor Christians there are in the World, who would think themselves happy, if they might have their fill of Bread and small Drink, whilst they so unjustly and lavishly waste the precious gifts of God; let them beware, least at last it happens to them, as it did to that Rich Glutton, who when he had fared Sumptuously every day, and denied poor Lazarus the crumbs that fell from his Table, he was buried in Hell, where not so much as a drop of water would be allowed him to cool his Tongue in those infernal flames.  
And because Idleness administers the greatest fuel to Luxury; therefore more especially avoid idleness: Be always intent about something or other: Meditate, Read, Writ, Pray, Work, or follow diligently the business of your particular Callings; and by these means the love of Pleasures will be more easily damped and exstinguished.  
Another sin we are to arm ourselves against, is Envy, which is a devilish Vice, and according to some, was the cause of Satan's fall, and which made him endeavour the overthrow of Mankind: Against this let us consider, that all the good things we enjoy, are not from ourselves, but are dispensed and distributed amongst us by the great Lord of all, as he sees best: Why then, O Man, shouldst thine Eye be evil, because he is good and kind to thy Neighbour? It is rather thy Duty, when thou seest all things succeed well with thy Neighbour, to give thanks unto God, and to think that thou art not worthy of such prosperity, or that it would not be profitable unto thee: Why shouldst thou envy another those things he possesseth without thy loss or hurt? When as if he had them not, thou wouldst not have them: Is it not a property of the Devil, when thou art by the just Judgement of God under any Misery or Trouble, to wish that others were miserable also? Lastly, consider what good envy doth; most certainly thou canst not by it, transfer thy Neighbour's goods unto thyself: Thou hurtest thyself only; whilst thou breakest thy Heart with Vexation and Languish, thou art only thy own Tormentor and Executioner. After all, the most present Remedy for Envy, is to be Humble, to avoid Pride and Covetousness, from whence Envy generally proceeds: For whoever lives contented with his own condition, never envies the Honours and Riches of other Men.  
And to name no more, the Christian ought to fortify his mind against, Anger, Enmity, and Hatred, Slandering, and false accusation, by considering that all the while a Man is out of Charity with his Neighbour, so long he is unacceptable to God; insomuch, that such an one under the Old Testament, could offer no Sacrifice to God; and under the New, cannot say that Prayer which our Lord hath taught us: For thus our Saviour Admonisheth us, 
Mat. 5.23, 24.  If thou bring thy gift to the Altar, and there remember'st that thy Brother hath aught against thee; leave there thy gift, and go thy way, first be reconciled to thy Brother, and then come and offer thy gift: And in the Lord's Prayer we Pray; 
Mat. 6.12.  Forgive us our Debts, as we forgive our Debtors, which is farther enforced at the end of the Prayer, by this reason, for if ye forgive Men their Trespasses, your Heavenly Father will also forgive you: 
vers. 14, 15.  But if ye forgive not Men their Trespasses, neither will your Father forgive you. Let us also reflect on those severe words of our Saviour: 
Mat. 5.22.  But I say unto you, that whosoever is angry with his Brother without a cause, shall be in danger of the Judgement, and whosoever shall say to his Brother, Raca, shall be in danger of the Council, but whosoever shall say, thou fool, shall be in danger of Hell fire: and in another place: 
Luk. 6.27.  Love your Enemies, do good to them which hate you: 
verse 28.  Bless them that Curse you, and pray for them which despitefully use you: 
verse 31. — And as ye would that Men should do unto you, do ye also to them likewise, 
verse 32.  for if ye love them which love you, what thank have ye? For sinners also love those that love them: 
verse 35. — But love ye your Enemies, and do good, and your reward shall be great, and ye shall be the Children of the Highest, for he is kind unto the unthankful, and to the evil. 
verse 36.  Be ye therefore merciful, as your Father also is merciful. 
verse 37.  Judge not, and ye shall not be Judged, Condemn not, and ye shall not be Condemned, Forgive, and ye shall be Forgiven. The Apostle St. Paul reckons these amongst the works of the Flesh: 
Gal. 5.20, 21.  Hatred, Variance, Emulations, Wrath, Strife, Seditions, Envyings, and such like, and pronounceth, that they which do such things, shall not inherit the Kingdom of God. And St. John saith, 
1 Joh. 3.14, 15.  He that loveth not his Brother, abideth in Death: Whosoever hateth his Brother, is a Murderer. We have good reason to bear with the infirmities of others, because there are many things which others must bear with in us: For no one is perfect: You see plainly, that you are not able to bring yourself to live according to those Rules which you could wish, and why then should you be angry with others, if they do not live just as you would have them? 
Mat. 7.5.  first cast out the Beam out of thine own Eye, and then shalt thou see clearly to cast out the Mote out of thy Brother's Eye; let us therefore bear one another's Burdens, 
Gal. 6.2.  for there is no body without fault.  
And then farther let us endeavour to keep ourselves from Slandering, and Calumniating of others, by not being too curious in enquiring into the Words, and Actions, and Lives of our Neighbours; for what, O Man, is it to thee, what another says or does? 
Rom. 14.4.  Who art thou, that judgest another Man's Servant? To his own Master, he standeth or falleth. Do thy best, to give a good account of thine own Words and Actions to God; and he also is obliged to render an account of his to the same God, to whom all things are naked and open; he sees all things under the Sun, and knows what every one thinks and desires, and to what end they direct their Actions; therefore commit all to him, rest contented, and do not disquiet thyself with others cares.  

The Prayer.  
O Lord our most Merciful Father, who in thy Son Jesus Christ hath called me to Eternal Life, and forgiven me all my sins, let thy Holy Spirit also direct and rule my heart, that I may daily persevere in a true Repentance, continually strive against my sins, and increase more and more in all virtuous and godly living. And for as much as my own strength is not sufficient to contend against so many Enemies, and to bring my good purposes to effect, do thou, O Lord stretch forth thy Right Hand to assist me, lest I saint in the Warfare, and Satan get the Dominion over me.  
Thou, O Lord, resistest the Proud, but givest grace to the Humble: The proud in heart is an Abomination to thee, vouchsafe me therefore, O Lord, an humble Spirit, devoid of all High-mindedness, according to the example of our Blessed Lord, who being in the form of God, humbled himself even to the Death of the Cross, that he might exalt us unto everlasting life: Make me to consider that I am but Dust and Ashes, and have no reason to lift up myself; let me not be proud of those gifts which thou hast bestowed on me, and scornfully despise others, but confess that what ever good is in me, I have received it all from thee.  
O Lord, naked came I out of my Mother's Womb, but thou hast bountifully given me, Meat and Drink, Clothing and Habitation, and all things necessary for the preservation of my life. Make me to be contented with my Daily Bread, that my mind may never be possessed with Covetousness: But may remember, that I must go out of this World naked as I came, and therefore may lay up my Treasure in Heaven, which I may enjoy to all Eternity:  
And because I know that in me dwelleth no good thing, and the Flesh always Lusteth against the Spirit, and is daily enticing me to the pleasures of this World; grant O Lord, that by the assistance of thy Holy Spirit, I may crucify and mortify the Flesh with its affections and Lusts, and may live soberly, righteonsly and godly in this present World, and serve thee in pureness of Spirit all the days of my life.  
Grant also, that according to thy command and example, we may love one another: Root out of our Hearts all bitterness and malice, that the Sun may never go down upon our Wrath, but that we may do good to those that hate us, and forgive all that have offended us.  
Lord, I beseech thee, take from me Pride, and give me the Spirit of Humility: Extinguish in me the desires of the Flesh, and inflame my Heart with the love of thee: Cast out of my mind, the fury of anger, and implant therein the gift of Patience; Remove from me the love of Vainglory, the bitterness of Envy; and bestow on me the sweetness of Charity and Humility, the gift of a meek and quiet Spirit, which is in thy sight of great price.    

CHAP. XVII. A Diary of the practice of Piety.  
BUT for as much as the Exercises of Piety ought to be every day performed, because no body can be certain which shall be that last day, when he shall departed out of this life, and every day, for aught we know, may be our last: It will therefore be very useful to have both in our view and memory the course of one day regularly disposed, according to the pattern whereof we may lead our lives, that so every day we may be prepared for an happy Death.  
First then, O Man, when you awake out of sleep in the Morning, let your earliest Meditations be on God, nor ever let any thing but the thoughts of God first enter into your mind: For serious Contemplations of God being once admitted into our minds, will keep out all evil Devices; think then first, that God will easily hereafter raise you from the dead, as now you are awakened from your sleep.  
Afterwards when with opened eyes you behold the light of the Sun think with yourself, how great the Glory and Majesty of the last day will be, when so many hundred thousand glorious Bodies shining like the Sun and Stars, shall go with Christ their Judge, like so many Suns, into eternal life; and therefore use all diligence that you may appear one of that blessed number.  
Afterwards revolve in your mind, that the Devil, like a Roaring Lion, 
1 Pet. 5.8  walketh about, seeking whom he may devour: That he was not far from you the night past, and had a desire to hurt you, and could have done it, unless God had defended you by the Ministry of his Holy Angels: And withal, think that the Holy Angels were encamped all night round about you, that now you are rising from your Bed, they stand by you, and therefore take care to behave yourself Circumspectly, as being placed in the presence of God and the blessed Angels.  
When you put on your , think that they are the Tokens of guilt, with which we cover our shame and nakedness, and therefore you have no cause to be proud of them: and whilst you cover your Body, let not your Soul be naked, but put on the wedding Garment, even the Righteousness of Christ; and think how unsuitable it would be, to have a mind filthy and stained with sin, under a fair and clean garment.  
Never undertake any business, unless you have first humbly composed your mind and body to Prayer: Thank God from your very heart, that he hath been pleased to preserve you the last night, and even all your life, from the Snares and Violence of Satan, and to keep you and yours from all outward perils and dangers; and pray unto him, that he would mercifully forgive you all your sins, for the Merits of Christ, that he would preserve you and yours; all the faithful, and the universal Church, from the power and subtlety of the Devil; that he would please to defend you from all dangers of Body and Soul, and so guide you by his Holy Spirit, that you may not offend him this day by any sin; but that all your Thoughts, Words and Actions, may be directed to the glory of God, and the good of Mankind; that he will please not to take you out of the World unprepared by a sudden death; and that if he should think it fitting to take away your life this very day, he would be merciful unto you, and receive you to himself.  
Every Morning renew your resolutions of serving God, and as if this were the first day of your returning to God, and that hitherto you had done no kind of good, firmly purpose in your mind, to love the Lord your God, and serve him only: And humbly pray unto God, that he would please to keep and assist you in these your good Resolutions of serving him. In the Morning, advise with yourself what you are to do that day; in the Evening take an account of what you have done: And that you may have comfort at night, steadfastly determine to spend the day well.  
Having offered up your prayers to God, read a Chapter or two in the Holy Scriptures, and attentively consider, what there is contained in it for your Consolation, or Instruction, or Admonition: From the Sacred History you may observe, how great God's anger is against sins, and with what terrible plagues he hath punished sinners; and on the contrary, with what signal Rewards he hath recompensed Holiness, and how wonderfully he hath conducted his own People. In short, so read the Scriptures, as thereby to confirm your Faith, and excite in you the practice of Piety. Do the same also at night when you are going to Bed, and thus in no long space of time, you will have read over the whole Bible, and so will be provided with a sure guide in the paths of Virtue all the days of your life. As Holy David saith, Thy Word is a Lamp unto my Feet, 
Ps. 119.105.  and a Light unto my Path. The Law of the Lord is perfect, 
Ps. 19.8, etc.  converting the Soul: The Testimony of the Lord is sure, making Wise the simple. The Statutes of the Lord are right, rejoicing the Heart; the Commandment of the Lord is pure, enlightening the Eyes. The fear of the Lord is clean, enduring for ever: The Judgements of the Lord are true, and righteous all together. More to be desired are they than Gold, yea, than much fine Gold: Sweeter also than Hony, and the Honey Comb. Moreover by them is thy Servant warned, and in keeping of them there is great reward.  
Be careful therefore not to read the Holy Scriptures out of Custom only, and as it were by the by, but stay a while in the Meditation of what you have read; for there is no Chapter but will yield very profitable matter for Holy Contemplations, to wit, on the Wisdom of God, his Omnipotency, Infinity, Goodness, Mercy, and Justice: On the Corruption of Humane Nature; our own sins; the Snares and Temptations of the Devil; the punishments of the Wicked, and the Rewards of the Righteous; on the frailty, shortness and mortality of Humane Nature: On Repentance; Faith; the exercise of Holiness: On our Blessed Saviour's Incarnation, Nativity, Miracles, Passion, Death, Resurrection, Ascention, Intercession, and his Redemption of Mankind: On the last Judgement, the Happy State of the Blessed in the life to come, and the misery of the Damned in Hell.  
These and the like, as they offer themselves, are to be heedfully attended to, and some time Meditated upon, until some sorrow of Mind, some ardour of Devotion, some act of Faith, some Divine flame of love springs up in your Soul:  
Having thus performed your Devotions, from which never suffer yourself to be withdrawn by any thing whatever, since there is nothing so serious and weighty, as to be preferred before God, you may then apply yourself to the Duties of your Calling with a full intention to discharge them faithfully; for the due performance whereof, you are not only diligently to beware of offending God, either in Thought, Word or Deed, and of injuring your Neighbour, but you ought also to direct all your Actions to God's glory, and the good of others.  
First, as to what concerns your thoughts; although the godly by reason of the Corruption of Humane Nature, cannot avoid all evil thoughts, yet be careful lest you too much indulge them, but suppress them betimes, and be sure never to bring them forth to act, nor suffer yourself to be seduced in your Affections to any thing contrary to Honesty and Piety, and which may in the least alienate your mind from the happiness of the life Eternal: Never seek after popular Fame: Be not Ambitious after Honours, Riches, or any Worldly thing, but more especially do not prefer them before God; be humble, and contented with a competency, and a good Conscience; he is very happy, and hath every thing, who hath God for his Friend: He is most miserable, and hath nothing who hath God for his Enemy: When ever any sinful affections begin by little and little to steal into your mind, as Avarice, Voluptuousness, Envy, Anger, Enmity and Hatred, and such like, as we have before mentioned in the preceding Chapter, be diligent to stifle them in their first motions.  
As to what concerns your words and discourse, so govern yourself, as always remembering that severe expression of our Lords; 
Mat. 12.36.  That every idle word that Men shall speak, they shall give an account thereof in the day of Judgement. And therefore in your jesting, observe, never to cast a blot upon Religion, or Scandalise any one, or offend against the Rules of Honesty and Modesty: So order all your Speech, that you never Scandalise your Neighbour, but endeavour to build him up in the most Holy Faith; to this end pray with David: Set a Watch, O Lord, 
Ps. 141.3.  and keep the Door of my Lips. There is no true joy, but what is joined with the love of God, and a good Conscience, We often laugh, when if the great danger we are in were rightly considered, there is more need we should weep; let your words and your Heart go together, and let both always agree with truth; avoid lying, and desraud none with deceitful words; when ever you speak of God, or Holy things, do it reverently and discreetly, and take not the name of God in vain; speak ill of no body, neither maliciously slander any person whatever.  
And then as to your Life and Conversation, commit your ways unto God, and whatever you take in hand, begin it in his Name, and do all to the glory of God. What ever you are about to do, think first, whether you would approve of it, if another did it: For why should you do yourself, what you would not like in another? What ever you hear and see another speak or do that is good and praiseworthy, do you endeavour to imitate it: But if you observe any one to do things for which he deserves to be blamed, beware lest you do the like: Moreover consider whether you can give a good account of what you are going to do before the great Judge at the last Day: Your own Conscience will be a better Judge of your Actions, than all the World; and although Men are ignorant of what you do, yet remember that God sees you, and that you can do nothing so privately, but your own Conscience will be a Witness and a Judge of it.  
In the duties of your calling trust in God, nor ever attempt to discharge them by unlawful means which God hath forbidden: Never think any thing gainful or expedient, which may in the least hinder the Salvation of your Soul. Do what is right and just, and never prefer the praise of Men, before the favour of God; if God be gracious to you, be not concerned though the World hate you: In short, let this be your constant rule, to direct all your actions to the glory of God, and to the good and profit of your Neighbour, so that whatever offends against this, forbear it, however goodly and specious it may appear. In all your Conversation, behave yourself as becomes a faithful Servant, that you may one day hear that joyful voice of God, 
Mat. 25.21.  Well done thou good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things; enter thou into the joy of thy Lord.  
When you are about to eat or drink, pray for God's Blessing on it, that it may succeed to the health of your Body; and take so much as may suffice for the satisfying of your hunger and thirst; after you have done, render thanks unto God for all his gifts and graces bestowed on you, and desire his blessing may go along with them: And when your Body is full, take care, that your Soul be not empty, but beg that it may be replenished with the Grace of God:  
All the day long, whatever your Employment be, lift up your Heart unto God in frequent and short Ejaculations, rendering him thanks for all his benefits, and commending you and yours to his Protection and Governance.  
On holidays, or any others appointed by the Church for Prayers or hearing God's Word, let no business ever detain you from joining your Prayers with those of the Congregation for the obtaining public and private Blessings from God, since our Saviour hath promised his gracious presence, where two or three are gathered together in his Name.  
It is also requisite towards our dying Happily, that we frequently receive the Holy Supper of our Lord, that amongst other Fruits of this Divine Banquet, we may be Admonished of our Union with Christ, and so be fortified against the fears of Death; for altho' our Bodies putrifying in the Grave, or be any other ways dissolved, yet is there no danger of our being separated from Christ, with whom we are made one by the Bond of the Holy Spirit, but when we are dead, we still remain united to him both in Body and Soul, and in the last day, when our Bodies shall be again joined unto our Souls, they will arise unto Eternal Glory; for it is not possible that our Bodies should remain in their Graves, when they are united to the Body and Blood of Jesus Christ.  
Moreover for as much as none can be certain of the hour of their Death, nor promise themselves to morrow, and that on our last hour depends our Eternal State, and that after Death, we shall be translated either to the joys of Heaven, or to the everlasting Torments of Hell; it is therefore our great concern to be always thinking of that hour, on which depends our Eternal Happiness or Misery: He is a prudent Man, who thinks that every hour may be the last hour of his life: Such a one will not easily fall into notorious sins, but will use the things of this life thriftily, and look upon them as vain and transitory: But this cannot be done without God's assistance, so that it will be very fitting as you regard your Eternal Salvation, to pour out your Prayers unto God with Ardent affections for his direction and assistance in such a form as is at the end of this Chapter, or any other that suits your Devotion.  
When the day is finished before you go to sleep, be sure you never omit to examine your own Conscience; which judging of the Conscience, being a thing so very useful, was even by the Heathen much approved of, so that it will be a shame for Christians to come behind them in the study of Virtue, and will hereafter be very dangerous. Pythagoras hath described this Examination of the Conscience in very elegant Verses; the sense whereof is, that at night before we compose ourselves to rest, we ought to call to mind the Actions of the day past, and chief to inquire into three things: what we have done? what we have lest undone? and wherein we have transgressed our Duty? and as we find our actions to have been, accordingly we are to behave ourselves, to be grieved and displeased with ourselves, for what we have done amiss, and to take delight in what we have done well:  
This Examination of the Conscience, Seneca did not omit even amongst the Noise and Distractions os the Court: I use, saith he, this Authority, 
V●or hae p●testate & quotidie apud ●e causam dico, 〈◊〉 sublatum Conspe●●e lumen est, conticu●t u●●●, 〈…〉 conseta, ●●●ium 〈…〉 sirutor fac●●● & 〈…〉 remeti●r, 〈…〉 semdo, 〈…〉 enim: 〈…〉 melts 〈…〉 cere; vide, ne 〈…〉 saclas, nunc 〈…〉 Lib. 3. de 〈…〉  and daily plead my cause with myself; when the light is withdrawn from my sight, and my Wife is silent, being now enured to this custom, I examine with myself the whole day past, and review all that I have said or done: I hid nothing from my own Serutiny, I pass by nothing; for why should I fear any thing by reason of my Errors? When as I can say, see that thou do●t it no more, and for this time I will pardon thee. Much more necessary than will it be for thee, O Chris●●an, to recall to your mind every day what things you have done, and compare them with what you did the day before; when Evening comes to summon your Conscience to Judgement; to set in order the miscarriages of the day past, to see what things you have omitted, that you ought to have done, what you are to do the day following, and what you are to beware of: Nor is this a business of small importance: For although our sleep may be quiet and pleasing without it, yet it can never be safe. He only rests securely, that is reconciled unto his God, and hath adjusted his accounts with him, so that whether he dies in the Night, or awakens in the Morning, he is sure to have God propitious to him: But it is most impudent rashness, most pernicious presumption, to indulge yourself in sleep, whilst your Soul is defiled with guilt; your Conscience wounded in the day by sin: And not made sound again by Repentance: For should death seize on you in your sleep, before you are restored to God's favour by Repentance, whether will your Soul go? they therefore very foolishly consult their own Welfare, who spend the Evening in Drunkenness and Jollity, and when they are satiated with Wine and Mirth, and rest invites them, they go the next way to their beds, and are soon quite overcome with sleep: Such precipitancy as this, is most desperate madness. If therefore you would have your sleep quiet, and without fear, first examine your own Conscience, bring to your remembrance the Divine Favours; if you have done any good that day, rejoice and give God the glory, but if any evil, bewail it, beg Gods Pardon for your sins, and firmly resolve to live better for the future: But if you do not not daily follow this course, and that not negligently, but with care and diligence, the same sins, after divers months and years are past, will still live and thrive in you: Whereas on the contrary, such an examination of the Conscience is a powerful incitement to virtue; he who daily examines himself, neither desires others praises, nor stands in need of their Admonitions or Reprehensions: He doth not seek aster the praise of Men, but he hath the applauses of his own Conscience; for saith the Apostle, Our Rejoicing is this, 
2 Cor. 1.12.  the Testimony of our Conscience: And those Reproofs which he doth not hear from others, he hath within from himself. There is no one so cautions, who doth not daily sometimes forget himself, allowing himself too much liberty, or falling into the snares of Passion, Idleness, or some other Vice: Now in the Evening, it is in his own power to recover his steps, and again set himself free from the cruel Bondage of sin: And thus every day reproving and correcting himself for his Errors, he will at length utterly extirpate the whole Body of sin in him. When ever you find yourself to have transgressed (for there is no Man that sinneth not) if you have not time for more, yet devoutly and from you heart say, Lord be merciful to me a sinner. Have mercy upon me, O God, after thy great goodness, according to the multitude of thy mercies, do away mine offences. But if you neglect this Examination, and hush your Conscience to sleep, whilst it is grieved, and guilty of sin, and out of favour with God, you are ruined, and for ever undone, if this night should be your last; and what security have you for your life one night longer? Now he frees himself from these dangers, who searches diligently into his own Soul, before he betakes himself to rest, endeavours to appease his offended God, by a lively Faith and sincere Repentance, through the Merits of our Saviour, for should his Soul even that night be taken away from him, yet would he die well and happily: And more especially, if by any Temptation, you should be drawn aside to strife and contentions with your Neighbour, do not suffer the Sun to go down upon your Wrath, but be reconciled unto him, and forgive him, even as God for Christ's sake hath forgiven you.  
Furthermore it is necessary before you go to sleep, that you read some portion of the Holy Scriptures, and then humbly return thanks to God for all the Mercies and Benefits of the day past, and pray unto him, that he would mercifully forgive you all your sins, by which you have so grievously offended him; that he would please to preserve you the following night from the power and wiles of Satan, and from all perils and dangers of Soul and Body; and with yourself commend all yours, and all faithful Christians to the protection of God.  
When you put off your , bethink yourself that the time will surely come, and that for ought you know very speedily, when you must for ever leave all things in this World.  
Lastly, When you lay you down in your bed, let it put you in mind of your Grave, in which your body is to sleep till the day of Judgement; let your bed mind you of the Earth that is to cover you; your , your Winding Sheet in which when dead, you are to be wrapped; and let your approaching sleep mind you of Death itself: And as you desire to awake safe, and in good health in the Morning, so desire of God, that you may joyfully arise our of your Grave at the last day, and may with good assurance stand before the Throne of Christ our Judge; and at last when you are going to sleep say; I will lay me down in peace, 
Ps. 4. ult.  and take my rest, for it is thou Lord, only that makest me dwell in safety.  

The Prayer.  
O Eternal and most gracious God, the Father of our Lord Jesus Christ, who hast been pleased mercifully to preserve me in safety to this present day, and hast defended me from the violence of Satan, let thy Holy Spirit direct and rule me in all my ways, that I may know how frail I am, how few and evil the days of the years of my life are, that so I may apply my heart unto Wisdom: Forgive me, I beseech thee, all the sins which from my Childhood until now, I have committed against thee, by Thought Word and Deed, and by omitting to do those good things which thou hast commanded me to perform. Have mercy upon me, O God, according to thy loving kindness; according to the multitude of thy tender mercies, blot out my Transgressions: And enter not into Judgement with thy Servant, O Lord, for in thy sight shall no Man living be justified: And grant, O Lord, that I may spend the remaining part of my time in working out my own Salvation with fear and trembling, doing always such things as are well pleasing in thy sight: O let the thoughts of death be continually in my mind: O let the apprehensions of that strict account which I must make before thee at the last day, deter me from Transgressing thy Laws, that I may so spend every day and hour of my life, as if they were the last I had to live. Establish in me a full purpose of mind, to direct all my Thoughts, Words and Actions to the glory of thy Holy Name: The good of my Neighbour, and the Eternal Welfare of my own Soul. O let me not dare to sin against thee, for the sake of any thing in the World, but grant that with a constant resolution of serving and pleasing thee, and by a lively Faith in our Lord and Saviour Jesus Christ, I may be always provided for an happy departure out of this life. Ah! Merciful Lord, let not a sudden death overtake me unawares, but ●nable me to War a good Warfare, to keep Faith and a good Conscience, that so wheresoever or whensoever it shall please thee to call for me out of this World, I may follow thee cheerfully, and without delay, and joyfully stand before the Tribunal of my Redeemer Jesus Christ, and receive that Crown of Righteousness, which is laid up for all those that love his appearing.  
O Father of mercies, and God of all Consolation, let thy Holy Spirit never departed from me, especially when I am yielding up the Ghost, but vouchsafe me his Divine help and Assistance, to vanquish all the difficulties of this World, and all the Temptations of the Flesh and the Devil: Grant me grace to fix my mind on nothing but thee, thy goodness and mercy, and to put my Trust and Confidence in the alone Merits of thy Son our Lord Jesus Christ, to the last breath of my life, and then, O Lord, receive my Soul. Into thy hands I commend my Spirit, O Father, Son, and Holy Ghost; O Blessed Trinity, O Eternal Unity, save and defend me in this life, and at the hour of Death, O do not leave me, nor forsake me.    

CHAP. XVIII. Of the more special and particular preparation for Death.  
HAving now treated of the general preparation for Death, which is to be performed the whole course of our life, even whilst we are young, and in our greatest health and vigour: We now come to that more special and particular preparation, which is necessary to be done, when we are worn out with old Age, or taken with any sudden and dangerous Disease, so that we think the time of our departure is at hand: For Death, when we look on it at a distance only, doth not much affect us; but when we find it making its approaches near us, we are then very pensive, and disturbed with the thoughts of it. When ever therefore, O Man, any Disease seizeth on you, think that sickness is the Harbinger of Death, and that you are now admonished from Heaven, as Hezechiah once was by the Prophet; to set thine House in order, 
Isa. 38.2.  for thou shalt die. And rather look for Death than life: For the event of sickness is very uncertain, though at first it may seem but a light indisposition; and it often happens that the Disease gaining more and more strength, doth unexpectedly deprive a Man of the use of his Reason, and of all serious Thoughts: So that as soon as ever you find yourself ill, prepare yourself for Death; for if you should soon be well again, yet your Care and Labour would not be in vain; but if Death should come upon you before you are provided for it, you run the hazard of losing your Soul for ever; 
Heb. 9.27.  For it is appointed unto Men once to die, but after this the Judgement: It is a most false and foolish opinion which hath obtained amongst some, that the sick person will most certainly die, if he makes his Will, and receives the Sacrament of the Body and Blood of our Lord Jesus Christ: This hath, no doubt, been suggested by the Devil, and spread abroad by ill Men, that by this means they might frighten Men from fitting themselves for an happy Death.  
Now this pre-paration consists in two parts, the first thereof respects the dying Man, and the other his Neighbour.  
As to the first; the dying Man is to take great care to reconcile himself to God, whom he hath offended; and to arm himself against all those Temptations, which usually happen at that time: To this end it will be necessary for him, to search into his own Heart, and examine over his whole life from the beginning, to confess and bewail all his sins to God, to pour out most Ardent Prayers and Sighs by the Assistance of the Holy Spirit, for the obtaining pardon of his sins, and Reconciliation with God in Christ our Saviour; Examples of such Prayers may be found in the Penitential Psalms, the prayer of Manasses, and the like.  
And although the sick Man ought chief to conless his sins to God, against whom they were committed, yet it is fit, by the advice of the Apostle St. James, 
James 5.16.  that he should confess his faults to his Brethren; to the Ministers of the Church and word of God, to whom Christ hath committed the keys of binding and absolving: Of remitting and retaining sins. And chief let him confess those Crimes which most trouble his mind, and with which Satan most disquiets him, such let him repose in their Bosoms, who are ready to assist him, and to Administer suitable Consolations; for sick men's minds are many times not sedate enough for Divine Thoughts and Meditations, and the Devil is very ready to divert those that offer themselves: 'Tis therefore the part of the Minister of God's Word, and his Friends to pray for the sick person, that he may obtain pardon of his sins, and not be overcome by the Temptations of the Devil.  
It often happens, that when Satan cannot drive Men to despair, he than puts on another disguise, and puffs them up with an opinion of their Merits: This Temptation is diligently to be withstood: For Satan exalteth those, whom before he could not sink down, that so he may cast them headlong with a more grievous fall: Therefore O Man, if ever such thoughts as these flatter thee; consider that it is owing to God's grace, and not to yourself, if you are innocent from such and such offences, and remember how many other ways you have offended him: Or if you have been diligent in the performance of many good deeds, and these come into your mind, say with the Apostle, 
1 Cor. 15.10.  By the grace of God I am what I am, it was not I, but the grace of God which was with me. 
Ps. 115.1.  And, not unto us, O Lord, not unto us, but unto thy Name give glory: Remember that Admonition of our Saviour: 
Luk. 17.10.  When ye shall have done all those things which are commanded you, say, we are unprofitable Servants; we we have done that which was our duty to do. 
1 Eph. 1.8.  And that of St. John if we say that we have no sin, we deceive ourselves, and the truth is not in us. As also that of St. 
Vae omni laudabili vitae hominum, si remota misericordiâ eam discutias, Domine. Cons. lib. 9 Cap. 13.  Augustin: Woe to the most perfect life of Man, if thou, Lord, shouldest lay aside thy mercy, and examine it: If we read the Histories of dying Men, or the advice and Counsel which the Holiest Men have given to such as were ready to departed this life, we shall find them all have recourse to that of David: 
Ps. 143.2.  Enter not into Judgement with thy Servant O Lord, 
Ps. 130.3.  for in thy sight shall no Man living be justified: If thou, Lord, shouldest make iniquities, O Lord, who shall stand? The best Men in the World when they have been in the agonies of Death, have begged earnestly of God, for the Remission of their sins; nor could they expect or desire Salvation from any, but only from our Lord Jesus Christ; for there is none other Name under Heaven given among Men, whereby we must be saved.  
A Man thus seriously reconciled to God, will easily struggle with, and overcome all the Temptations which are wont to press in upon dying persons: For although the remembrance of all the sins of your past life, and those too aggravated by the malice of Satan, and with all, the rigour of the last judgement, and the severity of the Judge, should come into your mind; yet to these Terrors you may oppose, the Mercies of God the Father, the Merits of Jesus Christ, and the most assured promises of forgiveness of sins, which, as you ought always, and in your greatest health to remember, as hath been said before, so, when Death approaches, you ought more especially to have them in a readiness, the principal whereof are contained in these following Texts of Scripture: 
Isa. 1.18.  Though your sins be as Scarlet, they shall be as white as Snow, 
Isa. 43.25.  though they be red like Crimson, they shall be as Wool. I even I, saith the Lord, am he that blotteth out thy Transgressions for my own sake, and will not remember thy sins. 
Isa. 55.7.  Let the wicked forsake his way, and the unrighteous Man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly Pardon: 
Zek. 18.32.  I have no pleasure in the Death of him that dieth, saith the Lord God; wherefore turn yourselves, and live ye. As I live saith the Lord God, 
Ezek. 33.11.  I have no pleasure in the Death of the Wicked, but that the wicked turn from his way and live. Thou Lord art a God full of compassion and gracious: 
Psal. 86.15.  Long suffering and plenteous in Mercy and Truth. 
Psal. 147.3.11.  The Lord healeth the broken in Heart, and bindeth up their Wounds. The Lord taketh pleasure in them that fear him, in those that hope in his Mercy. 
1 Joh. 1.7. Mat. 18.11.  The Blood of Jesus Christ cleanseth us from all sin. The Son of Man came to save that which was lost. This is a faithful saying, 
1 Tim. 1.15.  and worthy of all acceptation, that Jesus Christ came into the World to save Sinners, of whom I am chief. 
1 Joh 2.2.  He is the propitiation for our sins, and for the sins of the whole World: Whosoever liveth and believeth in him, 
John 11.26.  shall never die Eternally: 
John 1.29.  Behold the Lamb of God, which taketh away the sins of the World: 
Mat. 26.28.  He shed his Blood for the Remission of sins. 
Isa. 53.5.  He was wounded for our Transgressions, he was bruised for our iniquities: He that believeth on him, shall not be Condemned. 
Rom. 8.33, etc.  Who shall lay any thing to the charge of God's Elect? It is God that justifieth. Who is he that Condemneth? It is Christ that died, yea rather that is risen again, who is even at the right Hand of God, who also maketh Intercession for us. Who shall separate us from the love of Christ? Shall Tribulation or Distress, etc. 
2 Pet. 3.9.  The Lord is long-suffering to us ward, not willing that any should perish, but that all should come to Repentance; 
1 Tim. 2.4, etc.  He would have all Men to be saved, and to come unto the knowledge of the Truth: For there is one God, and one Mediator between God and Men, the Man Christ Jesus: Who gave himself a Ransom for all.  
You are therefore in no wise to doubt of the Mercies of God, and of the forgiveness of your sins; for the Mercies of God are infinitely greater than the sins of all Mankind: It is an Article of our Christian Faith, I believe the forgiveness of sins: So that if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Our Blessed Saviour invites all sinners unto himself with the kindest expressions; saying, 
Matth. 11.28. Joh. 3.16.  Come unto me all ye that are heavy laden, and I will give you rest. For God so loved the World, that he gives his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life: 
Joh. 5.24.  Verily I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. He that believeth in me, though he were dead, yet shall he live. 
Joh. 6.35. etc.  I am the bread of life; he that cometh to me, shall never hunger, and he that believeth on me, shall never thirst: All that the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out. And this is the Father's will, which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seethe the Son and believeth on him, may have everlasting life, and I will raise him up at the last day. My sheep bear my voice, and I know them, 
Joh. 10.27, 28.  and they follow me. And I give unto them elernal life, and they shall never perish, neither shall any pluck them out of my hand. For I am persuaded that neither death, nor life, nor angels, 
Rom 8.  nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor an other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. And every one that is grieved for his sin, may say to himself, as Paul and Silas heretofore said to the Keeper of the Prison at Philippi, Believe on the Lord Jesus Christ, and thou shalt be saved.  
If it should happen that your mind should be disturbed with such thoughts as these, that though Christ perhaps made satisfaction for some, yet sure not for all, nor for grievous sins; let some of the same consolations be ready at hand: As these, the blood of Jesus Christ cleanseth us from all sin. If any man sin, 
1 Joh. 1.7.  we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for the sins of the whole world. 
1 Joh. 2.1, 2. 1 Tim. 2.6.  He gave himself a ransom for all. Come unto me all ye that labour, 
Joh. 1.29.  and I will give you rest. Behold the Lamb of God, which taketh away the sins of the world.  
And that your sorrow for your sins may not exclude all hopes of mercy, call to mind the examples of many grievous sinners, who obtained pardon from God; 
2 Sam. 11. 2 King. 21.  such were David, a Murderer and an Adulterer: Manasses a very great sinner: 
Matth. 26.  the Apostle Peter, who denied Christ: 
Luk. 5.  Matthew, a publican, sitting at the receipt of custom: Zacheus, 
Luk. 19 Joh. 8.  which was the chief among the publicans. Marry Magdalen, a sinner and an adulteress: the thief on the cross: the Apostle Paul, a persecutor of Christ, who writes thus of himself; This is a faithful saying and worthy of all acception, that Christ Jesus came into the world to save sinners, of whom I am chief: Howbeit for this cause I obtained mercy, that in me first, Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting.  
But if you should still be tempted to think that you are a grievous sinner, and that therefore your sorrow for your sins cannot be sufficient to obtain your pardon: against this temptation consider, that the greatness of the Divine Mercy is not founded in your sorrow, but in the merits of Christ: and remember what our Lord saith, 
Mat. 11.28, 29.  Come unto me all that labour and are heavy laden, and I will resresh you, and ye shall find rest unto your souls: and, 
Joh. 9 37.  Him that cometh unto me, I will in no wise cast out. To this purpose St. chrysostom speaks very well: 
Ne suae confidas paenitenti s●a namque paenitentia, tanta●equit peccata delere, s● sola foret poenitentia, jure timeres: Sed postquam cum paenitentia commiscetur Dei misericordia, conside, quontam vicit tuam nequitiam. Multum enim est misericors Deus, & tantum clemens, ut neque filio pepercerit, ut ingratos servos reaimeret. Hom. 8. ●d Popul.  Do not rely on your own repentance: for alas your repentance can never blot out so many sins: if you had nothing to trust to but your own repentance, you might well be afraid: But for as much as the mercy of God is joined to your repentance, be of good courage, for that hath overcome your wickedness: For God is very gracious, and so merciful, that he hath not spared his own Son, that he might Redeem his ungrateful Servants.  
If any objection should disturb you of a partial Redemption, or of God's absolute Decrees, let his universal promises, confirmed by an Oath comfort you. 
Isa. 53 6. Col. 1.19, 20.  God hath laid on Christ the iniquities of us a●l: It hath pleased the Father by Christ to reconcile all things unto himself: 
Tit 2.14 Joh. 3.16.  Christ gave himself for us, that he might redeem us from all iniquity. So God loved the World, that whosoever believeth in his Son, 
1 Joh. 2.2.  should not perish. He is the propitiation for the sins of the whole World. 
2 Pet. 3.9.  The Lord is long suffering, not willing that any should perish, but that all should come to Repentance He would have all Men to be saved: There is one God, and one Mediator between God and Men, the Man Christ Jesus; who gave himself a Ransom for all. Seek then for your Election in Christ, and do not frighten yourself with any absolute Decrees of Reprobation; since the Father with an Oath, the Son with Tears, and the Holy Ghost by the voice of the Apostles have all testified, that they desire the Salvation of all, even of those that perish: It is your part not to hinder the workings of the Holy Spirit by the Word and Sacraments, either by obstinately refusing his grace, when it is offered you; or maliciously casting it away, when it is conferred; so shall ye be certain for the future, of the love of God towards you, through the Merits of Christ received by Faith, and cannot doubt of your Election.  
And now do not by any means mistrust the grace of God, but confirm and strengthen your Faith by receiving the Sacrament of the Body and Blood of Jesus Christ: For when you spiritually eat the Body of Christ, and drink his Blood, you may be assured, that you are thereby made a partaker of all the benefits which Christ purchased for you on the Cross by his torn Body, and his Blood poured out, and that now, by the satisfaction of Christ, you are in favour with God, have your sins pardoned, and have received the earnest of Eternal Life and Salvation. This Divine Banquet is the Medicine of Immortality, the Antidote against Death, the preservative of life in God, through Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. 11. ad Eph. Isa. 42.3.  as Ignatius speaks: Nor let the sense of your own unworthiness deter you from partaking of so great a Treasure, but rather remember that our Saviour hath promised, not to break the bruised Reed, nor to quench the smoking flax: That he will receive him that is weak in the Faith: 
Rom. 14.1.  And pray with Christ's Disciples, Lord increase my Faith: 
Luk. 17.5.  And with the Father of the Lunatic, 
Mar. 9.24.  Lord I believe, help thou my unbelief: And then with a full Trust and Reliance on God, say with the Apostle; 
2 Tim. 1.12.  I know whom I have believed, and I am persuaded that he is able to keep that, which I have committed unto him, against that day.  
Lastly, When the Devil hath tried all other Temptations in vain, he may perhaps raise doubts in your mind concerning the truth of the Christian Religion, and so by ruining the Foundation, endeavour to overthrow the whole Superstructure of your Faith. Which if Satan doth, do not enter into a dispute with him, but consider well the weakness of Humane understanding, and its ignorance even in natural things: And on the other hand, the infinite Wisdom and Power of God, far exceeding our Apprehensions, and his Eternal Truth, which cannot deceive nor be deceived: Call to mind the Sacred Mysteries of our Religion, which were revealed unto us by the Prophets and Apostles, and confirmed by Miracles, more especially in the life of our Blessed Saviour, all which receive with a firm Faith without any doubtfulness; and pray unto God, that he would please to Aid and Assist the Infirmities of your Faith, and assure you by the inward Testimony of his Holy Spirit, that the Sacred Scriptures are Divinely inspired by his word, which, with the Sacraments, are a means of begetting and confirming this belief in you.  
After the sick Person is thus Reconciled unto God, and by a firm trust in the Mercies of God, and the Merits of Christ hath armed his mind against sin, the Devil, and other Temptations; it will be fitting farther to strengthen himself against some others, which often happen to dying Persons: Which will be best done, if instead of thinking any more on Death itself, he rather transfers his thoughts, and fixes them on the most Happy State of the Heavenly life, to which he is hastening: 
Apoc. 14.13.  For Blessed are the Dead which die in the Lord; they rest from their Labours, and their Works follow them: For although Death be the Wages of Sin, yet by the Death of Christ it is changed into a happy passage to a true life; by which being set lose from the Prison of this World, from the Bondage of Trouble, and from the Chains of sin, we come unto Christ: By the Dissolution of our Corporeal Tabernacle, we are Translated from our Earthly Pilgrimage, to dwell for ever with the Lord: By Death we leave this valley of Tears, this Dungeon of Misery, and mount up to the Heavenly Jerusalem, where there is no crying, nor pain, nor Death, but perpetual Pleasures, and rejoicing for evermore: Hence the Apostle truly calls Death, the gain of the godly; for is it not great gain to leave evil things, and to possess an infinite good?  
The sick Person may perhaps be sad and melancholy, when he thinks that he must now endure a great deal of pain, and when he is dead, must be left by all his Friends, and Travel alone into an unknown Region; but to comfort him against this, let him consider, that he enjoys the presence of God, and the Divine assistance, according to God's promise, that the Blessed Angels will wait on him, to Conduct his Soul to the Palace of the Great King; for they are all Ministering Spirits, 
Heb. 1. ult.  sent forth to Minister unto those who shall be Heirs of Salvation. That as no Body is born into the World by chance, so doth no body die by chance neither, but that Diseases and Death happen to us by God's appointment: And let him Meditate on such Texts of Scripture as these. Thus saith the Lord; 
Isa. 43.1, ●.  when thou passest through the Waters, I will be with thee, and through the Rivers, they shall not overflow thee: When thou walkest through the fire, thou shall not be burnt, neither shall the flame kindle upon thee. Call upon me in the day of Trouble, 
Ps. 50.15.  I will deliver thee, and thou shalt glorify me. Though I walk through the Valley of the shadow of Death I will fear no Evil, 
Ps. 23.4.  for thou art with me. 
Ps. 43. ult.  Why art thou cast down O my Soul, and why art thou disquieted within me? Hope in God, for I shall yet praise him, who is the health of my Countenance, and my God. 
Ps. 73.25.  Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. 
vers. 26.  My Flesh and my Heart faileth, but God is the strength of my Heart, and my portion for ever. 
vers. 28.  It is good for me to draw near to God: I have put my Trust in the Lord God. 
Mat. 10.29. vers. 30. vers. 31. Joh. 8.51.  One Sparrow shall not fall to the ground without your Father, and the very hairs of your Head, are all numbered. Fear ye not therefore. Verily, verily, I say unto you, if a Man keep my saying, he shall never see Death: That is, not only he shall not see Eternal Death, but also shall not feel the bitterness of the Temporal Death. 
Rom. 8.31: 2 Chr. 20.21.  If God be for us, who can be against us. O our God, we know not what to do, but our Eyes are upon thee. 
2 Pet. 2.9.  The Lord knoweth how to deliver the Godly out of Temptations. Shall we receive good at the hand of God, 
Job 2.10.1.21. Job 13.15. Job 19.25.  and shall we not receive evil? Blessed be the Name of the Lord. Though he slay me, yet will I trust in him: I know that my Redeemer liveth, and though after my skin worms destroy this Body, yet in my flesh shall I see God. 
1 Cor. 10.13.  God is faithful, who will not suffer you to be Tempted above that ye are able, but will with the Temptation also make away to escape that ye may be able to bear it:  
But suppose you should feel some of the cruel pangs of Death, yet consider that they befall you by the Will of God, to whom the very Hairs of our Head are known, and without whose Pleasure, nothing in the World happens. That they are Tokens of God's Favour, rather than his Anger; 
Heb. 12.6.  for whom the Lord loveth, he chasteneth. However these pains are very short and Momentary, and by them we have admission into Eternal life: Our Nativity is attended with Sorrow and Crying: But the sharper these pangs are, the sooner they will be over, and then succeeds everlasting Joy and Gladness: 
Rom. 8.18.  For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. 
2 Cor. 4.16.  For which cause we faint not, but though our outward Man perish, 
vers. 17.  yet the inward Man is renewed day by day. For our light affliction, which is but for a Moment, increaseth for us a far more exceeding and eternal weight of glory. If we die with him, we shall also live with him. 
2 Tim. 2.11.  We must through much Tribulation, enter into the Kingdom of God; and the God of all grace, 
1. Pet. 5.10.  who hath called us unto his Eternal glory by Christ Jesus, after that ye have suffered a while, will Establish, Strengthen and Settle you. Chronical Diseases may perhaps be troublesome and painful for some time; yet all, even the longest are but a moment in respect of Eternity: Therefore wait on the Lord, 
Ps. 27.14.  be of good courage, and he shall strengthen thine Heart, wait, I say, on the Lord: For though he should seem to hid his face from thee for a Moment, 
Isa. 54.8.  yet with everlasting kindness, will he have Mercy on thee. His anger may endure for a Moment, 
Ps. 30.5.  but in his favour is life, weeping may endure for a Night, but joy cometh in the Morning.  
If any should be concerned, least in the agony of Death, their Ears should be deaf, and their Senses fail them, and so should be destitute of necessary Consolations; let them remember, that the Spirit itself will bear witness with our Spirits, 
Rom. 8.16.26.  that we are the Children of God: Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us, with groan which cannot be uttered. He is the true and only Comforter; who when our Eyes are darkened, inlightens our Heart, when our Ears are shut, will speak Consolation to our Souls. Let them also attentively meditate on what our Saviour said a little before his Passion, Now is the Prince of this World judged; 
Joh. 16.11.  that is, he who brought Death into the World is overcome by my Death, and condemned, and is deprived of all power of hurting: 
Joh. 10.27, 28.  As also: My sheep hear my voice, and I know them, and they follow me: And I give unto them Eternal life, and they shall never perish: And therefore he may say with David; 
Ps. 27.1.3.  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? Though an Host should encamp against me, my Heart shall not fear. Yea, 
Ps. 23.4.  though I walk through the Valley of the shadow of Death, I will fear no Evil; for thou art with me.  
It is often a great trouble to Men when they are dying, to think that they must leave their Wife and Children, their Brethren and Sisters, their Relations and Friends: But whereas this care proceeds either first from that natural Sympathy which we bear to those we love; or else from a fear, that our Wife and Children should suffer damage for want of our Advice and Assistance: It is therefore fit in the first place to remember, what hath been before spoken of, 
Chap. 14.  that we are to love God above all things, and not to set our Affections upon any Creature more than God: Of this our Saviour Admonishes us. 
Luke 14.26.  If any Man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea, and his own life also, he cannot be my Disciple. Neither are we quite separated from our Friends by Death, but we shall be again united to them in the other life, and not to them only, but we shall also enter into the Society of Angels and Blessed Spirits. In the second place it ought to be considered, 
Psa. 68.5.  that a Father of the Fatherless, and a judge of the Widow, is God in his Holy Habitation. And therefore every one ought to commend their Relations to his Care and Protection. God, who is your God, will be also the God of your Posterity. Hear what the Royal Prophet saith: 
Ps. 37.25.  I have been young, and now am old, yet have I not seen the Righteous forsaken, nor his Seed begging bread. 
Ps. 112.2.  The generation of the upright shall be Blessed. 
Ps. 10.18.  Thou wilt judge the Fatherless and the Oppressed. 
Ps. 146.9.  The Lord preserveth the Strangers, he relieveth the Fatherless and Widow. To this purpose speaketh Moses, 
Deut. 10.17, 18.  saying, the Lord your God, is a God of Gods, and Lord of Lords, a great God and mighty. He doth execute the Judgement of the Fatherless and Widow, and loveth the Stranger, in giving him Food and Raiment. And by the Prophet Jeremiah. 
Jer. 49.11.  Thus saith the Lord, leave thy Fatherless Children: I will preserve them alive, and let thy Widows trust in me.  
As to what concerns the Body, the sick person ought to take what care he can of his life, so long as it lasts: For to live or die, is not in our own power; as saith St. Paul, 
Rom. 14.7, 8.  None of us liveth to himself, and no Man dieth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord, whether we live therefore or die we are the Lords. So that our life is diligently to be regarded, until he that gave it, require it of us again; and the great Ruler of the World call us hence: And therefore those Helps and Provisions which God hath allowed by Physic and Physicians for the preservation of Health, are not to be despised. Though in the mean time, the sick Man ought not to flatter himself with certain hopes of recovering his health, nor should his Friends put the thoughts of Death out of his mind, and confidently promise him longer life; for a Man thus persuaded that his life is not in danger, will easily be drawn off, from fitting himself for an happy Death; and if afterwards it should happen that an unexpected Death should seize on him, and notwithstanding his vain hopes, and the assurances of his Friends, he sees that he must die, he would hereby impatiently bear the Hand of God upon him, and might run the hazard of his Eternal Welfare: It is therefore very requisite for him wholly to commit himself to the Divine Will and Disposal, and often revolve in his mind the  passage of St. Paul, 
Rom. 14.8.  Whether we live, or whether we die, we are the Lords: And if his sickness be any thing dubious, he ought rather to be solicitous how he may die, than how he may recover his health, saying with the Apostle: This one thing I do forgetting those things which are behind, 
Phil. 3.13.  and reaching forth unto those things which are before, 
verse 14.  I press toward the mark for the prize of the high calling of God in Christ Jesus.  
We come now to that other Duty which is incumbent on the dying Man; and this respects his Neighbour, which is twofold; the first is, that he reconciles himself to all, and from his Heart forgives all Injuries and Offences whatsoever; that he desires forgiveness from all whom he hath offended; and that he doth not so much consider how injuriously he hath been used by this or that Person, as how many and grievous things there are, which he hath need to beg Pardon at God's hands for.  
The second is, that they who are Magistrates and Governors over others, do so dispose their Affairs, that the Duties and Offices which God hath committed to them, be fully discharged before they die, and that they take care as much as in them lies, that the peace of the Church be secured; and that Religion and Justice be preserved sound and entire, after the Example of Moses, Joshua, David, etc.  
He who is the Master of a Family, aught to settle every thing under his Care, and think that what Isaiah said to Hezechiah, is said also to him; 
Isa. 38.1.  Set thine House in Order, for thou shalt die, and not live. And therefore let him endeavour what he can, to agree things that are to be agreed, and to set in order such things as are consused. But if it should happen that any one should be so involved in a multiplicity of intricate Affairs, that he cannot apply his mind to them, and take care of his Soul too; it will be much better to dispatch his Worldly Business quickly, or rather to cast off all care for his Earthly concerns, and wholly give up himself to provide for the Eternal good of his Soul: According to the advice of our Saviour, Seek ye first the Kingdom of God, 
Mat. 6.33. Mat. 8.23.  and his Righteousness: And. Fellow me, and let the Dead, bury their Dead. There will be enough left to order and compose the things of this World; but no Man can repair the loss of Eternal Salvation, which depends upon a Reconciliation with God: But if Worldly Business may be done without any hurt to the Soul; in the first place, let him dispose of his goods, and if it be needful, make his Will, which ought to be plain and intelligible, comformable to the Law of Nature, to the Word of God, and to the Laws of the Country wherein he lives, that so there may be no occasion given to his Heirs and Executors, to have any Litigious Disputes and Law-Suits after his Death; and this he ought to do, whilst his Mind, and Tongue, and Hand, can perform their Functions, and not to defer it till he is not able to make his mind known clearly and distinctly, either by word or writing: And indeed they do most conveniently, and to the purpose, who make their Wills whilst they are in perfect health; on the contrary they very ill consult their own Affairs, who put off the making of their Wills, till some dangerous sickness assaults them, and then perhaps they are suddenly taken out of the World, or the Disease causes a Frenzy, and so their minds become utterly indisposed for the settling of their Worldly concerns.  
If the sick Person remembers that he hath taken any thing away from any Man wrongfully, let him restore it again to the right owner, or if he be Dead, and that cannot well be done, let him appoint it to be given to pious uses, to the poor of the Church or State: For as St. Augustin saith, 
Si res aliena, propter quam peccatum est, cum reddi possit, non redditur, non agitur poenit●ntia sed fingitur. Epist. 54. ad Ma●don.  A Man is an Hypocrite, and not a true Penitent, if he doth not restore goods wrongfully taken, when it is in his power to do it. And let those also who abound in Riches honestly gotten, take care, that some portion of them be given to good and pious uses, and that amongst the rest of their Legacies, something be left and assigned to Christ. Moreover the sick Person ought to look after such things as concern the Souls of those under his care, and to commend unto all his Family, that Religion which is contained in the Word of God, and diligently to exhort them to a Holy life, to the love and service of God: Although as it hath been said, such things were better to be ordered, and provided for, when we are well and in good Health; because Death takes away many on a sudden, and some Diseases are of such a Nature, that they presently deprive a Man of the power of thinking on, and ordering such things; so that it will be most safe and prudent for the sick Person to put off all thoughts of Earthly things, and not to distract himself with any cares, but to fix his mind wholly upon God, and on his happy passage out of this life.  
And now when the sick Man finds his end approaching, that the time of his departure is at hand, and that he is now to struggle with the pangs of Death, laying aside all Worldly cares, let him entirely submit himself to Gods Will, and in no wise withstand it; and say, Father, thy Will be done, whether it be by Life or by Death: And then let him endeavour that he may die in the Faith of Christ, and rest in the Lord; that is, let him give himself up wholly to the grace and mercy of God, in the Merits of Christ, and to the Consolations of the Holy Spirit: For since in that last hour, this World and all things in it, Friends and Relations, Riches and Pleasures, and whatever else is taking and delightful, must be quite abandoned, it is very fitting that his mind should bid farewell to all things here below, and by Faith lift up itself to God alone: And the Man being thus placed as it were out of himself, he ought with the most earnest Affections, and with the most Ardent Prayers, and Fervent Sighs to fly unto the Mercy and Goodness of God, and say with David, 
Ps. 73.26.  My Flesh and my Heart faileth, but God is the strength of my Heart, and my Portion for ever. In thee O Lord do I put my trust, 
Ps. 31.1.  let me never be put to Confusion, deliver me in thy Righteousness.  
And then at last when he is just going out of the World, let him commend his Soul unto God, as unto a faithful Creator, and most Merciful Saviour, and say with Christ. Father, 
Luk. 23.46.  into thy Hands I commend my Spirit: And with St. 
Act. 7.59.  Stephen Lord Jesus receive my Spirit: If any of the foregoing Temptations should be suggested by Satan to the sick Person, when he lies under the agonies of Death, let him not trouble himself to give an answer, but commit himself wholly to Christ, and depend only upon him, and presevere to the last in pious Prayers and Ejaculations: As also those that are present with him aught to do, especially when they find his senses begin to fail him: For the Prayers of the Righteous avail much, and our Lord hath promised, that where two or three are gathered together in his Name, there will he be in the midst of them, and that whatsoever we ask of the Father in his Name, he will give it us: Now wherever Christ's gracious presence is, the Devil of necessity must flee before him: Neither can the Devil tempt any Man beyond what God permits him: And therefore every one ought not to be admitted to the sick Person when he is at the point of Death, but only such who are Religious, who by Devout Prayers can commend the departing Soul to God, but such are not to be suffered to come to him, who may in the least excite in him an hatred against any Man, or a love towards any Worldly thing: Or if they are permitted to come to him, care must be taken that they behave themselves so, as not to raise in his mind any evil affection, which he had before laid aside and forsaken. For a Soul that would departed happily out of this life ought to be inflamed with the love of God alone, and not to be moved either by the love or hatred of any Creature whatever.  
And more especially let care be taken, that the Dying Man may be visited and assisted by some Minister of God's Word, of good Learning and Judgement, that he may know how to speak a word in season to the wearied Soul, that he may so govern and temper his Discourse, as neither to deceive the departing Soul by too much condescension and flattery, nor to drive him to despair by an unseasonable sharpness and severity, but may be able to instruct and fortify him against all the Temptations of Satan, with Divine Counsels and Consolations.  

The Prayer.  
O Lord God and my most merciful Father, who hast now sent unto me the messenger of death, and hast chastised me with sickness; I confess myself to be a grievous sinner, and that I have oftentimes offended thee, even from my very infancy; and therefore I acknowledge that this punishment is justly inflicted on me, and that I desire death itself; but I beseech thee of thine infinite mercies, blot out all my transgressions. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure: If I consider what I have done, what I suffer is not so much: what I have committed is grievous; what I suffer is but light; righteous art thou, O Lord, and upright are thy judgements: O Lord, deal not with me after my sins, neither reward me after mine iniquities, but according to the multitude of thy mercies think thou upon me, O Lord, for thy goodness: Thou, God art my strength and the horn of my Salvation: thou makest sore, and bindest up, thou woundest and thy hand make whole, thou killest and makest alive, thou bringest down to the Grave, and bringest up: if therefore thou pleasest to permit my Soul to remain any longer in this Earthly Tabernacle for thy Glory and Service, O Lord, help thy afflicted Servant, and give me patience: But if thou seest it fit to take away my Life thy Will be done, and let thy Servant departed in peace: Protect me against all the temptations and assaults of Satan with the Shield of thy mercy: Grant that my faith may not fail me, nor my hope be shaken, nor the weakness of my Nature be cast down by the terrors of Death: but after my Eyes are dim my Tongue falters, and my senses have lost their power and faculties, grant that my Mind and Soul may be continually fixed on thee, and by the Assistance of thy Holy Spirit may be firmly united to thee, and with my last breath I may commend my Soul into thy hands, O Lord, who livest and reignest for ever and ever. Amen.   

II.  
Blessed Lord, forasmuch as I must bid farewell to this World I commend unto Thee all mine. Thou who relievest the Fatherless and the Widow, be their Father and Protector; It is not for me to intermeddle with what is thy prerogative; but give me Grace to use all Diligence to make my own calling and election sure before I go hence and be no more seen: All my other care I cast upon Thee: Be thou pleased to provide for all mine: Bless them O Lord, and replenish their hearts with a godly fear and love of thy holy Name: Give them health of body, soundness of mind, and all good things which thou seest fit for them: Keep from them all such things as may alienate their minds from Thee, or any ways hinder them from the profession of a true faith, or the practice of a Holy Life.   

III.  
O Eternal Lord, I now see all things in the World leave me; but do not thou forsake me, O my God. In thee is my trust, leave not my Soul destitute, I flee unto thee for secure; Make haste to help me, O Lord, my Salvation; O my God be not far from me, in this my last hour: I confess indeed I am not worthy to be called thy Son, or even the meanest of thy Servants; but I cast myself at thy feet, and fall down before thy Throne of Grace; O deal with me according the multitude of thy mercies, and enter not into judgement with thy Servant: I do not hid my transgressions from thee, but humbly confess them before thy Divine Majesty: but according to thy mercy remember thou me, for thy goodness sake, O Lord, look upon my affliction and pain, and forgive all my sins, for the merits and Death of our Lord Jesus Christ: Cast me not away from thy thy presence since thou hast redeemed me with the blood of thy Son: O keep my Soul and deliver me, let me not be ashamed for I put my trust in thee. O dear Jesus, thou art my Redeemer, and my Saviour; thou hast overcome the World, Sin, and Hell itself, that they can do me no harm: Lord, I come unto thee, do not reject me; O do not leave me in this my hour of Death: Into thy hands I commend my Spirit: Lord Jesus receive my Spirit. Amen. Amen.  O Man remember Death and Eternity; and whilst you live here, consider where, after Death you are to live for ever and ever. 
FINIS.     

Books Printed for, and are to be Sold by Sam. Keble, at the Great Turks-head, in Fleet street.  
MONASTICON ANGLICANUM: Or, the History of the Ancient Abbeys, and other Monasteries, Hospitals, Cathedral, and Collegiate Churches in England and Wales; with divers French, Irish, and Scotch Monasteries formerly relating to England. Collected and Published in Latin, by Sir William Dugdale, Knt. late Gartor King of Arms, in Three Volumes, and now epitomised in English Page by Page, price 10 s.  
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EPICTETI Enchiridion: Or, the most Excellent Morals of Epictetus. Made English in a Poetical Paraphrase. By Ellis Walker, M. A.  
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Degrees of Marriage, that which is ordered to be had in all Churches.